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kemetic-dreams · 1 year ago

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Land taken from African Americans through trickery, violence and murder

For generations, African American families passed down the tales in uneasy whispers: "They stole our land."

These were family secrets shared after the children fell asleep, after neighbors turned down the lamps -- old stories locked in fear and shame.

Some of those whispered bits of oral history, it turns out, are true.

In an 18-month investigation, The Associated Press documented a pattern in which African Americans were cheated out of their land or driven from it through intimidation, violence and even murder.

In some cases, government officials approved the land takings; in others, they took part in them. The earliest occurred before the Civil War; others are being litigated today.

Some of the land taken from African families has become a country club in Virginia, oil fields in Mississippi, a major-league baseball spring training facility in Florida.

The United States has a long history of bitter, often violent land disputes, from claim jumping in the gold fields to range wars in the old West to broken treaties with American Indians. Poor European landowners, too, were sometimes treated unfairly, pressured to sell out at rock-bottom prices by railroads and lumber and mining companies.

The fate of African American landowners has been an overlooked part of this story.

The AP -- in an investigation that included interviews with more than 1,000 people and the examination of tens of thousands of public records in county courthouses and state and federal archives -- documented 107 land takings in 13 Southern and border states.

In those cases alone, 406 African American landowners lost more than 24,000 acres of farm and timber land plus 85 smaller properties, including stores and city lots. Today, virtually all of this property, valued at tens of millions of dollars, is owned by Europeans or by corporations.

Properties taken from Africans were often small -- a 40-acre farm, a general store, a modest house. But the losses were devastating to families struggling to overcome the legacy of slavery. In the agrarian South, landownership was the ladder to respect and prosperity -- the means to building economic security and passing wealth on to the next generation. When African American families lost their land, they lost all of this.

"When they steal your land, they steal your future," said Stephanie Hagans, 40, of Atlanta, who has been researching how her great-grandmother, Ablow Weddington Stewart, lost 35 acres in Matthews, N.C. A European lawyer foreclosed on Stewart in 1942 after he refused to allow her to finish paying off a $540 debt, witnesses told the AP.

"How different would our lives be," Hagans asked, "if we'd had the opportunities, the pride that land brings?"

No one knows how many African American families have been unfairly stripped of their land, but there are indications of extensive loss.

Besides the 107 cases the AP documented, reporters found evidence of scores of other land takings that could not be fully verified because of gaps or inconsistencies in the public record. Thousands of additional reports of land takings from African American families remain uninvestigated.

Two thousand have been collected in recent years by the Penn Center on St. Helena Island, S.C., an educational institution established for freed slaves during the Civil War. The Land Loss Prevention Project, a group of lawyers in Durham, N.C., who represent blacks in land disputes, said it receives new reports daily. And Heather Gray of the Federation of Southern Cooperatives in Atlanta said her organization has "file cabinets full of complaints."

AP's findings "are just the tip of one of the biggest crimes of this country's history," said Ray Winbush, director of Fisk University's Institute of Race Relations.

Some examples of land takings documented by the AP:

After midnight on Oct. 4, 1908, 50 hooded European men surrounded the home of a African farmer in Hickman, Ky., and ordered him to come out for a whipping. When David Walker refused and shot at them instead, the mob poured coal oil on his house and set it afire, according to contemporary newspaper accounts. Pleading for mercy, Walker ran out the front door, followed by four screaming children and his wife, carrying a baby in her arms. The mob shot them all, wounding three children and killing the others. Walker's oldest son never escaped the burning house. No one was ever charged with the killings, and the surviving children were deprived of the farm their father died defending. Land records show that Walker's 2 1/2-acre farm was simply folded into the property of a white neighbor. The neighbor soon sold it to another man, whose daughter owns the undeveloped land today.In the 1950s and 1960s, a Chevrolet dealer in Holmes County, Miss., acquired hundreds of acres from African American farmers by foreclosing on small loans for farm equipment and pickup trucks. Norman Weathersby, then the only dealer in the area, required the farmers to put up their land as security for the loans, county residents who dealt with him said. And the equipment he sold them, they said, often broke down shortly thereafter. Weathersby's friend, William E. Strider, ran the local Farmers Home Administration -- the credit lifeline for many Southern farmers. Area residents, including Erma Russell, 81, said Strider, now dead, was often slow in releasing farm operating loans to Africans. When cash-poor farmers missed payments owed to Weathersby, he took their land. The AP documented eight cases in which Weathersby acquired African-owned farms this way. When he died in 1973, he left more than 700 acres of this land to his family, according to estate papers, deeds and court records.In 1964, the state of Alabama sued Lemon Williams and Lawrence Hudson, claiming the cousins had no right to two 40-acre farms their family had worked in Sweet Water, Ala., for nearly a century. The land, officials contended, belonged to the state. Circuit Judge Emmett F. Hildreth urged the state to drop its suit, declaring it would result in "a severe injustice." But when the state refused, saying it wanted income from timber on the land, the judge ruled against the family. Today, the land lies empty; the state recently opened some of it to logging. The state's internal memos and letters on the case are peppered with references to the family's race.

In the same courthouse where the case was heard, the AP located deeds and tax records documenting that the family had owned the land since an ancestor bought the property on Jan. 3, 1874. Surviving records also show the family paid property taxes on the farms from the mid-1950s until the land was taken.

AP reporters tracked the land cases by reviewing deeds, mortgages, tax records, estate papers, court proceedings, surveyor maps, oil and gas leases, marriage records, census listings, birth records, death certificates and Freedmen's Bureau archives. Additional documents, including FBI files and Farmers Home Administration records, were obtained through the Freedom of Information Act.

The AP interviewed black families that lost land, as well as lawyers, title searchers, historians, appraisers, genealogists, surveyors, land activists, and local, state and federal officials.

The AP also talked to current owners of the land, nearly all of whom acquired the properties years after the land takings occurred. Most said they knew little about the history of their land. When told about it, most expressed regret.

Weathersby's son, John, 62, who now runs the dealership in Indianola, Miss., said he had little direct knowledge about his father's business affairs. However, he said he was sure his father never would have sold defective vehicles and that he always treated people fairly.

Alabama Gov. Don Siegelman examined the state's files on the Sweet Water case after an inquiry from the AP. He said he found them "disturbing" and has asked the state attorney general to review the matter.

"What I have asked the attorney general to do," he said, "is look not only at the letter of the law but at what is fair and right."

The land takings are part of a larger picture -- a 91-year decline in African American landownership in America.

In 1910, African Americans owned more farmland than at any time before or since -- at least 15 million acres. Nearly all of it was in the South, largely in Mississippi, Alabama and the Carolinas, according to the U.S. Agricultural Census. Today, Africans own only 1.1 million of the country's more than 1 billion acres of arable land. They are part owners of another 1.07 million acres.

The number of European American farmers has declined over the last century, too, as economic trends have concentrated land in fewer, often corporate, hands. However, African American ownership has declined 2 1/2 times faster than white ownership, the U.S. Civil Rights Commission noted in a 1982 report, the last comprehensive federal study on the trend.

The decline in African American landownership had a number of causes, including the discriminatory lending practices of the Farmers Home Administration and the migration of Africans from the rural South to industrial centers in the North and West.

However, the land takings also contributed. In the decades between Reconstruction and the civil rights struggle, black families were powerless to prevent them, said Stuart E. Tolnay, a University of Washington sociologist and co-author of a book on lynchings. In an era when African Americans could not drink from the same water fountains as European and African men were lynched for whistling at white women, few Africans dared to challenge Europeans. Those who did could rarely find lawyers to take their cases or judges who would give them a fair hearing.

The Rev. Isaac Simmons was an exception. When his land was taken, he found a lawyer and tried to fight back.

In 1942, his 141-acre farm in Amite County, Miss., was sold for nonpayment of taxes, property records show. The farm, for which his father had paid $302 in 1887, was bought by a European man for $180.

Only partial, tattered tax records for the period exist today in the county courthouse; but they are enough to show that tax payments on at least part of the property were current when the land was taken.

Simmons hired a lawyer in February 1944 and filed suit to get his land back. On March 26, a group of Europeans paid Simmons a visit.

The minister's daughter, Laura Lee Houston, now 74, recently recalled her terror as she stood with her month-old baby in her arms and watched the men drag Simmons away. "I screamed and hollered so loud," she said. "They came toward me and I ran down in the woods."

The Europeans then grabbed Simmons' son, Eldridge, from his house and drove the two men to a lonely road.

"Two of them kept beating me," Eldridge Simmons later told the National Association for the Advancement of Colored People. "They kept telling me that my father and I were 'smart niggers' for going to see a lawyer."

Simmons, who has since died, said his captors gave him 10 days to leave town and told his father to start running. Later that day, the minister's body turned up with three gunshot wounds in the back, The McComb Enterprise newspaper reported at the time.

Today, the Simmons land -- thick with timber and used for hunting -- is privately owned and is assessed at $33,660. (Officials assess property for tax purposes, and the valuation is usually less than its market value.)

Over the past 20 years, a handful of African families have sued to regain their ancestral lands. State courts, however, have dismissed their cases on grounds that statutes of limitations had expired.

A group of attorneys led by Harvard University law professor Charles J. Ogletree has been making inquries recently about land takings. The group has announced its intention to file a national class-action lawsuit in pursuit of reparations for slavery and racial discrimination. However, some legal experts say redress for many land takings may not be possible unless laws are changed.

As the acres slipped away, so did treasured pieces of family history -- cabins crafted by a grandfather's hand, family graves in shaded groves.

But "the home place" meant more than just that. Many Africans have found it "very difficult to transfer wealth from one generation to the next," because they had trouble holding onto land, said Paula Giddings, a history professor at Duke University.

The Espy family in Vero Beach, Fla., lost its heritage in 1942, when the U.S. government seized its land through eminent domain to build an airfield. Government agencies frequently take land this way for public purposes under rules that require fair compensation for the owners.

In Vero Beach, however, the Navy appraised the Espys' 147 acres, which included a 30-acre fruit grove, two houses and 40 house lots, at $8,000, according to court records. The Espys sued, and an all-white jury awarded them $13,000. That amounted to one-sixth of the price per acre that the Navy paid European neighbors for similar land with fewer improvements, records show.

After World War II, the Navy gave the airfield to the city of Vero Beach. Ignoring the Espys' plea to buy back their land, the city sold part of it, at $1,500 an acre, to the Los Angeles Dodgers in 1965 as a spring training facility.

In 1999, the former Navy land, with parts of Dodgertown and a municipal airport, was assessed at $6.19 million. Sixty percent of that land once belonged to the Espys. The team sold its property to Indian River County for $10 million in August, according to Craig Callan, a Dodgers official.

The true extent of land takings from African families will never be known because of gaps in property and tax records in many rural Southern counties. The AP found crumbling tax records, deed books with pages torn from them, file folders with documents missing, and records that had been crudely altered.

In Jackson Parish, La., 40 years of moldy, gnawed tax and mortgage records were piled in a cellar behind a roll of Christmas lights and a wooden reindeer. In Yazoo County, Miss., volumes of tax and deed records filled a classroom in an abandoned school, the papers coated with white dust from a falling ceiling. The AP retrieved dozens of documents that custodians said were earmarked for shredders or landfills.

The AP also found that about a third of the county courthouses in Southern and border states have burned -- some more than once -- since the Civil War. Some of the fires were deliberately set.

On the night of Sept. 10, 1932, for example, 15 Europeans torched the courthouse in Paulding, Miss., where property records for the eastern half of Jasper County, then predominantly African, were stored. Records for the predominantly white western half of the county were safe in another courthouse miles away.

The door to the Paulding courthouse's safe, which protected the records, had been locked the night before, the Jasper County News reported at the time. The next morning, the safe was found open, most of the records reduced to ashes.

Suddenly, it was unclear who owned a big piece of eastern Jasper County.

Even before the courthouse fire, landownership in Jasper County was contentious. According to historical accounts, the Ku Klux Klan, resentful that African were buying and profiting from land, had been attacking African-owned farms, burning houses, lynching African farmers and chasing African American landowners away.

The Masonite Corp., a wood products company, was one of the largest landowners in the area. Because most of the land records had been destroyed, the company went to court in December 1937 to clear its title. Masonite believed it owned 9,581 acres and said in court papers that it had been unable to locate anyone with a rival claim to the land.

A month later, the court ruled the company had clear title to the land, which has since yielded millions of dollars in natural gas, timber and oil, according to state records.

From the few property records that remain, the AP was able to document that at least 204.5 of those acres had been acquired by Masonite after African American owners were driven off by the Klan. At least 850,000 barrels of oil have been pumped from this property, according to state oil and gas board records and figures from the Petroleum Technology Transfer Council, an industry group.

Today, the land is owned by International Paper Corp., which acquired Masonite in 1988. Jenny Boardman, a company spokeswoman, said International Paper had been unaware of the "tragic" history of the land and was concerned about AP's findings.

"This is probably part of a much larger, public debate about whether there should be restitution for people who have been harmed in the past," she said. "And by virtue of the fact that we now own these lands, we should be part of that discussion."

Even when Southern courthouses remained standing, mistrust and fear of white authority long kept Africans away from record rooms, where documents often were segregated into "white" and "colored." Many elderly Africans say they still remember how they were snubbed by court clerks, spat upon and even struck.

Today, however, fear and shame have given way to pride. Interest in genealogy among African families is surging, and some African whispered stories.

"People are out there wondering: What ever happened to Grandma's land?" said Loretta Carter Hanes, 75, a retired genealogist. "They knew that their grandparents shed a lot of blood and tears to get it."

Bryan Logan, a 55-year-old sports writer from Washington, D.C., was researching his heritage when he uncovered a connection to 264 acres of riverfront property in Richmond, Va.

Today, the land is Willow Oaks, an almost exclusively European American country club with an assessed value of $2.94 million. But in the 1850s, it was a corn-and-wheat plantation worked by the Howlett slaves -- Logan's ancestors.

Their owner, Thomas Howlett, directed in his will that his 15 slaves be freed, that his plantation be sold and that the slaves receive the proceeds. When he died in 1856, his European relatives challenged the will, but two courts upheld it.

Yet the freed slaves never got a penny.

Benjamin Hatcher, the executor of the estate, simply took over the plantation, court records show. He cleared the timber and mined the stone, providing granite for the Navy and War Department buildings in Washington and the capitol in Richmond, according to records in the National Archives.

When the Civil War ended in 1865, the former slaves complained to the occupying Union Army, which ordered Virginia courts to investigate.

Hatcher testified that he had sold the plantation in 1862 -- apparently to his son, Thomas -- but had not given the proceeds to the former slaves. Instead, court papers show, the proceeds were invested on their behalf in Confederate War Bonds. There is nothing in the public record to suggest the former slaves wanted their money used to support the Southern war effort.

Moreover, the bonds were purchased in the former slaves' names in 1864 -- a dubious investment at best in the fourth year of the war. Within months, Union armies were marching on Atlanta and Richmond, and the bonds were worthless pieces of paper.

The Africans insisted they were never given even that, but in 1871, Virginia's highest court ruled that Hatcher was innocent of wrongdoing and that the former slaves were owed nothing.

The following year, the plantation was broken up and sold at a public auction. Hatcher's son received the proceeds, county records show. In the 1930s, a Richmond businessman cobbled the estate back together; he sold it to Willow Oaks Corp. in 1955 for an unspecified amount.

"I don't hold anything against Willow Oaks," Logan said. "But how Virginia's courts acted, how they allowed the land to be stolen -- it goes against everything America stands for."

#afrakan #african #kemetic dreams #africans #afrakans #european american #european #europeans #land grab #land

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mogai-sunflowers · 2 years ago

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MOGAI BHM- Day 10!

happy BHM! today i’m going to be talking about the harlem renaissance and its significance! the harlem renaissance itself is a huge topic to cover, so this post will be more of an overview, with discussions of art and theater during the movement, and in future posts i will go through literature and music during the harlem renaissance!

Background and Context-

[Image ID: A black-and-white photograph of a group of Black people organized into two lines in a field. At the front of the two lines, there is a table and a few white people administering medical tests/attention to the Black people in the lines. End ID.]

Part of what sparked the Harlem Renaissance was a series of factors that compounded each other in the early part of the 1900s in America. Urbanization was one of these factors, and it describes the process of populations shifting from rural to city/urban environments. Early 1900s America saw a huge increase in the production of metal, the drilling for oil, and other industrial factors, which led to a large amount of skyscrapers being built and cities being developed.

Urbanization is not just the building of cities, though. It’s the population, economic, and cultural shifts that come with the building of cities. The environments people live in influence their financial situation, their culture, their education, and their access to certain resources and opportunities.

When mass urbanization happens, it’s usually accompanied by mass migrations, which is exactly what happened with what is now called the Great Migration, which lasted about 6 decades starting in 1910. The earlier part of the Great Migration was characterized by a huge amount of Black southerners migrating to the rapidly urbanizing North.

The Great Migration of Black people out of the South also coincided with a growth of new, revolutionary ideas about race and culture. The horrible legacy of white supremacy in America had completely severed Black Americans from their individual cultures in Africa. It caused, and continues to cause to this day, a difficulty for Black people to connect to cultural and racial pride- but in the early 1900s, that began to change.

A lot of Black people began striving to create racial pride out of the racial oppression they were experiencing- since many Black people didn’t know which culture they descended from, a movement to create the ‘New Negro’, as it was then called, out of a pan-African identity, began to grow. New, revolutionary ideas of what it meant to be Black in America- ideas rooted in pride and celebration rather than shame, took root as huge populations of Black people moved northward to growing cities.

In 1919, a series of deadly race riots, later known as ‘Red Summer’, combined with the renewed outrage many Black people had towards their inhumane treatment after experiencing much better treatment overseas at war, led to increased awareness of a racial reckoning in America, and the Harlem Renaissance was afoot.

The Harlem Renaissance-

[Image ID: A black-and-white photograph of a large crowd of Black people all standing in front of a theater. The theater has a glitzy, light-up sign that says “LAFAYETTE” and is strewn with a few signs that say “HALLELUJAH!”. End ID.]

Centered in the city of Harlem in New York, the Harlem Renaissance was a Black cultural revolution. It was a national rebirth of Black pride and it involved the birth and growth of Black literature, art, music, culture, and pride.

Black music thrived through the international boom of jazz music. Black art and literature grew through publications like The Crisis and Opportunity. Black sociology thrived and defined the movement.

The Harlem Renaissance influenced the Civil Rights Movement, the Black Power movement, and all areas of Black culture, and it had and continues to have international influences.

Harlem buzzed with the opening of many new, ritzy clubs where people enjoyed vibrant performances, and Black night life became a staple of the Renaissance.

Visual Art During the Harlem Renaissance-

[Image ID: A colorful painting by Aaron Douglas. The background is vibrant streaks of golden, yellow, and orange, and the subject of the painting is a Black man in a brown suit, wearing a hat. End ID.]

Visual arts flourished during the Harlem Renaissance. Formal art education institutions were very hostile to Black people, so they very rarely could attend them, meaning that mainstream art movements ignored and excluded Black people, Black artists, and Black art. The Harlem Renaissance challenged that.

Often called the “Father of African-American Art”, the most famous visual artist of the Harlem Renaissance is Aaron Douglas. Influenced by movements like Cubism, Douglas had four of his works, a series which he called the “Aspects of N*gro Life”, commissioned. They became very popular for combining modern art styles with indigenous African styles mainly from West African countries, and they depicted Black people in different areas of life, especially music and other movements which flourished during the Harlem Renaissance.

Considered to be the first Pan-African-American artwork, a sculpture called ‘Ethiopia’ was created inspired by Egyptian culture by artist Meta Warrick Fuller, who made the art dedicated to the contributions of Black Americans to the world of art. Printmaking also flourished as an art form during the Harlem Renaissance with artists like James Lesesne Wells, whose style combined both European and African influences.

Photography helped sustain the Harlem Renaissance- historically, documentation of Black experiences had only been about pain and suffering- and while remembering those experiences is important, they are not the whole story. Famous photographer James Van Der Zee captured never-before-seen Black joy, Black pride, in his thousands of beautiful photographs of the Harlem Renaissance.

Theater During the Harlem Renaissance-

[Image ID: A small, blurry, black-and-white photograph of a large crowd of Black people standing and cheering outside of a theater called the Savoy Ballroom, which has a big, lit sign advertising its name and shows names of shows playing there beneath that sign. End ID.]

In media like plays and stage performances, Black identity had always been extremely limited- racist legacies of minstrel shows and racist stereotypes in performances meant that Black people were only ever portrayed in horribly demeaning roles, usually not even by Black actors, and when they WERE portrayed by Black actors, those actors were treated terribly and were forced to demean themselves in their performances.

The Harlem Renaissance began to challenge that by giving Black Americans the opportunity to represent themselves in their own stage performances- instead of the minstrel stereotypes they’d been reduced to for a long time, many began writing their own roles, allowing themselves to give depth and humanity to Black characters, allowing Black characters to be the good guys, allowing them the ability to have complex stories and lives outside of stereotypes.

Black Americans established such famous theaters as the Savoy Ballroom and the Apollo Theater, eventually becoming just south-adjacent of the white-dominated Broadway. Famous writers like Langston Hughes began writing plays like ‘Mulatto’ and ‘The Sun Do Move’, and famous Black actors like Billy King and Theophilus Lewis became stars.

One of the most influential stage works to come out of the Harlem Renaissance was a play called Shuffle Along, and it challenged the racist exclusion that many Black actors faced on Broadway by becoming the first Black play in over a decade to reach Broadway. It portrayed Black people living their lives and gave them the ability to express the humanity that white Americans were trying to ignore.

Sources-

https://magazine.artland.com/art-movement-harlem-renaissance/#:~:text=The%20Visual%20Arts%20of%20the%20Harlem%20Renaissance&text=Douglas%20was%20influenced%20by%20modernist,from%20Benin%2C%20Congo%20and%20Senegal.

https://www.britannica.com/event/Harlem-Renaissance-American-literature-and-art/Visual-art

https://macaulay.cuny.edu/seminars/henken08/articles/r/e/n/Renaissance_and_Theatre_d0e4.html#:~:text=These%20performances%20were%20often%20shown,and%20The%20Sun%20Do%20Move.

https://historyoftheharlemrenaissance.weebly.com/the-apollo-theatre.html https://www.history.com/topics/roaring-twenties/harlem-renaissance

tagging @metalheadsforblacklivesmatter @neopronouns @genderkoolaid

#mogai bhm #mogai #mogai community #bhm #black history month #blm #black lives matter

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celebrating-natural-hair · 5 months ago

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Celebrating Natural Hair: A Journey Through History and Personal Pride

Natural hair has always been more than just a fashion statement; for Black Africans, it holds deep cultural significance and resilience, shaping identities and narratives throughout history. From ancient civilizations to modern-day struggles against discrimination, the journey of Black hair tells a tale of pride, strength, and cultural heritage.

The Historical Significance of Black African Hair

In ancient Africa, hair was not merely a matter of aesthetics but a symbol of social status, spirituality, and identity within communities. Elaborate hairstyles conveyed messages about one's age, marital status, and tribal affiliation. Hair grooming rituals were sacred, often involving intricate braiding techniques passed down through generations (Gates, 2014).

However, the colonization and transatlantic slave trade disrupted these cultural practices. Enslaved Africans were stripped of their identities, including their traditional hairstyles. European standards of beauty were imposed, leading to the suppression and stigmatization of natural African hair textures.

Natural Hair in the Context of Slavery

During slavery, African hair was subjected to dehumanizing practices. Enslaved individuals were often forced to shave their heads, eliminating their cultural markers and reducing them to mere commodities. Hair texture became a tool of oppression, reinforcing racist ideologies that equated African features with inferiority (Byrd & Tharps, 2001).

Despite these challenges, Black individuals preserved their cultural heritage through covert means. Some used natural ingredients like shea butter and oils to maintain their hair's health and resilience, symbolizing resistance against cultural erasure.

Embracing Natural Hair Today

Today, the natural hair movement represents a powerful reclamation of identity and pride. It celebrates the beauty and versatility of Black hair textures, challenging societal norms and empowering individuals to embrace their natural selves.

My own journey with natural hair has been transformative. It's more than just hair; it's a symbol of defiance against centuries of oppression and a celebration of diversity. I adore my mane because it defies gravity, stands as a testament to resilience, and unites people across continents in its universal beauty.

London's Veil Natural Hair Care Products

In caring for my hair, I choose London's Veil natural hair care products. Their commitment to quality and nourishment resonates with my desire to maintain healthy, beautiful hair. Their conditioning treatments are infused with the richness of natural ingredients, providing the care and moisture that my hair deserves.

As we continue to celebrate natural hair, let us remember its profound significance in history and its enduring importance today. It's not just about looks—it's about reclaiming our heritage, empowering ourselves, and inspiring future generations to embrace their natural beauty.

Let's cherish our hair, nurture it with love and care, and continue to celebrate its unique journey and significance in our lives.

Works Cited

Gates, H. L., Jr. (2014). Finding Your Roots: The Official Companion to the PBS Series. UNC Press Books.

Byrd, A., & Tharps, L. L. (2001). Hair Story: Untangling the Roots of Black Hair in America. Macmillan.

#curly hair #natural hair #women with locs #braids #beautiful #blackgirlmagic #healthyhair #hair conditioner #shea butter #vitamine #african beauty #history #\

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battyaboutbooksreviews · 6 months ago

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🦇 Faebound Book Review 🦇

❓ #QOTD Would you rather be an elf, fae, or human? ❓ 🦇 Yeeran is a warrior in the elven army and has known nothing but violence her whole life. Her sister, Lettle, is trying to make a living as a diviner, seeking prophecies of a better future. When a fatal mistake leads to Yeeran’s exile from the Elven lands, they are both forced into the terrifying wilderness beyond their borders. There they encounter the impossible: the fae court. The fae haven’t been seen for a millennium. But now Yeeran and Lettle are thrust into their seductive world – torn between their loyalty to each other, their elven homeland, and their hearts.

💜 I'm honestly struggling to write this review. Faebound is immediately spellbinding, the world-building vivid yet not too intricate. The writing is immersive, woven from threads of African and Arab cultures. This is the perfect read for Pride Month, especially for romantasy readers. The normalcy surrounding queerness and gender neutrality from the start is absolute gold ("[Their] gender was as flexible as the weather, accepted like the fall of rain, and change welcomed like the turns of seasons."); a breathtaking delight that fits perfectly into any fantasy realm. The story's sapphic relationship is layered and interesting; I only wish it was given more time to develop and blossom.

💜 Perhaps I'm biased (I have three younger sisters), but I absolutely love stories involving sisters. Yeeran and Lettle give the story balance, their distinct personalities and viewpoints of the world giving us insight without too much sway in one direction. The little "journal" at the end with everyone's handwritten notes was the perfect addition to the story; a cute glossary that's often necessary for hefty world-building.

💙 As much as I loved the writing, the characters, the themes, and even the setting...the plot felt lacking to me. There's a moment where the story slows as the characters grow complacent in their new surroundings, which would have been a great opportunity to delve into the mythology or culture. Puzzle pieces are set up a bit too obviously, too; the twists are easy to anticipate. Regardless, I'm curious to see how the story continues.

🦇 Recommended for fans of The Priory of the Orange Tree, Girls of Paper and Fire, Spice Road, and Legends & Lattes.

✨ The Vibes ✨ 🥁 Queer FMC/Sapphic Ships (Queernormativity) 🍃 Fantasy Fiction/Romantasy (Fae & Elves) 🥁 Dual POV (Sisters) 🍃 Rivals to Lovers 🥁 Afro/Arab World 🍃 First of a Trilogy 🥁 BIPOC Author

💬 Quotes �� And where there is value, there is power, and where there is power, violence will always brew. ❞ ❝ ‘You are the fire of my heart, and the beat of my drum. I am yours under moonlight. Until the rhythm sings no more.’ ❞ ❝ Love and hate are oil and water, separate but similar, and sometimes they swirl together, making it difficult to tell one from the other. ❞ ❝ You look for ways to gain power over feelings that make you powerless. ❞ ❝ ‘We must let the wind of change ease our flight, not hinder it,’ ❞

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arthistoryanimalia · 2 years ago

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More for #InternationalZebraDay:

Zebras by African TingaTinga artist Steven Mkumba (Makonde, b. 1965). Both oil/acrylic/ink on canvas, made in Tanzania in association with the Tingatinga Arts Cooperative Society.

1. Mkumba's Zebra, 2020 https://tingatingaart.com/products/mkumbas-zebra

2. Stripes and Pride, 2019 https://tingatingaart.com/products/stripes-and-pride

More about the TingaTinga school of art here.

#zebra #zebras #mammals #painting #TingaTinga #African art #Tanzanian art #Tingtinga Arts Cooperative Society #contemporary art #Steven Mkumba #International Zebra Day #animals in art

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carebearcody · 2 years ago

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5, 9, 12, 18 (and ily 🥰)

5. favorite form of potato?

omg they all go so hard wait…. it might have to be roast potatoes JUST but literally all forms of potato make me wanna bust a nut lemme not lie

9. do you have a skincare routine (and how many steps is it)?

yes!!! it’s v simple so i can still get it done on bad brain days but rn in winter it’s any form of cleansing balm/hylaronic acid/snail mucin (loml)/cerave moisturiser/spf 50, and then evenings is just aquaphor instead of spf and acne treatment on any breakouts xxx

12. brand of haircare/bodycare/skincare that you trust 100%?

ok so there’s two haircare brands i’d probably go for; a) is african pride bc i’ve been using their leave in conditioners/hair oils/curl creams since i was like 16 and it kept me sane when my hair went frizzy after i did my big chop so i love it <333 b) might have to be eco style or shea moisture bc that gel is crucial for my daily routine like i take that little tub with me everywhere in case i need to redo my edges 😭 but also shea moisture shampoo and conditioners are the bomb (esp the honey one!!)

18. your boba/tea order?

ok so confession i have only had boba once and i just got whatever my friend told me too!! green tea or lemon&honey/ginger tea when im ill or rundown is a lifesaver but summer when the iced teas come out??? yeah those slap i’ll stop drinking coffee for those xxx

also hi ilysm omg x

random asks!

#i ramble so much i’m so sorry 😭#asks #faves #claudia tag #trentskis #ask game

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beautyfineshopparis · 2 years ago

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moons-of-firdaws · 27 days ago

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Adding to this as someone who learned about astrology because I hated it, and I pride myself on being an informed hater.

It bothers me when people talk badly about astrology, not because their critiques aren't valid but because they're misinformed.

When we're talking about an astrology that shoves you into 12 boxes and says "cancers are emotional", and believes certain things about you are fundamental and unchangeable and that they know everything about you without actually having to talk to you — we're not critiquing astrology, we're critiquing the New Age movement (the section in your local library that says "new age spirituality"? These are the same thing) which began somewhere around the 1970s. Now this, this is important to critique, call out and pushback against because it is a reactionary and fundamentalist counterculture movement — other markers of the New Age movement are: alternative medicine, the law of attraction (prosperity gospel) and pseudohistory or historical reconstructionism.

This is where you get things like crystal or essential oil healing, low vibrational and high vibrational thoughts ("you attract what you think about, avoid low vibrational thoughts") and Wiccanism being attributed to thousands of years ago and referred to as the first witches or the first religion (Wiccanism emerged in the 1960s).

It is important to understand (and position) this kind of critique against astrology within that framework, because another Hallmark of the New Age movement is the appropriation, misappropriation and bastardization of a variety of complex spiritual systems through a reductionist lense. Different spiritual systems, and different parts of different spiritual systems, are cherry picked, repackaged and simplified into... what I'll be referring to as determinist categories for a lack of a better word (I'm running on 5 hours of sleep and I can't remember the specific word for this, but I know it exists). They did this with astrology, but they also did this with Chakra, with Reiki healing, the Jewish tree of life (and other aspects of Kabbalah) and ATRs (African Traditional Religions) to name a few. This is how you get things like: the divine feminine, twin flames and you need to open your sacral chakra (P.S. Chakras don't "open" or "close", you can't open your Charkra because it doesn't close. P.P.S. also Chakras are a closed practice to certain Hindu and Buddhist sects, and to my knowledge the Hindu sects which do accept converts don't do Chakra — this is very much a "you're either born into it, and in certain sects even if you're born into it you have to be initiated into it first, or you can't practice.") etc. These are all very much rooted in the stereotypical conceptions of spirituality (/spiritual systems) within western cultures. It is important to call this out because the New Age movement and associated notions are dangerous, like all reactionary movements it's peddled towards people who are desperate to offer an easy-fix solution and in some cases it can convince people to forgo life saving treatment in favour of crystal healing (or essential oils, or convince them to ingest toxic crushed crystals, herbs or oils), and this is without unpacking all its racist and antisemitic elements and the harm that it does to marginalized communities. Obviously, the degree of danger differs, to use a more relatable example to bloggers who are likely to be exposed to posts by user batmanisagatewaydrug, think of the difference degrees of danger within puritanism: from "if you ship jaytim you're weird and wrong" to "sexual deviants (queer people, sex workers, kinksters) should be criminalized and also sex outside the institution of marriage is a sin that should be outlawed." See?

Now, let's talk astrology. I'd like to preface with the fact that I won't be talking about Vedic astrology here, with all the associated implications of it being used as an oppressive tool in South Asia, because that is a different context that's not relevant to this conversation; New Age astrology isn't referring to Nakshatras when it makes these statements and generalization and (in mainstream cases) wasn't appropriated from vedic astrology, it is a bastardized form of hellenistic astrology (which was practiced in the Mediterranean and Egypt). Majority of western astrologers practice hellenistic astrology (with a few exceptions that practice a form of mesopotamian astrology or Islamic, or Jewish, astrology) and this will henceforth be referred to as just astrology because it makes things easier for me specifically.

So, astrology, what is it? Not your personality is actually predetermined by space gas at birth. Astrology doesn't draw, nor imply, causal relationships — in layman terms, astrology says, "as above, so below." What this means is that astrology is a spiritual system that is a method of divination (see: coffee cup reading), and the way through which it divines things is by reading the sky and planetary movements (not much to do with stars, I'm afraid) on the basis that the world goes through the same bullshit, and it's easier to look at the sky to draw an inference than it is to do so from the inside — in the exact same way that it is easier to look at a mirror to put on your eyeliner, than it is to figure it out by Proprioception. Basically we use the macrosome as mirror, looking at our cosmic reflection, to figure out the microsome.

But astrology, as a spiritual practice, is very clear that these are inferences. Correlationial inferences. Correlation is NOT causation.

The part we talk about when we go, "I'm a Virgo sun and a Leo moon" are natal charts. Natal charts are essentially a snapshot of the sky, relative to your geographic location, at the moment you were born — and the thing is, it's way more complicated than Virgo sun and Leo moon (that's part of the reason why its bastardization by the New Age movement is an issue, it strips it from a lot of context and makes it easy to make sweeping generalizations). First, there are outer planets (also sometimes referred to as generational planets, these you share with your birth cohort) and inner planets (specific to you) that's because, while the sun changes signs every 28 days, Pluto changes signs every 12-30 years. And that's just zodiac signs, we haven't even gone into Houses (a planet will transition into a sign, and into a house, a Libra moon in the 7th House is different than a Libra moon in the 12th House). Then we go into the fact that, natal charts are a mathematical mapping of planetary positions, relevant to your location at a very specific time, and the angles of these mapped out lines and the patterns they make matter, and what quadrant they're in also matter, because the position of different planets in relation to each other matter (are they opposite or square each other? is it a trine, a sextile, a grand cross? In which of the four quadrants is anything; ascendant, descendant, midheaven, or IC?) and you will have multiple of these patterns in one natal chart.

That's to say, every single natal chart is unique. There are no two natal charts that are the exact same (hence: you can't and shouldn't be make sweeping generalizations about people). Except for cesarean twins that are born, like, 2 minutes apart; a conundrum for natal chart astrology divination (natal chart astrologists will make the argument that identical twins who share 100% of their genes will also be different, this doesn't invalidate natal chart astrology, I'll leave that up to you to work through).

And that's just natal charts. Which isn't even the most practiced, relevant, or salient part of astrology. The primary practice of astrology involves transits. If you've ever heard the phrase, "mercury retrograde", that's a transit (retrograde isn't enough either, is it in Gemini or Virgo? What House is it in currently? Where is it in relation to other planets in antegorate or retrograde?)

Then, if you want to know what relevance a transit has to you... it gets even more complex. You overlay snapshot of the sky currently (and how it's going to move), on top of your natal chart — this also means that your natal chart, or the saliency of different aspects of your natal chart and its relevance to your life isn't static, it changes with time. It breathes with you. This is referred to as horoscopic progression.

The most popular form of horoscopic progression are what we colloquially refer to as "horoscope" (which is a misnomer as that's more of an umbrella but whatever), which, by the way, is not about your sun sign. If you're a Libra sun, you don't read Libra horoscope. You read by your ascendant, which is your sign in 1H (first house), i.e. a Libra sun, Aquarius Ascendant/Rising, should be reading the horoscope for Aquarius and not Libra. Your ascendant also changes every 30mins (actually 2 hours, but it goes by 30s, i.e. the ascendant sign for someone born at 14:00 will be different than the ascendant sign for someone born at 14:30, and will stay the same until 16:30; the minutes it goes by might vary by year, I haven't actually checked that) so if you don't know the exact time of your birth, that's not a part of horoscopes you can glean information from.

And this barely scratches the surface of astrology!

Anyways to conclude, I leave you with this screenshot of Wikipedia on Horoscopes (taken 28/11/2024) because it elaborates on my prev points on horoscope astrology much more clearly than I ever could.

[Image Description: Astrological progression is a part of what is usually called predictive astrology, the claim of astrology to predict or forecast future trends and developments. Most astrologers nowadays regard the term 'prediction' as something of a misnomer, as modern astrology does not claim to directly predict future events as such. Instead it is claimed that an astrological pattern with regard to the future can correspond with any one of a variety of possibilities. What is in fact foretold is the trend of circumstances and the nature of the individual's reaction to the situation. In other words, progressed and transiting movements of the planets indicate phases in the individual's life when the potential shown in the natal chart will be given opportunities for development, whether through favourable or unfavourable circumstances.

In addition all modern astrologers stress the role of free will. It is asserted that astrology does not reveal fate or patterns which are 'written in stone', rather it reveals a person's strengths and weakness, talents and opportunities. The horoscope does not determine the future, but shows the possible paths that lie ahead so that the individual can choose between them. Modern astrologers argue that no planetary aspect brings a fate that cannot be counteracted in some way and some benefit derived from it - what actual events happen are largely dependent upon the freedom of choice of the individual. The role of the astrologer is to create self-knowledge and awareness of the movement of the planets and their meaning, so as to give the individual an improved ability to make reasoned and sensible life choices. In short, modern astrologers do not generally predict actual future events, or claim that the future is mapped out and determined.

End Image Description.]

(P.S. if I've gotten anything wrong and anyone wants to offer corrections to the information presented here, or add on to it, please feel free.)

I also apologize in advance for the very long post that's about to hit my mutuals & followers; I don't know how to put things under a read more tag.

it does still make me insane specifically how many queer people lovingly embrace astrology. I went to a poetry workshop yesterday that was genuinely quite good but also included an option to disclose astrology designations during introductions and so many people broke out some variation of "I'm a [x] sum but I have a [y] placement and it SHOWS" girl no it doesn't. that's meaningless correlation you completely invented the causation

#astrology #new age movement #new age spirituality #discourse #luno #important #new age astrology vs hellenistic astrology

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sayeedshail · 1 month ago

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#beauty #persona #care

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roomchailimited · 2 months ago

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Salvador’s Soul: Afro-Brazilian Culture and Carnival in Bahia

Salvador, the vibrant capital of Bahia in northeastern Brazil, pulses with a unique cultural heartbeat, steeped in Afro-Brazilian heritage, mesmerizing rhythms, and colorful celebrations. Often referred to as the “Capital of Happiness,” Salvador’s rich history, lively streets, and famous Carnival make it a destination like no other. Here’s a guide to experiencing the soulful essence of Salvador, from its Afro-Brazilian traditions to the iconic Carnival that fills the city with life.

Begin your journey in Pelourinho, Salvador’s Historic Center, a UNESCO World Heritage site that reflects Brazil’s colonial past and African roots. Cobblestone streets wind past pastel-colored houses, while beautiful churches showcase intricate baroque architecture. Pelourinho, which once held a dark history as the location of slave markets, now stands as a symbol of resilience and cultural celebration. It’s also a hub for capoeira (the Brazilian martial art and dance) performances and Afro-Brazilian drumming groups like Olodum, filling the air with rhythmic beats and energy.

Explore Salvador’s deep-rooted Afro-Brazilian spirituality at Bonfim Church and the Candomblé temples. Bonfim Church, famous for its Senhor do Bonfim celebrations, is a site where Catholic and Afro-Brazilian traditions merge. Tying colorful ribbons on the church’s gates is a local custom symbolizing faith and wishes. For a closer look at Afro-Brazilian spirituality, consider visiting a Candomblé temple. Candomblé, an Afro-Brazilian religion brought by enslaved Africans, is a powerful spiritual practice that honors African deities, or orixás. Witnessing a Candomblé ceremony is a memorable way to gain insight into the city’s deep cultural roots.

For a taste of Bahia’s culinary wonders, head to the São Joaquim Market. This bustling market is a sensory journey filled with exotic fruits, aromatic spices, and fresh seafood. Sample the iconic Bahian dish acarajé, a savory fritter made from black-eyed peas and filled with vatapá, a spicy shrimp paste. This dish, often sold by Baianas dressed in traditional white lace dresses, is a local favorite with roots in West African cuisine.

Visit the beaches of Salvador to experience the relaxed Bahian lifestyle. The city is home to some of Brazil’s most scenic beaches, like Porto da Barra, where locals and visitors alike soak up the sun and enjoy the tranquil waters. A bit further from the center, Itapuã Beach offers a more laid-back vibe, surrounded by palm trees and fresh seafood vendors. Spending time at these beaches offers a glimpse into Salvador’s connection to the sea and its coastal heritage.

No visit to Salvador would be complete without experiencing its legendary Carnival, one of the world’s largest street parties. Held annually in February or early March, Salvador’s Carnival differs from the Rio spectacle with a unique Afro-Brazilian focus. The streets come alive with blocos (street bands), electric trios (mobile stages with live bands), and samba-reggae rhythms. Olodum, a prominent Afro-Brazilian drum group, leads vibrant parades that fill the city with energy and pride. Dancing through the streets with locals, or simply watching the vibrant parades, is an unforgettable way to experience Salvador’s joyous spirit.

For those interested in art and history, visit the Afro-Brazilian Museum in Pelourinho. The museum highlights African influences on Brazilian culture, with displays of traditional artifacts, orixá statues, and artwork by Afro-Brazilian artists. It’s a fascinating space to learn more about how African heritage has shaped everything from Salvador’s art to its religion and festivals.

End your day in the lively neighborhood of Rio Vermelho, a cultural and culinary hotspot. Known for its energetic nightlife, Rio Vermelho is home to vibrant bars, seafood restaurants, and live music venues. Try the local moqueca, a coconut-based fish stew seasoned with dendê (palm oil), and enjoy live samba and bossa nova music. This neighborhood captures Salvador’s free-spirited, festive essence, making it a perfect place to unwind after a day of exploration.

Salvador offers travelers a journey through history, culture, and celebration, unlike anywhere else in Brazil. From its Afro-Brazilian roots to its world-famous Carnival, the city embodies a spirit of resilience, joy, and pride in its heritage.

For those looking to make the most of a trip to Salvador, agencies like Roomchai Limited, Bahia Adventure, and Brazil EcoJourneys provide tailored tours, immersive experiences, and guided visits to Salvador’s cultural highlights. These agencies offer opportunities to explore Salvador’s soul deeply, from intimate Candomblé ceremonies to culinary tours and Carnival experiences.

#Salvador #brazil #roomchailimited #travel #traveltips #dhakatravel

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pureblisscleanings-blog · 2 months ago

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Cultural Influences on Housekeeping Practices in Dade City

Dade City, a small but vibrant town in Pasco County, Florida, is a melting pot of diverse cultures, each bringing its unique traditions, values, and customs. Among the many aspects of life that reflect this diversity, housekeeping practices are particularly telling. The ways in which homes are maintained in Dade City are deeply influenced by the cultural backgrounds of its residents, offering a glimpse into the fusion of traditions that shape daily life.

Historical and Demographic Background

Dade City has a rich history that includes Native American, African American, Hispanic, and European settlers. Over time, this community has grown to include newer immigrant populations, particularly from Latin America and the Caribbean. Each of these groups contributes to the distinctive tapestry of cultural practices found in the city, including approaches to household maintenance and cleanliness.

Hispanic and Latin American Influences

The Hispanic population in Dade City, largely made up of immigrants from Mexico, Puerto Rico, and Central America, has significantly impacted local housekeeping practices. Cleanliness is often seen as a reflection of pride and respect in many Hispanic cultures, where maintaining a tidy home is essential for welcoming guests and showing hospitality.

Traditional cleaning practices in Hispanic households often emphasize natural remedies and homemade cleaning solutions. For example, vinegar, baking soda, and lime are common cleaning agents used for their effectiveness and eco-friendliness. Floors, particularly tile or wooden surfaces, are often meticulously swept and mopped daily. This dedication to cleanliness extends to regular deep cleaning, known as "limpieza profunda," especially before significant holidays or events, such as Christmas, Día de los Muertos, or family gatherings.

Additionally, cultural values around family and gender roles often influence who takes responsibility for housekeeping. In many traditional Hispanic households, women are viewed as the primary caretakers of the home, though this dynamic is gradually shifting as gender roles evolve in modern society.

African American Traditions

African American residents of Dade City also have a long-standing tradition of maintaining their homes with great care. Rooted in historical practices passed down through generations, these housekeeping habits are influenced by Southern culture, where cleanliness has long been associated with personal dignity and community pride.

In African American households, home cleanliness is often linked to spiritual well-being. For instance, many incorporate religious beliefs into their housekeeping routines, such as "spring cleaning" tied to religious observances or specific times of the year. Furthermore, the use of certain natural herbs or oils, such as lavender or sage, may be a part of rituals meant to cleanse the home both physically and spiritually.

Additionally, African American communities in Dade City place great emphasis on the front porch or yard area, a space that often symbolizes connection to the broader community. Keeping these areas well-maintained reflects pride in one's home and neighborhood. Many families ensure their yards are neatly trimmed, and outdoor spaces are often an extension of the living room, where socializing occurs.

European-American Practices

Dade City’s European-American residents bring housekeeping traditions influenced by Anglo-American culture, which often emphasizes efficiency and the use of modern cleaning technologies. Time-saving tools such as vacuum cleaners, dishwashers, and automatic laundry machines are staples in many homes, reflecting the prioritization of convenience in an increasingly fast-paced world.

Housekeeping in European-American homes is often approached pragmatically, with weekly schedules for cleaning tasks. For instance, "Saturday clean-up" is a tradition in many families, where each member contributes to tidying the house before the weekend's leisure activities. This communal approach to chores, while once more rigid, has adapted to modern lifestyles where both men and women share domestic responsibilities more equally.

Minimalism has also found its way into the housekeeping styles of many European-American households in Dade City, influenced by modern design trends. Decluttering and creating organized, aesthetically pleasing spaces have become popular in recent years, reflecting broader societal trends toward simplicity and intentional living.

Caribbean Influences

A growing Caribbean population, particularly from Haiti, Jamaica, and the Bahamas, has added another layer of cultural influence to Dade City's housekeeping practices. Caribbean cultures place significant importance on cleanliness and order, often incorporating elements of their tropical environment into cleaning routines.

In Caribbean homes, frequent airing out of rooms, mopping floors, and using natural ingredients like lemon, coconut oil, and even charcoal for scrubbing and disinfecting are common practices. Many families maintain a balance between traditional remedies and modern cleaning products, creating a unique hybrid of old and new.

Housekeeping in Caribbean households is also closely tied to community and religious practices. For example, many Caribbean families perform a deep cleaning of their homes in preparation for significant religious holidays, such as Christmas or Easter. This act is not only practical but also symbolic, representing renewal and spiritual cleansing.

Cross-Cultural Exchange and Adaptation

One of the most fascinating aspects of housekeeping practices in Dade City is the cross-cultural exchange that occurs in such a diverse community. As families from different backgrounds interact, they often adopt and adapt elements from each other's housekeeping traditions. A Hispanic family may begin using modern vacuum cleaners, while a European-American household might incorporate natural cleaning remedies like vinegar and lemon into their routine.

This blending of practices reflects the larger cultural exchanges happening throughout Dade City, where diversity is not just acknowledged but celebrated. In many ways, the evolution of housekeeping practices mirrors the broader societal shift toward greater inclusion and respect for different cultural perspectives.

Conclusion

Housekeeping in Dade City is far more than a mundane chore; it is a reflection of the community's rich cultural diversity. Whether through the use of traditional remedies, the adoption of modern conveniences, or the influence of spiritual and religious beliefs, the way people maintain their homes speaks to their heritage and values. As Dade City continues to grow and welcome new residents, its housekeeping practices will undoubtedly continue to evolve, shaped by the ever-expanding cultural mosaic that defines this unique town.

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Call: - +1 813 838 2810

#housecleaningservices #housecleaningservice #usa #dadecityflorida #wesleychapel #dadecitymx #dadecity #wesleychapelfl #wesleychapelmoms #wesleychapelnails

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