Five Influential Black Lawsuits in History
By: Priscilla Wiredu Black history is a crucial aspect of life that influences American norms, values, and political culture. Many African Americans have fought for equal rights through lawsuits to achieve justice and to reform American policy. This article outlines the top five Black legal cases in U.S. history. Rodney King (1991) On March 3, 1991, the Rodney King incident occurred when the Los Angeles Police Department officers Stacey Koon, Laurence Powell, Theodore Briseno, and Timothy Wind stopped a 25 year old motorist named Rodney King for a traffic violation. Disturbing footage taken by witness George Holliday revealed that the police officers engaged in police brutality. These officers were seen striking King over fifty times with nightsticks after allegedly resisting orders. With the footage broadcasted nationwide, the officers involved were expected to face charges for use of excessive force and assault with a deadly weapon. These charges were expected to be issued within a week. The officers would be acquitted of all charges the following year. Besides the distressing aspects of the case, the backlash of the verdict was also significant with respect to the Rodney King case. The riots consisted of Los Angeles residents who reacted with anger to the verdict and were seen protesting on the streets of LA. From April 29 until May 15, 1992, networks exhausted both their resources and airtime by documenting the uprising. Riots quickly mobilized across the nation. The riots ended shortly after the California National Guard and U.S. military deployed over 10,000 armed first responders to end the violent and unprecedented unrest. With over 50 casualties, 2,000 injured, thousands of arrests, and about $1 billion in damaged property, the riots were deemed as one of the most devastating civil disruptions in American history. The Central Park Five (1989) On April 20, 1989, the trial of the Central Park Five occurred. This case involved an injured 28 year old Investment Banker named Trisha Meili located in Central Park, New York. Meili endured severe injuries that left her in a coma for two weeks, having no memory of the attack when conscious. The unjust arrest of five Black and Latino teens resulted in them being titled ‘The Central Park Five.’ In 2002, when genetic evidence was released coupled with a confession, Matias Reyes was proven guilty. The Central Park Five reignited civil and racial unrest in New York, with many blaming the media for aiding in harmful preconceived notions of the Black youth. With the five now exonerated, a civil lawsuit was enacted by the five, now adults, against the city in 2003. They each received a financial remedy equaling $1 million for each year of imprisonment. Four boys were served seven years, and another with 13. Brown v. Board of Education (1954) May 17, 1954, was the day the U.S. Supreme Court issued a unanimous ruling that would segregate children in public schools, deemed unconstitutional. Preceded by the Plessy v. Ferguson case, this decision mobilized the civil rights movement. The decision received backlash from disapproving racists and supremacists, yet many Black residents encouraged this decision. For the next 15 years, the Warren Court was granted with discretion powers to make rulings on cases that affected race relations. They also overlooked the administration of criminal justice, the operation of the political process, and the separation of church and state. The impact of the Brown v. Board of Education case extended to issues beyond the educational system. In 1955, Rosa Parks refused to give up her seat for a white man on an Alabama bus, which led to her arrest. The arrest gave rise to the Montgomery bus boycott leading to many other boycotts, sit-ins, and demonstrations. These movements led to the eventual overturning of Jim Crow laws across the South. In 1964, the passing of the Civil Rights Act led to the beginning of mass desegregation across institutions in America. In 1960, a six year old Black girl named Ruby Bridges transformed American history, recognized as the first Black child to enter a non-segregated school in her Deep Southern home. If it was not for the ruling and impact of Brown v. Board of Education, the integration of schools would not have been possible. Loving v. Virginia (1967) A story of resilience and unconditional love, the aptly named Loving v. Virginia case led to the legalization of interracial marriage. On June 12, 1967, the U.S. Supreme Court ruled that racial segregation statutes in Virginia were deemed unconstitutional. On June 2, 1985, Richard Loving, a white man, married Black and Indigenous Mildred Jeter in Washington D.C. Unfortunately, the couple was unable to officially tie the knot in their home state of Virginia. The couple was arrested for violating the ban on interracial marriage, given interracial marriage was illegal in the state. This law challenged the strength of their relationship. The Lovings sued the state of Virginia and appealed to the Supreme Court. As a result, the court found that racial distinctions were unlawful, unjust, and “odious to free people.” Many were subject to scrutiny under the Equal Protection clause. The court also ruled that the Virginia law violated the due process clause within the 14th amendment, which upholds fair treatment in the justice system. “Under our Constitution, the freedom to marry, or not marry, a person of another race resides with the individual, and cannot be infringed by the State.” – Chief Justice Earl Warren The O.J. Simpson Trial (1995) Recognized globally as the “Trial of the Century,” the infamous OJ Simpson trial was about the retired Football Star and Sportscaster OJ Simpson in 1995. He was accused of murdering his ex-wife Nicole Brown Simpson and her friend Ronald Goldman, on June 12, 1994. With the hiring of lawyer Robert Shapiro, a legal defense dream team formed to create a narrative of how the Los Angeles Police Department’s history of lazy detective work, corruption, and prejudice against Black LA residents had concocted a conspiracy to frame OJ Simpson. The case secured its place in
Vanessa Williams: The First Black Miss America
By: Priscilla Wiredu In 1983, September was a significant time frame with respect to Black American history. It was a time where Vanessa Williams was crowned the honorary title of first Black Miss America in the Miss America pageant. At the time, it was an important event for Black women in America. It brought awareness to the Black community that a Black woman was able to be recognized as the face of beauty in the nation. However, the tumultuous events that followed her title of Black Miss America should also be addressed. Her resilience, strength, and beauty are some of the qualities aspiring models should look up to. Early Life Vanessa Lynn Williams was born on March 18, 1963 in the Bronx, New York. Her great-great grandfather was William A. Fields, who served as an influential African-American legislator in the Tennessee House of Representatives. Williams was raised as a Catholic in a religious environment and was baptized at Our Lady of Grace Church. She would regularly attend her mother’s piano performances at a church in Briarcliff Manor, where she would help turn sheet music. Williams grew up in Westchester county of New York City. She is known to be the first Black student to succeed from the first grade up until the 12th grade in the Chappaqua Central School District, which was known as an affluent upper-class White suburb. Williams developed an interest for classical and jazz music and playing instruments such as the French horn, piano, and violin. She received a scholarship and attended Syracuse University. In 1981, Williams decided to enroll in the Syracuse College of Visual and Performing Arts to pursue a music major. Winning Miss America 1983 By the age of 20, Williams was approached and offered to participate in the Miss Syracuse pageant after her performance at Syracuse University. At first she was apprehensive about participating in the pageant, but later decided to enter due to the comprehensive scholarship offered. In April 1983, she won the title of Miss Syracuse, which further led her to advance and win Miss New York in July 1983, given her exceptional skills, passion, and talent. During her Miss America pageant, Williams won the ‘Preliminary Swimsuit’ section and ‘Preliminary Talent’ section. This accomplishment led her to develop skills in the talent industry that allowed her to step out of her comfort zone and take on new challenges. On September 17, 1983, Vanessa Williams won Miss America, making her the first Black woman to win a reputable and astonishing title. Backlash, Scandal, and Pushback Williams’ win was an inspiration to many who wished to enter beauty pageants. Yet, her resignation as Miss America was often criticized and condemned. Williams claimed that many Black and White individuals did not support her being the face of America’s beauty standards. Physical attributes including the colour of her eyes, skin, and hair texture were often seen as problematic by many people. She was also targeted, receiving racist backlash, hate mail, and death threats. Williams had been in solidarity with Nina Davuluri, a 2014 winner of Miss America who had received similar treatment after her crowning. Williams was not afraid to confront the hate she received, she also defended other minority contestants who had won their titles and were facing discriminatory remarks. In July 1984, Williams discovered that her nude photos from freshman year at university were leaked and published to Penthouse magazine without her consent. This exposure tarnished her reputation and credibility, forcing her to resign from her position. Resigning from Miss America cost Williams several million dollars worth of brand deals. Yet, she was still authorized and entitled to keep her crown, title, and scholarship money. However, she was prohibited from attending the 1984 Miss America coronation, where the former Miss America passes down her crown to the new queen. Given these challenges, Williams exemplified perseverance and resisted the shame she received by turning it into a positive learning experience. Williams launched a lawsuit against Penthouse, and after several months of fruitless litigation, she had to drop the case and move on with her life. Collaborating with Public Relations Expert Ramon Hervey II, Williams landed an exciting film role in the 1987 romantic comedy The Pick-Up Artist. Only a year later, the two developed a romantic relationship and decided to get married. Williams successfully launched her own music career, signing a record contract with PolyGram, leading to the release of her first musical album, The Right Stuff (1988). The album gained recognition and went gold, with three songs making it to the top 10 charts. The Right Stuff awarded her as the Best New Female Artists title from the National Association for the Advancement of Coloured People in 1988, followed by three Grammy award nominations. In 1991, Williams second album The Comfort Zone sold over two million copies that reached a variety of audiences in America, going triple platinum. Many of Williams’ songs reached the top charts and gained popularity. An example of her talent lies within Williams’ renditions of “Colors of the Wind.” Her voice was incorporated in Disney’s 1995 film Pocahontas, which earned Williams yet another Grammy nomination. Williams achieved a successful career in television and film. In 1992, she portrayed the character of Suzanne de Passe in the TV movie The Jacksons: An American Dream. From 2006 to 2010, she portrayed the character of Wilhelmina Slater in Ugly Betty and a recurring role as Renee Filmore-Jones in the famed drama Desperate Housewives. In September 2015, when Williams was the head judge for the 2016 Miss America pageant, CEO Sam Haskell vocalized a public apology to Williams for the controversial events during 1984, 32 years later after the event had occurred. Legacy Vanessa Williams had a tumultuous life after winning Miss America in 1984. Her struggles and achievements remind Black individuals to step outside of their comfort zone to achieve titles in society. Decades later, Black people who have earned reputable titles never imagined racism and hate, despite the increased support that
Six Ancient African War Weapons
By: Priscilla Wiredu Africa is a continent filled with diverse cultures, people, traditions, and different ways of life. Africa embodies a reputation that is known for creating unique weapons during times of war before the colonial era. These weapons were also used for other activities such as grazing, traditional ceremonies, and events of prestige. There are many distinct kinds of African war weaponry, each with its own story and importance. Human development was said to have peaked with the advancement of tools made in Africa. This article will explore the six most recognized historical African war weapons. The Senegal Dagger Dated as far back as the mid-1800s, the Senegal Dagger was created and used predominantly in times of battle in West Africa. These daggers were made from materials such as bone and iron. The blade of the dagger is commonly compared to a Sanduko Y Daga, a Filipino sword. Modern designs encompass the hilt of the barrel shaped as a Spanish colonial knife. This design included the pommel and stacked disks encompassing the roots of West Africa where the Spanish would often visit. Mambele Mambele swords are a category of swords that were used in Northern and Southern Africa dated as far back as the 1800s. These swords were used for war and for hunting purposes to capture food sources. The sword was made from iron and the design included a sickle-shape with broad blade tip and curved blade for precision and accuracy. The use of a Mambele knife depends on the blade length and curvature. Larger ones were used accompanied with a shield. The way to fight with them required swift footwork and unexpected strikes. Not very useful against armor, the Mambele were also used as a form of intimidation as opposed to being on the battlefield. Smaller Mambele swords were used for hunting, and as a throwing knife against an animal. The blade allows for it to tear across a hide, and conquer prey easily. Nimcha Created around the 17th-18th century, the Nimcha was a weapon used in parts of Morocco, Algeria, and Tunisia. In 1732, it was first used in the battle of Oran, where the Spanish had besieged their land. As with the Mambele, the Nimcha comes in a variety of different forms and were imported from Europe. The two main forms, however, were either a short, deep curved blade or a longer, slender blade with a clipped point. Nimcha hilts are displayed forward, ending in a bud-type style. They are designed to have wooden handles which are flat sided and squared off at a 90 degree handle. These weapons served many purposes and were used on land by warriors and on sea by sailors. The popularity of the Nimcha flourished more at sea, especially in southern Arabia, Yemen, and Zanzibar, where they adopted the design and changed it over time to better suit their needs during battle. Zanzibari swords were more sharply bent with a finger guard, with a cap on the pommel to secure the blade. Arabian Nimcha were used as gifts rather than weapons. Kaskara Believed to have been created around the 16th century, the Kaskara sword is representative of the Western African Savanna front, most notably in places like Chad and the Sudan. Many modern Kaskara swords are known to have a European influence on them, and are created and sold for profit in different parts of Europe. The Kaskara is often worn horizontally across the back, between the upper arm and thorax. The blade measures at about a yard long, is double edged, with a spatula-shaped tip. Unfortunately, many Kaskara swords now may not exist without any European labeling or influence upon them. Many Kaskara today are said to be dated back to the 19th century instead of 400 years earlier, with European designs. Obtaining an authentic fully-African Kaskara is extremely rare in the present times. Khopesh Possibly the oldest weapon on this list, the Khopesh traces centuries back to the third millennium BC in Sumer. It was first derived from axes and were made to fight in combat, making it a unique form of specialized ax. Earlier versions of the Khopesh lacked hilt guards, and the weight of the sword guaranteed enhanced efficiency while cutting through dense materials. A slice from the Khopesh guarantees a slash instead of a deep wound. As the Khopesh evolved, however, garnering an all-metal blade with bronze casting, the cutting power became more aligned and deliberate. The Khopesh is an important tool of Egyptian history, as it became the typical weapon of choice amongst Ancient Egyptian warriors. It is even believed by historians that the Khopesh was the first curved blade to be used as a war sword. From 1570 to 1070 BC, the Khopesh became a symbolic and meaningful representation of royalty, power, and status. This began during the Ptolemaic Dynasty up until the fall of the Egyptian Empire by Rome. Afrakena The Afrakena sword was, and still is, an important part in the Ashanti People of Ghana’s life. These people use this particular sword for ceremonies and traditions. The Dutch had first sighted the use of the Afrakena in the 17th century, noting it as a viable form of the double-edged sword. A video demonstrates how the sword is created and used in many versatile ways. The Afrakena was first used in war, and the blade made it one of the most easily recognizable in history. Its blade is curved and broad, with an unsharpened piece at its neck that allows a stronger and powerful grip to guide movements. The blade is shaped like a spade, one that curves upward toward its tip. Afrakena swords were mostly made out of iron or or imported steel, with flat blades and symbols on them that represented a different virtue. These virtues included spirituality, luck, fortune, and patience. Notably using them in holy and sacred rituals. The sword’s guard and pommel are shaped like a ball that can be made from wood or gold, used
The Africville Museum
By: Priscilla Wiredu Black Canadian history is important with respect to remembering the struggle of Black Canadians trying to make a living for themselves in a country that is assimilated, marginalized, and alienated into small spaces. The Africville Museum acts as a token; an exhibit that is forever stilled in time that perfectly encapsulates the struggles, activities, and lives of Black Canadians in a small rural Halifax neighbourhood. What is the Africville Museum? The Africville Museum is a museum located in Halifax in Africville Park. From the 1860s, the community of Africville was home to many African Nova Scotians. These residents resided on the North shore of Halifax Harbour. Unfortunately, during the 1960s due to industrialization the community was destroyed to pave way for new businesses, institutions, and community services. As a result, the former Africville residents travelled across the area due to being displaced. In 2010, Africville residents were given a sincere apology for the loss of their culture, heritage, and community, from the city of Halifax. The settlement enabled the Africville Heritage Trust which was an extension to the museum. It consisted of a volunteer board that were community members of Africville that overlooked decisions. The Africville museum is a place where former residents and descendants of Africville can reconnect and learn more about their historical pride. The museum gained popularity with the launch of its unique publications as well as focused resource links about the museum, the history of Africville, and the impact that it has on Black identity in British Columbia. Africville is a visitor attraction that draws attention not only from tourists, but strengthens the province’s heritage and acts as a venue to remember the symbolic representation of Africville and its contributions to the Canadian and African diaspora. The Story The Africville community was first established in the mid-1800s. The community of residents made efforts to pay taxes, work jobs, raise children, and took pride in their lives and achievements. It included a tight knit community where there were brightly painted houses and everyone helped one another. It also included its own school church, community center, and post office for residents. The community continued to operate despite years of petition and municipal taxes. There were also other challenges with respect to a lack of resources such as water filtration, paved roads, and police/ambulatory services. In 1854, industrialization took its wrath over Africville, with facilities such as prisons, slaughterhouses, and infectious disease hospitals beginning to emerge around Africville. Soon, Africville was labelled as a slum with its decrepit look and run down facilities surrounding it. In the 1940s, due to inefficient sewer services from the lack of funding residents were forced to use contaminated water from local springs. From 1964 to 1970, residents of Africvile were forced to be placed in housing projects as their homes were demolished from further industrialization. In 1963, Africville residents sought political reform by forming the Africville Action Committee. In 1983, the Africville Genealogy Society formed and two years later the society mobilized successful and equal reparations from the city of Halifax for Africville’s destruction. Finally, in 2010, a settlement was reached where 2.5 acres of land would be used to reconstruct the church, with an added $3 million allocated towards the construction costs and a public formal apology from Mayor Peter Kelly. Africville’s memory and spirit is remembered to this day. Its heritage and enriched history are being put on display for many to recognize the implications of industrialization and urbanization. Africville is a story of faith, resilience, and strength. Its values continue to inspire future planning committees. Scholarship Program The Africville museum offers a scholarship program in accordance with the AHT and the Waterbury Newton Law Firm. This scholarship program aims to provide financial assistance to former residents and descendants of Africville who wish to pursue post secondary education. This scholarship is of best interest to students who demonstrate efforts in advancing the purpose of the society through community advocacy, resource, publications and training. This scholarship was created through Waterbury Newton’s donation of $100,000 in seed money. The seed money is a portion of legal fees issued from the settlement lawsuit against the city of Halifax. This fund provides annual scholarships with respect to all fields of study, provided that they take place in an accredited Canadian college or university. Applicants must show a legal document that outlines their proof of residency and an acceptance letter of enrolment to qualify for the scholarship. Application forms offer more information about the program and other documentation needed. Donation/Contact Information The Africville Museum also offers a virtual online shop for those interested in purchasing items. They also have a donation page set up for those willing to help keep the image and legacy of Africville alive. The museum operates from Monday to Friday, 10AM-4PM, with admission as follows: Adults: $7.00 Students/Seniors: $6.00 Children aged five and under are free. Their contact information is also as follows: Address: 5795 Africville Road, Halifax NS. Phone: (902)-422-1116 Email: projectafricvillemuseum@gmail.com They also wish to be connected via social media: Facebook Instagram Twitter YouTube
‘Black is Beautiful’ – A Cultural Movement
By: Priscilla Wiredu Black history is not solely recognized for its innovation or how many inventions are accredited by Black inventors, meaningful to society. It is a prime example of confidence, resilience, and a drive to achieve success. One of the most important aspects of Black history is the praise and awareness of self-love. Black people have had to uphold principles of admiration and self-worth to undo the discriminatory injustices held over their livelihood and reputation. When speaking on Black pride, individuals always remember the famous mantra: “Black is Beautiful.” The Cultural Movement Black is Beautiful is more than a quote that encourages the Black community to love themselves and their melanated skin. It started as a cultural movement that began in the 1960s, in America among the fight for equal human rights and Black representation within institutions. In 1962, the movement gained popularity when a nightclub in Harlem known as the Purple Manor was hosting a fashion show called Naturally ‘62. Organized by the African Jazz-Art Society and Studios (AJASS) famed photographer Kwame Brathwaite photographed Black models who rebelled against Western beauty standards. These models expressed their culture and heritage in their most natural self by wearing their hair in afros, as they walked down the aisle wearing traditional clothing. The show was a success that left a profound impact and garnered an encore performance the next night. Soon, it would be recognized as the start of a powerful cultural movement known as Black is Beautiful. Timeline The Naturally ‘62 models were labelled as the Grandassa Models. This name originated from the word ‘Grandassaland,’ a term Black nationalist Carlos Cooks referred to as Africa. What made this fashion show successful was not only the display of Black women, but how these models were hard working women, educators, friends, activists, and homeowners, who took pride and ownership in their Afrocentric self despite social pressure to conform to Western beauty ideals. The positive feedback of the fashion show enabled Black is Beautiful to become a lucrative theme of its kind. Black is Beautiful was marketed almost immediately, with people claiming that they saw something different that they had never seen before. This was Black people unapologetically admiring their skin and exuding Black beauty for Western society to see. The years following brought greater awareness to the movement as Black is Beautiful was recognized among other cities around the country. Kwame Brathwaite was known for helping the movement gain momentum, as his unique photographs captured the evolution and essence of Black beauty and glory in a natural lens. Black is Beautiful is an influential movement that focuses on Black consciousness and the Black Arts movement. However, there was not much support towards Naturally ‘62 when it first debuted. Despite the ongoing militant reform coupled with the civil rights movement, many Black nationalists preferred Black women to possess westernized facial and body features including straight hair, light skin, and a thin body type. Despite this unrealistic expectation, some Activists, such as Abbey Lincoln and Max Roach helped garner attention to the fashion show. This led to increased popularity of the message. Soon after, the Grandassas models appeared on jazz album covers, campaigns for African and Caribbean magazines, and a special feature in an exhibition by the late Brathwaite at the New York Historical Society Museum and Library. The Impact Feminist Sociologist Dr. Meeta Rani Jha illustrated in her book The Global Beauty Industry: Colorism, Racism, and the National Body about how the Black is Beautiful movement was an anti-racist challenge to the dominant White beauty, therefore destabilizing its cultural power. The philosophy behind Black is Beautiful is not only focused on self-love and confidence, but also on emotional and mental well-being. By affirming natural Afro hairstyles and dark skin tones, the Black is Beautiful movement addressed many important aspects of Black identity that are known to this day. Pride and Power African Americans took on these styles to connect to African culture and heritage. Ancient African grooming tools such as the Afro pick were redesigned to encourage Black pride and political/cultural adherence to the Black Power movement. A Cultural Revolution The Black is Beautiful movement also demonstrated itself in the arts, with Black writers using their creativity to support and birth a new Black cultural revolution. Black scholars urged Black Americans to reconnect to African countries, whether it was studying popular languages including Swahili, or reading African literature. Icons of the Black Arts Movement Quite possibly the most remarkable part of the Black is Beautiful movement is the Black celebrities who participated within the movement. Arts Activist Amiri Baraka founded the Black Arts Repertory Theatre School in Harlem and the Spirit House in Newark, New Jersey. His initiatives to encourage Black pride inspired other Black arts organizations across the East Coast, which helped the national movement gain greater awareness and knowledge among citizens. To this day, Black celebrities have made an attempt to contribute and remember Black is Beautiful. Some include Muhammad Ali, Oprah Winfrey, Alicia Keys and Rihanna. Many products and additional movements have been created to inspire Black pride and success for the Black youth and future generations. “Black is Beautiful was my directive. It was a time when people were protesting injustices related to race, class, and human rights around the globe. I focused on my craft so that I could use my gift to inspire thought, relay ideas, and tell stories about our struggle, our work, and our liberation.” – Photojournalist and Activist Kwame Brathwaite.
Black Business and Professional Association
By: Priscilla Wiredu When it comes to discussions centered around business and professionalism, Black people continue to face challenges when finding the proper connections. They also lack trust in their partnerships, coupled with other racial barriers within the workplace. However, through hard work and initiative, there are focused organizations that cater towards providing resources for Black people to confide in, to ensure that they are being set up for success. The Black Business and Professional Association is one of these organizations. What is the BBPA? The Black Business and Professional Association (BBPA) is a charitable organization that promotes equality and new opportunities for the Black business, employment, education, and economic development communities. These opportunities provide the Black community with resources that strengthen research and networking. Founded on October 21, 1982, Black businessman Denham Jolly invited members to attend a meeting at the Underground Railroad. This is known as a popular local restaurant located in downtown Toronto. What started as a discussion quickly turned into the creation of an association, a committee, and organization in which it recognizes the contributions of Black people in business. The Black Business and Professional Association aims to help Canadian Black communities by offering programs that support business incentives and promote professional excellence. This includes higher education that will lead to economic success and stability within the workplace. BBPA has a central mission statement that values and encourages the pursuit of entrepreneurship, business, and success. Their strategy includes: Programs The BBPA offers a multitude of courses to help those interested in business with their goals. Some of their most popular courses are: BAIDS The Business Advisory Implementation Development Services (BAIDS) is a customized program that intends to motivate and empower Black businesses who lack the resources and credentials to operate professional functions. This program teaches students about challenges in marketing, staffing, and tax law. The BAIDS program serves as a starting point for Black entrepreneurs that offer realistic and essential support to achieve long-term success. The Youth Entrepreneurial Development Training Program The Youth Entrepreneurial Development Training Program is a 20-week program that includes topics such as social enterprise development and expressions of creative arts. Alongside creative and performing arts mentorships, they offer a 14-week culinary arts training program for young Black entrepreneurs. According to the application form, the requirements are as follows: Applicants under 18 years of age must download the form and have it signed by a legal guardian, then mail it to the BBPA. Individuals over 18 can fill it out online and submit it. The BBPA Mentorship The mentorship aims to provide resources to the Black youth who require additional support. This program is open to both men and women who are 18 years old and above. This mentorship program specifically offers initiatives centered around employability, sports, healthcare, marketing, video production, and technologies. Mentors are assigned to those with respect to their age cohort, shared interest, and specialized areas of expertise. These mentorships require one-on-one training and run for six months. Meetings are held twice a month, and at the end of each month there is a feedback form to report evaluations. Boss Women Entrepreneurship Program The Boss Women Entrepreneurship Program is an event that empowers Black women entrepreneurs with the skills and resources to excel in business and overcome certain barriers. The BWEP offers a 13-week bootcamp that teaches Black women about entrepreneurship and ways to execute a business venture, move up in the business world, set financial goals, and learn accounting and sales. The program is hosted by Nadine Spencer, one of Toronto’s most prominent Black female entrepreneurs that has hosted many masterclasses with other credible partners. They have other facilitators which include Ryerson University, TJMAxx, Futurpreneur, and the Government of Canada. Applicants who are interested are required to sign up over Zoom to secure a spot. Scholarships The BBPA provides a National Scholarship Program that was established in 1986. This program is dedicated to supporting academic success among Black Canadian youth. This volunteer board was created in hopes to decrease the rate of school drop-outs among Black students, due to the lack of funding. It is supported by a multitude of programs and has an extensive list of awards and scholarships available. In 2019, the BBPA awarded a total of 54 scholarships and together these are valued close to $180,000. For the past 34 years, the BBPA Scholarship Fund issued over 1,150 scholarships, valued at $4.5 million. This was possible due to the organizations and individuals’ gifts to their endowment funds. The BBPA offers specialty scholarships, grouped into two subcategories: The BBPA Future Leaders Scholarships generate a majority of its funds from grants on behalf of the Government of Ontario, individuals, and corporations. These scholarships are offered to students who are the first in their family to attend a formal university or college. The BBPA Legacy Scholarships are scholarships that are funded by corporations or Black Canadians. These individuals have put forth their talents in arts, professions, science, business, technology, and politics. These scholarships are unique because they are named after the person who demonstrates exceptional talent. These scholarships are reserved for students who demonstrate stellar academic excellence, community service, and/or special needs. The Xero Scholarship is worth $5000 and is awarded to a Black student enrolled in accounting at a Canadian college or university. It is granted based on academic merit and a legitimate reason for financial need. BBPA offers a customized application form to help facilitate the process of selecting a scholarship and applying for it. Events The BBPA offers many events for those interested, but the three most common and popular ones are as follows: The Harry Jerome Awards The BBPA offers awards in memory of Harry Jerome, a Black Canadian track athlete who after retirement, joined the Federal Ministry of Sport to put together detailed coaching manuals for children. He created the Premier Sports Program in British Columbia schools, which provided extensive opportunities for young athletes aspiring track and field. In 1971, Jerome was recognized
The Canadian Black Scientists Network
The Canadian Black Scientists Network By: Priscilla Wiredu An infinitude of Afrocentric establishments is assembled to empower Black people to follow their academic interests and pursue Science, Technology, Engineering, and Mathematics (STEM). These coalitions aim to elevate, visualize, celebrate, and connect like-minded Black individuals to transform the standard of science across Canada and the world. These establishments provide an avenue of success that allow Black people to put forth their ideas and share them with a community that is accepting and ready to make technological advancements in various industries. The Canadian Black Scientists Network is one of these recognized establishments. What Is the Canadian Black Scientists Network? (CBSN) The Canadian Black Scientists Network is a national federation of Black people who possess or are interested in pursuing higher education in Science, Technology, Engineering, Mathematics, and Medicine/Health (STEMM). CBSN’s senior leaders and allies have demonstrated devotion to the call to action for further Black inclusion among these industries. The demand for new insight and ideas among people of colour require a level of acceptance to critically assess different experiences useful for innovation. In July 2020, the CBSN emerged on behalf of the inaugural President and the University of Toronto’s Black Research Network member Madyianne Andrade. The network has over 500 members who support the idea to provide robust opportunities for Black academics, graduates, volunteers, research administrators, and practitioners in STEM. These graduates are able to put forth their academic experience in a rigorous setting that prepares them for complex work in the real world. Beyond the scope of lectures, the network provides new opportunities that allow Black people to engage in conferences, policy development, and panels. CBSN emerged to include the intersectional identities of Black Canadians, Black people who reside in Canada, and Black Canadians living abroad. The network aims to create a safe space and connectivity amongst its members, along with contributing programs and strategic directions they value. The Canadian Black Scientists Network caters to those who identify as Black and descendants of Black Africans. They also partner with other organizations that aim to dismantle discriminatory challenges and barriers in STEM that others have faced. They fight to address the harsh realities of racism and discriminatory practices to create a more equitable society for all Canadians. Events CBSN holds regional nodes, which are networking and recruiting opportunities across Canada. Depending on one’s location, they offer resources such as regional programs and other advanced opportunities for people. Both nodes are supported by the network’s national office. Every year, the Canadian Black Scientists Network hosts a Canadian Black Scientists Network Youth regional science fair in partnership with Dalhousie University and Imhotep’s Legacy Academy. This ensures that there is participation among the youth by partnering with educational institutions. The convenience of these science fairs allows the youth to be prepared and seek new ventures. A rundown of their qualifications helps interested students present their work and they have the opportunity to be judged in final competitions during a five-month period. Those who did not win the finals can receive a cash prize or mentorship opportunity. It is a tremendous opportunity for Black youth to engage in STEM and to network with other like-minded students. CBSN also has many partners and sponsors for their events. They range from STEM seminars about available scholarships and guest speakers at their 2024 Annual Black Excellence in STEM Conference. They consist of panels, career and science fairs, networking and keynote opportunities, and an awards show as its closing ceremony. Their events calendar provides up-to-date information about upcoming events. BE-STEMM Beyond Borders The BE-STEM Beyond Borders is an initiative directed by the University of Calgary’s professor Jennifer Adams that cultivates cross-border collaborations and sharing practices that address racial equity in STEM. Funded by public diplomacy from the United States Embassy and Consulates in Canada, working group members facilitate dialogues about ways to ensure racial equity in Leadership, Policy, Post-Secondary Education, and K-University Pathways. BE-STEM Beyond Borders’ mission is to effectively compare and contrast policy environments in North America, as well as: Conduct an investigative literature review of their area of expertise and theme Oversee the data and information required for their projects, unavailable in Canada Integrate promising practices and policy recommendations Keep track of a timeline of achieved equity Memberships To become a member of CBSN, an individual will have access to an online membership form that should be filled out along with an additional form to nominate an ally to join the network. CBSN also offers a Membership Program in which members can connect to mentors, mentees, and peers who seek guidance from Black-identifying individuals who are involved or interested in pursuing STEM careers, living in Canada or abroad. The program hopes to foster growth and supportive relationships of Black STEM professionals in Canada. CBSN is currently offering opportunities to work with external partners that can connect undergraduate and high school students with space and pilot programs. They also have directories for CBSN members, the steering committee, and elected allies. Contact The Canadian Black Scientists Network has a number of programs that align with its mission and core values. They are always seeking intellectual Black people regardless of their age, gender, or sexuality to help their organization grow with the support of interested Canadians. They offer a contact form for those wishing to inquire about any opportunities, events, or information about the organization. Their social media is listed below: CBSN Instagram CBSN Twitter CBSN Facebook The CBSN fights to change the face of science in Canada. Their overall goal is to increase the flow of Black youth into STEM career paths and learning opportunities.
Rosemary Brown: A Canadian Political Icon
By: Priscilla Wiredu Black Voice focuses on the impact Black people have contributed to the world in intellectual ways. Their legacies and contributions do not go unnoticed as we aim to facilitate modes of inclusion among various policies and community discussions. Their ability to use their skill, voice, and mind inspire the Black community to engage within a variety of different opportunities that help shape future generations. Given segregation, colonialism, and slavery aimed at Black people, the fight for an equal opportunity to engage in Canadian politics has not always been easy. Given these challenges, Black people have continued to break down barriers to achieve success by putting forth their hard work and talent to reach equality among all Black communities. A recognized Canadian politician that advocates on behalf of the Black community is Rosemary Brown, known as the first Black woman elected to the provincial government of British Columbia. For Brown, this achievement challenged political stereotypes centered around women entering politics. It also provides hope to the Black community that policies will include a perspective that will shift initiatives to focus on positive reforms in the education system, workplace, and between socioeconomic classes. Brown rightfully earned her title as a female Canadian politician through her efforts to work alongside the Black community to educate herself on the struggles they faced. She played an avid role in listening to the stories of those who suffered from oppression as well as speaking to her constituency. She wanted to provide Black people with equal housing, career, and education opportunities among all genders, ages, and socioeconomic classes. She was a firm believer in building a strong foundation for community involvement so that individuals would feel heard and obtain a successful future. Early Life and Education Brown was born on June 17, 1930, in Kingston, Jamaica. She grew up in a family who was immersed in politics. In 1951, she immigrated to Canada to pursue an education and successfully completed her Bachelor of Arts degree in social work at McGill University. She inspired many Black students to obtain an education that was meaningful and aligned with their vocational passions and interests. Brown, along with many other Black Canadians at the time, struggled with adjusting to life especially as a new immigrant. Brown faced experiences that dealt with issues revolving around sexism and racism, whether it was applying for housing, a seasonal job, or trying to feel accepted during her studies at university. In 1955, Brown earned her Graduate Degree in social work at the University of British Columbia. She started working towards eliminating racial and sexist barriers in Canadian society among minority groups. Rise to Politics During the 60s, Brown worked as both a social worker and university counselor, where she was a founding member and Ombudswoman of the Vancouver Status of Women Council. In 1972, Brown competed and won a provincial general election, being elected as the New Democratic Party candidate in the Vancouver-Burrard riding. She undoubtedly made history for her devoted work as the first Black woman elected to a Canadian provincial legislature. This not only proved her credibility as a leader but provided a stark reputation among Black women entering politics. She won three elections and served until 1986. Impact Brown was known for implementing policy initiatives that centered around improving working and social conditions for women in the legislative assembly. She was one of the first Canadians to discuss intersectionality and the social issues that followed. She recognized that race, gender, and sexuality had the potential to overlap when addressing societal issues. She understood these perspectives and put her experience into practice when advocating on behalf of Black communities. Brown introduced anti-racist and anti-sexist measures into the British Columbian education system and curriculum. She succeeded in reducing discrimination based on their gender, marital status, and race, giving minorities a chance to advance and address their human rights within the province. In 1956, One of her most praiseworthy achievements was establishing the British Columbia Association for the Advancement of Coloured People (BCAACP). This organization aimed to offer housing and employment opportunities for Black people in British Columbia, which encouraged discussions that dealt with human rights reforms in Parliament. on reforming human rights legislation in parliament. Brown also succeeded in prohibiting gender-based discrimination and obtaining improved services for a variety of different cohorts including seniors, the impoverished, immigrants, and persons with disabilities. After her retirement, Brown became a Professor of Women’s Studies at Simon Fraser University. She also worked as the Chief Commissioner of the Ontario Human Rights Commission from 1993 to 1996. She further published her own written works and speeches on efforts to foster transparency and accountability among citizens. Legacy On April 26, 2003, Rosemary Brown died from a heart attack at 72. During her life, she has created many opportunities for Black women in Canadian politics and received many awards for her hard work. A year after her passing, Simon Fraser University established the Rosemary Brown Award for Women. This annual award rewards work that encourages the same beliefs, values, and ideologies aligned with Brown’s vision of inclusivity. The work of Rosemary Brown is an inspiring story. Her achievements and policies have helped shape Canada’s human rights legislature and anti-racism practices for future generations. Rosemary Brown is a prime example of how Black excellence and intelligence should be recognized. Her work signifies change in the right direction for many lives due to her engagement and political participation within a field that is predominantly male oriented. To ensure legislative meetings are free from unwarranted bias, leaders like Brown provide credibility and inclusive practices among women of colour. “To be Black and female in a society which is both racist and sexist is to be in the unique position of having nowhere to go but up.” — Rosemary Brown.
The Genius Behind: The Boondocks
By: Priscilla Wiredu On November 26, 2005, Writer and Cartoonist Aaron McGruder debuted a show that would change the way America views Black culture. The Boondocks, originally a comic strip by McGruder, tells the story of Huey and Riley Freeman, two adolescent Black boys who leave the southside of Chicago to live with their retired grandfather Robert Freeman in a white, suburban, affluent neighborhood. The differences in socioeconomic classes affect the boys and their grandpa in different ways that touch upon their personal growth and development. The cartoon itself remains a clever and insightful piece of social commentary on Black culture. It successfully addresses racial disparities and voices sensitive discussions about the treatment of Black people in America. This article will critically examine the genius behind The Boondocks. Cultural Impact The Boondocks is a rare gem of its kind as the show represents Black communities in both a self-reflective view and as a critique for corrupt systems, whether it be corporate, judicial, or even mere entertainment. The title derives from the term ‘boondocks’ which means ‘a quiet area in the country that occupies a few residents, far away from any town or city.’ In essence, Huey, Riley, and Grandad are boondocking in a foreign place that differs from the surroundings they grew up in. Each character confronts their own unique challenges and struggles that strengthen their character development. While Huey takes on a revolutionist approach, aiming to ensure Black nationalism and pride is showcased. Riley is heavily influenced by false Black stereotypes and chooses to listen to rappers, disrespect women, and act reckless to obtain money or fame. Grandad Freeman has learned in his golden years that hypocrisy is the only way to ensure the most comfort and is ultimately self-serving. McGruder claims that the interpretation of his characters and the messages he tries to convey are, while deep and fascinating, create controversies amongst Black audiences. From his Martin Luther King Jr. episode to the episode about R. Kelly’s trial, The Boondocks enacts an explosive dialogue about racial hierarchy within Black and American societies. Racial Satire The strength of The Boondocks satire lies within its ability to tackle issues in the Black community using stealthy forms of satire and humour. The Freeman family confronts racial disparities against white characters who aim to cause trouble among the Black protagonists. Mr. Ed Wuncler, a wealthy white realtor, is a living paradigm of predatory capitalistic practices. His grandson, Ed Wuncler III and his friend Gin Rummy are white wannabe gangsters who believe robbing banks, houses, and kidnapping are what Blackness embodies, with Riley conforming to these actions. Sarah Dubois, the white wife of Tom Dubois and mother of Jazmine act racist as they describe Black culture as ‘“urban” and use racial slurs regularly. It is a comedic reflection of the reality of those Black people who live in centralized white spaces. Black Identity Another imperative facet of this show is McGruder’s ability to illustrate Black characters that break free from negative stereotypes that can sometimes be viewed as one-dimensional. Black identities have a certain range within the show, and reasons for why these characters enact different personalities. McGruder does an excellent job at meshing stereotypes and simultaneously illustrating Black characters as intelligent and powerful characters within different plots. The relationships between the Black characters also allows audiences to think critically about the commentary. Huey is a revolutionist because he finds many parts of Black American culture to be more damaging than empowering. Riley is the opposite; he accepts all the misogynoir, the toxic hypermasculinity, and the obsession with money and criminal activity. One can argue that these boys act rebellious to resist conforming to the affluent, safe, white neighbourhood where they are guaranteed a ‘better future.’ The character’s dynamic helps shape the narrative that McGruder is trying to push; that resistance can take on different forms for similar reasons. Another example would be the representation of coonery that some Black characters enact in order to please white people. Tom Dubois, a Black lawyer, is the Uncle Tom archetype within the show. Dubois portrays a gentrified white-washed character who knows his place and appeases his white neighbors, coworkers, and society as a whole. He married a white woman to have a mixed child in hopes to assimilate to the white power structure and stray from his Black heritage. His covert self-hatred goes hand in hand with his wife, Sarah, who fetishizes Black men and their supposed criminality, evident in her love towards Usher and other rappers. Uncle Ruckus is said to be one of the most polarizing characters of the show. He is the parody of a white-worshipping, self hating Black man, an embodiment of self-hatred to the point it is almost parodying. Uncle Ruckus is insecure of his dark skin, any association with Black people, and consistently seeks approval from white people by talking negatively towards Black people. He was raised in a self-hating Black family, and believes that he had a ridiculous disease that had turned him Black when he was born white. The Boondocks takes on various issues that deal with social identity. The show reveals that there are multiple layers to Black identity that include why these characters believe discriminatory stereotypes. It further questions whether there is room for acceptance and change. Criticism Without a doubt, The Boondocks has been subjected to many controversies since its initial airing date. Many people believe that while some of the show’s characters and episodes are timeless in their meanings, there are also some outdated views on Black people and culture in America. Many earlier episodes were abstracted, especially within the Martin Luther King episode. Many Black viewers claimed that it was an insult to see Martin Luther King Jr. candidly talk down on Black individuals in the modern day. These comments were aimed at rejecting rap music and other Black aesthetics, seeing as they were more harmful than good. MLK Jr. would realistically make an attempt to understand how modern
Reverse Racism: A Harmful Myth
By: Priscilla Wiredu In 2020, Gerber announced that the face of their products will be named after a Black baby named Magnolia Earl. Not only did Earl make history as the first Black baby to represent Gerber’s company, but also the first adopted baby to be their spokesperson at only one year old. Magnolia’s proud parents, Courtney and Russell Earl, claimed that Magnolia could bring a smile to anyone’s face, and her adoption brightened up the family’s lives and strengthened their family unity. Magnolia’s photogenic face attracts many and makes them question how someone so young, innocent, and beautiful challenged a systemic racial barrier and render a positive representation for many Black babies worldwide. Success breeds criticism, jealousy, and hate, especially when a person of colour is recognized for their unique talents and achievements. Many envied Magnolia for winning the contest. They expressed over social media their views on Gerber’s increasing popularity. Many believed that the company took advantage of a successful moment by exploiting Magnolia as a Token Black baby to appease the left. This is an example of reverse racism, where Magnolia was chosen as the face to market the brand because she was a Black baby, and the other qualified babies were robbed of a fair chance because they were white. ‘Reverse racism’ is a fairly new term that has been introduced to society. The term is commonly used amongst white supremacists to further propagate their own proposed victimhood. What is Reverse Racism? Reverse racism describes white people who have been discriminated against or subjected to racism by people of color. Reverse racism exists through stereotypes, such as, white people cannot dance, season their food, or attend BIPOC spaces. Upon the recent calls for book banning, and fighting against the teaching of Critical Race Theory in schools, many white oppositionists have claimed that allowing specific books and CRT to be available exemplifies reverse racism. This is because these mediums put white people in a negative light. It displays racism amongst Black, Asian, Indigenous, and Latino populations at the hands of white supremacists. People have also claimed that there is reverse racism in South Africa due to Black civilians destroying the farms of white farmers and forcing them out. Here, we will debunk the myth and social lie that is reverse racism. Why it is Not Real Reverse racism is an oxymoron. Racism is a combination of two things, discrimination and power, and power can only come from the group who is the most dominant. Worku Nida, an assistant professor of anthropology at UCLA, defines racism as a “mechanism where resources and power, wealth, prestige, and even humanity receives distribution along a color line.” Nida claims that there are only two types of racism: individual and systemic. Individual racism is when a person in a privileged position shows prejudice against another person towards their skin color. For example, a shop owner who follows Black customers in their store, assuming that they are shoplifting. The problem with individual racism is that the beliefs of the privileged one become amplified and the norm. Systemic racism is racism rooted in institutions, with actions and policies that allow a specific group of people to advance in society and leaves other groups to be marginalized in gaining access to the same resources. It happens in courts, congress, schools, governments, businesses, and many other institutions. One recognizable example of systemic racism was the G.I. Bill of Rights passed after the Second World War. This bill outlined that veterans and their families would benefit from low-interest mortgage rates, access to loans, and other benefits. This bill excluded the millions of Black veterans who returned from the war seeking these resources to restructure their lives back to normalcy. This is due to Black veterans facing harassment and discrimination upon their return from war and settling in housing projects. The feeling of superiority over another race is simply the tip of the iceberg when defining racism. There needs to be an awareness of racism being rooted in systemic hierarchies. Historical institutions that have been made by, benefited, and catered to white people, simultaneously make it difficult for BIPOC to strive in society. The effects of these practices stem from police brutality, racial wealth gaps, slavery, colonialism, and home ownership. White people are limited in these forms of oppression. While they experience prejudice – i.e., being called a Karen and being told they do not know how to cook, etc. these stereotypes do not impact their lifestyle and future prospects to excel in society. Why it is Harmful Outside of it being a mockery to those who have experienced and are fighting against real racism, reverse racism can be harmful if validated. Misconceptions about affirmative action can fuel white resentment when viewing Black individuals in positions of power. Affirmative action can fuel the belief that Black people gained success because the institution needed a Black face to avoid being called discriminatory. It portrays a facade that the state favors Black people over well-qualified white people, instead of following fair procedures based on merit. It forces Black people to believe that their success is rewarded with inclusive practices as an apology for being born into a minority, and it undermines their intelligence and confidence. The most harmful effect of reverse racism is that white people mold a narrative in their own favor. White people are not used to being victims of oppression or racism, nor do they want that to happen. They claim that reverse racism protects themselves from backlash on racist views, and when things get too real for them, they can reignite their power over BIPOC groups and are no longer victims. Racist people like to manipulate and trivialize problems with race so that their path to finding a viable solution becomes difficult for anti-racist activists. The need to denounce reverse racism is legitimate and critical. People should address the issue of reverse racism and rebuke it as it being the same as actual racism suffered