A movie about the true story of the man in the iconic portrait of “WhippedPeter”, a runaway slave who manages to find his way through the swamps of Louisiana, on a tortuous journey to escape plantation owners that nearly killed him.
EmancipationMovie #BlackMovieSunday
Two photographers/abolitionists arrange Peter’s posture as he sits in a chair. They ask him to turn his scourged back toward the lens, to move his face to the side.
Peter asks, “Why are you doing this?” The photographer reverently responds: “So the world might know what slavery truly looks like.” In a film about the universally historic impact of the image known as “Whipped Peter,” the conversation is historic. And still over 150 years later, we’re still suffering from the horrors of slavery in this country, no one can deny.
Brittney Griner arrived in the U.S. early Friday, landing at Kelly Field in San Antonio, Texas.
The WNBA star, who was arrested on February 17th, 2022, and held in Russian prisons on drug charges (she was found to have less than 1 gram of cannabis oil in her luggage) was released Thursday in a one-for-one-prisoner swap for notorious international arms dealer Viktor Bout, bringing an end to an ordeal that sparked intense high-level negotiations between the two governments, Washington DC, and Moscow, Russia. to bring her home.
Griner, a 32-year-old star center for the WNBA’s Phoenix Mercury, was detained at a Russian airport in February and later pleaded guilty to charges stemming from the discovery of cannabis-derived oil cartridges in her luggage. Griner said she didn’t mean to bring the cartridges with her when she traveled to the country to play in a Russian basketball league during the WNBA offseason.
CBS News learned last Thursday that the Griner-for-Bout swap was in the offing but agreed to a White House request to hold the reporting because officials expressed grave concern about the fragility of the then-emerging deal.
Roger Carstens, the special presidential envoy for hostage affairs, tweeted, “So happy to have Brittney back on U.S. soil. Welcome home BG!”
Did you know South Phoenix had a Farmers Market? You Do Now!
Two Yeezy sources say West’s plan for his own small “universe” has been in the works for years, describing it as a self-sustained enterprise that would have its own branded products and services.
In the midst of all the chaosfrom West’s past month, his team filed a slew of trademark applications that would allow West to create his own mini-community — or as West intends to call it, the “Yecosystem.”
West’s plan for his own small “universe” has been in the works for years, two Yeezy sources confirm to Rolling Stone. The sources describe it as a self-sustained enterprise that would have its own branded homes, retail stores that sell Yecosystem-branded food items and beverages. The plan is serious, with arrangements to launch the first campus as early as next month, one source says. Eventually, West hopes to establish these mini-communities across the country, the source says.
West’s vision is on par with Steve Jobs, Elon Musk and Jeff Bezos, another source says, adding that West is adamant on creating something equally as world-changing. “He’s trying to do shit that people couldn’t even conceive of and he’s trying to make it happen,” they explain. “He comes from a good place. It’s definitely his goal that everything that people touch that’s his is a good thing and has a good impact on the world.”
KANYE WEST MIGHT have plans as ambitious as running for president.
In the midst of all the chaosfrom West’s past month, his team filed a slew of trademark applications that would allow West to create his own mini-community — or as West intends to call it, the “Yecosystem.”
West’s plan for his own small “universe” has been in the works for years, two Yeezy sources confirm to Rolling Stone. The sources describe it as a self-sustained enterprise that would have its own branded homes, retail stores that sell Yecosystem-branded food items and beverages. The plan is serious, with arrangements to launch the first campus as early as next month, one source says. Eventually, West hopes to establish these mini-communities across the country, the source says.
West’s vision is on par with Steve Jobs, Elon Musk and Jeff Bezos, another source says, adding that West is adamant on creating something equally as world-changing. “He’s trying to do shit that people couldn’t even conceive of and he’s trying to make it happen,” they explain. “He comes from a good place. It’s definitely his goal that everything that people touch that’s his is a good thing and has a good impact on the world.”
Instead, West said he wanted to build his own company and purchase his own factories, boasting that his new private school, Donda Academy, would “focus on bringing the American economy back, starting with our children.” “We are focusing on engineering for our species — what’s the thing we need the most? Food. [We are] engineering food,” he told CNBC, adding that Donda Academy students would also be learning automotive, software and shelter engineering.
Days after his CNBC appearance, West’s company Mascotte Holdings filed numerous trademark applications that create the framework of a mini-community, trademark attorney Josh Gerben tells Rolling Stone.
“The way these series of trademark applications were filed would very much be how you would file trademark applications to protect this type of idea of building this type of community out,” Gerben explains.
The trademark applications cover branding and typical products, such as clothing items and retail goods. But in a first for West, the CEO of Mascotte, these new filings include a range of beverages; pre-made alcoholic drinks and liquors; raw fruits and vegetables; snacks, candy, and other processed foods.
The filings indicate that West plans to create a variety of services under the Yecosystem umbrella, such as consulting services for nutrition, beauty, interior design and a public relations firm. Yecosystem has filings that would establish a production arm for movie, television, and radio programs, as well as an online media site that features “information on a recording artist in the fields of beauty, fashion, modeling, acting, music, [and] the arts.” The Yecosystem also hopes to create its own “residential buildings and houses.”
There’s also a philanthropic arm associated with the filings, indicating charitable services that include biological cloning, reproductive healthcare, children’s education and supporting members of the United States military.
West’s vision is borne out of a sincere desire to make the world a better place, one Yeezy source explains, such as creating new technology like his Stem Player and offering a new approach to education with Donda Academy. “There’s a saying that he would say, which is like, ‘Yeezy makes life easy,’ they say. “I think his ideal vision is, ‘Let me use where I’ve come from and what I’ve achieved to spread good in the world.’”
In 1988, President Ronald Reagan sought to “right a grave wrong” by signing legislation that apologized for the government’s forced relocation of 120,000 Japanese-Americans during World War II and established a $1.25 billion trust fund to pay reparations to those who were forced into internment camps and to their families.
However, the United States has never apologized for the nation’s treatment of enslaved people and their descendants. What do you think? Do you think that the descendants of enslaved people are owed anything for the wrongs of slavery?
When James Forman, a civil rights pioneer who later served briefly as the Black Panther Party’s foreign minister, demanded $500 million in reparations in his 1969 Black Manifesto, he grounded his argument in an indisputable fact: Unpaid slave labor helped build the American economy, creating vast wealth that African-Americans were barred from sharing.
The manifesto called for white Christian churches and Jewish synagogues to pay for projects like a black university and a Southern land bank. “We have helped to build the most industrial country in the world,” it declared, at the same time that “racist white America has exploited our resources, our minds, our bodies, our labor.”
Other civil rights leaders, such as Bayard Rustin, were not in agreement. Mr. Rustin said, “If my great-grandfather picked cotton for 50 years, then he may deserve some money, but he’s dead and gone and nobody owes me anything.”
Many people argue that while slavery happened in the past, its legacy still continues today:
The question of reparations, however, extends far beyond the roughly four million people who were enslaved when the Civil War started, as Ta-Nehisi Coates explained in an influential essay published in The Atlantic in 2014. Legalized discrimination and state-sanctioned brutality, murder, dispossession and disenfranchisement continued long after the war ended. That history profoundly handicapped black Americans’ ability to create and accumulate wealth as well as to gain access to jobs, housing, education and health care.
For every dollar a typical white household holds, a black one has 10 cents. It is this cumulative effect that justifies the payment of reparations to descendants of slaves long dead, supporters say.
The article raises the question: How much money would recipients of reparations get? Economists, including William A. Darity Jr., an economist at Duke University and a leading scholar on reparations, have looked to other models to calculate possible answers:
Compensation programs can take many forms. In the United States, after a congressional study, people of Japanese descent who were forced into internment camps during World War II received $20,000 in 1988 and a formal apology.
Since 1952, Germany has paid more than $70 billion in reparations through various programs, primarily to Jewish victims of the Nazi regime, and continues to deliver hundreds of millions of dollars each year. Payments vary from a lump sum distributed to individuals to a monthly pension based on years working in a slave labor camp. Money is also given to organizations to cover home care for older survivors or for grants. A small portion goes for research, education and documentation.
A reparations program in the United States could likewise adopt a single method or several at once. Families could get a one-time check, receive vouchers for medical insurance or college, or have access to a trust fund to finance a business or a home. Mr. Darity argues that “for both substantive and symbolic reasons, some important component must be direct payment to eligible recipients.”
Other scholars have emphasized different features. Roy L. Brooks, a law professor at the University of San Diego and the author of “Atonement and Forgiveness: A New Model for Black Reparations,” has reservations about what he calls the “settlement model,” a legalistic approach that looks backward to compensate victims for demonstrable financial losses. He prefers what he calls the “atonement model,” emphasizing longer-term investments in education, housing and businesses that build up wealth.
Students, read the entire article, then tell us:
Do you think that the United States owes the descendants of enslaved people an apology for slavery? If yes, what do you think an effective apology would look or sound like? Do you think that things like monuments, statues or memorials could be forms of apology?
The article cites investments in education, housing and business as other models for reparations. What do you think about these approaches?
Students at Georgetown University have voted to increase their tuition by $27.20 each semester to “benefit descendants of the 272 enslaved Africans that the Jesuits who ran the school sold nearly two centuries ago to secure its financial future.” What do you think about this action on behalf of Georgetown students? Do you think the fee effectively addresses the university’s ties to slavery? If you were a student at Georgetown, would you have supported this decision? Do you think that other schools, colleges or institutions should follow Georgetown University’s example and investigate their ties to slavery?
Do you think descendants of enslaved people are owed reparations, in a similar way that the United States gave reparations to Japanese-Americans? Or the ways that Germany has given money and services for Holocaust survivors? Do you think there is a thoughtful and fair way to do this, or has too much time passed since slavery was abolished to make reparations practically feasible or appropriate?
Ames Family Rejects Apologies of City of Phoenix Mayor, and Police Chief.
Monday, June 17th, 2019
FAMILY BRUTALIZED AND VIOLATED BY PHOENIX POLICE TO HOLD PRESS CONFERENCE TODAY AT 11:00AM OUTSIDE OF THE MAIN ENTRANCE TO PHOENIX CITY HALL IN RESPONSE TO MAYOR AND POLICE CHIEF’S “MEANINGLESS SHAM APOLOGY AND CONTINUED LACK OF SUBSTANTIVE ACTION” TO FIRE AND DISCIPLINE ALL OFFICERS INVOLVED IN ATTACK THAT OUTRAGED MILLIONS.
“YOU WILL NOT INSULT US,” SAYS KATT MCKINNEY OF BLACK WOMEN OF FAITH.
NEW ALLEGATIONS OF ABUSE RELATED TO THE VIOLENT ENCOUNTER WILL BE REVEALED, AS THE MOTHER INVOLVED RECOUNTS HER BODY SEARCH BY MALE OFFICER AND HIS FAILURE TO CALL FOR OR WAIT FOR A FEMALE OFFICER.
THE FAMILY, THEIR LAWYERS, AND SPOKESMEN WILL ALSO DETAIL THE LIES AND SLANDEROUS DEMONIZATIONS THAT POLICE ATTEMPTED TO PASS OFF AS FACTS TO THE MEDIA IN THE NOW WIDELY CRITICIZED POLICE REPORT.
MEMBERS OF THE COMMUNITY WILL ALSO OUTLINE PLANS FOR A PROTEST OF THE MAYOR AND POLICE CHIEF’S PLANNED TUESDAY MEETING AND WEDNESDAY’S COUNCIL MEETING. FURY BUILDS.
MASS MARCH BEING PLANNED FOR THURSDAY TO DEMAND OFFICERS INVOLVED IN AMES-HARPER FAMILY ASSAULT BE FIRED IMMEDIATELY…
Phoenix, AZ – As the City of Phoenix continues to reel from national outrage over two damning videos that captured police officers assaulting and abusing an innocent Black Family over an alleged theft of a dollar-store doll, the community is mobilizing for mass action intended to pressure elected officials to take action, including the firing of the officers involved. Outrage grows.
At 11:00AM TODAY, Dravon Ames and his fiancé Iesha Harper will join the Rev. Jarrett Maupin, Katt Mckinney of Black Women of Faith, their lawyers, and community members outside of the main entrance of Phoenix’ City Hall to respond to what the family and the public are describing as, “The meaningless sham apologies and continued lack of substantive action” of the Mayor and Police Chief with respect to their failures to properly discipline, terminate, and reform a citizen abuse-prone police force.
The group will debunk and denounce the police report of this incident. Glaring omissions and altered facts that contradict video tape will be outlined and condemned. Ames and Harper will also speak about failed attempts by police to destroy and assassinate their character.
The family and their representatives will also share, for the first time, Iesha’s gut-wrenching account of her body search by a male police officer who refused to call or wait for a female officer to conduct it. Ms. Harper was not guilty of committing any crime and the officer has not been fired.
Members of the community will also outline protest plans for THURSDAY of THIS WEEK, intended to increase pressure on city leaders to fire all of the officers involved in this incident and adopt the 12 POINT PLAN residents submitted to police. The department has FAILED to implement the community recommendations for policy and procedural reforms for more than half a decade. Community members say the police department is hostile to civil rights and guilty of collusion to violate the Constitutional rights of people of color.
The press conference will also detail plans for protests at the planned TUESDAY meeting organized by the Mayor to try and mislead and manipulate the community with, “More lies and false promises that mean absolutely nothing.”
“There are a lot of new facts, new abuse allegations, and new attacks on this family to unpack,” says Rev. Maupin, “The Family continues to be victimized by Phoenix Police but that will not deter them from their quest for justice and reform. The officers involved must be fired and policies and procedures must be strengthened. There will be a change. We must demand it.”
Come out to support the families and victims of the City of Phoenix Policing Crisis, and speak along with them to City Council Members on why this problem in our community must be addressed.
This is a National, International and Humanitarian Crisis that we must SPEAK ON!
#PolicingCrisis
#PHXPOLICINGCRISIS
#NationalPolicingCrisis
#12PointPlan
More Info:
1. Request to Speak
The public may request to address the Council regarding an agenda item by submitting a yellow “Request to Speak” card at the meeting, or may submit a white card to state their support or opposition to an item for the record without speaking. Individuals wishing to speak or submit their position on an item should arrive and submit a card by the beginning of the meeting, before action is taken on the item.
2. Citizen Comments
Citizen Comments are heard for up to 30 minutes (unless extended by the Chair) before adjournment or recess of the formal meeting provided a quorum of the Council is present. Additional time for Citizen Comments may be allowed at the discretion of the presiding officer. ANY member of the public may address the Council to comment on issues of interest or concern to them. Citizen Comments will be televised as part of the formal meeting. Members of the public will be given a maximum of three minutes each to address the Council. In compliance with the Arizona Open Meeting Law, the City Council cannot discuss or take formal action on any matter raised during Citizen Comments.
3. Accommodations
An assistive listening system is available in the City Council Chambers to assist individuals who are deaf or hard of hearing. Headset units for this system are available at the front table in the Council Chambers. In addition, with 72 hours advance notification, the City Clerk’s Office will provide sign language interpreting services.
Join us as the COMMUNITY marches and rallies against racism and police brutality after NEW EVIDENCE has come forward proving the Phoenix Police Department is riddled with racist police! (See Latest News Articles Below)
NOW WE HAVE IRREFUTABLE, UNDENIABLE, OUTRAGEOUS PROOF OF ACTIVE RACISTS WITHIN THE PHOENIX POLICE DEPARTMENT!
It is time to shut down the city! SHUT IT DOWN!
Come and show your support for the families and victims of police racism and brutality!
Stand side by side with the families of Michelle Cusseaux, Jacob Harris, Edward Brown, and others as they lead the community on a march and rally through downtown and at police headquarters!
Show up, show out, shut down the streets as we demand the officers involved in this blatant racist and culture of discrimination be FIRED!
We will gather at 620 W. Washington Street (Phx PD HQ) at 7:00pm on THIS FRIDAY! (June 7th)
We will no longer tolerate the abuse, racism, hostility, prejudice, bigotry, and physical / verbal violence openly practiced on our community by Phoenix Police officers!
JOIN THE COMMUNITY and make your voices heard! BRING SIGNS, BRING FRIENDS, BRING YOUR LOUD VOICES AND DEMANDS FOR JUSTICE AND ACCOUNTABILITY as we take bold action to demand the badges of racists!
DETAILS:
Join the families of police brutality and racism victims as we stand up to the EXPOSED culture of racism and violence against BLACK AND LATINO residents within the Phoenix PD!
7:00PM FRIDAY (June 7th)
Outside of
Phoenix Police Headquarters
620 W. Washington Street
Phoenix, AZ 85003
BE PRESENT FOR THE MARCH AND RALLY!
SHOW UP, STAND UP, SPEAK UP!
As we mobilize the masses and shut down the streets of downtown to DEMAND that racist police be immediately FIRED!
Join us as the COMMUNITY marches and rallies against racism and police brutality after NEW EVIDENCE has come forward proving the Phoenix Police Department is riddled with racist police! (See Latest News Articles Below)
NOW WE HAVE IRREFUTABLE, UNDENIABLE, OUTRAGEOUS PROOF OF ACTIVE RACISTS WITHIN THE PHOENIX POLICE DEPARTMENT!
It is time to shut down the city! SHUT IT DOWN!
Come and show your support for the families and victims of police racism and brutality!
Stand side by side with the families of Michelle Cusseaux, Jacob Harris, Edward Brown, and others as they lead the community on a march and rally through downtown and at police headquarters!
Show up, show out, shut down the streets as we demand the officers involved in this blatant racist and culture of discrimination be FIRED!
We will gather at 620 W. Washington Street (Phx PD HQ) at 7:00pm on THIS FRIDAY! (June 7th)
We will no longer tolerate the abuse, racism, hostility, prejudice, bigotry, and physical / verbal violence openly practiced on our community by Phoenix Police officers!
JOIN THE COMMUNITY and make your voices heard! BRING SIGNS, BRING FRIENDS, BRING YOUR LOUD VOICES AND DEMANDS FOR JUSTICE AND ACCOUNTABILITY as we take bold action to demand the badges of racists!
DETAILS:
Join the families of police brutality and racism victims as we stand up to the EXPOSED culture of racism and violence against BLACK AND LATINO residents within the Phoenix PD!
7:00PM FRIDAY (June 7th)
Outside of
Phoenix Police Headquarters
620 W. Washington Street
Phoenix, AZ 85003
BE PRESENT FOR THE MARCH AND RALLY!
SHOW UP, STAND UP, SPEAK UP!
As we mobilize the masses and shut down the streets of downtown to DEMAND that racist police be immediately FIRED!
Memorial Day was started by former slaves on May, 1, 1865, (post Civil war) in Charleston, SC to honor 257 dead Union Soldiers who were buried in a mass grave in a Confederate prison camp? They dug up the bodies working for 2 weeks to give them a proper burial as gratitude for fighting for their freedom. Afterwards a parade of 10,000 people led by 2,800 Black children marched, sang and celebrated.
During the Civil war, Union soldiers, who were prisoners of war being held at the Charleston Race Course, died and were buried in unmarked graves. Together with teachers and missionaries, Black residents of Charleston organized a May Day ceremony in 1865, which was covered by the New York Tribune and other national papers.
The Black freedmen cleaned up and landscaped the burial ground, and built an enclosure and an arch labeled, “Martyrs of the Race Course.”
Nearly ten thousand people, mostly Black freedmen, gathered on May 1 to commemorate the dead soldiers. Involved were 2800 school children newly enrolled in freedmen’s schools, mutual aid societies, Union troops, Black ministers, and white northern missionaries. Most brought flowers to lay on the burial field.
Today the site is used as Hampton Park. Years later, the celebration would come to be called the “First Decoration Day” in the North.
This lady has saved most of humanity from being annihilated by uncureable diseases…
Henrietta Lacks
(August 1, 1920 – October 4th, 1951)
Henrietta Lacks is the source of the immortal cell named “Hela”. Lacks, was an impoverished black woman who died on October 4, 1951 of cervical cancer at just 31 years old. During her cancer treatment, a doctor at Johns Hopkins took a sample of her tumor without her knowledge or consent and sent it over to a colleague of his, Dr. George Gey, who had been trying for 20 years, unsuccessfully, to grow human tissues from cultures. A lab assistant there, Mary Kubicek, discovered that Henrietta’s cells, unlike normal human cells, could live and replicate outside the body.
Her cells, (a very significant contribution to the world), have been essential in many of the great scientific discoveries of our time: curing polio; gene mapping; learning how cells work; developing drugs to treat cancer, herpes, leukemia, influenza, hemophilia, Parkinson’s disease, AIDS … and the list goes on and on (and on). If it deals with the human body and has been studied by scientists, odds are those scientists needed and used Lacks’ cells somewhere along the way. HeLa cells were even sent up to space on an unmanned satellite to determine whether or not human tissue could survive in zero gravity.
Go to just about any cell culture lab in the world and you’ll find billions of HeLa cells stored there. In contrast to normal human cells, which will die after a few replications, Lacks’ cells can live and replicate just fine outside of the human body (which is also unique among humans). Give her cells the nutrients they need to survive, and they will apparently live and replicate along forever, almost 60 years and counting since the first culture was taken. They can be frozen for literally decades and, when thawed, they’ll go right on replicating.
Before her cells were discovered and widely cultured, it was nearly impossible for scientists to reliably experiment on human cells and get meaningful results. Cell cultures that scientists were studying would weaken and die very quickly outside the human body. Lacks’ cells gave scientists, for the first time, a “standard” that they could use to test things on. HeLa cells can survive being shipped in the mail just fine, so scientists across the globe can use the same standard to test against.
Lacks died of uremic poisoning, in the segregated hospital ward for blacks, about 8 months after being diagnosed with cervical cancer, never knowing that her cells would become one of the most vital tools in modern medicine and would spawn a multi-billion dollar industry. She was survived by her husband and five children; the family lived in poverty for most of their lives, and didn’t find out about the fate of Lacks’ incredible cells until years later.
Watch more about the Life and trials on Henrietta Lacks here:
James Hood, made famous by the “stand in the schoolhouse door” policy, died at his home in Alabama, Thursday, at age 70. He was thrust into the national spotlight during a long fight to attend college in his home state of Alabama at the height of the civil rights movement. Alabama was the last state to integrate its education system.
On June 11, 1963, after a U.S. court ruling ordering Alabama to desegregate, James Hood and Vivian Malone attempted to register for classes at the University of Alabama, but they were blocked at the door by then-Gov. Wallace and several state troopers.
Later that day, President John F. Kennedy federalized the Alabama National Guard and issued a presidential proclamation ordering Wallace to execute federal court orders that would allow Hood and Malone to enroll at the university.
Guardsmen then escorted Hood and Malone via a side door into the school auditorium, where Wallace stepped aside and allowed the two to register.
Later that evening, Kennedy addressed the nation and called for sweeping civil rights legislation that would ban discrimination in all public places.
Wallace had long proclaimed he would stand at the front door of any school that was ordered by the federal courts to admit black students. During his inaugural speech five months before the standoff at the university, Wallace famously proclaimed, “Segregation now, segregation tomorrow, segregation forever.”James Hood (1943-2013)
James Hood left the school a few months after the historic day and moved to Michigan, where he finished out his undergraduate degree. He said he did so to avoid “a complete mental and physical breakdown,” according to the school website dedicated to a civil rights memorial named after Hood and Malone.
Hood returned to the University of Alabama three decades later to earn a doctorate in higher education in 1997.
University of Alabama President Judy Bonner issued a statement today honoring the civil rights figure.
“James Hood will be remembered for the courage and conviction he demonstrated as one of the first two African-American students to enroll at The University of Alabama,” Bonner said.
Wallace renounced his segregationist views before his death in 1998. Following his death, according to the New York Times, one of those who came to pay their respects to the former governor was James Hood.
“I think he made peace with God,” Hood told the paper.
What happened to the “40 acres and a mule” that former slaves were promised? We’ve all heard the story of the “40 acres and a mule” promise to former slaves. It’s a staple of black history lessons.
The promise was the first systematic attempt to provide a form of reparations to newly freed slaves, and it was astonishingly radical for its time, proto-socialist in its implications. In fact, such a policy would be radical in any country today: the federal government’s massive confiscation of private property — some 400,000 acres — formerly owned by Confederate land owners, and its methodical redistribution to former black slaves.
What most of us haven’t heard is that the idea really was generated by black leaders themselves. Try to imagine how profoundly different the history of race relations in the United States would have been had this policy been implemented and enforced; had the former slaves actually had access to the ownership of land, of property; if they had had a chance to be self-sufficient economically, to build, accrue and pass on wealth. After all, one of the principal promises of America was the possibility of average people being able to own land, and all that such ownership entailed. As we know all too well, this promise was not to be realized for the overwhelming majority of the nation’s former slaves, who numbered about 3.9 million.
What Exactly Was Promised?
We have been taught in school that the source of the policy of “40 acres and a mule” was Union General William T. Sherman’s Special Field Order No. 15, issued on Jan. 16, 1865. (That account is half-right: Sherman prescribed the 40 acres in that Order, but not the mule. The mule would come later.) What many accounts leave out is that this idea for massive land redistribution actually was the result of a discussion that Sherman and Secretary of War Edwin M. Stanton held four days before Sherman issued the Order, with 20 leaders of the black community, in Savannah, Ga., where Sherman was headquartered following his famous March to the Sea.
The Three Relevant Sections of the 40 Acre and a Mule Order:
Section One: “The islands from Charleston, south, the abandoned rice fields along the rivers for thirty miles back from the sea, and the country bordering the St. Johns river, Florida, are reserved and set apart for the settlement of the negroes [sic] now made free by the acts of war and the proclamation of the President of the United States.”
Section Two: (Specifies that these new communities, moreover, would be governed entirely by black people themselves) ” … on the islands, and in the settlements hereafter to be established, no white person whatever, unless military officers and soldiers detailed for duty, will be permitted to reside; and the sole and exclusive management of affairs will be left to the freed people themselves … By the laws of war, and orders of the President of the United States, the negro [sic] is free and must be dealt with as such.”
Section Three: (Specifies the allocation of land) ” … each family shall have a plot of not more than (40) acres of tillable ground, and when it borders on some water channel, with not more than 800 feet water front, in the possession of which land the military authorities will afford them protection, until such time as they can protect themselves, or until Congress shall regulate their title.”
(See Entire Order Here http://www.pbs.org/wgbh/amex/reconstruction/40acres/ps_so15.html)
With this Order, 400,000 acres of land — “a strip of coastline stretching from Charleston, South Carolina, to the St. John’s River in Florida, including Georgia’s Sea Islands and the mainland thirty miles in from the coast,” as Barton Myers reports — would be redistributed to the newly freed slaves. The extent of this Order and its larger implications are mind-boggling, actually.
Who Came Up With the Idea?
Abolitionists Charles Sumner and Thaddeus Stevens and other Radical Republicans had been actively advocating land redistribution “to break the back of Southern slaveholders’ power,” as Myers observed. But Sherman’s plan only took shape after the meeting that he and Stanton held with those black ministers, at 8:00 p.m., Jan. 12, on the second floor of Charles Green’s mansion on Savannah’s Macon Street. In its broadest strokes, “40 acres and a mule” was their idea.
Stanton, aware of the great historical significance of the meeting, presented Henry Ward Beecher (Harriet Beecher Stowe’s famous brother) a verbatim transcript of the discussion, which Beecher read to his congregation at New York’s Plymouth Church and which the New York Daily Tribune printed in full in its Feb. 13, 1865, edition.
Stanton told Beecher that “for the first time in the history of this nation, the representatives of the government had gone to these poor debased people to ask them what they wanted for themselves.” Stanton had suggested to Sherman that they gather “the leaders of the local Negro community” and ask them something no one else had apparently thought to ask: “What do you want for your own people” following the war? And what they wanted astonishes us even today.
Who were these 20 thoughtful leaders who exhibited such foresight? They were all ministers, mostly Baptist and Methodist. Most curious of all to me is that 11 of the 20 had been born free in slave states, of which 10 had lived as free men in the Confederacy during the course of the Civil War. (The other one, a man named James Lynch, was born free in Maryland, a slave state, and had only moved to the South two years before.) The other nine ministers had been slaves in the South who became “contraband,” and hence free, only because of the Emancipation Proclamation, when Union forces liberated them. Their chosen leader and spokesman was a Baptist minister named Garrison Frazier, aged 67, who had been born in Granville, N.C., and was a slave until 1857, “when he purchased freedom for himself and wife for $1000 in gold and silver,” as the New York Daily Tribune reported.
Rev. Frazier had been “in the ministry for thirty-five years,” and it was he who bore the responsibility of answering the 12 questions that Sherman and Stanton put to the group. The stakes for the future of the Negro people were high. And Frazier and his brothers did not disappoint. What did they tell Sherman and Stanton that the Negro most wanted? Land! “The way we can best take care of ourselves,” Rev. Frazier began his answer to the crucial third question, “is to have land, and turn it and till it by our own labor … and we can soon maintain ourselves and have something to spare … We want to be placed on land until we are able to buy it and make it our own.” And when asked next where the freed slaves “would rather live — whether scattered among the whites or in colonies by themselves,” without missing a beat, Brother Frazier (as the transcript calls him) replied that “I would prefer to live by ourselves, for there is a prejudice against us in the South that will take years to get over … ” When polled individually around the table, all but one — James Lynch, 26, the man who had moved south from Baltimore — said that they agreed with Frazier. Four days later, Sherman issued Special Field Order No. 15, after President Lincoln approved it.
What Became of the Land That Was Promised?
The response to the Order was immediate. When the transcript of the meeting was reprinted in the black publication Christian Recorder, an editorial note intoned that “From this it will be seen that the colored people down South are not so dumb as many suppose them to be,” reflecting North-South, slave-free black class tensions that continued well into the modern civil rights movement. The effect throughout the South was electric: As Eric Foner explains, “the freedmen hastened to take advantage of the Order.” Baptist minister Ulysses L. Houston, one of the group that had met with Sherman, led 1,000 blacks to Skidaway Island, Ga., where they established a self-governing community with Houston as the “black governor.” And by June, “40,000 freedmen had been settled on 400,000 acres of ‘Sherman Land.’ ” By the way, Sherman later ordered that the army could lend the new settlers mules; hence the phrase, “40 acres and a mule.”
And what happened to this astonishingly visionary program, which would have fundamentally altered the course of American race relations? Andrew Johnson, Lincoln’s successor and a sympathizer with the South, overturned the Order in the fall of 1865, and, as Barton Myers sadly concludes, “returned the land along the South Carolina, Georgia and Florida coasts to the planters who had originally owned it” — to the very people who had declared war on the United States of America.
Adapted from Article Authored by Henry Louis Gates Jr. ( the Alphonse Fletcher University Professor and the director of the W.E.B. Du Bois Institute for African and African-American Research at Harvard University. He is also the editor-in-chief of website, The Root.)
To unify with one another, we must first find (and embrace) common ground that we as a people have come to understand…our current culture provides for one. Kwanzaa is our first established holiday that acknowledges our African and American (Black) Heritage, Culture and Presence as a People that Exist in Today’s Consciousness using Principles We Can Agree to Implement…
The seven principles, or Nguzo Saba are a set of ideals created by Dr. Maulana Karenga. Each day of Kwanzaa, emphasizes a different principle. The Dates of Celebration are from December 26 – January 1:
Unity: Umoja (oo–MO–jah) To strive for and maintain unity in the family, community, nation, and race.
Self-determination: Kujichagulia (koo–gee–cha–goo–LEE–yah) To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Collective Work and Responsibility: Ujima (oo–GEE–mah) To build and maintain our community together and make our brother’s and sister’s problems our problems and to solve them together.
Cooperative Economics: Ujamaa (oo–JAH–mah) To build and maintain our own stores, shops, and other businesses and to profit from them together.
Purpose: Nia (nee–YAH) To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.
Creativity: Kuumba (koo–OOM–bah) To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Faith: Imani (ee–MAH–nee) To believe with all our heart in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.
Negro Motorist book used during Jim Crow Era…In 1936 a Harlem postal worker and activist named Victor H. Green decided to develop a guide that would help African Americans travel throughout the country in a safe and comfortable manner. The Negro Motorist Green Book (also called The Negro Travelers’ Green Book), often simply known as The Green Book, identified places that welcomed black people during an era when Jim Crow laws and de facto segregation made it difficult for them to travel domestically without fear of racial backlash.
The Green Book listed businesses and places of interest such as nightclubs, beauty salons, barbershops, gas stations and garages that catered to black road-trippers. For almost three decades, travelers could request (for just 10 cents’ postage) and receive a guide from Green. Eventually the guide expanded to encompass information about Canada and Mexico.
Like users of today’s popular recommendation sites such as TripAdvisor, travelers collected information during their journeys, which they shared with Green and his team of editors. The data were then incorporated into future editions. “Historically, The Green Book falls in line with the underreported activism of black postal workers and the heightened awareness of driving while black in certain regions of the country,” says Robert Smith, associate professor of African-American and civil rights history at the University of Wisconsin-Milwaukee. “Although many think of this book in historical terms, the challenges facing black travelers then resonate with black travelers now, particularly as it relates to racial profiling and stop-and-frisk laws.”
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