As bad as things are in the USA—in particular, the killing of a young Black man named Michael Brown in Ferguson, Missouri—what we Black Americans are enduring is “a cakewalk” by comparison to some of the tragedies that are currently taking place in India, parts of Africa, Iraq, Israel, and so many other places around the world. Yet, our current Black leadership has been conspicuously silent on so many of these international matters, including the excessive policies of Israel against an already displaced Palestinian people. Yet, Arab, Jewish, African, and African American women found enough of a unified voice to write a statement of solidarity with the Palestinian people. I wonder why they could do it, but not our elected officials. These women understand an important component of previous human rights struggles—including the Civil Rights and Freedom struggles that took place during the 1950s well into the 1970s in the United States—the international component.
Martin Luther King, Jr. and Malcolm X always placed Black American freedom struggles in an international context. If you do not believe me, then read or listen to Malcolm X’s “Message to the Grass Roots” and listen to him rattle off the names of those nations and peoples that too many of us frequently ignore. Listen to King speak poetically and prophetically against the Vietnam War. These are only a few examples, often scary examples. Yet, there are many others.
What happened to Michael Brown in Ferguson, Missouri is going to resonate with other people in other parts of the world. When we lost Trayvon Martin, you found people across the globe putting on “hoodies” in solidarity. And, if it were not for the women of Nigeria taking full advantage of social media, most of us would never have known anything about the kidnapping of the Nigerian girls, who have still not been returned to their families. Yet, when was the last time you saw a massive movement of Black Americans speaking out against and lending assistance to anyone outside of the USA. Arguably, there has been no massive international activity on OUR part, at least not since the zenith of an internationally led movement that demanded that colleges and businesses divest from South Africa in protest of the country’s brutal and virulent social system known as apartheid, and that was in the late 1970s into the 1980s.
The question is when are we going to get our international legs back, and stop looking at what and who we are as if we are isolated in one country called the United States. Does it not matter that two teenage Indian girls were gang-raped, and then lynched just a few months ago in Bengal, India? Does it not matter that several hundred Nigerian girls were kidnapped and—sorry to say this—will probably never return to their families? Does it not matter that former UK Prime Minister Gordon Brown has stayed on top of the problem in Nigeria and spoken out about this problem of female trafficking in Nigeria and elsewhere, and more often than many Black American politicians and self-appointed pundits? You are damned right it matters.
I can count on one of my former English professors to regularly post articles and his own occasional eloquent outbursts on his page on Facebook about many of the atrocities that happen to women worldwide and, also what happens to Black Americans—He, however, was born in Pakistan. The Executive Director of Greenpeace International was born and raised in South Africa, and spent his teenage years in the anti-Apartheid movement. He regularly articulates how women’s oppression, the problems with the environment and human rights struggles are tied together. I knew something had become completely out-of-whack when the only men I could count on—with any real regularity—to lend their voices and support against sexism were men of color who were also NON-American. The difference is, they can and do connect the dots and see environmental problems, discrimination and the persecution of women, and battles to end racism and/or ethnic violence as connected problems in ways that so many Americans simply do not. Yet, a few Black Americans do connect the dots, but they are not part of what is traditional Black leadership, which is a good thing.
Ron Davis, the father of Jordan Davis—the Black teenage boy that was killed in Florida when a man shot into his vehicle over a quarrel about loud music—took his complaint about the senseless murders and expendability of young Black men to Geneva, Switzerland at the 85th annual meeting of the Committee on the Elimination of Racial Discrimination. The talks in Geneva run from August 11 through August 29, 2014. This was a bold move by Mr. Davis, but proof positive that he was paying attention in the sixties and seventies when international opinion about the United States government’s slow response to discrimination and racial virulence damaged the USA’s image abroad. Both Mr. Davis and the women of all colors and nations who signed that Solidarity Pledge fully understand what Malcolm X and Martin Luther King, Jr. tried to teach. We can hope that some citizens in Ferguson, Missouri are paying attention.
Now, thinking internationally or being concerned with tragedies or the well-being of people outside of the United States will not stop police officers from killing unarmed Black male teenagers. My interest and sadness over the senseless gang rape and lynching of two teenage girls in India several months ago will not stop the rape and abuse of women anywhere, neither will my continued anguish over the kidnapping of girls in Nigeria. Yet, to be a Black woman born and raised in the American South is to understand that racism and sexism come from all quarters of the country of my birth, and indeed all quarters of the world itself.
To fail to see the connections I have with peoples who may or may not speak my language or belong to the same racial and/or ethnic and/or gender group is to forget the real lessons of the Civil Rights Movement—that WE are not alone if WE will simply acknowledge that WE need allies, and international allies at that. Yet, WE will be alone if WE operate from the position that people in other parts of the world do not have anything to teach us. WE cannot afford to function from the position that because WE dwell in the United States that no one else’s problems or persecution matters as much as ours matter. If WE do, WE will have missed Martin and Malcolm’s most important lesson, namely that if WE labor alone, WE, and everybody else, will lose.
I am not going to take up too much space here rambling about the disaster that was and remains the unfunded educational program known as “No Child Left Behind” or the more recent pros and cons surrounding “Common Core” standards that were put in place in classrooms in at least 45 states. I can only say this…
In the last five plus years, I have witnessed perfectly intelligent college students who are unable to make “simple” statements about particular areas or events in history or the world they live in. I have witnessed them struggle to understand what I mean when I say, “Keep it simple.” Usually, after a few weeks, they understand or at least become comfortable with the idea that my classroom is a place where a free exchange of ideas is a requirement.
Please understand that in most colleges, History is not the regurgitation of facts, and it has not been for quite some time. It is, rather the deep analysis and questioning of why and how certain things happen; and/or why some people (or peoples) have had a history of success, failure, oppression, or any mixture of all of the above…Someone told me a few years ago that all historians were radicals. That is not true of all of us, but I did understand that person’s logic.
History on the college level has long since ceased to be “big man/big woman/exceptional man/exceptional woman history.” However, when students are unable to state the obvious, then something else is at work. I would not take anything for the beautiful efforts that my students make in order to grasp and engage the material that we study, and to pass my class. Yet, so many of them yearn for answers that are not that hard to find if one bothers to look.
Too often, students think that every question is a trick question and that every answer is hidden somewhere under a rock; or worse, that there really is a SINGLE answer to every question. Too often, I run into students who cannot answer a simple “Yes” or “No” question because somewhere along the line someone told them that to simply answer in the affirmative or negative was not enough information. An answer is always complicated, so many of them seem to think.
Too often, I encounter students who are afraid to trust their own instincts and their own common sense and personal interests. This is where both Ms. Allens (Mama and I) come in and say, “What do you think and tell me why you think it?”
There are no easy answers to this dilemma; and I do not know how much this is the result of “No Child Left Behind” or the relatively recent “Common Core” standards. Yet, we must start encouraging young students to capitalize on their personal and academic strengths and to speak their minds even if we do not like what they have to say. After all, none of us can fix anything that is broken until we learn where and how it is broken.
Back during the very short time that I was a music major, several of my instructors and professors commented on my unique ability to hear damn near anything and explain exactly what instruments I heard, along with my INABILITY to reproduce it in performance. I always earned an “A” in aural studies. I laugh loudly now because my old piano teacher said I would make a great musicologist, which is, among other things, a music historian. I never practiced piano much, but I could always tell you the story behind the song or something about the life of the composer.
At the same time, no one needs to be an accomplished musician or be able to read music to identify a Blue Note—those often flatted third, fifth and/or seventh notes that became the signature of Black American music—in order to feel and absorb the origins of that Blue Note. The origins are deeply rooted in the African American experience. The rhythms of Africa, the melodic vocal and verbal patois of Black Americans severed from their ancient drums met the European scale to produce something as authentically American as Negro Spirituals, Field Hollers, Work Songs, Ragtime, Jazz, along with our Soul-Sauce-sprinkled-on-Jewish-folk-melodies that gave us Tin Pan Alley, and indeed American Popular Song.
All things American are deeply infused with the Black experience, so much so that it is hard to know where one or the other begins and where it all might end. The Black slave in the field handed a musical gift to the White American composer; and both have more in common with each other because of this infusion than one might think. Only the blighted soul has problems giving the Motherland Africa much praise for some of the creation of so-called American popular music, music that came from the hearts and souls and longings of her transplants in the New World.
So this blog is not just about your ability to know, but about your ability to feel and to hear how much things change yet remain the same when the roots are acknowledged and claimed. All you have to do is listen to the following Trinity of songs that cover over one hundred fifty years of music. All you need is a soul and a pulse to understand. Àṣé!
Today I speak the names of PROFESSIONAL BLACK HISTORIANS (and I do not include amateur “chroniclers of facts” today, this February 28th). This day is for those individuals who stand, teach, and write only after they have performed extensive study and research.
This day is for those women and men who sit, anywhere from thirty to forty hours a week, wrapped in sweaters in those cold archives going over bits and pieces of paper that contain information until they begin to see a particular pattern or story to that information. Then they raise the “why” and the “how” questions about that information and they begin to piece together a story. Then they develop an analysis because history is not and never has been the regurgitation of names and dates and events. It is not a chronicle of events. History is the analysis of why and how things happen AND if there is no argument, it is not history! (Thanks for that one, Dr. Glenn T. Eskew. Okay, so Eskew is not Black, but he is one of the good ones who recognize the seriousness with which we all must advance and promote our profession.)
So on this day, February 28, 2014, the last day of so-called Black History Month (as if every day is not a part of Black History), I salute my classmates, colleagues, and former professors who work like slaves and dogs for very little money. There are days when you—and you alone—have been the only reason I can get up in the morning and keep moving.
I urge all of you, my colleagues, to remember your worth. If people need your stories and your opinions and your analyses, then those people can actually do something revolutionary and actually respect your worth and pay you like the professionals you are. Yet, if they do not want to pay you or acknowledge you, then they can take their lazy a***** to the dozens of libraries and repositories that you have visited. They can devote the same countless, and thankless months and years of research, research that you have perpetually performed as a matter of professional necessity, routine and courtesy. They can then experience how much they like doing years of your work without so much as a dollar or a “Thank You.” Do not settle my friends. Àṣé, and keep moving.
Leslye Joy Allen 