New Year, Same Power

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For many people, 2016 ended with a great number of mixed feelings, anxiousness and anxiety. This is especially due to the fact that Donald Trump was elected President of the United States and has went about bringing every elitist, racist, and womanizing lawmaker along for the ride. It’s easy to get bogged down with the imagery in front of us.

There are legitimate fears that many could lose much needed healthcare, immigrant families could be split apart and police could starting fulfilling a renewed mandate to further the criminalization of Black and Brown people.

However, as I am reminded by older generations, if they could survive Reagan – we can survive Trump. Furthermore, if our ancestors could mobilize in the face of chattel slavery and Jim Crow, surely we can find some ways to utilize the modern tools in front of us to continue the push for social justice in all forms.

At a time when reading was still illegal for enslaved Africans in America, Frederick Douglass was publishing The North Star, an abolitionist newspaper that advocated for freedom and the plight of enslaved persons in America.

At a time when Jim Crow was in its prime and women did not yet have the right to vote, Mary Mcleod Bethune started a school to ensure the education of future generations Black children (at the supreme disapproval of the KKK).

At a time when African Americans faced stiff, often deadly backlash to civil rights and social justice initiatives, Ella Baker worked as a key grass roots organizer for the National Association for the Advancement of Colored People, the Southern Christian Leadership Conference and the Student Nonviolent Coordinating Committee.

Times can appear hopeless, but history serves as a reminder that the same energy used to overcome past oppressive forces continues onward. So with this new year, let us be comforted and empowered knowing that the never-ending strength of grassroots “people power” remains unwavering.

Here are a few ways you can be a social justice advocate in 2017.

Read Indivisible.

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Indivisible is a document created by former congressional staffers that contains information on how to organize a group in your local community to put pressure on your elected officials and representatives. Described as, “A practical guide for resisting the Trump agenda”, tactics in this document help to make sure your representatives hear your grievances and vote in your best interest.

Join the Movement for Black Lives.

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The Movement for Black Lives is a collective of Black organizations joining together to protect the lives of people of African descent across the country. They are currently organizing to “build safe and vibrant communities for all Black people.” The collective has issued a call to action for those who want to get involved.

Join the NAACP.

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Members of local NAACP Alabama branches, led by NAACP president Cornell Brooks, were recently arrested during a sit-in protesting the nomination of Senator Jeff Sessions for the role of Attorney General. Sessions has a well known anti-civil rights record. The NAACP will be fighting against Sessions’ nomination and working to continue the struggle for civil rights.

Grow your own movement.

There may be something you’re passionate about starting yourself. Team up with friends, family members, and other community organizers to work towards collectively building an organization that will meet an unfilled need of your community. There are a huge number of opportunities to work with other activists and grow. Idealist.org and WorkForGood.org are two websites that can serve as a starting point for finding volunteers and other activists in your area.

In conclusion, the above listed are just a few ways to get started working on social justice and civil rights in 2017. The opportunities are endless and the power is waiting.

 

“Each generation must, out of relative obscurity, discover its mission, fulfill it, or betray it.” – Frantz Fanon

Jessica Ann Mitchell Aiwuyor is the founder of OurLegaci.com. To reach JAM, email her at OurLegaci@gmail.com. Follow her on Facebook at Facebook.com/JAMAiwuyor.

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A Message For Writers: Stop Waiting For Permission

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There are so many different rivers to cross for writers. Writing is a field that presents rejection as a rite of passage. At every turn, writers are expected to present our work to gatekeepers for approval, acknowledgement, and accolades. The chase to be accepted is never ending and at times can be overwhelming. This, in turn, can halt progress. So much looming rejection, can lead us to forget why we’re writing in the first place. Truth be told, most writers didn’t first pick up a pen thinking about whether or not their structured thoughts would be accepted into a literary journal.

We started writing because we had a passion for something. We had a voice that needed to be released. We had a purpose that needed to be fulfilled. In the digital age, there is more flexibility than ever for writers to both hone their skills and move forward with their careers, without first needing the approval of gatekeepers. Some see this new found freedom negatively, desperately touting the need for restrictions. However few acknowledge that the current publishing industry is built on exclusionary, elitist practices that traditionally marginalize writers from under-privileged groups.

Are we to stop writing if our work is not welcomed with opened arms into prestigious literary circles?

If you have an idea for a book, get started. If you want to create your own syndicated column, podcast or video series there is nothing stoping you but you. Hone your craft, listen to your gut and move forward. There will always be time to submit to journals and send out proposals. Don’t let this process halt your progression.

Stop waiting for permission to be yourself and fulfill your purpose.

 

JAM-TwitterJessica Ann Mitchell Aiwuyor is a poet, writer and social justice advocate. She’s also the founder of Our Legaci. Rant or rave to JAMAiwuyor@gmail.com. Don’t forget to join our mailing list!

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Where Children Touch The Walls

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From the moment I first learned about its development, the National Museum of African American History and Culture held a special place in my heart. After the last few years of construction, it finally opened this fall.

A major attribute of people of African descent (and in this case African Americans specifically) is our standing glory and liveliness. Whenever there is an upcoming Black cultural experience, I always hope for a layered approach. One that embraces the complexity of our existence, which is often laced with joy and creativity in spite of attacks or marginalization. Walking in the National Museum of African American History and Culture is like walking into a bubble of Black self-love and never wanting to come out. It’s where we can come face-to-face with our truths and stand in awe of everything we have been through, everything we have accomplished and everything the future holds for us.

There was a deep ache in the room that housed pieces of slave ships and shackles. The voice narration lingered throughout the air, speaking of slave traders raping girls not older than 10 years old. It spoke of people throwing themselves off of ships, starving themselves in hopes that with death, they will return home to Africa.

There was a rumble in the room that housed Emmett Till’s casket, while a video of his mother played on rotation. She spoke of her son, how playful he was, how much joy was inside of him. And she spoke of how he had been butchered. She recounted how murderers tried to chop off his neck, how his right eye dangled from the socket down to his cheek. She spoke of how she wanted the world to see what had been done to her son. “Let the people see what I’ve seen.”

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This is the pain, the grief that in the era of Black Lives Matter, we instinctively relive as a collective. This is not because we want to but because in many instances death associated with anti-Blackness continues to be a cruel reality.

And yet, we are still vibrant. The walls are lined with quotes from Black artists, scholars, and activists reminding us of our humanity while rejoicing in our colorful splendor. Many things were stolen from us, still many parts of us can never be stolen. I never wanted my visit to this historic museum to be about pain. Yet, the pain that I had initially set out to not feel became the catalyst for gratefulness and pride. I became more and more enamored with each step.

The greatest experience during my visit was seeing and hearing the reactions of youth.

One little boy exclaimed, “Gosh, they were strict. I’m glad I wasn’t born back then.”

A little girl read a quote on the wall about the slave blocks. She reached up high to rub the words with her fingers. She then looked down and told her sister,”They sold women and children.”

Another little girl, when seeing a hat from modern day Liberia, said her friends “Our African heritage!”

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Then there was the child, that was completely in awe of Huey P. Newton’s photo displayed in the Black Power/Black Arts Movement section.

Finally, at Emmet Till’s casket, there was a teenaged girl sobbing in her father’s arms.

Just around the corner, these same children then saw Public Enemy’s bright red banner, Oprah’s stage, huge photos of the Obamas, beautiful pieces made by artisans in the 1700-1800s, Nat Turner’s bible, Langston Hughes words towering over visitors, Fannie Lou Hamer’s voice ringing and so much more.

The children are seeing, hearing, and feeling. They are literally touching the walls absorbing history, Black history…America’s history. The museum’s ability to transport children back in time to experience the tragedies and triumphs, while ushering them into a vibrant future is perhaps it’s greatest attribute of all.

This is a place where children touch the walls.

 

JAM-TwitterJessica Ann Mitchell Aiwuyor is a poet, writer and social justice advocate. She’s also the founder of Our Legaci. Rant or rave to JAMAiwuyor@gmail.com. Don’t forget to join our mailing list!

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6 Black Films & Shows to Discuss Other Than Birth of a Nation

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Can I admit that I’m tired of talking about Birth of a Nation? Even though I plan on writing my own collection of thoughts concerning the film and its surrounding controversy, I’ve noticed that all of the attention towards it, good and bad, has unintentionally pulled away from much needed discussions about other Black films and shows.

So here are 6 Black films and shows to discuss other than Birth of a Nation:

1. Queen of Katwe starring Lupita Nyong’o

This film has received many great reviews. It’s based on the true story of Phiona Mutesi, an international chess champion that learned to play chess at the SOM Chess Academy in Kampala, Uganda. Though she’s already a world hero, Ms. Mutesi is still a young lady with big dreams. 

Film synopsis: Queen of Katwe is the colorful true story of a young girl selling corn on the streets of rural Uganda whose world rapidly changes when she is introduced to the game of chess, and, as a result of the support she receives from her family and community, is instilled with the confidence and determination she needs to pursue her dream of becoming an international chess champion.

2. Issa Rae’s Insecure now on HBO

I fell in love with Issa Rae’s work while watching the first 3 minute episode of Awkward Black Girl. She captured the everyday plight of so many quirky Black women with awkward tendencies. This is what made her show a hit. She tapped into a market and audience that had been either ignored or deemed non existent. Her new show on HBO is just has hilarious, with the same quirky, cringe worthy, laugh out loud moments. Insecure is definitely a must watch.

Show synopsis: Watch the half-hour comedy series Insecure, starring Issa Rae, Yvonne Orji, Jay Ellis and Lisa Joyce, looks at the friendship, experiences and tribulations of two black women. Created and executive produced by Issa Rae, this eight-episode series is also executive produced by Prentice Penny, Melina Matsoukas, Michael Rotenberg, Dave Beck, Jonathan Berry, and Larry Wilmore as a consultant.

 

3. Hidden Figures starring Taraji P. Henson, Octavia Spencer & Janelle Monáe

This is a movie I’m extremely excited for. I wish we all knew more about the history behind Black women and the NASA program. As the mother of twin girls, movies showcasing the scientific and mathematical talents of Black women is a must watch in my book.

Film synopsis: Hidden Figures is the incredible untold story of Katherine G. Johnson (Taraji P. Henson), Dorothy Vaughan (Octavia Spencer) and Mary Jackson (Janelle Monáe)—brilliant African-American women working at NASA, who served as the brains behind one of the greatest operations in history: the launch of astronaut John Glenn into orbit, a stunning achievement that restored the nation’s confidence, turned around the Space Race, and galvanized the world. The visionary trio crossed all gender and race lines to inspire generations to dream big. In theaters – January 13, 2017.

4. The 13th directed by Ava DuVernay on Netflix

As an undergrad, one of our professors pointed out that the 13th amendment to the U.S. Constitution did not end slavery. “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.”

She directed us to the line that states:  except as a punishment for crime.

Thus, slavery took on a new form. The new National Museum of African American History and Culture has an entire display dedicated to showing the connections between slavery and mass incarceration. Apparently, everyone in my circle has watched The 13th except me. But fear not, I will be watching over the weekend. Anything Ava DuVernay touches is gold.

Film synopsis: The title of Ava DuVernay’s extraordinary and galvanizing documentary 13TH refers to the 13th Amendment to the Constitution, which reads “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States.” The progression from that second qualifying clause to the horrors of mass criminalization and the sprawling American prison industry is laid out by DuVernay with bracing lucidity. With a potent mixture of archival footage and testimony from a dazzling array of activists, politicians, historians, and formerly incarcerated women and men, DuVernay creates a work of grand historical synthesis. Now Streaming on Netflix.

 

5. Atlanta produced by Donald Glover on FX

Where do we start? The fact that this show centers around Black men in Atlanta chasing the rap career dream already leads us down the road to authenticity. The admiration of lemon pepper chicken wings, saying “bet” instead of “sure,” working at the airport – so Atlanta.

Yet the most interesting aspect of Atlanta is it’s unflinching willingness to explore societal shifts, along with layered portrayals of Black life. The most widely discussed episode so far has been episode 7. The episode included a number of satirical commercials featured on a fictional tv network, parodying BET called “Black American Network.”

During the episode, rapper Paper Boi is shown on a tv panel grappling with understanding transsexuality. Then the episode shifts to a discussion of transracial identity. Instantly audiences picked up on the false equivalency that was often leaned upon during the real life uproar concerning Rachel Dolezal- a white woman determined to embody blackness through activism, hair weaves and tanning.

On Atlanta, they flip the script showing a young Black man that identifies as a 35-year-old white man, that is both transphobic and homophobic (taking a jab at Caitlyn Jenner’s contradictory homophobic statements).

Atlanta is unconventionally brilliant. There are so many things to digest here. There could be an entire article dedicated to breaking down the children’s cereal commercial in episode 7 that put the spotlight on police brutality.

Show synopsis: Two cousins work through the Atlanta music scene in order to better their lives and the lives of their families. Donald Glover serves as Executive Producer, along with Paul Simms and Dianne McGunigle. Atlanta is produced by FX Productions.

 

6. Queen Sugar on OWN

Like I said earlier, everything Ava DuVernay touches is gold. I recently wrote about how Queen Sugar’s underlying theme is “rebirth, rejuvenation and resilience.” You can view more of my thoughts here.

Film synopsis: Queen Sugar chronicles the lives and loves of the estranged Bordelon siblings in Saint Josephine, Louisiana: Charley, the savvy wife and manager of an NBA star; Nova, a worldly-wise journalist and activist; and Ralph Angel, a formerly incarcerated young father in search of redemption. After a family tragedy, the Bordelons must navigate the triumphs and struggles of their complicated lives in order to run an ailing sugarcane farm in the Deep South.

 

Again, I will be writing my own commentary about Birth of a Nation. However, for now I’d just like to bask in the glory of all the greatness featured above.

If there is a film or show you think should be included, add it in the comments below.

 

JAM-TwitterJessica Ann Mitchell Aiwuyor is a poet, writer and social justice advocate. She’s also the founder of Our Legaci. Rant or rave to JAMAiwuyor@gmail.com.

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Y’all Want Beyonce To Be Harriet Tubman So Bad

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The clan of pseudo intellectual digital “Black power” referendumists, referred to widely as “Hoteps,” say she’s a capitalist puppet controlled by the illuminati. They can’t tell you exactly who or what the illumanati is, but according to them she’s part of it. And unless she humbles herself adorned in natural hair, head scarves and ankh pieces (I just described myself freshman year of college), she is not to be trusted. She can do no right.

She has to be Harriet Tubman. She must retire her career in entertainment to be an emancipator of slaves in order to redeem herself before their “overstood” consciousness. – Because “blonde hair.”

On the other far end of the spectrum, the religious sect that worships the edges and finger nail clippings of Beyonce Holy Mother of “Slayage,” known widely as the BeyHive, say she’s a revolutionary leading us to the light of Black liberation. There are discrepancies as to how Black liberation is defined, what it looks like and how it operates, but according to them she is definitely the leader of our time. And unless you humble yourself before King Bey, exclaiming in repetition “slay” or “yasssssss” or “she snatched my edges,” you are not to be trusted. You can do no right.

She has to be Harriet Tubman. She must be our leader of Black freedom, the epitome of Black feminism, the reincarnation of African goddesses here to restore your dignity in Blackness. – Because “hot sauce.”

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If you’re not inclined to believe she’s a CIA agent but you’re also not inclined to believe she’s the savior of performed Black identity, you’re going to be silenced. This silencing will be led by the usual “Bill Cosby was about to buy NBC” suspects but also by the very people who crusade against silencing on social media every other day. Yet, it doesn’t matter because it appears the people have come to a decision. If you’re not critiquing how and what we tell you to critique, you’re the enemy and shall not be tolerated. Still, when it comes to racists declaring that she is somehow “anti-police” because she wore a black leotard vaguely reminiscent of Michael Jackson and the Black Panther Party, we all call b.s. That in at least one way, is comforting.

We have not completely shamed our ancestors.

Whatever you’re inclined to believe, please remember that Beyonce can be an entertainer you loathe or love but she does not have to be Harriet Tubman. She is not beneath critical acclaim simply because she doesn’t meet your ideal image of Black political consciousness. And she is not above critical analysis simply for being your fabulously talented fave.

Take that for however you interpret it to mean and get in your own formation.

BeyoncéVevo / via Zahra Barnes

BeyoncéVevo / via Zahra Barnes

 

Jessica Ann Mitchell-Aiwuyor is a writer, social justice advocate and the founder of Our Legaci. Learn more about her work at JessicaAnnMitchell.com. Rant or rave to JAMAiwuyor@gmail.com.

@TweetingJAM – Facebook.com/JAMAiwuyor

Black Americans Wearing African Clothing Is NOT Cultural Appropriation

Maya Angelou and Malcolm X

Maya Angelou and Malcolm X in Ghana

The internet has unfortunately become a cesspool for the most simplistic arguments to be sensationalized. The latest finger pointing bandwagon phrase to hit the net is “cultural appropriation.” It’s being slaughtered, with a slew of would be  writers refusing to actually research the meaning of the term before tossing it around carelessly. So is the case with a recent article declaring, that Black Americans were culturally appropriating African cultures by wearing African clothing. It goes without saying, that this bold assertion is as deprived of history, logic and critical analysis as “reverse racism.”

Part I: Let’s begin with the definition of appropriation.

Cultural appropriation is when a dominant culture takes, claims and establishes itself the creator of the cultural heritage and artifacts of a minority and or marginalized culture thereby erasing the history of the marginalized culture.

In Neo-Slave Narratives: Studies of a Social Logic in Literary Form, African American studies professor Ashraf H. A. Rushdy describes appropriation and how it operates:

Something gets appropriated by something else when a productive or expressive form or practices, let’s say jazz or blues or agricultural methods for growing rice, develops within one disempowered cultural group but gets used by and enriches only or mostly another empowered cultural group. The distinction between cultural groups has to do most emphatically with each group’s relationship to power, controlling the means of material production and controlling the means to mental production.

Rushdy continues:

One of the marks of that relationship between an empowered and a disempowered cultural group is that the empowered group is able to take possession of those material products, physical labors, and cultural forms and practices developed within the disempowered group. Once that something is “appropriated” it no longer functions to enrich materially or to empower socially those within whose cultural group that something developed. (p. 175)

Using Rushdy’s explanation, Black Americans as African descendants are not appropriating African cultures by wearing African clothing. The oppressive power dynamics, the enrichment that excludes African cultures, the means of controlling the material production of African clothing on the part of Black Americans is non-existent. Nor can Black American power dynamics with African cultures be compared with the power dynamics of colonial power structures that stifled Africa’s progress as was outlined in Guyanese Pan African scholar Walter Rodney’s, How Europe Underdeveloped Africa.

Part II: Black History Is African History

The historical experience of Black Americans does not begin with slavery. It begins in Africa. This is a shocking plot twist to those wishing to disconnect Black Americans from African cultures. We did not emerge out of thin air, but are instead a mixture of African people of multiple ethnic groups predominantly from Western Africa. The Trans-Atlantic Slave Trade and chattel slavery did not erase the cultural legacy of Black Americans anymore than colonialism erased the cultural legacy of African ethnic groups.

During the slave trade and chattel slavery the ancestors of Black Americans, Afro-Latinos and Afro-Caribbean people were often prevented from speaking their African languages and practicing their religions. Furthermore, the dominant Western culture demonized all aspects of Black African cultures. Still, Richard Allen and Absalom Jones founded the Free African Society and later the African Methodist Episcopal Church in 1787, which is to date one of the oldest Black American institutions in the United States of America.

They named it the “African” Methodist Episcopal Church for a reason. It was a reflection of how they viewed themselves in America. They spoke no African languages, they wore no African clothing because those things were not readily available to them. But they insisted on embracing everything about their heritage that they had access to.

Over the last 228 years, a lot of changes have taken place including the ability to reconnect with aspects of African cultures that were cut off by oppressive systems.

These reconnections are not without complications.

However, claiming that Black Americans are committing the same cultural appropriation as whites when wearing African clothing demonstrates a gross lack of basic level critical thinking skills. One can not compare attempts to reconnect to cultural origins with oppressive attempts to erase an ethnicity’s cultural legacy. Even if some Black Americans may not understand the full deeper religious meaning of various prints or tribal paints, that is completely different from seeking to erase the achievements and history of a culture’s artifacts, which is what cultural appropriation does.

Furthermore, the assumption that all Black Americans do not know the deeper meaning of various tribal prints or paints is without merit. This is especially the case due to the rising amount of African descendants converting to traditional African religions or at least bonding with various symbolic references from these religions. One can not assume, that the wearer does not know the meaning simply because they are Black American. It could be the case that they know the meaning and that’s why they wore it. It’s complicated, layered and not always executed properly, but still not appropriation.

Part III: Africa Is Not A Country, Blackness Does Not Exist In A Vacuum

Nkrumah and Dubois

Kwame Nkrumah, the first president of Ghana and Nnamdi Azikiwe, the first president of Nigeria, both attended Lincoln University, the first degree granting Historically Black College in the U.S. Nkrumah, an avid Pan Africanist, often cited the interconnectedness among all members of the Pan African World, working closely with Black scholar W.E.B. DuBois. Nkrumah is well known for his vision of a unified Africa with strong linkages to the Pan African World. “I am not African because I was born in Africa but because Africa was born in me,” said Nkrumah.

Making the statement that “if you do not belong to an African tribe, don’t wear tribal print,” is exclusionary to people that may not know the exact tribe of their family’s origin. It’s even furthermore complicated because as a mixed people, Black Americans actually come from many different tribes. Everyone does not have the privilege of knowing what tribes they come from, but they still carry the cultural heritage of those groups.

I was fortunate enough to trace my maternal lineage, with the help of AfricanAncestry.com’s DNA program. My own maternal ancestors are from the Tikar ethnic groups in modern day Cameroon. Does this mean that I suddenly became the spokesperson for all things Tikar? The answer is no. But it does mean that I have a cultural and ancestral connection that extends beyond the history of U.S. chattel slavery and any attempts to reconnect with that at best can be viewed as cultural appreciation or acculturation depending on my proximity to members of that ethnic group. The artistry and craftsmanship that my grandmother exhibited through her quilts, statues, paintings and instruments represent her heritage as a direct descendant of the Tikar people, even though she did not know she came from this ethnic group.

This can not and never will be cultural appropriation. You can not appropriate that which is your own.

Additionally, there are thousands of different types of African cultures and sub-groups. Ethnic groups on the continent and throughout the diaspora borrow from one another through cultural exchanges. Exchanging languages, religions, foods, musical styles and clothing. Members of various African ethnic groups often wear the tribal prints and jewelry of other ethnic groups simply based on liking the style. There is no reason Black Americans, Afro-Caribbeans and Afro-Latinos should be excluded from this cultural exchange. Additionally, on the economic front, many marketplace sellers and African fashion designers would cringe at the thought of limiting their work to only within the confines of their tribe.

That’s not how this works.

Black Americans and other children of the African Diaspora are included in the Pan African cross-cultural process as evidenced by the spread of hip hop music throughout Africa and the creation of Rastafari communities in South Africa and Tanzania. These are both stylistic and religious exchanges that no reasonable person views as appropriation.

Part IV: Lack of Knowledge Affects Everyone, Not Just Black Americans

Miseducation and Eurocentric thinking taught through colonialism, slavery and Western education affects all members of the Pan African World in varying levels, not just Black Americans.

The need to assert authority over Africanity in the face of other African descendants is a pettiness that stems from the designed disenfranchisement of the Pan African world. It also unknowingly reaffirms anti-Black sentiments by denying the nuanced experiences and cultural heritages of all people of African descendant. Instead relying on a limited non-layered perspective of Africanity.

Additionally, the faux concern about Black American knowledge of African prints would be more believable if critics were offering classes and books that share the deeper meaning on various tribal prints.

Part V: We’ve been told the same lie.

The limited interaction between continental Africans and African descendants is highly influenced by western based miseducation and media (in both Africa and North America) that promotes anti-Blackness at every turn, leaving African descendants and Africans on the continent circling in an endless cycle of confusion and rage uselessly aimed at each another.

This leads some Black Americans to make illogical declarations like, “I’m Black Not African American,” as if Black Land is a thing that magically exists outside of Africa. Upon asking, when did they stop being African, the response will include some gibberish about not speaking an African language, not having a red carpet laid out for them when they went to Africa and the misguided belief that Jesse Jackson created the term “African American.”

No one has yet been able to answer Malcolm X’s question, “If a cat has kittens in an oven, does that make them biscuits?”

Meanwhile, some Africans will proclaim more pride in being French or British than Senegalese, Ghanaian or Nigerian. Upon asking, why they perceive Western cultures to be superior, the response will include a puzzling look as to why you don’t understand that everything white is just better.

We’ve all been told the same lie, that somehow being African is “less-than” believing that it is more refined to be disconnected from Africanity. This has lead to many of us needlessly tearing each other apart. And make no mistake, all levels of anti-Blackness around the world stems from the historical Eurocentric perspective that African people are subhuman.

As children, Black Americans often used heard the term, “African booty scratcher.” I was called African Booty Scratcher daily, being a little dark skinned Black girl with short nappy hair. This term was not reserved for African immigrants but for all dark-skinned children. Black children were reiterating the negative stereotypes of African people that surrounded us on a daily basis through media, the Western education system and older generations. And it hurt.

In fact, there is a meme floating around the net that says, “You called me an African Booty Scratcher in school. Now you’re wearing a dashiki.”

Yet few who circulate this meme will admit that their parents also held onto negative stereotypes of Black Americans and Jamaicans, often attempting to keep them away. Using their own derogatory terms to describe them.

Though this generation has more opportunities to form cross-cultural bonds than our parents, there are those among us that are harboring hurt. And turning this pain into a “you can’t share my toy attitude.” It’s time to grow up. We’re not on the playground anymore.

We are all hurting, because we’ve been taught to believe the same lies.

In Conclusion:

Black Americans, Jamaicans, Dominicans, Puerto Ricans, Haitians, Black Canadians, Afro-Caribbeans, whatever you want to call us, are members of the Pan African family. Wearing African clothing and tribal print is more revolutionary and impactful than upholding any stereotypes, slurs or one writer’s shortsightedness.

Our progress depends on our interconnectedness.

Over 400 years ago, many of us were torn from the shores of our homelands in Africa. We were beaten for speaking our languages, shunned for our skin, raped, murdered and brutalized. Some of us tossed ourselves over the sides of ships in order to see freedom through death. We have witnessed our family members hanging from trees. We have survived a horror like no other and still have the unmitigated gall to walk around in 2015 with our tribal print and paint. Our ancestors are somewhere smiling.

Despite not being born in Africa, like Nkrumah proclaimed, Africa was born in us. Overthrowing the tools of oppressive systems, gaining self knowledge and reconnecting with our origins may not always be perfect or without growing pains. But it is not and never will be cultural appropriation.

It’s a layered, nuanced, complicated triumph.

 

 

P.S.

I am a member of the North American Delegation of the 8th Pan African Congress.  To be included on our mailing list email OurLegaci@gmail.com.

JamAllen2-nb-smallJessica Ann Mitchell Aiwuyor is a writer, social justice advocate and the founder of Our Legaci. Learn more about her work at JessicaAnnMitchell.com. Follow JAM @TweetingJAM and Facebook.com/OurLegaci.

A Message For Writers: Know That Your Words Are Powerful

JAM-Powerful

A close friend of mine recently endured a traumatic life experience that led her down an unconventionally painful path. In order to recover, she moved across the country and started a new life from the ground up. She shared with me, all the ups and downs she’s faced over the last 3 years. Her story, though uncommon, is extremely powerful, having the potential to inspire young Black women coming from a similar background. She then told me that she planned to write a book about her experiences, with the intention of saving people from going through what she’s dealt with. I’m not going to give the story away here. You’ll have to buy the book!

However, I wanted to highlight our conversation because it led to a larger one about how powerful writing is. As Black women writers, she and I have both been to the point where writing was our salvation. When we couldn’t depend on people, when no one would listen, when the pain seemed to much, when the joy was evaded, with the pleasure was marginalized, and when the injustice was overwhelming, writing was there to guide us through. Our writing, whether in the forms of poetry, prose or first person narratives, brought us not only comfort but power.

When the world seemed to beat us down, our words built us back up. No one could stop us from creating. No one could dare stand in the path of our stories. And because our stories are often interconnected, our words comforted other Black women that hadn’t yet found a way to express their thoughts.

I remember one time in Syracuse, NY, I performed a poem about religion, women, sexual abuse and how women are viewed in society. After the performance, I was called to attend a meeting with the poetry group that hosted the event. At that meeting, I could tell some people were uncomfortable with my piece. However, one woman came up to me in front of the whole group saying,” Thank you. Thank you for telling my story. I’ve always felt this way but just didn’t know how to say it. I didn’t have the words but you did it for me.”

Those words that I penned were not directed specifically towards her, yet still rendered specific results. They brought healing, understanding and power. There is power in hearing words that connect with your experiences, along with your spirit. It reaffirms who you are. It shows that you’re not alone, that you’re not imagining things. It also gives you the support to realize that your life, your story is important.

This is how I felt the first time I read Zora Neale Hurston, James Baldwin, Ntozake Shange and Toni Morrison. This is how I felt the first time I listened to Lauryn Hill’s Unplugged album.

Each word reaffirmed my life, my power, my agency. Words can change how people view the world and how they view themselves within it. Perhaps, this is why my favorite quote from Maya Angelou echoes forever in my ears,

“Words are things. You must be careful, careful about calling people out of their names, using racial pejoratives and sexual pejoratives and all that ignorance. Don’t do that. Some day we’ll be able to measure the power of words. I think they are things. They get on the walls. They get in your wallpaper. They get in your rugs, in your upholstery, and your clothes, and finally into you.”

Words get into you. Writers please know that your words have power, that when you write, you’re adding to the world. No matter how small you perceive yourself to be, you can reaffirm life, call truth to power and build new foundations. You can also destroy, tear down and suppress.

But know that you have this power and do not underestimate it. Use it wisely, strategically and hopefully for a good cause.

JamAllen2-nb-smallJessica Ann Mitchell Aiwuyor is a writer, social justice advocate and the founder of Our Legaci. Learn more about her work at JessicaAnnMitchell.com.

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