The Other Side Of African/Black History Month

The Other Side Of African/Black History Month

By: Awula Serwah & Kwaku First published on Ligali.org on 12 September 2011

Awula Serwah & Kwaku reflect on the challenges and progressive way forward for African history Month in the UK.

We have mixed feelings when we hear or read that some councils are reluctant to celebrate African/Black History Month (A/BHM). Why? Because much of what’s put out as A/BHM fare is often devoid of history. It often entertains but seldom increases knowledge of African history. So for example, we did not join the bandwagon last year demanding that London Mayor Boris Johnson reinstates his massively slashed A/BHM budget. But on the other hand, we did not oppose those who were campaigning for the budget to be re-instated. This is because public bodies such as councils, have a duty to celebrate initiatives such as A/BHM. The 1987 African Jubilee Year Declaration, which most London councils signed up to, enjoined them to mark A/BHM. The Declaration drew its strength from sections of the 1976 Race Relations Act, strengthened by the 2000 Amended Race Relations Acts, which enjoins them to “promote race equality, equality of opportunity and good relations between persons of different racial groups”. The Declaration recognised the contributions of Africans to the cultural, economic and political life of London and the UK, and called upon councils to recognise this fact and take their duties as enjoined by the Race Relations Act very seriously, and to do everything in their power to ensure that African* children did not lose the fact of the genius of their African-ness. We have to acknowledge that a lot of events billed as A/BHM events have little to do with history, and donot improve knowledge of African history. Face painting, fashion shows, singing and dancing etc. taking place in October, are billed as A/BHM events, when in reality they are simply entertainment. There is nothing wrong with singing and dancing, and it has its place, but A/BHM is not about entertainment. It is an opportunity to learn about African history and achievements, which are largely absent in the mainstream. By focusing on pure entertainment, we perpetuate the perception that our areas of expertise are limited to entertainment. Besides, we have a regular diet of entertainment and culture throughout the year. We can of course argue that we do not want one month or a season to focus on our history, and that our achievements should be in the in the curriculum and mainstream 12 months of the year, and not just in October. This is a valid argument. However, if we are arguing that councils have a duty to celebrate A/BHM, then we must ensure that where possible, informed Africans are in the driving seat or part of the decision-making process, and that A/BHM events improve knowledge of our history from an African perspective.

The Right Focus: African History Speaks 2008

Africans have achieved

It is unfortunate that some A/BHM events focus on enslavement, as if our history starts with enslavement and that there are no other worthy stories to be explored. Others simply regurgitate information on the “usual suspects” - Rosa Parks, Martin Luther King, and now President Obama, etc., overlooking what has happened in Britain. Perhaps some of our young people will show more respect for their elders when they learn what has been achieved through sacrifice and activism of their elders and forebears in Britain. It’s not just Boris Johnson’s City Hall cuts we should be focusing on - after the hullabaloo in 2007, where all the London councils were involved in promoting Wilberfarce and A/BHM events, some councils have since either reduced or totally cut their A/BHM budgets. Hillingdon for example, does not support A/BHM, which has been replaced with a patchy Hillingdon History Month in October. An African councillor in Hillingdon, Cllr June Nelson*, is putting forward a motion for the Council to re-instate A/BHM. Also, this year, Westminster has cut its A/BHM funding. It had done some good work in the past, particularly in making accessible the rich African history within its archives, and providing talks that highlighted key historic figures who operated within the borough. Boroughs can be brought to account, if there is the will within the community to seriously engage with such structures. A case in point is Harrow Council. Thanks to the intervention of informed Africans, A/BHM in Harrow is now about the history of Africans, and it is made clear that the term African refers to the continent of Africa and its diaspora. Whilst the process is driven by Africans, the aim is for everyone irrespective of race, to participate in the events, and improve their knowledge of African history. In addition, there is an annual theme for funded events, which must have clear learning outcomes for participants. A/BHM should always offer an opportunity for all sections of the community to learn something positive about the history of Africa and its diaspora. Perhaps before each A/BHM event, a short statement should be read, reiterating the reasons why A/BHM came into being, lest we forget. (Click to see Harrow position paper). It is amazing the number of times, in defending the maintenance of A/BHM, Africans say things like “We don’t know our history” or “They didn’t teach us African history in school”. It will be irresponsible of Africans to wait each year for BHM to learn about their history. There are a numerous and free resources available that provide information on African history from an African perspective. It is our responsibility to educate ourselves and our children on African history. We can decide to buy our children books and resources that will raise their self-esteem, or buy them the latest electronic games - the choice is ours. Finance is no excuse. There are families on minimum wage or benefits who raise their children with positive African values, history, and knowledge of who they are. It is important for us to acknowledge what Africans have achieved in spite of the barriers. We should not, like the mainstream, continuously tell the one or two stories, such as the poor and helpless story, or the under-achievement story. Also in light of the August 2011 incidents, African pundits and teachers should be mindful of pushing the notion that Africans did not suffer loss, because they do not own property or businesses. Africans have owned property and businesses in Britain for centuries. One of the Sons Of Africa abolitionists, Ignatius Sancho, voted in the 1780 parliamentary elections. In those days non-property owners could not vote, and Sancho was able to vote because he was a business owner – a shopkeeper, in Westminster. We cannot afford to rob our children of hope by regurgitating the tired story of Africans in Britain as powerless victims of the system, who do not own anything. We are the descendants of overcomers, the likes of Nana of the Maroons, Marcus Garvey, Paul Stephenson, etc. It is important that we tell the story of Africans who have navigated the system, own businesses and property, and have broken the glass ceiling to demonstrate that whilst we must redouble our efforts to remove barriers, some Africans have been able to jump over the barriers and achieve. We do not lose anything by hearing their stories, and they can sow the seeds of inspiration to achieve great things. Click to find out about the NARM (Naming And Role Model) African British Civil Rights History BHM 2011 events across London * Press release following Cllr June Nelson A/BHM motion, which was defeated in Hillingdon Council, issued by the Labour Group Office: Press Release At the full council meeting on Thursday 8th September Cllr June Nelson gave an impassioned speech in moving a Labour Motion calling for the Council to re-instate October as Black History Month. This is because the internationally recognised Black History Month has, for the past few years, been renamed in Hillingdon to “Hillingdon History Month” and the commemoration and celebration of the achievements of African people has been watered down considerably. The ruling Conservative group on Hillingdon Council, who are responsible for the renaming of the month and the move of focus away from Black people, voted the motion down on a very flawed argument that they were being inclusive by dedicating the month to all the residents of the borough, rather than just those from the Black community. The Conservative group also called for a recorded vote, so that they could use their flawed argument against the Labour group in their political propaganda. This one issue highlights just how badly the Conservatives in Hillingdon understand what it means by being inclusive and cultivating true community spirit across all strands of our society. What they just don’t understand is that in order for communities to come together and breakdown barriers, they must understand and celebrate their differences. During the debate Cllr John Major highlighted the flawed thinking of the Tory group be illustrating that throughout the year there are a number of days and weeks dedicated to one particular group or another, but none of these are at the exclusion of others, but they serve to focus attention on that particular group or issue, so that everyone understands and that any myths or fears of what makes us different are dispelled. After the meeting Cllr Mo Khursheed, Leader of the Labour Group, said “The flawed thinking of the Tory group is exactly what creates tensions and issues amongst our community. The renaming of “Black History Month” to “Hillingdon History Month” on the basis that it includes all residents and not just the Black ones amounts to the same as renaming “Christmas” to “Hillingdon Winter Festival” on the basis that it will include all residents and not just the Christian ones. Continued…….2/… - 2 - The Tories used to claim that it was the “loony left” that was to blame for political correctness gone mad, but the flawed thinking of this Tory council proves otherwise.” Cllr Khursheed added “I am glad that the Tories called for a recorded vote because you only have to look at the makeup of the Labour Group to see that we represent the whole community, and as such we welcome diversity and anything that will help different sections of our community understand each other, celebrate our differences and break down barriers.”

Silas Zephania's 'Nationality' Reviewed By Ekow Asante

14 year old Ghanaian secondary school boy Ekow Asante reviews UK conscious rapper Silas Zephania's single 'Nationality', taken from his album 'War Begins Where Reason Ends'.

This is a song by Silas Zephania, who is an African who grew up in London. He composed this song and talked about the toil Africans have been through. He starts his song by saying “I’m not ashamed of who I am, I’m proud to be African why because it’s my heritage”. This shows that he is someone who understands the greatness of Africa which produced great people such as Martin Luther King, Kwame Nkrumah, the pharaohs of Egypt and many others.

Next he mentions great things that were found in Ethiopia, which is what is believed to be the first human fossil and also talks about other great leaders, like King Shaka. He is an African who wants to show the world that all Africans are the future and he wants us to rise up and change for the better.

Later on in the song he says Africa is the richest in resources and then he mentions a couple of countries. He also mentions the people of Brazil, Trinidad and Tobago and black Americans, and he ends by saying all Africans should unite.

I personally think this song is a good song with a good motive and the chorus which goes “I’m not afraid of who I am, I’m proud to be African. Why? Because it’s my heritage motherland. People stand up from Zimbabwe to Egypt, be proud to hold your flags up” is one of the best choruses I have heard.

Marking August 23: What Are We Commemorating & What Should We Be Commemorating?

In light of some of the programmes I've recently delivered, it's good to see more individuals and organisations are marking August 23. In 2007 the British Government adopted the UNESCO-approved date as an annual day for reflecting upon the trans-Atlantic enslavement and its abolition.

However informed Africans object to both the colloquial term Slavery Memorial Day and UNESCO's term - International Day for the Remembrance of the Slave Trade and its Abolition, simply because it focuses negatively on Africans (as slaves as opposed to enslaved, etc) and does not sufficiently highlight their determination in fighting for their emancipation.

The preferred term is International Day of African Resistance Against Enslavement, because it underscores the significance of August 23 (1791), which heralded the start of the Haitian Revolution, the first successful revolution by enslaved Africans in the so-called New World, which directly led to the abolition of the trafficking of Africans.

In light of the UN declaring 2011 International Year for People of African Descent, I'd hope many more people will embrace and highlight this date as an important one within global African history.

But so long as it's given an African focus, instead of the Western spin of hapless Africans waiting for European abolitionists to emancipate them.

Chimamanda Adichie Highlights The Danger Of The Single Story

Nigerian-born writer and speaker Chimamanda Ngozi Adichie provides one of the most engaging and articulate voices, which forces one to take a different perspective on Africa and how it has been ("mis")viewed and mis-represented over the generations! Watch her 2009 TED presentation below and get a different view on Africa and Africans!

Terrorists And Freedom Fighters?

There is saying that one man’s terrorist is another man’s freedom fighter. But who determines who is a freedom fighter, and who is a terrorist?

Today, Nelson Mandela is feted by Western powers as an iconic statesman and a man of peace. Ironically, until July 2008, Mandela and ANC party members were barred from entering the United States, except the United Nations headquarters in New York, without a special waiver from the US Secretary of state. This is because they were considered terrorists.

The struggle to free their people from brutal oppression by the South African apartheid regime earned them the terrorist label. The West did little to help those murdered, tortured and traumatised by the oppressive apartheid regime, but described those who sought to liberate them as terrorists.

Menachem Begin led the bombing of the King David Hotel in British controlled Jerusalem in June 1946, whilst fighting for the creation of the state of Israel. More than ninety people were killed, mostly British officials. Eventually, the Zionists achieved their objectives and sixty years later, on 11 May 1949, Israel took its seat as a member of the United Nations.

The inhabitants of the land at the time were forced to leave their homes and many of them and their offspring are currently in over-crowded refugee camps. In 1978, Menachem Begin who became Prime Minister of Israel, received the Nobel Peace Prize.

Hamas fighters who are struggling to regain control of their ancestral land, where they lived prior to 1949, are referred to as terrorists. As far as they are concerned, their land has been occupied by Israel.

Today, there is a blockade on Gaza, and Israel controls most of what goes in and out of Gaza. Many Palestinians live in over-crowded conditions, reminiscent of the Warsaw ghetto established by the Nazis in the early 1940s. Persons suspected to be Hamas operatives are assassinated and the world is silent, because they have been described as terrorists. If non-Hamas personnel are killed, they are seen as collateral damage.

During the second world war, France’s Vichy government under Pétain’s leadership had an agreement with Nazi Germany, and allowed Germany to occupy France. The Free French or French resistance would not sit idly by and allow their country to be occupied.

They resisted Germany’s occupation. They resorted to an armed struggle and a campaign of sabotage in order to liberate occupied France. Germany responded with disproportionate brutality, and for every German killed a number of innocent French civilians were executed.

During Tony Blair’s visit to Syria in 2001, the country’s then newly installed President Bashar al-Assad was reported to have told Blair that those seeking the liberation of Palestine could not be classed as terrorists, and compared them to the French resistance.

Prior to 1959, Cuba under the Batista regime, was seen as a gambling and vice resort. Whilst the elite lived well, the vast majority of the population lived in poverty. Fidel Castro, who was from a privileged background, thought the stark contrast between his affluent lifestyle and the dire poverty around him was unacceptable.

With Che Guevara and others, he eventually overthrew Batista’s regime. Today, despite the challenges, and the US embargo and funding of anti-Castro insurgent groups, Cuba has free education and one of the highest literacy rates. Regarding health, all the key indicators from infant mortality to life expectancy are among the best in the Americas.

Its doctor to patient ratio is one of the highest in the world. Health care has now become a major export. Cuba sends hundreds of doctors and health workers to disadvantaged parts of Latin America and Africa. Castro was however described as a dictator.

Kwame Nkrumah was a visionary who was dissatisfied with his country, then called the Gold Coast by the British, being ruled by a colonial power. He was of the view that self-government with danger was preferable to servitude in tranquility. His struggle for independence led to his being imprisoned by the British. Eventually in 1957, he became the country’s first leader and changed the colonial name of his country to Ghana.

Ghana was the first country in sub-Saharan Africa to gain independence, and set an example for other countries. This came about because people were prepared to fight the unjust status quo.

So I ask again, who determines who is a freedom fighter and who is a terrorist?

Ms Serwah is a NewAfricanPerspective blogger

Post 'Invictus' Film Screening Feedback

I finally got to watch the Clint Eastwood directed film, which highlights how President Mandela used the Afrikaneer-dominated Springboks rugby team to help hold the Rainbow Nation together. The film centres around the period of the 1995 rugby world cup, and how Mandela inspired the so-so national team to win the Cup!

Morgan Freeman's performance was so good - he certainly had the accent locked down for most of the time - someone in the audience wondered if that was actually Mandela in the film during the post-screening discussion.

When we were asked whether apartheid still still existed, I said the the separation of people by their race may have been abolished. However, the legacy still exists. For majority of South Africans, nothing much has changed.

The heads of Government may be African, but the status quo pretty much is intact, in that many of the important institutions are still headed and controlled by the Europeans. Mandela ascended to the Presidency on a wave of euphoria and a great deal of goodwill. Sadly the programme for housing, education and employment falls far short of what was promised.

Whilst many Africans exist in abject poverty, South Africa is now facing a new phenomena - poor white working class, who are now jobless and homeless, and whose lives are not much different from their African counterparts.

Of course some Africans have progressed within the post-apartheid era - they now have quite a few African millionaires, etc.

On the way home, I wondered why Mandela could be so forgiving to his former oppressors - he allowed old street names to remain, he had tea with them, attended their funerals, etc - but sadly could not forgive and save his marriage to Winnie, who kept his name and memory alive whilst he languished in jail.

This Saturday, April 9 2011, I'll be at the BFI to watch Menelek Shabazz's documentary feature 'The Story Of Lovers Rock', which chronicles the history

of Britain's contribution to black music, or more specifically, reggae, which is known as lovers rock. There are memories of those who rubbed off the wallpaper smooching to the sweet, soulful sounds of lovers rock, plus performances by some of the best exponents, such as Janet Kay, Carroll Thompson, etc. Click for BFI screening.

'Why Don't Black People Vote?' A Quick Feedback

Having organised BTWSC’s ‘An Evening With Supt Leroy Logan MBE’ event (yes, it was well attended, and underscores the fact that African (black) people are not a homogenous lot with same tastes and opinions) at Willesden Green Library Centre in north-west London on Friday, I was back there on Sunday to attend Black Youth Drugsline’s ‘Why Don’t Black People Vote?’ film screening and panel discussion.

The documentary, made by Rashid Nix, was filmed mainly in south London borough of Lambeth’s Coldharbour ward, which includes Brixton, an area with a large and long-established African population.

Unfortunately a very small number of those eligible to vote exercised that right during the London Mayorial election. Nix, who lives in that ward, decided to find out why his fellow African neighbours don’t vote in their numbers.

Anyone he could get on camera was asked “Why don’t black people vote?” Although a few of the interviewees said they had voted, the overwhelming majority not only do not vote but seldom gave a good reason for not voting. There were the usual excuses, such as all politicians are the same, they don’t represent us, they don’t do anything for us, and the lack of African candidates.

After the screening, we heard from a panel which included Nix, entrepreneur Ron Shillingford, community activist Lee Jasper, Black Student Union Kenja Sessay, community activist Dr Cecil Gutzmore, and a lady from the Uhuru Movement, whose name has escaped me. Among the latter’s comments was the fact that people of African descent, we were African, as opposed to black. A point I concur with.

During the screening, I made a few notes. However, by the time we got to the Q&A section, there was little time, so I not touch on all of the points I would like to have made. Hence the reason for this blog, which allows me to cover all the points I would have liked to have made.

Whilst I understand the rationale for the film’s title, I would have preferred preferred ‘Why Don’t Some Africans Vote?’ Because I vote, and so do most of the eligible Africans I know. Or ‘Why Don’t Africans Engage With Politics?’ Because, as Nix showed in the film, it took him less than 5 minutes to cast his vote. However, there is more to democracy than just voting. What happens before we even have a chance to vote? That’s politics.

A number of the film’s interviewees talked about the lack of African candidates. Also, some in the film, such as Operation Black Vote (OBV) highlighted the sleeping giant that is the untapped “black vote”, whilst some on the panel, like Shillingford advocated the use of “block voting” or “tactical voting” to effect the desired outcome.

”First of all, I do not think most African candidates can be elected solely by relying on the African electorate. And secondly, elected representatives, no matter their race, are supposed to represent the whole of their constituency, and not just their immediate community. Of course, some like the late Bernie Grant, was not just a good constituency MP, but also devoted time to African-interest issues.

But before we even get to that stage, one of the important questions we need to ask is, How can we expect to see African candidates if we are not engaged with the political process? Before we can have Africans on the ballot papers, they need to be selected. The selection is done only by party members.

I, for example, have joined the Labour Party because I want to have Dawn Butler - she opened the event by talking about the political process and explaining why we should engage with it – re-selected as the Brent Central Labour candidate. It’s my one vote, and the votes of like-minded people within the party that is going to make her re-selection a reality. Being outside the party and just wishing for an African candidate will not make a difference.

I agree with Nix, who disagreed with someone from the audience who suggested we didn’t vote because we’re an oppressed people. Whilst I agree with Gutzmore, who talked about us being oppressed, from a global political and economic perspective, I don’t when it boils down to a personal level. We disempower ourselves if we think we’re oppressed. Because it disables us from doing anything – from exercising our power, our rights, and from voting.

It’s this same notion of giving power to external personalities and organisations, by repeatedly focusing on “they” and “them” as the reasons for not doing anything or the cause of our problems, instead of focusing on “I” and “us” as the means of moving forward. The battle, it seems to me is in the mind. Some of our great political leaders, Steve Biko and Marcus Garvey, urge us to get out of that mental trap.

If you’d permit me, I’ll like to quote from ‘African Voices: Quotation By People Of African Descent’, a book I compiled with Ms Serwah. Biko said: “The most potent weapon of the oppressor is the mind of the oppressed.” Whilst Garvey urged his followers saying: "None but ourselves can free the mind... The man who is not able to develop and use his mind is bound to be the slave of the other man who uses his mind."

By the way, Tuggstar, who provided the edutainment, was brilliant. He delivered a conscious rhyme that was an ode to Malcolm X. What talent! How does he remember all those lines?

Kwaku

NewAfricanPerspective.Blogspot.com

June Is British Black Music Month: A range of events throughout June to mid-July: www.britishblackmusic.com editor@britishblackmusic.com

VORP (Voice Of Responsible Parents) Victims & Witnesses Of Crime Conference: Saturday July 2 or 9, 12noon-5pm including lunch. Free: info@btwsc.com

NARM (Naming And Role Model) African British Civil Rights History: Inter-generational BHM presentation and quiz. Thursday October 27 2011, 6.30-8.30pm. Free: info@btwsc.com

Sixth Annual Huntley Conference: A Quick Feedback & Positing The African British Descriptor

I recently produced the NARM (Naming And Role Model) DVD and book, which highlights a number of African British male role models. So I was especially keen to attend this year’s Huntley Conference, which took place last Saturday (19/02/11) at the London Metropolitan Archives. Because it featured two NARM role models I have great admiration for: veteran publisher Eric Huntley and the-latest.com editor and activist Marc Wadsworth. The former provided a rundown of African British cultural history, whilst the latter, focused on our political history.

The conference’s theme, inspired by the Wailers’ song, was entitled ‘Get Up! Stand Up! Campaigning For Rights, Respect And Self-Reliance’. So I was expecting Voice columnist and former activist Darcus Howe to speak to the theme by delivering a presentation full of brimstone and fire. Instead, Howe held a conversation, talking about the period he arrived in Britain, the advice of walking a few paces behind white girl-friends, the great potential lost to the Caribbean because of the demise of the West Indies Federation, how he became a West Indian in Britain, and shared some Trini in-jokes.

Later on, I heard one of the participants comment “This is a good Caribbean event.” I thought it was at a “black” event, or better still, an African British history event. Because of the lack of time, Colin Prescod decided to forgo the discussion session. That robbed me of the opportunity to point out that we need to be shaping our identity as African British people. This is inclusive of all peoples of African descent, as opposed to "black", which some people of Caribbean antecedence equate with being Caribbean.

One example that springs to mind was my hearing someone of Caribbean antecedence saying that Black History Month (BHM) was about Caribbean heritage, because they, unlike continental Africans, did not know their history. It’s a somewhat prevalent but fallacious position. The Windrush generation resulted in the majority of Africans here being of Caribbean antecedence, so perhaps it’s understandable that some people would routinely equate “black” with Caribbean.

But times are a-changing – there is a hegemony shift on the horizon. Continental Africans are coming through in various fields, such as mainstream politics, and increasingly in music, where artists such as Tinie Tempah, Tinchy Stryder, and Sway are more likely to talk about gari than dumpling. The population projections also show continental Africans growing at a faster rate compared to those of Caribbean antecedence. This is why I believe we should be looking at ourselves as African British. It’s unifying, and to quote a line from a former Wailer: “No matter where you come from, as long as you’re a black man, you’re an African.”

Back to the conference, Prescod allowed one question, which came from him. He asked the speakers what they thought of the march planned for March 2 to mark the 30^th anniversary of the Black People’s Day Of Action. Wadsworth said he would not mind attending. But surprisingly, Howe, who was a member of the New Cross Massacre Action Committee and a prime co-organiser of the 1981 march, poured scorn on the upcoming march. The once radical community activist, and one of the Mangrove Nine who challenged police racism in the early 1970s, said he did not want to be "kettled" by the police. So he would probably stand at some safe distance and watch the proceedings. If it looked successful, he might join, otherwise he’d return to his south London home. Perhaps, it was one of his Trini in-jokes. If it was, I did not get it and did not laugh.

Kwaku

Black Music Congress

June Is British Black Music Month: A range of events throughout June to mid-July: www.britishblackmusic.com editor@britishblackmusic.com

VORP (Voice Of Responsible Parents) Victims & Witnesses Of Crime Conference: Saturday July 2 or 9, 12noon-5pm including lunch. Free: info@btwsc.com

NARM (Naming And Role Model) African British Civil Rights History: Inter-generational BHM presentation and quiz. Thursday October 27 2011, 6.30-8.30pm. Free: info@btwsc.com

NewAfricanPerspective: BBM Dozen: Music To Uplift You in 2011

NewAfricanPerspective: BBM Dozen: Music To Uplift You in 2011

BBM Dozen: Music To Uplift You in 2011

During British Black Music Month in June 2010, Toyin at Nyansapo Radio requested my top 12 "militant tunes". I put this list together, drawn exclusively from the British black music canon, which I hope will minister to you, uplift and encourage you:

1. Gabrielle 'Ten Years On' - we have to plan, think, reflect sometimes - it's NOT always ACTION straight-away

2. Soul II Soul 'Keep On Moving' - we sometimes need exhortation, encouragement to move on and up

3. Young Disciples 'Apparently Nothing' - the funkiness of the groove and sweet sound of Carleen Anderson's vocals belie the deep socio and political critique of the song

4. HKB Finn 'Don't Give Up The Fight (Sisters)' - the title is self explanatory

5. McKoy 'Fight' - conscious, uplifting soul music

6. Aswad 'Back To Africa' - articulating the 1970s experience of the disenfranchised African youths and looking to Africa and Rasta

7. Aswad 'Three Babylon' - a telling view of the police from disenfranchised African youths

8. Steel Pulse 'Ku Klux Klan' - it's about racism here in the UK, not in America's Deep South

9. Bashy 'Black Boys' - a young African turning things around by focusing on positives and bigging up fellow African youths

10. Des'ree 'I Ain't Movin'' - enough said

11. Eddy Grant 'Give Me Hope Jo'Anna' - rare crossover political song!

12. Labi Siffre '(Something Inside) So Strong' - The more you refuse to hear my voice, the louder I will sing - enough said!

Kwaku
Black Music Congress (BMC)
www.britishblackmusic.com

Three Oxford University Educated Africans, 2 Different Perspectives

Former Ghanaian President John Kuffour saw no need for Europeans to apologise for the trans-Atlantic enslavement of Africans, nor did he think there was a case for reparations for enslavement and colonialisation. He was happy to officially open University of Hull’s Wilberforce Institute for the study of Slavery and Emancipation in 2006. When he spoke of Wilberforce’s “legacy”, one hopes he saw the Abolitionist’s work in terms of end the trafficking, and not enslavement itself.

Another Oxbridge educated Ghanaian head of state, former Prime Minister Kofi Busia, was so steeped in a Western mindset, he famously informed the British media: “Oxford made me what I am today.” A highly educated man, but from whose perspective?

There’s nothing wrong with Oxford or Western education per se. It’s how it’s viewed and applied that’s at issue. Take for instance the pan-Africanist Tajudeen Abdul-Raheem. Even though he applied for the Rhodes scholarship, he did not give the selection panel an easy ride. He deliberately wore traditional Africans clothes to the interview and quizzed the panel as to why they’d want to associate someone like him with a scholarship that perpetuates the image of the imperialist and colonizer of southern Africa. Becoming a Rhodes scholar, the elite amongst the scholarships, did not stop Abdul-Raheem being an ardent pan-Africanist champion in and outside Oxford University.

He certainly was not made by Oxford. He learnt from Oxford, but nevertheless had an Africanist perspective, which was not dulled by his Oxbridge education. Ditto the likes of Kwame Nkrumah, who had a Western education, but still managed to have a (pan-)Africanist viewpoint.

WHY WE ALL NEED BLACK HISTORY MONTH

WHY WE ALL NEED BLACK HISTORY MONTH

A position paper prepared for the Harrow BHM 2010 Steering Group by Kwaku

Last year, I read a run-down of how Black History Month came about, having started in America in 1926. A summary can be found on page 4 of the Events Programme.

This year, I’d like to focus a bit on What is Black History Month or BHM? And Why it is needed.

The start of BHM in Britain can be traced to a young African boy of Caribbean heritage, who asked his mother: "Mum, why can't I be white?"

Ironically he was named Marcus, in honour of the great pan-Africanist icon Marcus Garvey. That not withstanding, we can see how negative impressions or lack of positive images and achievement had impacted on the boy’s psyche, identity and self-worth, at such an early age.

A colleague of the boy’s mother, Akyaaba Addai Sebo, who was then working at the GLC, decided to do something to combat what was causing inferiority complexes in some of our African children.

Incidentally, when we use the term African in this forum, we mean anyone of African heritage where from the African continent or its diaspora.

Sebo decided to use history – African history to empower Africans to improve their self-worth and knowledge, and indeed for the wider community to also learn more about the achievements of Africans, which is not often found in mainstream education or media.

In short, the primary aim of BHM is to provide African people, who are generally marginalised and disadvantaged on numerous fronts, a positive environment to improve self-esteem and self-worth, and also knowledge about themselves.

This is what the late Bernie Grant MP said when BHM was introduced to the UK: "Ignorance of black history and heritage breeds low self-esteem".

At a time when Africans generally speaking tend to habit the lower ends of the academic league tables, and are over-represented within the criminal justice system, knowledge of self and respect for self and each other, are some of the tools we need in combating some of society’s ills and prejudices.

Recently, there has been both confusion and a move to have everybody that can be mustered under the black banner for BHM. However it is worth pointing out that BHM is singularly about the African experience. Which is the reason some refer to it simply as African History Month.

BHM was launched in London under the African Jubilee Year Declaration. The Jubilee year run from August 1987, marking the 100th anniversary of the birth of the great pan-Africanist icon Marcus Garvey, who was born August 17 1887, right through to 1988, marking the 25th anniversary of the founding of the Organisation Of African Unity on May 25, and the 150th anniversary of the end of chattel enslavement in the British Caribbean, which was on August 1.

We should repeat here that unlike the supposedly “more humane” indentured servant system, the cruel chattel enslavement system was confined to Africans.

This is why in Harrow BHM is focused on African history, but with a British link, where possible, and is also driven by Africans, but for the whole of the Community to participate in. We also do things a bit differently by expecting participants to leave with at least a couple of clearly definable learning outcomes.

Back to the introducion of BHM to the UK, Statutory bodies such as Councils were convinced to buy into the Declaration, which consisted of a number of commitments. These included the demonstration of anti-racist, anti-apartheid, and human rights policies.

There was also a commitment to promote positive imagery, achievements and contributions of Africans at home and abroad over a wide range of endeavours, plus naming buildings, parks or monuments or streets after notable Africans, such as the CLR James Library in Hackney, and Mandela Street in Camden.

Finally, the commitment extended to solidarity with the freedom struggles across Africa. Remember, in 1987, countries such as South Africa and Namibia were not politically free.

The Declaration also bound Councils to undertake to organise events that publicise, encourage and implement the tenets of the Declaration and to encourage other Councils and statutory bodies to do likewise

However although the Declaration did not have legal backing, it was underpinned by an important section in the 1976 Race Relations Act, which is extended in the post-Steve Lawrence Inquiry inspired 2000 Race Relations Amendment Act.

The Act demands of statutory bodies such as Councils, and educational bodies to eliminate unlawful racial discrimination; and to promote equality of opportunity and good relations between people of different racial groups. BHM is certainly an important plank when it comes to the last point. No doubt our Councillors and Council staff especially are aware of this.

Even without the legal requirement, BHM should be a catalyst for inspiring development of extra curricular activity in schools – and we don’t mean face-painting or “African dance”, whatever that means, encourage the formation of Saturday schools and African parents education/mentoring groups.

We believe BHM programmes should be designed to
a) educate the community, Africans and non-Africans, about African history and achievements,

b) not focus solely on song and dance, except where its primary aim is to tell or underscore history, rather than purely to entertain and

c) show that African History is much wider than enslavement. This is because although enslavement had devastating consequences, and its effects are still with us, it took place over a relatively short period of the African history time continuum, and there’s lots more besides that can be explored.

Finally, do we need BHM? Certainly Yes, so long as the mainstream arena, be it education, media or other social outlets, do not adequately reflect the histories and achievements of Africans.

A community that’s better informed about each other should hopefully make for better community cohesion based on informed views, rather than prejudices. This is the aim of Harrow BHM’s events starting from today, and hopefully beyond October.

Kwaku © 2010

Harrow BHM Steering Group

Reflecting On 2007 For Kilombo Magazine

Kilombo Article
by Kwaku

I’m the founder of BritishBlackmusic.com and Black Music Congress, which are focused on developing the British black music sector through debates, networking, and music industry education.

Perhaps more relevant for readers of this magazine is BTWSC, a pan-London voluntary organisation I run with its Ghanaian-born barrister and co-ordinator Ms Serwah. BTWSC uses the creative arts to develop potential, raise aspirations, and promote social inclusion. I also teach, write, facilitate courses and community events.

I would like to use this article to give some background about myself, reflect on 2007, and round up with what’s in store for 2008.

Although I’m British-born, I’m very proud of my Ghanaian and African heritage. I use one name – Kwaku, because it’s the only name I have that tells people that I’m African. It was a conscious decision I made in the late 1980s, when I started in the journalism game.

Now, I enjoy using just one name, because I also love telling people who ask for a surname that I only use one name.

Why should I bother with a surname? Of course I do have one. But it’s European – something to do with colonialization, and besides it carries no weight in England, although in Ghana, it has the advantage of being a fairly well-known name.

A year ago most of us were marking – I will not use the word ‘commemorating’ – the Abolition Of The Slave Trade Act of 1807 and Ghana’s 50th anniversary of ‘independence’.

I will start by concentrating on the 1807 Act. We organised and spoke on a few Abolition-themed events last year. BTWSC is part of Truth2007, a grassroots organisation set up to put forward the African/African-Caribbean perspective in contrast to the British Government-backed Abolition activities. The latter was referred to by some of us as Wilberfest, on account of the overwhelming focus wrongly put on the British MP William Wilberforce as an Abolitionist and the man who freed enslaved Africans.

By the way, as a way of marking the legacy of those enslaved Africans, I’ve vowed that as of 2008, the descriptor to use for people of African descent, irrespective of where their antecedence is located, should be African, instead of black.

One of the founding members of Truth2007 is Ligali, the London-based African rights and media monitoring group. It was Ligali founder Toyin Agbetu who interrupted the Abolition memorial service at Westminster Cathedral, and requested the Queen, the Prime Minister, and the Arch-bishop, apologise for the role of the monarchy, Government and church in the trans-Atlantic ‘trade’ of enslaved Africans.

Agbetu was writing about how we were in line for a commemoration of the Abolition that would white-wash the facts long before 2007. He also tried unsuccessfully to engage the authorities in order to have the roles of Africans properly reflected in the Abolition story.

Indeed, my interest in the whole Abolition issue stemmed from reading an article Toyin had published in one of Britain’s African newspapers.

I then published articles in the African press in 2006, which basically stated that as we get ready to mark the bicentennial of the Abolition Of The Slave Trade Act and the twentieth anniversary of Black History Month in Britain, we must take from it two things.

Firstly, everyone of African descent would do more to honour the memory of the enslaved Africans if they referred to themselves as Africans or African-British. I pointed out the Asians born in Britain or from east Africa, refer to themselves simply as Asian.

Secondly, I pointed out the Black History Month concept was introduced to Britain in 1987 during the African Jubilee Year, as a way of highlighting Africa’s contribution to the world’s civilisation and uplifting people of African descent. So I called for Black History Month to be African and history focused, as opposed to a multi-ethnic and multi-cultural celebration, which provided little or no African history content.

Back to the Abolition – Ms Serwah and I spent much of 2007 correcting individuals, newspapers and websites that the 1807 Act did NOT seek to abolish enslavement. We also conducted lectures on enslavement and the Abolition for university students and local authority staff.

It seemed hardly anyone had read the 1807 Act. Had Africans read it, they might not have celebrated it – the worse ones being a dinner & dance and a football tournament, to commemorate an Act that enshrined discrimination against Africans by stating that Africans who served in the King’s army were not entitled to pension!

BTWSC organised talks programmes, ‘Abolition Truths’ and ‘Putting Abolition & Slavery Into Perspective’, and edu-tainment music programmes, ‘Then To Now’ and ‘From The Talking Drums To Rap And Grime’, aimed at raising awareness that the 1807 Act did not abolish the enslavement of Africans, and it was efforts by African abolitionists in Britain like Olaudah Equiano and Ottobah Cugoano, and leaders across the colonies such as Toussaint L’Ouverture of Haiti, Nana (Nanny) and Sam Sharpe of Jamaica, and Bussa of Barbados to name a few, that brought about the 1807 Act and the 1833 Abolition Of Slavery Act.

Indeed, because of the misunderstanding and mis-information, BTWSC will be publishing an Abolition primer this year for young and old alike, to find about the basic facts.

Regarding Ghana’s golden jubilee, someone said the fact that the country had survived that long without any major skirmishes was reason enough to celebrate. It did not seem reason enough, until one saw what has been happening in Kenya. One hopes that the maturity that has followed recent elections in Ghana continue after this December elections.

That said, I find very little to celebrate. I’ve already highlighted many of the issues in my Travelogue feature in the January 2008 edition of New African. All I’ll add here is that it worries me when our leaders think the way to develop is either to sell our assets to foreigners or continually ask for foreign aid. Also, not having a handle on the way Accra, for example, has expanded without adequate infrastructure, which results in regular interruption of water and electricity supplies is unacceptable for a nation that aims to be the hub of the sub-region.

I marked the jubilee with a small Ghana @ 50? display of Ghanaian goods during the BTWSC Abolition events, and An Evening With Mr K B Asante, where the esteemed former Ghanaian diplomat read from his ‘Voice From Afar’ book, and fielded questions ranging from his time working with Ghana’s first president Dr Kwame Nkrumah, to the vision for Ghana.

We launched the BTWSC Professor Allotey Science Prize in London in October. The Prize, which is named after the renowned eponymous Ghanaian mathematician and physicist, aims to popularise the sciences among young Africans in Britain and Ghana. The Prize, which has a laptop computer as the top prize, will also be presented to the best student at Professor Allotey’s wife Ase Allotey’s alma mater Aburi Secondary School in April 2008.

I started 2008 as one of the panellists on the Ghana We Can Do Better Conference, which highlighted some of the work done by Ghanaians in London, and sought ways in which we can positively impact upon Ghana.

One of the suggestions I put forward was that if we who are overseas have ideas that we believe will benefit Ghana, we have to be mindful not to drive it through in a patronising manner, and that it would be an advantage to work through local personalities or agencies to champion the idea.