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Saturday, May 6, 2017

A digital archive of slave voyages details the largest forced migration in history

A digital archive of slave voyages details the largest forced migration in history

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A slave fortress in Cape Coast, Ghana. AP Photo/Clement N'Taye

Between 1500 and 1866, slave traders forced 12.5 million Africans aboard transatlantic slave vessels. Before 1820, four enslaved Africans crossed the Atlantic for every European, making Africa the demographic wellspring for the repopulation of the Americas after Columbus’ voyages. The slave trade pulled virtually every port that faced the Atlantic Ocean – from Copenhagen to Cape Town and Boston to Buenos Aires – into its orbit.
To document this enormous trade – the largest forced oceanic migration in human history – our team launched Voyages: The Trans-Atlantic Slave Trade Database, a freely available online resource that lets visitors search through and analyze information on nearly 36,000 slave voyages that occurred between 1514 and 1866.
Inspired by the remarkable public response, we recently developed an animation feature that helps bring into clearer focus the horrifying scale and duration of the trade. The site also recently implemented a system for visitors to contribute new data. In the last year alone we have added more than a thousand new voyages and revised details on many others.
The data have revolutionized scholarship on the slave trade and provided the foundation for new insights into how enslaved people experienced and resisted their captivity. They have also further underscored the distinctive transatlantic connections that the trade fostered.



Records of unique slave voyages lie at the heart of the project. Clicking on individual voyages listed in the site opens their profiles, which comprise more than 70 distinct fields that collectively help tell that voyage’s story.
From which port did the voyage begin? To which places in Africa did it go? How many enslaved people perished during the Middle Passage? And where did those enslaved Africans end the oceanic portion of their enslavement and begin their lives as slaves in the Americas?

Working with complex data
Given the size and complexity of the slave trade, combining the sources that document slave ships’ activities into a single database has presented numerous challenges. Records are written in numerous languages and maintained in archives, libraries and private collections located in dozens of countries. Many of these are developing nations that lack the financial resources to invest in sustained systems of document preservation.
Even when they are relatively easy to access, documents on slave voyages provide uneven information. Ship logs comprehensively describe places of travel and list the numbers of enslaved people purchased and the captain and crew. By contrast, port-entry records in newspapers might merely produce the name of the vessel and the number of captives who survived the Middle Passage.
These varied sources can be hard to reconcile. The numbers of slaves loaded or removed from a particular vessel might vary widely. Or perhaps a vessel carried registration papers that aimed to mask its actual origins, especially after the legal abolition of the trade in 1808.



Compiling these data in a way that does justice to their complexity, while still keeping the site user-friendly, has remained an ongoing concern.
Volume and direction of the transatlantic slave trade from all African to all American regions. David Eltis and David Richardson, Atlas of the Transatlantic Slave Trade (New Haven, 2010), Author provided

Of course, not all slave voyages left surviving records. Gaps will consequently remain in coverage, even if they continue to narrow. Perhaps three out of every four slaving voyages are now documented in the database. Aiming to account for missing data, a separate assessment tool enables users to gain a clear understanding of the volume and structure of the slave trade and consider how it changed over time and across space.
Engagement with Voyages site
While gathering data on the slave trade is not new, using these data to compile comprehensive databases for the public has become feasible only in the internet age. Digital projects make it possible to reach a much larger audience with more diverse interests. We often hear from teachers and students who use the site in the classroom, from scholars whose research draws on material in the database and from individuals who consult the project to better understand their heritage.
Through a contribute function, site visitors can also submit new material on transatlantic slave voyages and help us identify errors in the data.

The real strength of the project – and of digital history more generally – is that it encourages visitors to interact with sources and materials that they might not otherwise be able to access. That turns users into historians, allowing them to contextualize a single slave voyage or analyze local, national and Atlantic-wide patterns. How did the survival rate among captives during the Middle Passage change over time? What was the typical ratio of male to female captives? How often did insurrections occur aboard slave ships? From which African port did most enslaved people sent to, say, Virginia originate?



H.M.S. ‘Rattler’ captures the slaver ‘Andorinha’ in August 1849. The Illustrated London News (Dec. 29, 1849), vol. 15, p. 440, Author provided

Scholars have used Voyages to address these and many other questions and have in the process transformed our understanding of just about every aspect of the slave trade. We learned that shipboard revolts occurred most often among slaves who came from regions in Africa that supplied comparatively few slaves. Ports tended to send slave vessels to the same African regions in search of enslaved people and dispatch them to familiar places for sale in the Americas. Indeed, slave voyages followed a seasonal pattern that was conditioned at least in part by agricultural cycles on both sides of the Atlantic Ocean. The slave trade was both highly structured and carefully organized.
The website also continues to collect lesson plans that teachers have created for middle school, high school and college students. In one exercise, students must create a memorial to the captives who experienced the Middle Passage, using the site to inform their thinking. One recent college course situates students in late 18th-century Britain, turning them into collaborators in the abolition campaign who use Voyages to gather critical information on the slave trade’s operations.
Voyages has also provided a model for other projects, including a forthcoming database that documents slave ships that operated strictly within the Americas.
We also continue to work in parallel with the African Origins database. The project invites users to identify the likely backgrounds of nearly 100,000 Africans liberated from slave vessels based on their indigenous names. By combining those names with information from Voyages on liberated Africans’ ports of origin, the Origins website aims to better understand the homelands from which enslaved people came.
Through these endeavors, Voyages has become a digital memorial to the millions of enslaved Africans forcibly pulled into the slave trade and, until recently, nearly erased from the history of not only the trade itself, but also the history of the Atlantic world.
Philip Misevich, Assistant Professor of History, St. John's UniversityDaniel Domingues, Assistant Professor of History, University of Missouri-ColumbiaDavid Eltis, Professor Emeritus of History, Emory UniversityNafees M. Khan, Lecturer in Social Studies Education, Clemson University , and Nicholas Radburn, Postdoctoral Fellow, University of Southern California – Dornsife College of Letters, Arts and Sciences

This article was originally published on The Conversation. Read the original article.


The Conversation

Saturday, December 17, 2016

How Ghanaian Artist Azizaa Is Challenging Christianity's Grip On Ghana

"How can anyone of African descent be worshiping the same tool used to uselessly murder their ancestors?"




According to a 2012 Gallup International survey about religiosity and atheism, Ghana is one of the most religious countries in the world. At first glance, there is some evidence for this: when you land in Accra, you’ll notice churches everywhere you go. If you look even closer, you’ll see Mormon missionaries on their bikes throughout the country.

But are Ghanaians very religious or are they a very spiritual people invaded by highly organized, predatory religious structures? A quick Google search will give you countless links to Methodist, Apostolic, Pentecostal, Latter Day Saints (Mormons), and many other churches, many of them based in America or funded by Americans. If you do a search for pastors in Ghana, every single result on the first page is a link to list of the richest pastors. Where that information comes from is not as clear as what it expresses: Christianity is big business in Ghana. Going to church means many things to many people, but one fundamental aspect of the majority of Sunday masses in Ghana is people with very little income giving away a substantial amount of their salary to their pastors.

What's also disturbing about churches and missionaries spreading their gospel in Ghana is that Christianity fundamentally rejects any other religious customs. For Ghanaians, that means any spiritual practices which preceded colonizers—spiritual practices that are often misunderstood and grouped into the animist and polytheist boxes. Given the big role that religion plays in Ghana, this rejection creates a cycle of self-hatred that arises from the conflict of adoring a foreign deity that demands the rejection of elements of local culture and tradition.

"They took away our spirituality and gave us religion; they banned us from gathering under a tree by the fireside and herded us into churches."—Wanlov

Music artist Azizaa and rapper/video director Wanlov the Kubolorrecently tackled this issue head-on with the video for Azizaa’s “Black Magic Woman” (watch it above). Growing up between Accra and New York, Azizaa is a rising voice in Ghana. She speaks and occasionally sings in her native Ewe tongue, and has managed to always stay in touch with her Ghanaian roots. Wanlov—who featured in the very first Lungu Lungu column—is one of the most vocal rappers on the continent, using humor and parody to bring up difficult issues, both in his solo work and as one half of Ghanaian rap duo FOKN Bois. In 2014, he co-directed the pidgin musical Coz ov Moni 2 and has continued to play a role behind the camera ever since, as he did for Azizaa's video. The FADER caught up with the pair to ask them about “Black Magic Woman” and their take on religion in Ghana.

The opening scene of the "Black Magic Woman" video shows two young Christians pressuring a young woman in the name of Christianity. Does this reflect pressures you observe or personally feel?

AZIZAA: Yes, these pastors are something else. I've seen and heard worse—this is just a lighthearted version of a cold, harsh, bitter reality. I've seen trotro preachers aiming their messages at me to repent because of my nose and lip rings, and the blue/green/purple hair. This is not just it—I think Christianity should be banned and made illegal in Ghana, and all of Africa. How can anyone of African descent be worshiping the same tool used to uselessly murder their ancestors?
WANLOV: There are many videos from Ghana circulating of church members caught in the very act they preach against. This is because their religion shames a natural act and when nature calls very few can resist.
Is "black magic" an expression used in Ghana? If so, what does it refer to?
AZIZAA: The term black magic is loosely used in Ghana just about as much as juju. Ghanians are very religious and somehow still manage to be very superstitious. I have yet to understand that. Every death in Ghana has a superstitious tale behind it .
WANLOV: Not verbatim...we call it agbala or juju. It refers to any spiritual practice which is not Muslim or Christian.
What are the implications of Azizaa being portrayed as a "black magic woman" in the video? How would you expect this to be interpreted in Ghana?
AZIZAA: For me, being interpreted as the "bad" person is never a problem because I know who I am and I am very comfortable with myself. In the video we bring light to a huge problem in Ghana, or Africa as a whole, one that many refuse to acknowledge. Many religious leaders are abusing the people in different ways and taking advantage due to vulnerability and desperation of the people. It's also a mental problem. Hoarding—to hold on to as much money as possible, in order to live like colonial masters.
WANLOV: The older closed-minded generation will not approve, but the seeking youth and the open-minded will love her.

"History has it that the colonial masters came with the Bible and the gun, gave the Bible to the Africans, as they pointed their guns at their heads. "—Azizaa

Is the strength of Christianity in Ghana left over from colonial times or is there more to it?
AZIZAA: History has it that the colonial masters came with the Bible and the gun, gave the Bible to the Africans, as they pointed their guns at their heads.
WANLOV: It is a perfect self-perpetuating system. They took away our spirituality and gave us religion; they banned us from gathering under a tree by the fireside and herded us into churches. Now we love going to church, because it is the only place we can have a weekend retreat from the mundane work week cycle also imposed on us by the colonials.
I have been told that most people in Ghana will not admit they practice or believe in juju, yet fear juju and resort to it when all else fails, in particular Christianity. What does that mean?
WANLOV: It means there is still hope for us. We have not completely been brainwashed. More and more pastors now have traditional deities they secretly consult. They do not fully believe in their religion, but are duping others to do so in order to have control over them to survive off them because the system is getting harder and harder to live in.
AZIZAA: In Ghana, most people believe in following the crowd just to stay alive, not to be scrutinized. There is stigma attached to vodou[voodoo], so Christianity is a very safe choice. But deep down, in their souls, hearts and minds, they can't fight or ignore the voice that tells them to go back to their roots, sankofa, it's the only thing that works. The Christian thing is just another way of slavery taking its toll and Ghanaians copying and pasting blindly. Ghanaians don't like blood, they prefer to poison instead of shooting or stabbing, so they would juju their enemy to keep themselves safe. Not many would know, it's not as loud as a gunshot, nor as messy as a knife wound.
What would be the outcome of a fight involving John Mahama, the current president of Ghana who has been highly criticized for his incompetence, TB Joshua, probably the richest pastor in Africa, and Mamiwata, the Goddess of water?
WANLOV: Mamiwata always wins coz wata no get enemy.

Wednesday, October 26, 2016

The Akan, other Africans and the Sirius Star System (videos & pdf link included)


ANNOUNCEMENT
The Akan Book has now been completed. As of August 25, 2011, exactly 3 years since the book was first published and made available in its final format, I have now edited the book to remove the final bits of typos and errors. I have also added an index. So after 3 years and 111 pages (if the index is included) I can now say that the Akan book has reached its final form. 

For those who printed the book before its present edited form, all you may have to do is to print the index since the page numbers remain unchanged.

It is possible that the Akan project has come to its end as a result of the completion of the book. I do not yet know this. Often it is through impulses from my Inner Being that I write articles so only time will tell whether any further articles will be published or not. It is however possible that there will be more articles in future.

The Akan Book and Website have now been read by many people around the globe. I am thankful to all who have sent emails and comments about this work.

I would also like to point out that it has come to my attention that there are those who are selling the Akan Book online for various amounts (some as much as $1 and others as much as $12 or even more). Let me point out that I have NOT given anyone any authorization to sell this book. All those doing so are doing it of their own accord.

There are also those who post parts of the book online without acknowledging the origin of the material. I want such people to know that I am aware of some of these actions. To date, I have only given one individual permission to translate aspects of  The Akan Book and Website into a foreign language. Anyone else who wishes to do this in the proper way must first seek permission. There will always be those who try to taint and twist materials released by others.

The Akan Book and Website project is dedicated to all spiritually oriented individuals who are interested in this kind of information. It is my hope that this modest effort has helped in some way to engage if not expand aspects of your outlook. If this happens for even one person then the project has been successful. Thank you. 

-K-,
August, 2011






The book/paper is entitled: The Akan, other Africans and the Sirius Star System.   http://www.theakan.com/THE_AKAN_edited_expanded.pdf

The paper is in .pdf form so you can download it and read it at your leisure.

There are other articles on the website that may be of interest: www.theakan.com

You may also be interested in reading an article written by Philip Ochieng (that was initially published on allafrica.com) that draws parallels between the Maasai, the Canaanites, the Inca, the Dogon, the Wolof, the Bambara (Mande) and the Akan. In my view, what all these groups have in common, is their connection to Sirius.

Interestingly, Ochieng says that the Maasai are "people of the Maa speech". i.e. Maa-saa-i. Here , you can see a link between the name 'Maasai', the root 'saa', and the Akan word 'kasa'. 'Saa' is a root word that is related to Sirian-Reptilian language. In the Mande languages, the word for snake is 'Saa' (Mandinka, Bambara etc). Ochieng's article got close to some truths. Funnily enough, it is also the name used by space beings to refer to the reptilians. (ARI-AN-SAA, or 'Orion Saa'). So you see where 'Orion', and 'Aryan' come from?

The key here is the link to the Sirian-Reptilian extraterrestrial personality that has been called EN-KI or EA by the Sumerian/Babylonians. Interesting fact is that the Maasai call their creator-god Enkai!

There is also a link between the Akan and those who were called Canaanites (who were driven out of their land by the normadic Jewish people, descendants of the Sirian-Reptilian Annunaki). In the Akan paper/book I present a hypothetical but credible scenario showing how the ancestors of the Akan conceivably migrated from the middle east region, through Egypt, through Garamante/Libya (the Garamantian hypothesis is covered in the book, which I show is 'Koromante', not 'Garamante' as Herodotus claimed), through Mande lands and finally to the coast, to settle in Cote d'Ivoire, Ghana and Togo.

Here is Ochieng's article, it's quite a good read if you've not already seen it in the past: http://www.redicecreations.com/article.php?id=1152

As you may imagine, this ET subject is not a topic folks like to talk about very often, if at all, but well, some things are what they are, in my opinion.

The existence of ETs should not distract us from our efforts towards Liberation and Self-determination, certainly not. It is just an interesting aspect of our history and in the affairs of this planet (especially the lies and cover-ups regarding this very subject), and it puts things into perspective. That's it! That's my take on the matter. I ain't giving my power to no EN-KI or whomever!

This, and much more is covered in the paper.

Medase!
KwameD (Nana Kwame Danquah) 




NB Commentary:
After reading... "The Akan, and Other Africans and the sirius Star System" which I have already posted in my blog,
This entire planet is a stomping ground for nefarious elements who are fighting each other. They do it thru the leaders by implanting them and having them conduct their affairs and wars.
Men like Steven Greer, Robert Temple, Lloyd Pye, Riley Martin, Dr. Delbert Blaire, and a host of others who talk about the Alien connection all the way back to the origins of humanity are ridicule and/or ignored and will continue to be ignored as long as those nefarious factions are at each other's neck.
We live on a Prison planet and even if we get rid of the current menagerie of slew footed, buck-eyed, split tongued politicians, the hidden factions will just raise up and subsequently, corrupt the next batch of candidates. 
The Battle for Los Angeles,  is full spectrum battle for dominion of this planet. It is happening in the space above us thru the secret space wars. The hidden factions are derived from origins that have been battling for dominion over Terra for thousands, if not millions of years.
I suggest you do all you can to prepare yourself and determine to return to Source cause this hell hole is moving full steam ahead. No holds barred. In a hundred years everyone will be a cyborg, the planet will be over taken by AI, and the illusion of inclusion in the political landscape will be an ancient memory; that is if they don't blow it up first. 
And that's what I have to say about that!

Peace and Blessings, Nana Baakan














More Reading:
Guided by Aliens: Ancient Tribe Shames NASA by Revealing Unknown Star System
The living Descendants of the Ancient Egyptians/Le
Maasais, Canaanites And the Inca Connection
China, US Are Officially Worried About A Space War
ALIEN INTERVIEW
Based on Personal Notes and interview Transcriptions Provided by: 
Matilda O’Donnell MacElroy 
Editing and Supplemental Footnotes by:Lawrence R. Spencer (Author of “The Oz Factors”)
Star Warrior Papers

Akan and Ewe histories of Ancient Migration
By John Amponsah
I have been aware of Nana Banchie Darkwa's book "The Africans who wrote the Bible", as well as other books connecting Akan people not only to the Ancient Kingdoms of Ghana, Mali and Songhai but also going as far back as Ancient Egypt. Now I have recently come across a youtube video that asserts that Ewe people migrated not only from the Ancient middle East but even further afield, from Asia! (check out -- http://www.youtube.com/watch?v=dUDrLCB0wQk). I found this to be quite interesting, especially because it was told by an African rather than not. It is not the first time I am hearing about Ewe people being linked with the Middle East (what I knew of before was a link with the Semitic peoples of the Middle East such as the 'Israelites').

Migration stories and their details are not only limited to the Akan and the Ewe but also with other groups in Ghana such as the Ga and others. Africans such as Cheik Anta Diop and Theophile Obenga have previously written about ancient connections between pre-dynastic Egypt and current African cultures.

In New York City (and elsewhere in the world), the Ausar Auset society is an esoteric group that practises a mixture of ancient (pre-dynastic) Egyptian religion as well as native African traditional practises. Their leader, Ra Un Nefer Amen (born Rogelio Alcides Straughn) appears to be very interested in forming links between Ausar Auset and West African cultures like the Akan and the Yoruba. He is apparently intimately connected with (Asante-Akyem) Agogo.

In the modern world we live in where information is in abundance, it seems to be more and more the case that "there are no more secrets". Although there is so much information available now, that which was previously only accessible to a few is now potentially accessible to anyone interested. The Internet has revolutionized information exchange, yet in spite of this it is easy to get overwhelmed with an unwanted barrage of advertisements and sometimes worse. Yet every so often, one comes across interesting bits of information, which is how I classify the above youtube video.

Dogon people
From Wikipedia, the free encyclopedia
For the ethnic group of the Kingdom of Dagbon in the north of Ghana, see Dagomba people.
The Dogon are an ethnic group living in the central plateau region of the country of Mali, in Western Africa, south of the Niger bend, near the city of Bandiagara, in the Mopti region. The population numbers between 400,000 and 800,000.[1]
The Dogon are best known for their religious traditions, their mask dances, wooden sculpture and their architecture. The past century has seen significant changes in the social organization, material culture and beliefs of the Dogon, partly because Dogon country is one of Mali's major tourist attractions.

Wednesday, June 8, 2016

Black Inventors of the 20th and 21st Century (Video)

Black Inventors of the 20th & 21st Century


NB Commentary:   What gets to me most is the number of comments made on YouTube asking "what did they ever invent?" I literally want to jump thru the computer screen and scream really loud in those folks ears. It's so obvious that they are "white" folks and even more obvious that most of them, sadly, are unaware of anything that Black folks have done besides sports and entertainment. I am quite sure that the culture of racisms & white supremacy have done a great job in keeping these facts out of public purview.



But I must admit that I am hurt and dismayed by the number of Black Folks who don't know what inventions can be attributed to Black Americans here in the US and on the World stage. I am aware that we cannot teach what we do not know, but why don't we know these things? And even more so, why does the credit seem to skip merrily by the deserving individual? As a result, we have to have BLACK HISTORY MONTH. We don't need a WHITE HISTORY MONTH, although, I am laughingly wondering what they would say, looking at their track record. But keeping with the fact that we do learn about their history no matter how dastardly their deeds or wondrous their accomplishments, we will most certainly be made aware of the European contribution to the world going all the way back to the Greeks and Romans. (Heaven forbid, it become discovered as it has been indicated, that even the original Greeks, Romans and Hebrews were Africans). 

There is a plethora of material about the advancement of the European across the expanse of the globe... but rarely do you hear even the slightest hint that there were people of African descent who had anything at all to do with their success. In fact, the Americas were built on the backs of blacks, however, they always want to talk about their founding fathers. If they don't want to pay reparations at least acknowledge that it was the Africans' blood, sweat and tears that made this country a economic force to be reckoned with.

So, I offer this video which scratches the surface but gives some insight into the accomplishments of African American inventors. Much more could be said of each of them but this is a great snap shot to start with. Investigate each of these more, share it with your friends and family. Whenever you stop at a stop light, make a notation about who invented it. And those chips you love to eat, well, make sure you remember who invented them too.



Published on Feb 13, 2014
A video presentation about famous black men and women inventors of the 20th and the 21st century. This video is just a short list of the MANY contributions of blacks throughout history.

NOTE: Video narrative was obtained from Black-Inventors.com and MIT.edu. Please visit these very helpful sites for more information on these and other Black Inventors not listed in this video. The book "Black Inventors" by Keith Holmes is another great source of information.

Saturday, May 28, 2016

HOW MEMORIAL DAY WAS STRIPPED OF IT’S AFRICAN AMERICAN ROOTS

WE DID IT, THEY HID IT: HOW MEMORIAL DAY WAS STRIPPED OF IT’S AFRICAN AMERICAN ROOTS



Written by: Ben Becker
What we now know as Memorial Day began as “Decoration Day” in the immediate aftermath of the U.S. Civil War. It was a tradition initiated by former slaves to celebrate emancipation and commemorate those who died for that cause.
These days, Memorial Day is arranged as a day “without politics”—a general patriotic celebration of all soldiers and veterans, regardless of the nature of the wars in which they participated. This is the opposite of how the day emerged, with explicitly partisan motivations, to celebrate those who fought for justice and liberation.

The concept that the population must “remember the sacrifice” of U.S. service members, without a critical reflection on the wars themselves, did not emerge by accident. It came about in the Jim Crow period as the Northern and Southern ruling classes sought to reunite the country around apolitical mourning, which required erasing the “divisive” issues of slavery and Black citizenship. These issues had been at the heart of the struggles of the Civil War and Reconstruction.
To truly honor Memorial Day means putting the politics back in. It means reviving the visions of emancipation and liberation that animated the first Decoration Days. It means celebrating those who have fought for justice, while exposing the cruel manipulation of hundreds of thousands of U.S. service members who have been sent to fight and die in wars for conquest and empire.

As the U.S. Civil War came to a close in April 1865, Union troops entered the city of Charleston, S.C., where four years prior the war had begun. While white residents had largely fled the city, Black residents of Charleston remained to celebrate and welcome the troops, who included the TwentyFirst Colored Infantry. Their celebration on May 1, 1865, the first “Decoration Day,” later became Memorial Day.

Yale University historian David Blight retold the story:
During the final year of the war, the Confederates had converted the planters’ horse track, the Washington Race Course and Jockey Club, into an outdoor prison. Union soldiers were kept in horrible conditions in the interior of the track; at least 257 died of exposure and disease and were hastily buried in a mass grave behind the grandstand. Some 28 black workmen went to the site, re-buried the Union dead properly, and built a high fence around the cemetery. They whitewashed the fence and built an archway over an entrance on which they inscribed the words, “Martyrs of the Race Course.”Then, black Charlestonians in cooperation with white missionaries and teachers, staged an unforgettable parade of 10,000 people on the slaveholders’ race course. The symbolic power of the low-country planter aristocracy’s horse track (where they had displayed their wealth, leisure, and influence) was not lost on the freed people. A New York Tribune correspondent witnessed the event, describing “a procession of friends and mourners as South Carolina and the United States never saw before.”
At 9 a.m. on May 1, the procession stepped off led by 3,000 black schoolchildren carrying armloads of roses and singing “John Brown’s Body.” The children were followed by several hundred black women with baskets of flowers, wreaths and crosses.
Then came black men marching in cadence, followed by contingents of Union infantry and other black and white citizens. As many as possible gathered in the cemetery enclosure; a childrens’ choir sang “We’ll Rally around the Flag,” the “Star-Spangled Banner,” and several spirituals before several black ministers read from scripture.
Blight’s award-winning Race and Reunion: The Civil War in American Memory (2001) explained how three “overall visions of Civil War memory collided” in the decades after the war.

The first was the emancipationist vision, embodied in African Americans’ remembrances and the politics of Radical Reconstruction, in which the Civil War was understood principally as a war for the destruction of slavery and the liberation of African Americans to achieve full citizenship.
The second was the reconciliationist vision, ostensibly less political, which focused on honoring the dead on both sides, respecting their sacrifice, and the reunion of the country.

The third was the white supremacist vision, which was either openly pro-Confederate or at least despising of Reconstruction as “Black rule” in the South.
Over the late 1800s and the early 1900s, in the context of Jim Crow and the complete subordination of Black political participation, the second and third visions largely combined. The emancipationist version of the Civil War, and the heroic participation of African Americans in their own liberation, was erased from popular culture, the history books and official commemoration.

In 1877, the Northern capitalist establishment decisively turned their backs on Reconstruction, striking a deal with the old slavocracy to return the South to white supremacist rule in exchange for the South’s acceptance of capitalist expansion. This political and economic deal was reflected in how the war was commemorated. Just as the reunion of the Northern and Southern ruling classes was based on the elimination of Black political participation, the way the Civil War became officially remembered—through the invention of Memorial Day—was based on the elimination of the Black veteran and the liberated slave.

The spirit of the first Decoration Day—the struggle for Black liberation and the fight against racism—has unfortunately been whitewashed from the modern Memorial Day.

As Blight explains, “With time, in the North, the war’s two great results—black freedom and the preservation of the Union—were rarely accorded equal space. In the South, a uniquely Confederate version of the war’s meaning, rooted in resistance to Reconstruction, coalesced around Memorial Day practice.” (“Race and Reunion,” p. 65)

In the statues, anniversary parades and popular magazines, the Civil War was portrayed as an all-white affair, a tragic conflict between brothers. To the extent the role of slavery was allowed in these remembrances, Lincoln was typically portrayed as the beneficent liberator standing above the kneeling slave.
The mere image of the fighting Black soldier pierced through this particular “memory,” which in reality was a collective and forced “forgetting” of the real past. Portraying the rebellious slave or Black soldier would unmask the Civil War as a life-and-death struggle against slavery, a true social revolution, and a reminder of the political promises that had been betrayed.

While African Americans and white radicals continued to uphold the emancipationist remembrance of the Civil War during the following decades—as exemplified by W.E.B. DuBois’ landmark “Black Reconstruction”—this interpretation was effectively silenced in the “respectable” circles of academia, mainstream politics and popular culture. The white supremacist and reconciliationist retelling of the war and Reconstruction was only overthrown in official academic circles in the 1950s and 1960s as the Civil Rights movement shook the country to its core, and more African Americans fought their way into the country’s universities.

While historians have gone a long way to expose the white supremacist history of the Civil War and uncover its revolutionary content, the spirit of the first Decoration Day—the struggle for Black liberation and the fight against racism—has unfortunately been whitewashed from the modern Memorial Day.

So let’s use Memorial Day weekend to honor the fallen fighters for justice worldwide, to speak plainly about this country’s historic crimes, and rededicate ourselves to take on those of the present.
This article originally appeared in LiberationNews.org.



LINKS:
https://en.wikipedia.org/wiki/United_States_Colored_Troops
https://en.wikipedia.org/wiki/4th_United_States_Colored_Infantry_Regiment
http://www.rootsweb.ancestry.com/~ncusct/37usct1.htm
https://www.liberationnews.org/revolutionary-origins-memorial-day-political-hijacking/
http://civilwartalk.com/threads/having-a-ball-in-charleston-sc.98775/

And from another perspective, which is merely an attempt to deny the origin of the first Memorial Day.


Although contemporaneous accounts from the Charleston Daily Courier describe and document the 1865 ceremony that took place there, and the event was one the earliest known observances similar to what we would now recognize as Memorial Day, whether it was truly the first such ceremony, and what influence (if any) it might have had on later observances, are still matters of contention. Professor Blight termed it "the first Memorial Day" because it predated most of the other contenders, but he noted he has no evidence that it led to General Logan’s call for a national holiday in 1868: "I'm much more interested in the meaning that’s being conveyed in that incredible ritual than who's first," he said.  Pasted from: http://www.snopes.com/military/memorialday.asp


Wednesday, April 20, 2016

Russell City: A Self-Governed African American Town

NB Commentary: 
They should make a movie about Russel City. So much we don't know about our history in this country. Finding out about Black Wall Street at this stage in my life was mind blowing. What about the Harlem Renaissance? Or after the Civil War, the Reconstruction Era where many blacks were elected into office in the South. And we know what a rucus that caused and shortly thereafter the Jim Crow Laws. But Africans were kidnapped and MADE INTO SLAVES. Funny thing, because they did all the work, or a majority of the work, they learned a lot about how to sustain themselves, till the land, build houses, clothe themselves, run businesses which was why they were so successful. They had the skills because they had to work from "can" to "can't". Not to mention the many inventions that Africans developed to make their work just a little easier. Think about it.

Russell City: A Self-Governed African American Town
Sunday Apr 21, 2013 · 2:57 PM EDT

A book by Megan Wilkinson describes the foundation of an African American community along the shores of San Francisco Bay in the mid 19th century.  This book, What Ever Happened to Russell City is a remarkable work of scholarship, anthropological fieldwork and archaeology.  Russell City is no more, but now only an industrial site where a few foundations of homes that once graced the streets of this once colorful and democratically run town of mainly African Americans.
   Russell City, in California, began as a small  farming community in the mid-1800s. It was founded by a Danish immigrant who gave sanctuary to African
Americans before and after the Civil War. The demographics of Russell City changed over time, and by the late 1930s African American and Latino American families joined the European settlers’ descendents. It was never an incorporated entity, yet Russell City provided some of its own civic services and enjoyed a strong community spirit including an important Blues scene.
      In its latter years, Russell City was considered a blight to the surrounding towns and in 1963 Alameda County began the forced relocation of its tenants, bulldozed the entire community, and rezoned the land into industrial use only. No comprehensive history of Russell City existed at the time of this research by Megan Wilkinson. To chronicle the events leading up to the town’s demise, she conducted interviews of ex-residents and built an archive of newspaper accounts relating to the city. She also created two maps, one of land ownership circa 1963-1968 and another representing renter and business information with street layouts and a plot map of buildings. These were produced entirely using a variety of surviving materials and from documents preserved by original families who lived in Russell City.  She produced a basic archaeological survey of the site of the city as a means of establishing its history of development.  This project is essential to reconstruct Russell City’s past and is meant to provide the background data for additional projects that will help secure Russell City’s place in history as well as self-managed communities.

  I recommend this book highly to anyone studying African American history, the history of California and the Bay Area and African American culture, music and self-government.  It can be purchased at: http://www.amazon.com/....

Friday, April 8, 2016

Jesse Eugene Russell "Father of 2G" Communications

Nana's Commentary:
How often do we hear this being said, "Why do you need Black History Month? What did Blacks ever do?" We gotta learn our story so we can answer this and many other questions, right and exact. So check out Jesse Eugene Russell. Remember his name and what he did.
RIGHT BACK ATCHA!!!




CONSIDERED THE “FATHER OF 2G COMMUNICATIONS”, HE PIONEERED AND IS RESPONSIBLE FOR THE FIELD OF DIGITAL CELLULAR COMMUNICATION AND DIGITAL SIGNAL PROCESSING TECHNOLOGY. THIS MAN FUNDAMENTALLY AFFECTED THE WAY THE MODERN CELLPHONE WORKS AND HOW WE TALK TO EACH OTHER TODAY. HOW DID THIS MAN CHANGE OUR LIVES?



Jesse Eugene Russell
Born 1948, Nashville, Tennessee. Though coming from a large family and economically/socially challenged neighborhood, Russell overcame those odds to attend Tennessee State University where he earned a B.S. in electrical engineering in 1972. Interesting to note, Russell is the first African American to be hired directly from a “Historically Black University” by AT&T Bell Labs after earning his B.S. He would go on to earn a Master of Electrical Engineering from Stanford in 1973.

Jesse Eugene Russell
Continuing his work at Bell Labs, some of his greatest contributions involve his part in introducing the U.S. (and by extension, the world) to digital cellular technology. Until his involvement, AT&T’s Cellular Radio division was sort of bleeding money. The company had this technology, but the only practical consumer application at the time was for car phones. Russell suggested the idea of taking the phones out of the car and putting them on the people, thus creating truly mobile phones. Only problem was, there were more people than cars, and the specific spectrum these car phones were on wouldn’t be able to handle the bandwidth.

Fortunately for the team, Russell had already become the leading expert in digital signal processing. Russell came up with a few solutions to this technical problem; this included completely digitizing speech, which significantly reduced bandwidth by using certain modulation schemes and allowed 4 times the number of people on the same spectrum. The technology took approximately from 1984-1988 for Russell and Bell Labs to complete, and was the first digital cellular system in any place in the world. Hear it from the man himself:

Russell had a successful career at Bell Labs, climbing to leadership positions such as the Director of the AT&T Cellular Telecommunication Laboratory (Bell Labs), Vice President of Advanced Wireless Technology Laboratory (Bell Labs), Chief Technical Officer for the Network Wireless Systems Business Unit (Bell Labs), Chief Wireless Architect of AT&T, and Vice President of Advanced Communications Technologies for AT&T Laboratories. He also struck out on his own as current CEO of incNETWORKS (starting in 2000), one of the tech leaders in MicroLTE product platforms for 4G.


He also has over 100 patents under his belt over the course of his career, including some big ones:
  • Advanced multi-network client device for wideband multimedia access to private and public wireless networks
  • Broadband cable telephony network architecture IP ITN network architecture reference model
  • Wireless communication base station
  • Wireless terminal having digital radio processing with automatic communication system selection capability
  • Wireless communication system having base units which extracts channel and setup information from nearby base units
  • Mobile data telephone
  • Base station for mobile radio telecommunications systems
SOURCE: WIKIPEDIA
SOURCE: VIMEO