The following below that is written in italics is partially a meditation on Cuba. It is a response I wrote to a piece about Cuba’s current crisis exacerbated by American neglect and cruelty that was written by Arturo Dominguez. A link to his exceptional article is at the very end of this essay. What’s in italics is a rumination I wrote to Arturo:
“I still remember reading that when Afro-Cuban musical artists came to perform in the United States that they had to perform in the U.S. for free. When asked why they were willing to perform for nothing, the answer was always the same: “We want to see where Dizzy Gillespie was born.”
Thanks for this report Arturo Dominguez because every time there is a sanction, a deprivation, I am reminded that no one suffers in Cuba but the people themselves. I still remember the heinous and wretched Helms-Burton Act which banned ships who docked in Cuba’s ports from docking in the United States for several months.
I remember my professors having to fly out of Atlanta to Canada and then taking a flight from some airport in Canada to Havana to do whatever research they were performing on their visits.
The United States has done nothing but made an example of Cuba as a message to other countries in Latin America and the Caribbean that says “This is how far we’ll go; this is how bad we’ll treat you, if you don’t fall in line.”
I might just turn this comment into a meditation.”
A few moments after reading Arturo’s essay I stumbled on one of my favorite thinkers Vijay Prashad who also was offering his thoughts on the viciousness of the United States government against the Cuban people because it is the people that suffer—No one else. (A link to Vijay’s essay is at the end.)
I don’t have the strength to comment on Prashad’s piece right now except that it is brilliant and accurate. I will leave it to you dear reader to examine both his and Arturo’s essays at your leisure. I have only one thing to say.
One line of my paternal family was sold as slaves from Santiago de Cuba to the mainland United States during the period of slavery in this Western hemisphere. My paternal great grandmother was born a slave named Mollie Laws. Her previous family surname was Layende.
Like most people during the 1700s and 1800s, when one moved (or was sold) some place else the last name was changed to adapt to the new culture one was inhabiting. In the United States, it was typically expected that you Anglicize your name to something that English speakers could pronounce. So “Layende” became “Laws.”
Anyhow I used to relay my personal history to my History students in an effort to make sure that they understood that Chattel slavery took place throughout the Western world. Importantly, what we now call the United States received less than 6 percent of all the Africans transported to this hemisphere during the trans-Atlantic slave trade. The majority of Africans (around 95 percent) landed in what is now named Latin America and the Caribbean.
I don’t have any deep analysis here about how difficult Afro-American genealogy can be. I don’t have any deep commentary about the many cultures and cultural differences that exist between all of the descendants of Africa who occupy this hemisphere except I have always known that for better or worse I belong to them.
Right after I read Arturo’s essay and then Vijay’s essay, I recalled a favorite memory from the classroom. A student whose name escapes me now came to class after Spring Break with a faded photograph he took while out on the Atlantic ocean.
He learned that I had roots in Cuba and so did he. He pulled out this faded photo taken on the water. Far off in the distance I saw something that looked like a line stretched across the water.
“What is that long line in the water that I see in the distance?,” I asked.
“That line across the water in the distance is Cuba, Ms. Allen. I hope you get there someday.”
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
I had to stop reading what was in this recent release of more Epstein Files. I am not sure if I can look again because the sickness in it is far more insidious than one can stomach. I have access to all of them that can be accessed so I can access the details of more of them should I choose to do so. Don’t send me any of them, please.
Many of the men who have clamored for the release of these files have done so primarily to make political capital out of them. They don’t actually care that much about what happened to those girls. And I don’t care if they get angry about what I just wrote.
These are the same men who rarely, if ever, confront men who have sexually violated women and who never organize as a collective group to publicly state that this behavior is wrong. They tend to just tell women and girls in their orbit how to avoid certain types of men. That is honorable, but…
the responsibility is still left on women and girls to police men’s behavior. And before I hear that typical smokescreen that says “she should have known better than to…” please know that those kinds of statements not only prove that this heinous sexual behavior exists, but it also tacitly condones that behavior since the men in these scenarios are allegedly not responsible for their behavior because the girls and women should have expected to be violated based on their location or their appearance, not on certain men’s inability to behave themselves.
An excited 16-year-old girl who just met her favorite male singer and who foolishly follows him up to his hotel room when he says, “I have invited a few friends up, come join us,” should not expect to be raped. He never should have invited her up for a variety of reasons—the first reason being her age and the second reason being that she is a stranger that he just met.
An impressionable 16-year-old boy with a crush on his neighbor, a 35-year-old woman, should not expect to be forced/seduced by her because he mowed her lawn and then helped her take her groceries in the house. Importantly, his initial feelings of violation should not be replaced with congratulatory praise for his participation in the act which confuses her wrong behavior towards him as some male rite of passage for him.
These same men crying out for Trump and his sexually perverted team members to be brought to justice are not trying to destroy or collapse the current legal system at least until they have covered their asses and the asses of men they know that might not easily swim out of the Epstein quagmire. Illegality and sexual impropriety were built into the system. It’s still there.
It is not that all men (or women) are potential sexual abusers; it’s just that the ability to get away with it or have it somehow described with less severity is enshrined in the very definitions and expectations of masculinity. Rape is rarely forgiven by ethical men, but excessive male sexual prowess and promiscuity often is.
So here’s where it gets dicey, particularly for women. I have several good Black male friends, most of whom I have known since elementary school. There isn’t one of them that would not protect me if they witnessed me being physically harmed in any way by anyone.
There isn’t one of them who would not go, or at least want to go, after someone they believed had assaulted me sexually. Yet, if something like that happened I would not be likely to tell them because they would either end up in jail due to a physical confrontation with my offender or they would be injured or killed for their efforts. That kind of love is gratifying; yet some of the things that kind of love can produce is scary, and it can occasionally make certain scenarios worse. So…
the real onus for ethical and righteous men is not simply protection, but correction. If men do not confront other men about their behavior, their sexism, their misogyny, their misogynoir, and their double standards then the process of bringing sex offenders to justice will always be processed first through that “Boys will be boys” lens.
Furthermore, a woman’s chronic need for protection from rape or other forms of assault essentially means that the problem remains chronically intact. The only way to end this is to end the manner in which men think of women and how they interact with and talk to other men; and whether they can do the most unpopular thing to do, which is: confront other men.
Additionally, the sexual violation of boys by men and women will continue to be swept under the rug by the perverted tenets of masculinity that insist that a boy or man should be silent because to speak up about his abuse is anathema to the myth that all men are physically and psychologically strong simply because they are men. It is male sexual assault victims’ equivalent to that nonsense that says, “Big boys don’t cry.”
Every opinion, good or bad, biased or unbiased, informed or uninformed, is also a confession. Silence, when the needs of the hour demand that you speak, can be proof of cowardice or a desire to conform to the status quo or an admission that you are protecting the guilt of someone else or even your own.
Justice for Epstein’s victims and prison time for the participants in these heinous actions is only a first step. Yet, we won’t correct the alleged norms that generated and aided and abetted Epstein and his cronies as long as their actions are seen as some anomaly rather than proof of a perpetual problem.
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
The photo below of Don Warden is from the archives of Khalid and Jamila al Mansour. Don Warden was one of the founders of the Afro-American Association at the University of California at Berkeley. The other founding members were Donald Hopkins, Otho Green, and Henry Ramsey.
This organization formed in late 1961 and began as a student study group in 1962 at the University of California at Berkeley when there were literally no identifiable Afro-American and African Studies programs on any U. S. college and university campus. The group devoured works by Ralph Ellison, W.E.B. DuBois and other Black scholars that were left out of many colleges curricula. Study meetings of its members initially began at the off-campus home of a UC Berkeley student, and grew from there. In fact, chapters of this organization appeared on hundreds of college campuses in the United States with members numbering in the thousands by the mid-1960s.
The objective of the group was to read and study about the Afro-American, African, and Afro-Diasporic past in order to confront the institutional racism, colonialism and bigotry found in the United States and throughout the world.
Warden, a UC Berkeley law student, regularly went into Black neighborhoods and literally spoke to young Black citizens directly on street corners or wherever they were. He encouraged them to study about Afro-American and African history in order to fight against their feelings of worthlessness that often accompanied experiencing chronic racism.
He listened to them tell him about their problems of unemployment, poor housing, you name it. He, like most of his members, espoused that in order to change all systems of oppression, one needed to study about the past in order to do so. Warden eventually became a lawyer for the Black Panther Party of Self-Defense as well as granting legal assistance to the Nation of Islam when Malcolm X was still a member of the group.
The Afro-American Association was heavily influenced by the ideologies of Black American activists Robert F. Williams and Malcolm X. The AAA understood that only sustained study of Black people/s would foster the kind of thinking and strategies for combating systems that sought to suppress and control Black and Brown communities all over the world. Only deep research would correct the far-too-often feelings of inadequacy that came with being Black and oppressed.
In 1962 when this study group, that was soon named the Afro-American Association, began its study group meetings at UC Berkeley there were roughly only about 100 Black students out of 20,000 white students. And in 1962 there were only two members of the group that were not born in the United States. One was from Jamaica; the other was from India.
In 1962 this tall, skinny, young Black man from Orange Hill, Jamaica and this petite and short, very brown young woman from Chennai, Tamil Nadu (in Southern India) dressed in her Sari and sandals met in an AAA group meeting.
The young man from Jamaica gave a pristine evaluation of how Great Britain had created a rather stiff and proper group of elite Black Jamaicans that often mimicked the mores and habits of British society. It was done, he said, to shield the world from knowing how racist the British empire actually was. The young man was calm, studious with very edgy ideas about the colonization of Black people/s around the world.
The young brown woman in her Sari and sandals was intrigued. She too had been a British subject in her native state of Tamil Nadu in southern India. She knew something about what this young man spoke of, but not all of it. Back then, the typical path for academically talented Indian and Jamaican students was to study in England, that is if they could secure a path to graduate school.
She rejected that path because there was no major in Biochemistry in India or in the UK that would have been available to a female. The skinny guy from Jamaica also rejected the educational path to the UK. His decision was so unusual that the approval for his exit from Jamaica took so long that he arrived at UC Berkeley two weeks after the Fall 1961 semester begun.
He, Dr. Donald Harris became a leading economist and she, Dr. Shyamala Gopalan-Harris became a leading biomedical scientist, a contributor to the identification of the function of rMNA, which greatly improved treatments for breast cancer.
The early members of the Afro-American Association described her as warm, funny, “down for the cause” of Civil Rights and an end to colonialism, and also a fiery debater. At first one member of the AAA noted that some of them thought she was royalty because of the way she carried herself. Yet, she fit right in, several members noted. He was described as professorial even though he was in his early 20s. While their eventual marriage didn’t last (they married roughly 10 months after meeting), their firstborn daughter Kamala noted that she knew they loved each other and felt that if they had been a bit older and a bit more emotionally mature they might have made it.
She cited them both as activists, and remembers going to protest marches with her parents in a stroller. The blueprint for their activism and for the creation of Afro-American and African Studies as disciplines were rooted in the activities in the Afro-American Association. While at UC Berkeley, Shyamala met and influenced arguably, one of Afro-America’s most important philosophers, Cedric Robinson.
Robinson’s book Black Marxism, first published in 1983, remains one of the most brilliant critiques and reassessments of the Eurocentric theories of Marxism. It has become a must-read in the literary canons of both Afro-American and African Studies.
It was Robinson who coined the phrase “Racial Capitalism.” He argued that capitalism was always based on race and race came before capitalism. Importantly there never was a clean break from European feudalism. He was one of the first Black scholars to identify “race,” as a component that European empires used when feudalism morphed into capitalism.
Any study he maintained had to be central to Black people/s’ lived experiences wherever they were in the world. When I first read him, it became apparent that European Marxist scholars either forgot or tried to ignore that the peoples of Europe were once considered “races,” races and national identities that were eventually erased in exchange for their being identified as “white” which served the interests of European countries in their quest to colonize and dominate large portions of the world.
In 1959, Shyamala Gopalan was standing in line behind Cedric Robinson while they were both registering for classes. Both became members of the Afro-American Association. In the first edition of Black Marxism, there was only one person who was not a Black American listed in his group of early friends that Robinson acknowledged as influential on the development of his ideas. That person was Dr. Shyamala Gopalan-Harris.
So here’s a brief mini-history of the continuing of the Afro-American Association of University of California at Berkeley. Huey Newton and Bobby Seale who founded the Black Panther Party became members. Huey dared to show up at a meeting of AAA without having read the book assigned for that session. The members sent him home. He never showed up again unprepared.
Future Congressman Ron Dellums was a member of the AAA at one time as was Kenny Freeman, a contributor to the Black Panthers 10-Point Plan. The AAA literally laid the academic groundwork for Afro-American and African Studies programs throughout the nation as underscored by historian and author Donna Jean Murch who traced the evolution and development of the Black Panther Party from its roots in the Afro-American Association. None of it began without the required reading and research and the on-the-ground grassroots activism that met Black communities in the Oakland area where they were.
I could go on about how police monitored the group’s members particularly when they spoke on street corners, or visited high schools to encourage reading and research among members of the Black community. Yet, I will not do that mainly because well-meaning, good people have started to use the internet like an online set of Cliffnotes.
If you’re old enough to remember Cliffnotes you also remember that occasionally they were used instead of reading the actual book or doing the actual research. Yet, your ass was grass when a teacher or professor asked you a highly specific question that Cliffnotes did not cover and you hadn’t bothered to read the whole book.
So there’s a small bibliography below with a list of books that are worth your time. The message is clear: Either you put in the time and read or you remain a dilettante on matters that you need to know both for your safety and your sanity.
This essay was previously posted on Substack on January 22, 2026.
I am an Independent Historian, Oral Historian and Dramaturge. Please consider supporting my work and research with a few bucks for Coffee and Eggs via my CashApp or become a paid subscriber to me on Substack to help me sustain my research.
Recommended Readings:
Living For the City: Migration, Education, and the Rise of the Black Panther Party in Oakland, California by Donna Jean Murch
Fanon for Beginners by Deborah Baker Wyrick
Remaking Black Power: How Black Women Transformed an Era by Ashley D. Farmer
Black Marxism: The Making of the Black Radical Tradition by Cedric Robinson
The photo below is of a creation titled “The World is Watching.” The artist is not known. It is located at the Library of Congress which has a long history of collecting Protest Art and Protest Photography. Visually stunning and a reminder that protests and activism change with the technology of the times.
I was born during the last years of what was called the Baby Boom. As a Baby Boomer, I did not grow up from Childhood to Early adulthood with a Personal Computer, the Internet, and definitely not Social Media or a cellphone with a camera.
I learned of protest marches and various forms of activism via word-of-mouth, letters, signs on school and church bulletin boards, and via Black-owned newspapers. Sometimes these protests were featured on the 6 O’Clock News.
Fast forward to the late 20th and early 21st centuries and you have young adults who grew up with everything we Baby Boomers grew up without. Millennials get messages out there in cyberspace in a matter of seconds. They can rally thousands (even millions) of people with brief blurbs and blogs in a matter of a couple of days and occasionally a couple of minutes. There are, however, a few drawbacks.
In addition to creating mediums that make it seem as if a few “likes” on social media has resolved the problem, it also exposes certain tactics that should not be seen by everyone. Social Media exposes protest tactics to our enemies as much as it exposes those tactics to our friends. So let me share the following history. Ignore it; modify it; and/or adapt this in any way you see fit.
The Black American Civil Rights Movement typically had a 3-pronged approach.
Back in the day, you had a set of individuals who could not physically participate in protest marches because they were the folks who were designated to bail you out of jail if you were arrested. The folks who were part of the Black community who had a degree of affluence and wealth were often in this position. Although many of them were out there in the streets protesting.
Another group was the observers. These were individuals who lined routes of marches who watched and recorded what they saw. Sometimes they would stand on sidewalks and pretend to be window shoppers or they would sit near the windows inside places of business so that they could see what was going on outside in order to report what they saw. There were no cellphones with cameras in them back then. Their hardest role was to not intervene when they saw any physical violence. They had to record what they saw.
Finally, there were the Black protesters themselves who were trained in non-violent resistance in order to highlight the sheer brutality of their oppressors. They were trained to endure and not fight back.
Now, I am not at all advocating for any of you to quietly endure any form of brutality and violence as you fight against this onslaught of abuse from the administration of Felon 47. What I am suggesting is that you create a 3 or even 4 or 5-pronged approach to how you protest and advocate for the causes you believe in.
Right now, activism is highly tied to how much press and social media presence one can generate. That’s not a bad strategy, but the limitations of that approach is that almost anyone can see it. You win most against enemies when enemies do not know EXACTLY what is coming at them all the time. And that is not my original idea. It actually comes from Sun Tzu, a Chinese General and Strategist born around 544 B.C.E. Some ideas stand the test of time. Study those ideas. Onward!
I remember the first time I heard someone say, “If you want to hide something, hide it in a book.” The comment depressed me.
When you are a historian, you have books everywhere. You have to read all the time. I have not seen the top of my dining room table in nearly 15 years as it is covered with stacks of books. Books occupy every nook and cranny of my home.
With the United States ranking 36th in the world for literacy, with a 79% literacy rate, with only 25% of literate adults reading above the 6th grade level, we are already dumb. We can expect to see more decline in literacy with Felon 47 living on Pennsylvania Avenue.
So, I have a proposal. It might not change anything, but it is worth a try. Walk out of your door with a book in your hand or tucked under your arm everyday for at least a month.
Let kids and other adults see you walk with that book. And don’t say you can’t do this. You have carried books before when you were in grade school.
Make your book/s visible at your job, on a trip to a store. Hell, go for a walk with your book until someone asks you why you always have a book in your hand or under your arm. And then have the audacity to tell them why.
Leslye Joy Allen 