Photo Essay: Black Venus

PHOTO ESSAY: Black Venus > M A X I M U S H K A – NEO•GRIOT.

Racism in Schools: Unintentional But No Less Damaging

Racism in Schools: Unintentional But No Less Damaging.

Alejandra is the daughter of Mexican immigrants who speak little English and hold down jobs cleaning houses and working in a hotel. Last year, she graduated from a high school in Santa Barbara, Calif., where the student population is roughly half poor Latino and half affluent white.

Their worlds rarely intersect, with most white students taking high-level courses and most Latinos enrolled in the general-ed classes. But during her high school years, Alejandra was the exception.

She was the only Latino student with immigrant parents enrolled in a college-level program known as International Baccalaureate studies. Many of the fellow students came from the Santa Barbara County community of Montecito, one of the wealthiest enclaves in the nation (Oprah Winfrey has a home there). It was often an uncomfortable experience.

Alejandra finished high school with a 3.3 GPA — no small feat given her background and the rigorous program from which she graduated.

Nonetheless, when it came time to talk to her guidance counselor about future plans, the counselor dissuaded Alejandra from pursuing her dream to attend a four-year university. The counselor instead advised her to go to the local community college. Alejandra complied, and today is a student at Santa Barbara City College.

The experience, she said, filled her with self-doubt.

“I thought, maybe I’m not as good as I think I am,” she told Miller-McCune.com.

Battling Subtle Messages
Though racism in the public education system no longer takes the overt form of segregated schools, white students spitting on black students with impunity or National Guardsmen with rifles blocking the entrance to a school, several nonprofit organizations around the country focusing on racial justice in public schools say it’s still ubiquitous.

Although the counselor no doubt had Alejandra’s best interests in mind, the decision to steer her away from a four-year university was a classic example of unintentional racism, said Jarrod Schwartz, executive director of Just Communities Central Coast, a nonprofit based in Santa Barbara and dedicated to dismantling institutional racism in schools. (The group was founded in 2001 as The National Conference for Community and Justice of California’s Central Coast, which in turn had its roots in the venerable National Conference of Christians and Jews.)

“Most of the racism in schools today is not born out of intense hate and does not come from this place of wanting the worst for students of color,” he said. “It’s subtle.”

The organization spends much of its time informing educators about the everyday red flags that may be invisible to them, but glaringly obvious to many minority students and teachers of color.

A well-meaning high school counselor, for instance, may learn the names of all her white students, but barely any of her Latino pupils. A white teacher may call on students of color only for the easy questions. A teacher may embarrass a student of Korean descent by assuming the student knows how to pronounce a word in Vietnamese.

In May 2000, on the 40th anniversary of Brown v. Board of Education — the landmark case that ruled segregated schools unconstitutional — the American Civil Liberties Union filed a lawsuit against the state of California that brought the essence of institutionalized racism into sharp focus. Filed on behalf of 100 students in San Francisco, the case was named after Eliezer Williams, then a seventh-grader at Luther Burbank Middle School in San Francisco.

At Williams’ school, the textbooks were so scarce, students could not take them home; they were so old they still did not recognize the collapse of the Soviet Union. At certain times during the school day, there were no bathrooms; attorneys said students had urinated or defecated on themselves for lack of a restroom. The school was infested with vermin.

The suit argued that the state was failing to provide thousands of California students with the basic necessities for a decent education. Most of the students in question were poor minorities. In 2004, the case was settled, with the state setting aside $138 million for improving the textbooks and facilities of underserved student populations across California.

In a paper, Terry Keleher and Tammy Johnson of the Applied Research Center — a racial justice think tank — argued that the Williams case shows that institutionalized racism is alive and well in the 21st century.

“Institutional racism is frequently subtle, unintentional and invisible, but always potent,” they wrote. “Often, institutional racism involves complex and cumulative factors; for example, when many students of color, year after year, do not have access to fully credentialed teachers, high-quality curriculum materials and advanced courses.”  (see rest of article at above link)

Daily Kos: Slippin’ into whiteness: Melungeons and other ‘almost white’ groups

Daily Kos: Slippin’ into whiteness: Melungeons and other ‘almost white’ groups.SUN JUL 01, 2012 AT 01:00 PM PDT
Slippin’ into whiteness: Melungeons and other ‘almost white’ groups
byDenise Oliver VelezFollowforDaily Kos
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Arch Goins and family,
Melungeons from Graysville, Tennessee
“Whiteness” in the U.S. has value. It is no surprise that in a society that has historically oppressed, scorned and demonized “blackness” (as if blacks were almost an untouchable caste), some sub-cultural groups scattered across the nation sought refuge in elaborately constructed “not black” clusters. The United States government, mandated by the Constitution to collect census data that included “race” as a category, created much of the confusion, with shifting classifications over time, using terms like mulatto, octoroon, mestizo, and mixed. Some states also classified those people who were “not white” and not enslaved simply as “free people of color,” which at times included Mexicans and Native Americans.

Clusters of people who were designated “not black,” but historically “not white,” were scattered across the U.S. All of these groups, dubbed by anthropologists and sociologists as “tri-racial isolates,” or “maroons,” are an interesting part of our troubled racialized history and current notions of “race,” “ethnicity,” ancestry, and genetics.

One maroon group that has fascinated both social scientists and genealogists were named by outsiders (as a slur) and they now dub themselves with the same name: Melungeon. Their history and self-constructed folk mythology has been re-visited in recent years due to the advent of modern DNA research.

I first encountered their stories when I came across a book called Almost White by Brewton Berry (1963, McMillan), when I was beginning to explore some of my own family history. Berry described maroon communities, which I pursued an interest in researching, who were given pejorative names like Jackson Whites, Pooles, Brass Ankles, Redbones, Gouldtowners, and Melungeons.

Some like the Lumbee Indians of North Carolina have forcefully rejected “othering” and “whiteness,” and though many tribe members have visible African ancestry, they have fought for their identity as Native Americans.

There are now numerous websites dedicated to the exploration of “race,” racialism, “mixed race” identity, and genetics—the most popular is historian Frank Sweet’s Backintyme site. Sweet has also authored a series of computer animations for YouTube on “the study of racialism,” which explores the data from his site.

(More on the link above)

EFFECTS OF COLONIALISM ON AFRICA

Mayihlome's avatarMayihlome News

Programme Director, Comrades, Brothers and Sisters, The effects of colonialism past and present are visible all over Africa. It is not an overstatement when Edem Kodjo, author of AFRICA TOMORROW describes the condition of African as “torn away from his past, propelled into a universe fashioned from outside that suppresses his values, and dumbfounded by a cultural invasion that marginalises him. The African… is today the deformed image of others.” On this year’s anniversary of Africa Liberation Day, African people all over Africa and wherever they may be on this planet, must reflect deeply on their history as it relates to their present life conditions and to their future. History is a clock that tells a people their historical time of the day. History is the compass that wise people use to locate themselves on the map of the world. A peoples’ history tells them who they are. What they…

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The Evolvement of “Double-consciousness”

The Black Hawk Publication's avatarThe Black Hawk

The Evolvement of “Double-consciousness”

by T.M.K. DeWalt

Ujima– “ The Negro ever feels his two-ness- an American, a Negro, two souls, two thoughts, two un-reconciled strivings…two warring ideals in one, dark body, whose dogged strength alone keeps it from being torn asunder.” These are the resounding words of W.E.B DuBois, author of The Souls of Black Folk, which summoned the notion of “double-consciousness.” This concept suggests that blacks were lodged between their African descent and identity as an American around the early 20th century. DuBois made his assessment regarding the black psyche over a century ago, but the “dichotomy” he alludes to rings true, even today. However, there is a new “double- consciousness” which resides on the very threshold of ruin. We have garnered our very own sense of self and identity since the post-civil rights era. We are no longer as inclined to perceive ourselves through the…

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Hair

Lola's avatarLady Oracle Loves

Natural hair

“My natural hair is beautiful. My natural hair is mine.

I never needed you to tell me this. I’ve known it all the time.

My natural hair is glamourous. My natural hair can do all this.

Who can tell me it matters how I wear it? But I’ve known this all the time.

O me? O my.

My natural hair is out. My natural hair is free.

It matters much now – how I wear it.

O happy me! O my!”

(‘Hair’ – LLAL 21.06.12)

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If you are African American, which has impacted your life more—racism or internalized racism?

Healthy Ethnic Identity Development: Questions

Questions Assessing Healthy Ethnic Identity Development

v To what ethnic group do you belong? What do you formally call your ethnic group? How much do you know about your ethnic group?  Where did you get the information? How much of your information was written by or told to you by members of your own ethnic group? Do those accounts vary from what your family told you? In what way?

v Does your family belong to more than one ethnic group?  Are you familiar with the history of all of those groups?  Why not? Are you interested in finding out more? How will you begin?

v How proud are you of your ethnic group?  Are there times you feel ashamed of your group?  If so, what triggers those feelings of shame?  What are the main ethnic stereotypes of your group?  How are you different from those stereotypes?  How are you the same?

v Are all of the members of your family the same  skin colour?  Do they vary in skin shade?  Do they vary in hair texture?  Do they vary in body type?  Does your family prize a particular body type or physical characteristic? Is there one body type or physical characteristic that is devalued in your family?  How did this happen?  What happens to the people in your family who have this characteristic? Has anyone ever been favored or abused because of certain physical characteristics? Have you ever had these experiences?

v Has anyone in your family ever expressed shame about your ethnic group? How did you respond?  How did others respond?  Has anyone ever confessed a racist or discriminatory act toward member(s) of another ethnic group? Does anyone use derogatory language toward members of your own ethnic group?  Has anyone ever been the victim of discrimination because they were members of your ethnic group?  Has anyone in your family ever experienced privilege because they belonged to your ethnic group? Have you ever had these experiences?

v Have you ever been rejected in personal relationships because you belonged to your ethnic group?  Has anyone ever accepted you solely because you were a member of your ethnic group?  Have you ever rejected a personal relationship because of the ethnic group of the person?

v Have you ever been a victim of racial discrimination?  Have you ever been a victim of racial harassment?  Have you ever been a victim of racial abuse?  Did you fight back?  How?  Describe that experience? Were you successful?

v Have you ever been a victim of racialized traumatic abuse? (victim of physical abuse, sexual abuse, torture, imprisonment, because of your race or cultural group) Describe how you survived?  What helped to get you through this experience?

v Do you find yourself feeling prejudiced against certain members of your cultural group?  What are their characteristics?  Where did those feelings originate?  Why do you think they persist in you?  How do you benefit from this prejudice?  Do you want to change it?  Why?  Why not?

v How assertive are you with members of your own ethnic group when you do not agree with their point of view?  Are there ways in which you vastly differ from members of your ethnic group?  In what ways?  How did the difference evolve?  Have you ever been shamed for that difference?  Why?  Have you been valued for that difference?  Why?

v Would you date or marry someone outside your cultural group?  Why?  Why not?  Have you had romantic or sexual feelings toward members of another cultural group?  Have you ever acted on these feelings?  Why or why not?