Why is knowing history important? If we don't know history, are we really doomed to repeat it?  Doug and Robin (siblings and historians) read excerpts from a famous classical Greek scholar about the "refuge and strength" of history and discuss the historical context of modern events.  Doug will also reveal surprising behaviors of current politicians over a cup of espresso. Learning history can be fun--really!--and this discussion will prove it.

Wiki History!

The Importance of Knowing History

Black WWI Soldiers: The Forgotten Story

Does the end of Black history month mean the end of learning Black history? Do we still need Black history month? How can we continue to learn Black history AFTER Black history month has ended? Doug and Robin (siblings and historians) discuss these questions over a cup of espresso.

Espresso Talk: The End of Black History Month

May Podcast #2: Why I love history

Activists and Events Issue: April

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani,   I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today we are celebrating the last and final day of Kwanzaa. Wow, what an experience but it’s coming to an end. And we will focus on an issue that is deeply rooted in African and African American culture: faith (or as we say in Swahili: Imani).   I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 7 previous podcasts that introduce Kwanzaa and explain each of the days of Kwanzaa.   We learned yesterday that Kuumba or creativity is linked to finding and living your purpose (called Nia). They are both founded on knowing your historical and cultural identity. Your creativity is YOUR unique way of making the world into a better place; a place that is more beautiful, more beneficial and more productive than when you were born. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the seventh and final day. Take a deep cleansing breath before the celebration begins or find another way to quiet and focus your thoughts and energy. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 7: Imani (faith)   Habari gani! Your response: Imani!   One more time: Habari gani! Imani!   Now please give me the Swahili greeting. (pause) Imani!   The 7th day of Kwanzaa falls on January 1st. That’s right on New Year’s Day.   The last day of Kwanzaa...the first day of the New Year...has been a time of serious appraisal for African people. Also known as the "Day of Meditation" or "Day of Assessment," it is a period of self-reflection related to things done and things yet to be done. Following in this tradition, it is a time to ask yourself AGAIN the following three questions that we started with on Day 1: "Who am I?" - "Am I really who I say I am" - "Am I all I ought to be?" In addition, this is also a day when many Kwanzaa participants choose to pay particular homage to the ancestors...those of the community as well as those of the family.   This seventh day of Kwanzaa is Imani! Again, it means faith. What does faith mean in the context of Kwanzaa?   Dr. Karenga thought of Imani as believing in ourselves, our people, our parents and teachers, our leaders and the righteousnessness and victory of our struggle. It also stresses the importance of our vision for a better community and for a better world.   In the context of African spirituality, faith begins with a belief in the Creator (God) and in the positivity of the creation. Recognizing that all African spiritual traditions believe that we are formed in the image of the Creator, we are capable of self-mastery and development in the context of positive support, the ability to self-correct, care for and be responsible for each other. This allows us to also believe in our ability to create a just and good society. Faith in ourselves is essential.       We must also believe in the value and validity of our struggle for liberation, equality and justice and for a higher level of living. Many people link this to the belief in our capacity to carry out our role in history with dignity. This role is to start a new path and history for other oppressed people and establish a new paradigm for humanity.   This faith gives us the strength to invent, innovate and reach inside ourselves to find our true selves. We must not imitate others, particularly people who do not have our best interests at heart. We have the strength to struggle and ultimately prevail.   In the final analysis, we must have faith in ourselves and the people who support us. With love and understanding, we can step back onto the stage of human history as a free, proud and productive people.   Faith in our Creator (for many African Americans, this would be Jesus Christ) is well-established in the African American community. From the Negro spirituals, AME church, the Church of God in Christ and numerous other churches, faith is our source of strength and our ability to endure and overcome any hardship. And most of our popular leaders have usually emerged from the church. However, it is also been a source of “enslavement” by limiting our options and requiring that we endure and suffer through what should never be endured or suffered. Still, faith in our Creator will undoubtedly remain strong in the African American community as it is rooted in African spiritual traditions.   In modern times, many African Americans are linking their spiritual faith with their cultural heritage. The celebration of Kwanzaa has been the result. And this has enhanced our historical and cultural identity as well as our political expertise and strength. Dr. Martin Luther King, Malcolm X (later el-Hajj Malik el-Shabazz), Minister Louis Farrakhan, Reverend Al Sharpton, Reverend Jesse Jackson are modern leaders rooted in faith-based activism. Other leaders who came before them were Bishop Richard Allen who was born into slavery, later purchased his freedom and founded the AME church. Then there was Bishop William J. Seymour who founded the modern Pentacostal church and preached a radical Christianity. I can never forget James Cone who dedicated his life to confronting racism in the United States through his experiences in ministry, education, and authorship. He published the landmark book, A Black Theology of Liberation. Finally, Alexander Crummell was an American scholar, an Episcopalian minister, and founder of the American Negro Academy, which was the first major learned society for African Americans. Alexander Crummel was also an early advocate of African-American self-help and self achievement. There have been many others. And they walked the line between spirituality and progressive politics.   Let’s end here but I want to mention—again—the landmark book by James Cone called Black Theology of Liberation. This is a great book for anyone who thinks that they must choose between spirituality and racial progress. He also wrote God of the Oppressed and Black Theology & Black Power. All were perspective changing books for anyone stuck in the belief that it’s all about the struggle or that we as a people must wait for our “pie in the sky.”   Now let’s prepare to light the Kwanzaa candles:   First, the Black candle (in the middle) is lit. Red candle to the far left is lit Green candle to the far right is lit Then another red candle farthest to the left is lit. Then another green candle farthest to the right is lit. Then final red candle is lit. Last of all will be the green candle.   Take a moment to enjoy the beautifully illuminated candleholder (the kinara). Let’s enjoy the beauty of all seven candles on the kinara.   Now let’s read a story about the concept of Imani, the concept of faith. This final story will be read by my husband, Jonas.   Damon and Pythias (While not an African Folktale, has always been one of my favorite stories and it demonstrates the principle very well.) There was once a king who was thought of as a tyrant. His people hated him. He really wasn't such a bad person, but he had very bad advisors and they did cruel things in his name. They made him believe that he couldn't trust the people. So since he never listened to the people, he never found out what his advisors were doing. Whether he was a bad person or not, he was a bad king. In the town near the king's castle, there was a group of rebels. They decided that the only way to change things was to get rid of this king. They though that if they killed the king, his death would be a warning to the next king. So they held a meeting to see who would volunteer to assassinate the king. Among these rebels was a young man named Pythias. He said that he would volunteer, but that he had to wait for two days, just until his sister was married. Their father was dead and he was the only one who could perform the ceremony so that she could be properly married. They told him that they couldn't wait for two days, because the king was going to be out of the castle that following day on a hunting trip and it would be the only chance to get to him. So finally, Pythias agreed to do it. He was hiding in the forest the next morning with bow and arrow ready, but someone saw him and warned the king before he got a chance to shoot. Pythias was captured and brought before the king. The king's advisor suggested that they bring Pythias to the town center and execute him in front of everybody as an example of what would happen to rebels. Pythias did not regret what he had done. And he accepted his fate, but he pleaded with the king to give him one day to take care of his family business and see his sister properly married. The king laughed and said, "I will let you go if someone else is willing to take your place and die in your place if you fail to return." Now Pythias had a best friend named Damon. Even though Damon was not a rebel, he was a true friend to Pythias. There was nothing they wouldn't do for each other. So Pythias called out to the crowd and asked for someone to find Damon. When Damon was brought there, the king asked if he was willing to take Pythias' place on the gallows until he returned. Much to the amazement of the king, Damon agreed. The king couldn't believe his ears. But since he had made a promise, he had to keep his word. Pythias was released and Damon was chained in his place. Pythias rode as fast as he could, gathered his family together and performed the wedding ceremony. He took care of all his business and was heading back to the town center, when his horse fell and broke its leg. Pythias still had miles to go and he was on foot. Meanwhile, the king, who never believed that Pythias would come back, was telling Damon what a fool he was. "I have never seen anyone so foolish in all my life!" the king said, "He won't come back." "You have never seen true friendship." Damon answered. The king was sure that no man would voluntarily come back to his own execution. But Damon was equally sure that his friend would not leave him to die. Pythias had until midday to return. If he was not back by then, Damon would be killed. Pythias was running until he could hardly breathe, but he didn't slow down. Finally, he saw a man riding by and begged him for a ride. "Please!" he pleaded, "I must return to the town center or my best friend will be executed in my place." Pythias quickly told the man his story and the answered, "It is quite a story you tell. I would never forgive myself if I didn't see it through to the end." Pythias jumped onto the back of the man's horse and they raced to the town center just as the rope was being put around Damon's neck. "Wait!" shouted Pythias, "I am here!" The king was shocked! "I told you he would return." said Damon proudly. "In all my life I have never seen such friendship," said the king, "And now that I have seen it, I could never destroy it. I will let Pythias go free on the condition that you accept me as a friend as well." Damon and Pythias and the king became the best of friends. And with true friends at his side, the king began to see what bad advice he had been taking all those years. He sent away his former advisors and with the advice of Damon and Pythias, he became a just and fair king. If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Since this is the final day of Kwanzaa, so we will change from our previous days. At this time, we will stand and hold hands and say:   Harambee! Seven times-- one time for each day of the Kwanzaa ceremony.   Harambee means “let’s pull together!” in Swahili.   Ready?   Harambee! Harambee! Harambee! Harambee! Harambee! Harambee! Harambee!   Now let’s blow out all the candles.   This concludes the celebration of Kwanzaa.     Just a final note, Kwanzaa (or the principles of Kwanzaa) can be celebrated throughout the year, not only in December. Although it is connected with the harvest, it can be recognized every day. That’s actually a good idea; you can focus on one principle each day and how you can incorporate it into your life and pass it on to other people in your life.   Let’s just repeat them now:   Umoja (unity) Kujichagulia (self determination) Ujima (collective work and responsibility) Ujamaa (cooperative economics) Nia (purpose) Kuumba (creativity) Imani (faith)   Congratulations on completing Kwanzaa. And a special thanks to Eshu for his fantastic Kwanzaa stories that you can find at www.folktales.net. And a special thanks to my dear husband Jonas and amazing son for reading some of the Kwanzaa stories on this podcast show.   Let’s come to a close now.   Thanks so much for joining us at rememberinghistory.com where we are remembering history AND we’re making it. Every day. Bye for now. Harambee!!                    

The Celebration of Kwanzaa Day 7: Imani (faith)

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani,   I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day six of this uplifting and inspirational celebration. Today we will focus on the concept of Kuumba, which means creativity.   I’ll begin—as usual--by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 6 previous podcasts shows.   We learned yesterday that Nia or finding and living your purpose is founded on knowing your historical and cultural identity. And that your purpose should be a goal that contributes something great to your community or the world. It must be something larger than yourself and larger than the pursuit of money. I think of it as a “magnificent obsession.” If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the sixth day. Sometimes I take a deep cleansing breath before the celebration begins to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 6: Kuumba (creativity)   Habari gani! Your response: Kuumba!   Let’s do it again: Habari gani! Kuumba!   Now please give me the Swahili greeting. (pause) Kuumba!   The 6th day of Kwanzaa falls on December 31st and it is an extra special day! As it is New Year’s Eve, the day is an especially festive day because it marks the last day of the calendar year.   On this special final day of the year, the home is specially decorated with traditional Kwanzaa colors of black, red and green. Special dishes are made for the family and guests. On December 31, families and communities hold a karamu which is a special feast, including readings, remembrances and a festive meal. The karamu feast may consist of traditional African dishes, as well as those featuring ingredients that Africans brought to the United States...sesame seeds, peanuts, sweet potatoes, collard greens and spicy sauces, for example. This celebration may be held at a home, church or community center.   The sixth day of Kwanzaa is Kuumba! Again, it means creativity. Everyone has a different vision of creativity so let’s ask what does creativity mean in the context of Kwanzaa?   Dr. Karenga thought of Kuumba as always doing as much as we can in the way that we can in order to leave our community more beautiful and beneficial than when we inherited it.   Kuumba follows logically from the principle of Nia. (Nia means purpose which we discussed it yesterday). Kuumba is the commitment to expressing your creativity within the context of your purpose (your magnificent obsession). It is the commitment to leave the community and your world in a better position than when you came into them.   This principle was deeply rooted in ancient Egyptian culture. Creativity was considered both an original act of the Creator (or God) and a restorative act of God. There was a spiritual and ethical commitment and obligation to constantly renew and restore the legacy of the ancestors and the great works of history. This was considered as Ma’at, which we discussed in the first day of Kwanzaa called Umoja or unity. Each pharaoh saw his or her reign as a reaffirmation and renewal of the good, the beautiful and the right.   Creativity is viewed much differently in modern western culture, including African American culture. In that context, it is viewed as a method of personal and individual expression. Perhaps the missing element is the Nia, which links creativity to a larger purpose serving humanity. However, Kuumba is rooted in African philosophy and, therefore, is a part of African American heritage. Regaining and reconnecting with our historical and cultural identity is an essential step toward expressing our Kuumba and finding our Nia. These principles are, indeed, closely connected, both being dependent on learning and teaching African (and African American) history, culture and traditions.   For more information, return to the resources on purpose by WEB Dubois and Franz Fanon.   Now let’s prepare to light the Kwanzaa candles:   First, the Black candle (in the middle) is lit. Next we will light the red candle then a green candle. Then another red candle then a green candle. Finally we end with a red candle.   Take a moment to enjoy the beautifully lit candleholder (the kinara).   Not let’s read a story about the concept of Kuumba.   Just a short note. This story involves a *Griot (Pronounced Gree-Oh). A griot is a name for the traditional Storyteller and Historian in parts of West Africa. Let’s begin:   Anansi Writes a Song A lion named Simba was ruler of a small kingdom called Korro. A traveling griot* came to his village to give a performance. He played the Kora and sang stories about great men and women and the deeds they'd done. He sang about things going on all across the wide world. The king and everyone around enjoyed the music very much. When he was finished, the bard asked king Simba for a small token in exchange for his performance. Simba went into a rage! "You dare ask me for a gift!? You should be honored to have me listen! You should give me a gift!" Simba was so angry that he ordered his servants to give the griot fifty lashes. The griot returned home and told his friends what happened to him at King Simba's court. They were shocked and angry to hear of the meanness of the king. Anansi was among the friends of this griot and he decided to write a song to let everyone know how they felt about Simba. It went like this. Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro, He wrote the song with a very catchy tune and people all over the countryside began to sing it. Women sang it while they were cleaning clothes at the river. Children sang it during their games. Men sang it while digging yams. It was heard at dances and festivals. Soon it was known all over Africa. When the king heard the song, he sent for the griot he had mistreated and asked him, "Who has written this song about me?" "It was Anansi who wrote the song, but everyone sings it," responded the griot. "I will give you much money if you tell him to stop the song." Simba promised. But the griot refused saying, " A thing once it is done cannot be undone. You did not have to have me beaten, but you did. And now you cannot undo it. Anansi did not have to write the song, but he did. Now the song is alive among the people. It cannot be taken back." Anansi's song about Simba is still sung to this day. Simba the Lion, king of Korro, He is fat and very flabby. Simba the Lion, king of Korro, He's a fool whose mane is shabby. Simba the Lion, king of Korro, his face is ugly, his teeth are few. Simba the Lion, king of Korro. The End. KUUMBA — Creativity   If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of Kuumba (creativity) and how you can bring more beauty and benefit to your world in your own special or unique way. Try to think of your special gifts and how they can be used to uplift humanity. Then blow out the candles. This concludes Day 6 of the Kwanzaa celebration. Again I want to thank Eshu Bumpus for providing this story about creativity. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. Thank you for participating in Day 6 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!

The Celebration of Kwanzaa: Day 6 (Kuumba)

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com and I’m so glad that you’ve come back for this great and groundbreaking show. We’ve been doing something a bit different from our usual podcast show when we talk about different issues affecting the African American community, and discuss the great contributions of African Americans to their communities, the country and world. Today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day five of this uplifting and inspirational celebration. Today we will focus on the concept of Nia which means purpose.   I’ll begin by bidding you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very glad to have you with us and I would strongly urge you to listen to the 5 previous podcasts: the introduction to Kwanzaa podcast, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination), day 3 of the Kwanzaa podcast which is called Ujima and yesterday, we did day four of Kwanzaa, which is called Ujamaa.   We learned yesterday that cooperative economics of Ujamaa) is a commitment to shared social wealth and working not only to help people that are disadvantaged or impoverished, but actually ending poverty itself. We learned that Julius Nyerere (who was the first president of Tanzania) was a strong advocate of Ujamaa or African socialism for his people and he was much beloved by them. Remember they called him Mwalimu, which is a name for a beloved and respected teacher. And you might remember that Dr. Martin Luther King fought against poverty and materialism, which he said created a sick society. He was a true radical. If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanzaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the fifth day. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Perhaps you want to stand and do a few stretching movements. Just take a moment to get centered and ready to begin the celebration. Remember Kwanzaa IS a celebration but please also show respect for this solemn ritual.   Day 4: Nia (Purpose)   Habari gani! Your response: Nia!   Let’s do it again: Habari gani! Nia!   Now please give me the Swahili greeting. (pause) Nia!   The fifth day of Kwanzaa is Nia! It means purpose. That’s a rather vague concept so let’s ask what does purpose mean in the context of Kwanzaa?   Dr. Karenga thought of Nia as building our communities together, maintaining them, and restoring them to greatness.   Nia is essentially a commitment to the collective vocation of building, developing and defending our national community, its culture and history in order to regain our historical initiative and greatness as a people. This requires an understanding that our role in human history has been and remains a significant one and that we, as an African people share in the grand human legacy that Africa has given to the world. We have the legacy of not only being the fathers and mothers of humanity but also the fathers and mothers of human civilization. It’s unacceptable that we who are the fathers and mothers of human civilization have been playing the role of cultural children of the world. The principle of Nia brings awareness to our purpse in light of our historical and cultural identity.   Inherent in this discussion of deriving purpose from our historical and cultural identity is the focus on generational responsibility. Franz Fanon (remember him from our discussion of self-determination/kujichagulia) poses this responsibility in competing terms by saying “each generation must, out of relative obscurity, discover its mission and then fulfill or betray it. He suggests that this “mission” should be framed within the larger context of the needs, hopes and aspirations of the people. He goes further to state that each of us is morally and culturally obligated to participate in creating a context of maximum freedom and development of the people.   Finally, Nia suggests that personal and social purpose do not conflict but rather complement each other. The highest form of personal purpose is, in the final analysis, a social purpose. And a social purpose is a personal purpose that translates into a vocation and commitment which involves and benefits the collective whole AND gives fullness and mean to a person’s life in a way that individualistic and isolated pursuits cannot.   According to the Nia concept, true greatness and growth can never occur in isolation or at another’s expense. African philosophy teaches that we are first and foremost social beings who reality and relevance are root in the quality and kinds of relationships that we have with others. WEB Dubois (a scholar who wrote the Souls of Black Folk) stressed education of social contribution and rejected vulgar careerism rooted in the sole pursuit of money. This reiterates that purpose is not to simply create money markers but to cultivate men and women capable of social and human exchange on a larger and more meaningful scale, men and women of culture and social conscience, men and women of vision and values that expand the human project of freedom and development rather than diminish it.   Wow, there is a lot of relevance and reflection for African Americans! Understanding our purpose from the perspective of a historical and cultural identity requires us to KNOW our historical and cultural identity. Yet this has been denied to us since the day that we were brought to the United States. African history is not taught in elementary or high school. It is available at the college level but, by that time, African American children have already learned many myths about the continent. These myths make African American children embarrassed or ashamed of their African roots. And this disinformation is difficult to override after it is learned.         So, the African American community is challenged with teaching African history, its greatness and glory and its cultural traditions to the next generation. Because with the historical and cultural identity, finding and pursuing one’s true and higher purpose is difficult and confusing.   It is important to pursue the highest and loftiest purpose that uplifts and develops the community and world. And this need not conflict with one’s personal (or career) goals. However, this can conflict with western philosophy that focuses on the materialistic and “me-first” goals of the individual over the development of the community. Yet this philosophy remains deeply present in the African American community though it is often disparaged. But, when considered with the other communitarian principles of Kwanzaa, it shows that our fates are connected. When one African is suffering, all Africans are suffering. And when any African American is suffering, all African Americans are suffering. African Americans have shown their understanding in this principle through their courage and efforts during the slavery period, the struggle for civil rights and the Black empowerment—political and economic--movements.  But the development of a purpose that is a true expression of one is based on knowing one’s historical and cultural identity. And African Americans are learning and teaching this as never before in our history. On that high note, let’s move to the next part of the Kwanzaa celebration of Nia.   But quickly let me just mention that I strongly encourage everyone to read Franz Fanon’s The Wretched of the Earth and The Souls of Black Folk by WEB Dubois. These are books to read again and again and keep in your library. Then pass them on to your children.   Now, let’s light another green candle.   We will light a lot of candles today so let me just say the order:   Black candle (in the middle) is lit first. Then the Red candle to the far left is lit Next the Green candle to the far right is lit Then the red candle farthest to the left is lit. Then (today) another green candle farthest to the right is lit. (pause)   Take a moment to enjoy the beautiful lit candleholder (the kinara).   Not let’s read a story about the concept of Nia.   The Name of the Tree  Once there was a terrible drought in the land of the animals. A kindly king came from over the mountain and planted a special tree. He told them that this tree would bear fruit all year round in any kind of weather. All they had to do to get the fruit was to speak its name. The name of the tree was Oowungalema. The animals thanked the kind old king and he returned to his own land, which was far over the mountain. The animals then sounded the Great Drum to call everyone for miles around. When all were gathered at the tree, the lion asked Anansi to speak the name of the tree. "I thought you were going to remember the name!" said Anansi. "I don't remember the name!" said the lion, "Someone must know it!" They asked everyone who had been there when the old king planted the tree, but not one of them could remember the name of the tree. They decided to send someone to ask the king for the name. They were all very hungry, so they decided to send someone fast. They sent the hare. The hare ran as fast as he could through villages, across the river, through the bush, over the mountain and straight to the court of the kindly old king. The king told him, "The name of the tree is Oowungalema." The hare ran back, repeating the name to himself as he went along. On the way home, he stopped at the river to rest and take a drink. The water was nice and cool. It felt good after all that running. The hare splashed around for a while to cool himself off, then he got out of the water and started back to the tree. When he got back, the animals all cheered. "Now we can have the fruit! " they shouted. Hare went up to the tree to speak the name, "Oomagamoomoo, no, oobapadoopa, Noomooogamooga" Try as he might, the hare just couldn't remember the name. "We have to send someone else." Lion said at last. So the springbok was sent. She ran all the way to the king over the mountain and tried to keep the name in her head all the way home, but coming through the forest, she tripped over a root and bumped her head. The name was lost again. Next they sent Leopard, but on the way back he started chasing a monkey who was teasing him. He forgot the name as well. Many others tried and failed until finally, the tortoise asked if she might go. Most of the animals laughed because the tortoise is so slow. "Give her a chance!" Anansi said, "She may succeed where the rest of us have failed." The tortoise went to her mother and asked, "What do you do if you must remember something very important?" Her mother told her to keep repeating it no matter what happens. So the tortoise set out on her journey. When she reached the king over the mountain, he said, "The name of the tree is Oowungalema." Tortoise kept repeating it over and over to herself all the way home. When the monkeys teased her in the forest, she only said, " Oowungalema." When she passed by the river and the sound of the water made her thirsty, she looked at the water and said, "Oowungalema." And when she got near her house and her children came running to her, she only said, "Oowungalema." Finally, the tortoise came to the tree. All the other animals were anxiously waiting. The lion spoke, "Tortoise, please speak the name of the tree." Tortoise said, "Oowungalema." At last, the animals were able to eat the fruit. Everyone was grateful to the tortoise who kept to her purpose where every one else had failed. The end. If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of Nia (or purpose) and what you feel is your TRUE purpose in life. Try to think of it as something that is bigger than just you, something that can move and uplift humanity. Then blow out the candles. (pause) This concludes Day 5 of the Kwanzaa celebration. Again I want to thank Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. Eshu has a website called www.folktales.net. Thank you for participating in Day 5 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!          

Kwanzaa: Day 5 (Nia)

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.   I’m so glad that you’ve come back for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. And today is a very special day because we are continuing with our celebration of Kwanzaa! We are already on day four of this uplifting and inspirational celebration. Today we will focus on Ujamaa.   So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the 4 previous podcasts: the introduction to Kwanzaa podcast, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination) and day 3 which is called Ujima.   We learned yesterday that collective work and responsibility (or Ujima) is a commitment to active and informed togetherness on matters of common interest. And we learned a powerful lesson that African freedom is indivisible, meaning that if any African anywhere is oppressed then all Africans are oppressed. If you haven’t heard the previous Kwanzaa podcasts, I strongly recommend that you do so. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook. Stay with us today—everyone is welcome around the Kwanaa mat (the mkeka)—but please take time to listen to the previous shows.   Let’s prepare ourselves to begin to Kwanzaa celebration for the fourth day. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Remember Kwanzaa is a celebration but please remember to show respect for the solemn ritual.   Day 4: Ujamaa (cooperative economics)   Habari gani! Your response: Ujamaa!   Let’s do it again: Habari gani! Ujamaa!   Now please give me the Swahili greeting. (pause) Ujamaa!   The fourth day of Kwanzaa is Ujamaa! It means cooperative economics. That’s a strange and curious term but what IS cooperative economics?   Dr. Karenga (remember he founded Kwanzaa) said that cooperative economics means to build our own businesses, control the economics of our own community and share in all its work and wealth.   It sounds like a complicated term but it is actually quite simple. Ujamaa (cooperative economics) is a commitment to the practice of shared social wealth and the work necessary to achieve it. Cooperative economics is built on the fundamental communal concept that social wealth belongs to the masses of people who created it and that no one should have more than his or her fair share. It is the principle and practice of shared wealth. I really like that the Kwanzaa principles are not just theoretical but require action and practical effects.   One famous African president strongly believed in Ujamaa. He was Julius Nyerere, the first president of Tanzania, following colonialism. Much loved by Tanzanians and the British, Nyerere (known to most people as Mwalimu, meaning teacher) was an African socialist who strongly believed in Ujamaa. He said, “Ujamaa is based on the assumption of human equality, on the belief that it is wrong for one person to dominate or exploit another , and on the knowledge that every individual hopes to live in a society as a free person able to lead a decent life, in conditions of peace with his or her neighbor.” Mwalimu (President Nyerere) told us that ujamaa is above all human centered, concerened foremost with the well-being, happiness and development of the human person.     Ujamaa also stresses self-reliance in the building, strengthening and control of the economics of the community. Mwalimu said that we must depend on ourselves and our own resources. Closely related to self-reliance is the respect for the dignity and obligation of work and appreciation for the value of work. Inherent in this belief is harnessing our resources and putting them to the best possible use. All of this is for the community and society at large.   A strong (though possibly not obvious) element of ujamaa is generosity. Generosity is thought to generate its own reward. An African proverb (in the book of Ani) says “small gifts return greater and what is replaced brings abundance.” And the Book of Ptah-Hoptep teaches “be generous as long as you live. What goes into the storehouse should come out. for the bread is made to be shared.”   This is an ancient African ethic of care and responsibility which forms the concept of shared wealth. This ethic is expressed in one of the earliest books—called the Book of Coming Forth by Day—which defines generosity as “one who has given bread to the hungry, water to the thirsty, clothes to the naked and a boat to those without one.” In fact, many of the ancient writings in Egypt and other parts of Africa express the ethic of responsibility and shared social wealth. In modern philosophy, the concept of shared social wealth is not simply to be generous to the poor and vulnerable but ultimately to end their poverty and vulnerability so that they too can live a decent, un-deprived and meaningful life.   As African Americans, we can also think of ways to be generous. How can we help our communities? How can we work to end poverty? What is our vision of a shared social wealth?   Volunteering and donating money are both admirable and necessary to help others. But how can we envision an end to poverty in the African American community and on a global scale? Dr. Martin Luther King, Jr., while fighting for social justice, was also working for economic justice and an end to poverty.             Most people are not familiar with Dr. King’s attack on poverty as an evil pervasive in American society. His dream of a more free and democratic America and world morphed into a nightmare owning to the persistence of racism, poverty, militarism and materialism. (These are Dr. King’s words!) This is the Radical King that was committed to looking beyond race and instead looked to concentrations of economic power and pockets of economic weakness or deprivation. So, we can think and envision a world in which poverty no longer exists rather than accept that it is simply a fact of life. Like Mwalimu (Julius Nyerere) and Dr. King, we can envision a world based on shared wealth. For more information, refer to the book, The Radical King by Cornel West. This book shows the radical, intellectual and visionary that was Dr. Martin Luther King, Jr. Essential and eye-opening book.     Remembering Julius Nyerere in Tanzania. History, Memory, Legacy by Marie-Aude Fouéré If you’re interested in learning more about Julius Nyerere—and I hope that you are—this is a great introduction to this lesser known post-colonial African leader.   The Book of Going Forth by Day Yes, it’s a real book!   Let’s end the discussion about cooperative economics and move to the next step in the Kwanzaa celebration.   It is now time to light another red candle to the right.   It is now time to hear a Kwanzaa story about cooperative economics.     If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of ujamaa (cooperative economics) and how you can work to help people suffering in poverty or other disadvantages. Try to envision a world without poverty. Yes, it’s possible. Then blow out the candles. This concludes Day 4 of the Kwanzaa celebration. I just want to thank Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast. Thank you for participating in Day 4 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!                

Kwanzaa: Day Four (Ujamaa)

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.   I’m so glad that you’ve joined us for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. Remember boring stuff is NEVER allowed at the Wiki History podcast show so get ready for exciting stuff today—the third day of our Kwanzaa celebration.   So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the 3 previous podcasts: the introductory podcast show, the first day of Kwanzaa podcast (called umoja or unity), and the second day of Kwanzaa podcast (called kujichagulia or self-determination).   We learned yesterday that self-determination (or kujichagulia) is a commitment to learning about yourself, your history and culture and the practice of your history, culture and just being you. Listening to our podcast show will help so I really recommend it. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook.   Let’s prepare ourselves to begin. Sometimes I take a deep cleansing breath before the celebration begins but I always find some way to quiet and focus myself. Remember Kwanzaa is a celebration but please remember to show respect for the ritual.   Day 3: Ujima (collective work and responsibility)   Habari gani! Your response: Ujima!   Let’s do it again: Habari gani! Ujima!   Now please give me the Swahili greeting. (pause) Ujima!   Yes, the third day of Kwanzaa is Ujima! It means collective work and responsibility. But what IS collective work and responsbility?   Dr. Karenga says that Ujima means “to build and maintain our community together and to make our Brother’s and our sister’s problems, our problems and to solve them together.”   Examining ujima (or collective work and responsibility) shows that it is a commitment to active and informed togetherness, particularly on matters of common interest. It is also recognition and respect of the fact that WITHOUT collective work and responsibility, progress is impossible and freedom unthinkable. This makes us think about a collective identity and a collective future.   Ujima, as a principle and practice, means that we accept responsibility for (collective responsibility for) our failures and setback as well as our victories and achievements. This shows that African freedom is indivisible. As long as any African is oppressed, exploited, enslaved or wounded, all African people are. Clearly, this rejects the concept of individual freedom. Instead it shows the need for humanism though not an abstract or escapism type of humanism. Ujima supports humanism that begins with commitment to and concern for other human beings.   Finally, ujima can be seen in terms of the challenge of culture and history. Labor—on the personal level and collective level—is at the center of history and culture because it is the fundamental way that we create ourselves, define ourselves, develop ourselves and confirm ourselves as people.   The challenge that we are faced with is how to restore that which was damaged or destroyed in our history and culture. And we must remember that we are each a cultural representative of our people and have no right to misrepresent them or willfully do less than is demanded of us by our history and culture.   Collective work and responsibility remains a strong mindset in the African American community. Yet it is also misunderstood, probably because of the immersion in African American culture in the broader western culture of individualism in the United States. This could also be an example of the destructive effects of slavery. Not only did African slavery destroyed tens of millions of lives but it also destroyed great cultural achievements, created technological and cultural arrest, thereby eroding and limiting the human possibility that Africa could have offered to the world. This is often forgotten or diminished.   There have been groups within the African American community that have lived and operated under the principle of Ujima. The Black Panther Party is a prime example in its internal operations but also in its commitment to uplift the community through various different—and successful—programs. The Nation of Islam also focused and continues to focus on collective work and responsibility in the Black community. These groups and many others within the Black community have shown the strength and commitment to put the collective above the individual, knowing that the individual benefits best in this environment. Also the recognition that progress is impossible with the collective effort is taking hold and staying at the forefront of African American consciousness.   For more information, read   The Black Panther Party: Service to the People Programs. The book discusses the different and revolutionary social programs started and operated by the Black Panther Party. Its Free Breakfast Program served as a model for national programs. Other initiatives included free clinics, grocery giveaways, school and education programs, senior programs, and legal aid programs. These programs addressed the persistent social and economic injustices in the United States. This is a great introduction to the social injustices but also shows that people, working and planning together, can make huge progress.   Let’s end the discussion about collective work and responsibility and move to the next step in the Kwanzaa celebration.   It is now time to light the green candle farthest to the right.   It is now time to hear a Kwanzaa story about collective work and responsibility.   The Great Drum  The lion sent out a message for all the animals to come to a very special meeting.  Messengers went far and wide to spread the news of this meeting. As soon as the animals heard the message, they hurried right away to the council circle. It was about three weeks before they were all gathered. The lion was very disappointed.  "We have got to find a way to get everyone together more quickly!" shouted the lion.  Anansi had an idea. "What we need," he explained, "Is a great drum, one that can be heard all over the forest. When the great drum is sounded, everyone will know right away and come swiftly to meetings."  Everyone agreed that this was a fine idea. The animals were divided into groups, each group taking on a different part in the construction of the drum. The first group cut down a large tree.  The second group trimmed off all the branches. The next group hollowed out the tree.  Then sculptors worked to decorate the drum. They worked hard through many days. On their way home at the end of each day, they would sing;  Life is labor, We are tired and hot, We work so hard, Because we work for our people. Everyone worked except the monkey. While the others labored, he found a nice shady spot to hide and eat berries all day long.  When they were on their way back to the village, Monkey would join them as though he had been working with them all along.  Monkey sang: Life is labor, I am tired and hot, I work so hard, Because I work for my people. Anansi watched and knew exactly what Monkey was doing, but Anansi said nothing.  When the Great Drum was finished, it had to be brought to the council circle. The problem was that the Drum was very heavy and no one wanted to carry it. It was then that  Anansi spoke up.  "Since no one wants to carry the Great Drum and we have all worked so hard already, I suggest that the laziest person among us carry the Drum."  All the animals thought this was a good plan. Each of them looked around, trying to think who among them was laziest. Who hadn't they seen working? First one looked at Monkey, then another and soon all eyes rested on the monkey.  Monkey stepped out into the center of the circle and announced, "I just want to make one thing perfectly clear. I will not carry that drum!"  All the animals laughed. Anansi said, "No one mentioned your name, Monkey. All we said was that the laziest person should carry the Drum."  People were wondering to themselves, who was laziest among them. But the monkey did not have to wonder. He knew very well who was laziest. He came forward and made it clear when he spoke.  So it was agreed that the monkey had to carry the Great Drum to the council circle. The end.         If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of ujima (collective work and responsibility) and how you can work together with others to resolve problems. Of course, this is just a suggestion. Ujima has many layers and any of them can give cause for reflection. Then blow out the candle. This concludes Day 3 of the Kwanzaa celebration. I just want to thank my son Benjamin Eshu Bumpus for providing this story about collective work and responsibility. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast. Thank you for participating in Day 3 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!                  

Kwanzaa: Day Three (Ujima)

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.   I’m so glad that you’ve joined us for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. rememberinghistory.com or at this Wiki history podcast show. Remember boring stuff is NEVER allowed at the Wiki History podcast show so get ready for exciting stuff today—the second day of our Kwanzaa celebration.   So, I’ll bid you the traditional greeting of Kwanzaa in the Swahili language: Habari gani! If you’re just joining us, you’re very welcome but I would strongly urge you to listen to the introductory podcast show on Kwanzaa and the show about the first day of Kwanzaa called Umoja, which means unity.   We learned yesterday that unity (or umoja) is the foundational principle AND practice of the Kwanzaa celebration so it’s important to learn about unity. Listening to our podcast show will help so I really recommend it. If you have any questions, please contact us at rememberinghistory.com website or the Wiki History Podcast page on Facebook.   Definitely stay with us today but, when you get a chance, I think that you will learn a lot about what Kwanzaa is, who started it and why it was founded in 1966 and the importance of unity on which all the other principles are based. Always good to have background information. Knowledge is power.   Let’s prepare ourselves to begin.   Day 2: Kujichagulia (or self-determination)   Habari gani! Your response: Kujichagulia!   Let’s do it again: Habari gani! Kujichagulia!   Now please give me the Swahili greeting. (pause) Kujichagulia!   Yes, the second day of Kwanzaa is Kujichagulia! It means self-determination. But what is self-determination?   Dr. Karenga said self-determination is: To define ourselves, name ourselves, create for ourselves and speak for ourselves.   This is a particularly important concept for African Americans. But first let’s go a little more deeply into examining the principle.   Self-determination (I will use the English word) is both a commitment and a practice. It demands that we, as an African people, define, defend and develop ourselves instead of encouraging others to do this for us. It requires that we learn, accept and embody our history and culture and commit to shape our world in our own image. It is also a call to bring our own unique perspective to the world and speak its truth to the world.   Self-determination is a fundamental part* of freedom and of being a free people. For that reason, we also want the world to reflect our truth and perspective, our image AND our interest. Before we are able to reflect this to the world, we must as individuals, develop a strong sense of self-awareness and self-acceptance.   The great Franz Fanon (who wrote the groundbreaking book, The Wretched of the Earth), has said that each person must ask himself or herself three questions:   Who am I? Am I really who I say I am? Am I all that I ought to be?   Yes, those are not easy questions, but they are important even essential to self-awareness and self-acceptance as a prelude to self-determination. They are not simply questions of personal identity, but more profoundly, they are also questions of history and culture. They are questions of understanding and accepting a collective identity.   Returning to the three questions.   Who am I? To answer this question requires the individual to know and live one’s history and to practice one’s culture.   Am I really who I say I am? To answer this question requires the individual to have an employ a level of cultural authenticity, discerning between what is merely appearance and what is fundamental, what is culturally rooted and what is foreign.     Am I all that I ought to be? To answer this question requires the individual to use ethical and cultural standards to measure individuality and personhood. To examine the quality of one’s thought and practice in the context of who they are at this time and who they want to be now and in the future.   These are not easy questions or self-examinations but they are important exercises to attain a full level of self-realization. They are important for exercising your rights to freedom. Freedom is not free and self-examination is one cost of it.   For African Americans, this is particularly important because self-determination was denied to us in the United States. As enslaved persons, we were denied EVERY type of power or right to live as free persons and to pursue a self-determined path. That also involved the denial of our African history, language, and culture. After the end of slavery, African Americans were STILL denied this right and power. We were given labels rather than being allowed to name ourselves. We were denied a proper education, the right to vote, the right to own property, to travel, to marry whom we chose, and many other fundamental rights to determine and shape our lives and our future. That is why the celebration of Kwanzaa is so important as it helps us to remember and connect with our heritage. And Carter G. Woodson founded Black History month (today called African American history month) for the same reason. He said, “If a race has no history, if it has no worthwhile tradition, it becomes a negligible factor in the thought of the world, and it stands in danger of being exterminated.”   But the commitment to self-determination was ALWAYS present in Black people even after we first landed in America. (This is not a surprise since this concept is an integral part of African cultures.) So, we fought for freedom. We have fought for equality. And we fought to define ourselves, name ourselves, create for ourselves and speak for ourselves. (Dr. Karenga was right about that.) But the struggle continues. For rights and powers individually and collectively. Learning our history and culture is an important. Practicing our culture is important.   So that ends the discussion of self-determination (or kujichagulia—I felt the need to use the Swahili word, exercising my right to use my language of choice). Please remember to ask yourself: Who am I? Am I really who I say I am? Am I all that I ought to be? Ask yourself every day. And I strongly encourage you to read The Wretched of the Earth by Franz Fanon. He was a true warrior for freedom and self-determination of the African people. His book is life-changing.   It is now time to light the red candle farthest to the left.   It is now time to hear a Kwanzaa story about self-determination.   The Three Tests Once, long ago three tigers came to Africa. They went to the country of the animals and made this terrible announcement. "From now on, this land will be ruled by the Tigers. We are, after all, the strongest, fastest and wisest of all animals. Therefore, we are the only fit rulers." they claimed. A little mouse spoke up from the crowd, " But we have a council where we make our decisions together, we don't need or want any ruler." One of the tigers let out a roar so loud and fierce that the poor mouse started running and didn't stop until he was in the land of the humans. To this day, he lives in the houses of humans. Her cousin, the field mouse misses her terribly. The other animals didn't like the idea much either, but they looked at those tigers' big claws and sharp teeth and were afraid to speak. These tigers were even bigger than the lion. "We will collect taxes and we'll also change the name of this country. From now on, this will be Tigerland and you will call yourselves servants of the tigers." they said. Finally, Anansi spoke. "Great tigers, it is clear that you are strong, fast and wise, but just so that everyone will know for sure that you are stronger, faster and wiser than anyone else, let us have a contest." Anansi suggested. The tigers liked the idea, so Anansi continued. "Let us prepare ourselves, then tomorrow we will choose someone to compete against each of you." So the tigers left and the animals held a private meeting to discuss what to do. The next morning, the animals were ready. The tigers came to the council circle. The strongest tiger spoke first. "Who will compete against me?" he asked. "I will." said the tiny voice of the field mouse. The tiger laughed until he cried. "This will not take long." he said. "Who will race me?" roared the swiftest tiger. "I will." said the tortoise. "This is no contest at all!" shouted the tigers. Hare told the third tiger, " I must bring you to the home of the owl. She is the wisest of all creatures." "We will see," said the tiger. First was the contest of strength. The field mouse brought the tiger to a large clearing. They each stood at one edge of the clearing with one end of a rope. Between them was placed hundreds of big thorn bushes. When she gave a signal of two short tugs on the rope, the tiger was to start pulling. The loser would get dragged across the thorns. The tiger laughed at the little mouse and said that he was ready. She gave the signal, and the tiger began to pull. What he didn't know was that behind the field mouse, standing in the forest was a great bull elephant holding onto the rope. So while the tiger pulled on one end, the elephant pulled on the other. The tiger got dragged all the way through the thorn bushes yelling, " Ouch! OOOCH! Ouch! Ouch!" all the way. "If this is how strong the mice are, I would hate to see what the other animals can do!" he shouted.  Next was the race. The tortoise brought the fastest tiger to a five-mile stretch of road in the forest. At each mile marker, one of tortoise's cousins was hiding. (To the tiger they would all look alike.) When the race began, Tiger went zooming away, leaving the tortoise in his dust. As he was coming to the first mile marker, the tiger was laughing to himself. "How could a tortoise think he could outrun me?" he said. Just then, Tortoise came out from his hiding place behind the mile marker. "What took you so long, Mr. Tiger?" he asked politely. Tiger was shocked. "How did you get here so fast?!" he screamed. Tortoise didn't answer. He just slowly plodded off toward the next marker. The tiger zoomed past him and ran at top speed to the second mile-marker, only to find Tortoise sitting there waiting. "I really thought tigers were faster than this." he said, sounding very disappointed. "I'll beat you yet!" shouted the tiger as he sped to the next marker. At this third marker, Tortoise was sitting down playing a game of Mankala with Anansi and laughing about how easy the race was. Tiger couldn't believe his eyes. At the fourth marker, Tortoise was asleep, snoring loudly. Tiger sped by him so fast that he left the tortoise spinning like a top. Finally, tiger was racing toward the finish line. Tortoise was nowhere in sight. Tiger was running at full speed. Nothing could stop him now. Yet, as he got closer to the line, he noticed a little round thing sitting there. It must be a rock he told himself. But as he got closer, he saw that little head and those four little legs and he knew. Tortoise was already there! "It's impossible!" he screamed. But no matter how much he screamed, it didn't change the fact that Tortoise had won the race.  Now the hare was bringing the third tiger to the home of the wise old owl. But the hare kept complaining of stomach pains and said that he couldn't walk very well. "Can't you get someone else to show me the way?" said the tiger angrily. "I'm the only one who knows the way," whispered Hare, "It's a secret." Tiger was irritated. " Then you'll just have to ride on my back," he said. They rode on for a little while, but the hare kept letting himself slide off the tiger's back, so they weren't making much progress. "If you bring me to my house, I can get my saddle." Hare suggested, "That way, I won't slip off." So the tiger brought the hare home and let Hare put a saddle on him. "And if you let me use these reins," Hare continued, "I can steer you left or right without talking so much. I have a sore throat you know." Tiger agreed. Then the hare went into his house and came out wearing spurs and carrying a whip. "Wait a minute!" said Tiger, "What's all that for?!" "Oh I just wear these spurs for show." Hare said. " And the whip is so I can keep the flies off you while you're giving me a ride." "Okay," said the tiger, "But be careful." So they rode on, but not to the owl's home. They went right to the council circle. All the other animals were gathered there. When Hare came in sight of the other animals, he dug his spurs into the tiger's sides and snapped that whip against the tiger's backside and yelled "GITTY UP HORSEY!" That tiger went jumping and howling through the crowd looking about as foolish as a fool can look. All the animals laughed and laughed. The other tigers were so embarrassed that they pleaded with the hare to stop. The hare got off the tiger's back and took his saddle and reins. Those tigers agreed never to come back to Africa again. That's why, to this day, there are no tigers in the forests of Africa. And everyone got along fine in the land of animals with everyone as equals, no kings, no queens, no rulers. The End.       If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who prefer to listen. Now let’s fill and pass the unity cup (kikomba cha umoja). Everyone take a sip. Pause and reflect on the concept of kujichagulia (self determination) for a moment. Perhaps consider the three questions: who am I? Am I really who I say I am? Am I all that I ought to be? Then blow out the candle. This concludes Day 2 of the Kwanzaa celebration. I just want to thank Eshu Bumpus for providing this story about self-determination. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. Eshu has a website called www.folktales.net. I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast. Thank you for participating in Day 2 of Kwanzaa with us. Remember to visit us on our Facebook page called Wiki History if you need more information or want to share your Kwanzaa experiences with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!                  

Kwanzaa Day Two: Kujichagulia

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Habari gani, I’m Robin the host and in-house historian at rememberinghistory.com.   I’m so glad that you’ve joined us for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. I find history to BE inspirational, instructional and entertaining. And African American history and culture fit the bill in all of these ways. Personally, I hate boring stuff. So boring stuff is not allowed at rememberinghistory.com or at this Wiki history podcast show.   Did you remember the traditional Swahili greeting of habari gani? If you remembered, great. If not, it’s okay. Perhaps next time! Today we will celebrate the first day of Kwanzaa! If you’re just joining us, you’re welcome and I would strongly urge you to listen to the introductory podcast show on Kwanzaa. Stay with us today but, when you get a chance, I think that you will learn a lot about what Kwanzaa is, who started it and why it was founded in 1966. Always good to have background information.   I’m sure that you remember that there are 7 days of the Kwanzaa celebration, beginning on December 26th and ending with a special celebration on January 1st.   Before we begin, remember that you will need the Kwanzaa mat (the mkeka), the candleholder (kinara) and 7 candles (the *)—1 black candle, 3 red candles and 3 green candles, and the unity cup (the kikomba cha umoja).   I’m just taking a few extra minutes since this is the first day to make sure that you have the Kwanzaa objects needed for today’s celebration. But, you learn by doing, so let’s just do it!   Habari gani! Your response: Umoja!   Let’s do it again: Habari gani! Umoja!   Now please give me the Swahili greeting. Umoja!   Yes, the first day of Kwanzaa is Umoja! Umoja means unity. But what does unity mean?   According to Dr. Karenga, unity means “to strive for a principled and harmonious togetherness in the family, community, nation and world African community.”   Let’s think more deeply about the concept of unity. It is the first and foundational principle of Kwanzaa. Without unity, all the other principles will suffer. It is both a principle and a practice of harmonious togetherness, not simply being together. Unity has always been a cardinal virtue of both African societies. It was a foundation of ancient Egyptian life as the concept of Maat, which was harmony and balance on the natural cosmic and social level. It was also represented as a goddess called Maat. Among the Dinka (who today live in southern Sudan), unity is known as cieng, which is both morality and harmonious living together. In both of these ancient societies, one could not live a good life without living in harmony with the family and other members of the community.   Unity is also a practice, meaning to engage in positive interactions with others. Taking it a step further, the practice of unity is a form of active solidarity. So people develop a dependable togetherness that is born, based and sustained in action. Yet it’s important to remember that unity is a moral principle not a political device or slogan.   Unity as a principle and practice begins in the family. There must be harmonious living between brothers and sisters, mothers and fathers. Families must share and act in unison. The family must reject harshness and practice gentleness, stress cooperation and avoid conflict. They must also be very attentive to things that would divide or create threats to togetherness. The family must be, as in African culture, the focal point of unity, not simply of siblings and genders, but also generations. Respect for the elders is one of the most important expressions of the family unit. Participation of elders in the daily life of the family benefits the young and old and links all the living, the departed and the yet unborn as a unit.     To conclude before lighting of the black candle is that unity requires equality, reciprocity and friendship. It also creates equality, reciprocity and friendship within families, communities and nations. Remember unity (or to use the Swahili term, Umoja) because is the foundation on which all the principles of Kwanzaa rely.   Unity holds a very special place in African American culture. When we were enslaved in America, we protected and supported each other even as we faced cultural, linguistic and religious conflicts. After slavery ended, we worked together to organize our labor and economic efforts, which were met with strong and violent resistance from the white community. But the concept of unity, which we brought with us from the continent, remained an integral part of our individual and collective consciousness. And its force was never welcomed in the United States.   The American government saw that unity among African Americans was dangerous. And there have been concerted efforts to undermine unity in the African American community. From the FBI’s attempts (under J. Edgar Hoover and others) to infiltrate Black organizations like the Black Panther Party, discrediting Black leaders like Martin Luther King and Malcolm X to injecting drugs like crack cocaine into our neighborhoods and separating Black families through imprisonment or job shortages, the attack on unity has been pervasive and persistent. Yet unity still persists in the African American community though it has taken different forms. And it is still as important as ever if we, as African Americans, are going to survive and succeed as individuals and as a people.   Because this concept is so important, I want to recommend three books. (Usually I recommend only one.) But you can find them all at rememberinghistory.com and on the Wiki History Facebook page.                     The first is:   The Cultural Unity of Black Africa: The Domains of Matriarchy & of Patriarchy in Classical Antiquity by Cheikh Anta Diop   This is a great book about the different cultures and ethno-linguistic groups on the African continent. Excellent history and examination of the cultural, economic and political situation in Africa. And Dr. Diop is a scholar in African history who has written numerous groundbreaking (and myth-busting) books on ancient and modern African history.   The Solution: How Africans in America Achieve Unity, Justice and Repair by Jay Morrison. This book provides the history of how African Americans have experienced unity, rejected it and how we’ve dealt with threats to unity. It also provides practical steps for individuals and communities to achieve and maintain unity.   3. The Willie Lynch Letter and The Destruction of Black Unity   This book by Willie Lynch describes how unity was attacked among the enslaved Africans. It is a chilling book that showed nothing happened by chance, coincidence or bad luck. No need to remember these three books now. You can find them on the website or Facebook page. It is now time to light the first candle. You will light the black candle in the middle.   It is now time to hear a Kwanzaa story about unity.               Anansi and his Sons When Anansi's first son was born and Anansi and his wife, Aso were ready to name the child, the baby spoke up and said, "I have brought my own name with me. It is See Trouble." Their second son also announced his name in this way. He was Road Builder. Each of his six sons in turn announced their names in this way. There was River Drinker, Game Skinner, Stone Thrower and Cushion. Once, Anansi had to go on a long journey. On his trip, he found a big, bright, shiny ball. He was bringing it home, when he fell into the lake and was swallowed by a big fish. Anansi decided right then that he would give the bright shiny object to whoever rescued him. As time passed, and Anansi did not return home, his family became worried. See Trouble looked ahead to see Anansi inside the big fish. He told his brothers. Right away, Road Builder cleared a path through the forest for his brothers to follow. When they got to the lake, it was the thirsty brother's turn. River Drinker drank up all the water in the lake. There was the big fish at the bottom. Game skinner went right to work. He cut open that fish to let Anansi out. Anansi was still holding that bright, shiny object he had found. Suddenly a giant bird flew down and grabbed Anansi. It took him way up into the sky. Stone Thrower grabbed a rock and threw it. He hit the bird just right to make it let go of Anansi. Down, down Anansi fell, but he didn't get hurt because Cushion put himself in the way. Anansi landed softly. Anansi wanted to give the bright, shiny object to the son who had rescued him, but he couldn't decide who had done the most to help him. He gave the bright, shiny thing to Nyame, who put it up in the sky until someone could figure out which son deserves it the most. It is still there in the sky. You can see it tonight. The end.   If you like, you can discuss this story and what it meant to you. No pressure or demands. This is a time of sharing for those who wish to share. And a time of listening for those who don’t wish to share. Now let’s fill and pass the unity cup. Everyone take a sip. Pause and reflect on the concept of unity (umoja) for a moment. Then blow out the candle. This concludes Day 1 of Kwanzaa. I just want to thank Eshu Bumpus for providing this story about Unity. This story was written by Eshu who is an accomplished storyteller and expert on Kwanzaa. You might know that storytelling has strong roots in African culture as a method of teaching and transforming as well as entertainment. He has a website called www.storytelling.net . I am so grateful that he has agreed to allow us to present his stories on this Wiki history podcast.) Thank you for participating in Day 1 of Kwanzaa with us. We hope to see you tomorrow at rememberinghistory.com where we are remembering history and we’re making it. Kwanzaa yenu iwe na heri. (Kwanzaa YEH-Noo ee-wah nah heh-REE). Happy Kwanzaa!              

Kwanzaa Day One: Umoja

Hello history lovers and welcome to rememberinghistory.com where we are remembering history and we’re making it.   Hi, I’m Robin the host and in-house historian at rememberinghistory.com.   We hope that you enjoyed the November podcasts that discussed African Americans in the military, focusing mostly on Black veterans. We heard some great stories, some sad stories and some inspirational stories. And remember the quote by WEB Dubois: We return. We return from fighting. We return fighting. I’m still moved whenever I read that quote. African Americans had it hard after they returned home from various wars. They weren’t welcomed as the heroes they were, who had fought for freedom and democracy around the world. But WE can recognize their courage and service and we should do so throughout the year. These stories and podcast shows are just one way but it’s important that they are remembered for their service. I know that some of the stories were a bit heavy, but I hope that the lessons were learned and that the inspiration was felt.   I’m so glad that you’ve returned for this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history and culture. I find history to BE inspirational, instructional and entertaining. And African American history and culture fit the bill in all of these ways. Personally, I hate boring stuff. So boring stuff is not allowed at rememberinghistory.com or at this Wiki history podcast show.   Speaking of the show, the Wiki history podcast show for December will focus on a very special theme: The celebration of Kwanzaa! Yes, this is the month that many Black people—African Americans, Afro-Caribbeans and continental Africans—celebrate Kwanzaa. And that’s what we are going to do this month.   The format of the show will also be a bit different too. Today’s show will introduce the celebration of Kwanzaa, what it’s about, who started it, when was it founded, WHY it was started, then I’ll briefly introduce the 7 days of Kwanzaa.   Each of the next 7 shows will be dedicated to celebrating one of the 7 Kwanzaa days. These shows are for the whole family—all of the rememberinghistory.com shows are good for the whole family—but these Kwanzaa shows can be enjoyed during the Kwanzaa season. There will be great information but, more interestingly, there will be a Kwanzaa story that explains the daily Kwanzaa theme. It will be great for families to discuss the Kwanzaa theme, what it means and how individuals and families can incorporate this theme into their lives.   So, you see, this is very different from our usual Wiki history podcast format. It’s more interactive and celebratory. By the way, I would love to know your thoughts about these podcasts after you have listened to them. It can help us to improve these podcasts to make them more meaningful and impactful (I love that word!) for you.   Before we begin, just a bit of housekeeping.   During this podcast, you will hear about the rituals, the objects and different words in Swahili related to Kwanzaa. You will HEAR about them, but I completely understand if you want to actually SEE them, too. You can find visuals and words on the Wiki History Podcast Page on Facebook. You will find pictures, animated videos and a community of history lovers. There is also a place for comments, which I hope that you will leave for us because we really appreciate them and we do respond. Also, if you enjoy this show, please let others know about it. They might like it and find it inspirational too. Let’s change the way that we think of history—one friend at a time.   And the Rememberinghistory.com staff is committed to presenting the stories and contributions of African Americans but we also want to encourage you to make history today. We hope that this show does that but also we have the Making History Today! newsletter that teaches people how to change the world! It’s actually easier than you might think but it’s a great newsletter that you can subscribe to at the Rememberinghistory.com website and Facebook page. Don’t be shy; go right ahead and subscribe and get started changing the world and making history!   Let’s begin talking about Kwanzaa! Tis the season!   Habari gani!   Habari gani!   That’s a traditional greeting in the Swahili language. And it is always the way of starting the Kwanzaa celebration for the day.   We’re gonna begin the discussion in a slightly different way. Before we talk about what Kwanzaa is, let’s talk about what Kwanzaa is not.   Kwanzaa is NOT political. Kwanzaa is NOT religious. And Kwanzaa is NOT related to Christmas.   Kwanzaa IS a wonderful week-long celebration of African culture and spirituality. (It is NOT associated with any religion.) It was designed to help African Americans remember the history, richness and rituals of African culture, particularly the African mindset of showing gratitude for the harvest, honoring the ancestors and remembering the family unit. Kwanzaa celebrates all of this.   Kwanzaa was founded in 1966 by Dr. Ron Karenga who was an active part of the Black nationalist movements of the 1960s and 1970s. He designed it as one of the first specifically African American holidays. During the 1960s and 70s, there was a movement by African Americans to reconnect with African culture and history—things that were systematically stripped away from us during slavery and then diminished and disregarded for years. So, Kwanzaa is a cultural celebration. No, it is NOT political. It is NOT religious. It is NOT related to Christmas. It is cultural and educational.   Today, Kwanzaa is celebrated by about 30 million people worldwide—in the United States, in Canada, the Caribbean and several European countries.   Kwanzaa (which means “first fruits”) begins on December 26th and ends on January 1st (New Years Day).   It’s important to remember that Kwanzaa is a celebration of African heritage. So, start with decorating your home, making your home beautiful with pictures, posters, art, statues or anything else that uplifts your spirit and beautifies your home. Place African crafts, baskets, cloth patterns, sculptures, banners and pictures throughout your home. Focus on the Kwanzaa colors of black (which represents the African people), red (which represents the blood or struggle of the African people) and green (which represents the land and future of the African people). Most important thing: create a space in a prominent area for the Kwanzaa table or altar. You will use that every day throughout Kwanzaa.   What will you need   You need 3 things:   Kwanzaa mat (mkeka). You can use the Kwanzaa flag, Pan-African flag or a tablecloth with 1 or all of the Kwanzaa colors. A candleholder (kinara) with 7 candles mishumaa saba. 1 black candle, 3 red candles and 3 green candles. Unity cup kikombe cha umoja—any simple or elaborate cup or goblet.   That’s it. Yes, of course, there is a lot more that you can add but these are the basics. And you will use these items on every day of the Kwanzaa celebration.   So, let’s get to it:   Each of the 7 days of Kwanzaa has a theme on which you will focus during the ceremony. Let’s go through the theme first then we’ll go through the activities. By the way, I’m gonna give you the daily theme in Swahili first then in English. It really doesn’t matter which language you use. Personally, I like using new languages but just use whichever feels better to you.   Day 1. Umoja!   Harbari gani! On the first day of Kwanzaa, we recognize Umoja or the concept of Unity.   Dr. Karenga (remember he founded Kwanzaa) thought of Umoja (Unity)—working for and maintaining harmony and togetherness in the family, the community, the nation and the world.   The first day of Kwanzaa is celebrated on December 26. It begins with lighting the Black candle at the center of the kinara. Lighting the Black candle marks the beginning of the festive Kwanzaa season. Someone will then make a statement, tell a story or even say a poem about the concept of Unity. This part is very flexible. You can sing a song, play an instrument, perform a dance or do anything that illustrates the concept of unity. Afterwards, the unity cup is filled. Then it is passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the Black candle is blown out and the ceremony for the day is ended.   (Day 2): Kujichagulia!   Harbari gani! December 27 is the second day of Kwanzaa. On Day 2, we celebrate Kujichagulia or self-determination.   Dr. Karenga thought of self-determination as defining who we are, creating who we are, and acting and speaking for ourselves.   On this second day of Kwanzaa, first the black candle is lit then the red candle (farthest to the left) is lit. Then someone will make a statement or tell a story about the principle of self-determination in his or her own life. Again, this part is very flexible. You can be as creative as you like. Afterwards, the unity cup is filled then passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the Black and Red candles are blown out and the ceremony for the day is ended.   (Day 3): Habari gani! Ujima!   Remember that everyone will greet each other with habari gani.   December 28 marks the third day of Kwanzaa. On Day 3, we celebrate Ujima or collective work and responsibility.   Dr. Karenga thought of Ujima as building and maintaining our community together, sharing our joys and problems and solving our problems together.   Next we light the candles in the following order:   Black candle (in the middle) is lit Red candle to the far left is lit Green candle to the far right is lit   Then someone present will then make a statement, tell a story or discuss about the principle of collective work and responsibility. Afterwards, the unity cup is filled. Then it is passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the candles are extinguished and the ceremony for the day is ended.   (Day 4): Ujamaa!   Harbari gani! December 29 marks the fourth day of Kwanzaa. On day 4, we celebrate Ujamaa or cooperative economics.   Dr. Karenga thought of the concept of Ujamaa as building and maintaining our own businesses, and supporting the businesses of others and growing and profiting from them together.   On the fourth day of Kwanzaa, you will light another red candle. So the order is:   Black candle (in the middle) is lit first. Red candle to the far left is lit Green candle to the far right is lit Finally the red candle farthest to the left is lit.   Then someone will make a statement, tell a story or discuss about the principle of cooperative economics in their life or as it affects others. Afterwards, the unity cup is filled then it is passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the candles are extinguished and the ceremony for the day is ended   (Day 5): Nia!   Harbari gani! December 30 marks the fifth day of Kwanzaa. On day 5, we celebrate the principle of Nia or purpose.   Dr. Karenga thought of nia as focusing on building our communities together, maintaining them, and restoring them to greatness.   On the fifth day of Kwanzaa, you will light another green candle. So the order is:   Black candle (in the middle) is lit first. Red candle to the far left is lit Green candle to the far right is lit Then the red candle farthest to the left is lit. Then another green candle farthest to the right is lit.   Then someone will make a statement, tell a story or discuss about the principle of purpose. Afterwards, the unity cup is filled with juice. Then it is passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the candles are extinguished and the ceremony for the day is ended.   (Day 6): Kuumba!   Harbari gani! December 31st marks the 6th day of Kwanzaa and it is a very special day! On the 6th day, we celebrate the principle of Kuumba or creativity. As it is New Year’s Eve, the day is an especially festive day because it marks the last day of the calendar year.   Dr. Karenga thought of kuumba or creativity as working hard to make our communities more beautiful and functional for today and for future generations.   Then we light the candles:   First, the Black candle (in the middle) is lit. Red candle to the far left is lit Green candle to the far right is lit Then another red candle farthest to the left is lit. Then another green candle farthest to the right is lit. Then final red candle is lit.     On this special final day of the year, the home is specially decorated with traditional Kwanzaa colors of black, red and green. Special dishes are made for the family and guests. On December 31, families and communities hold a karamu which is a special feast, including readings, remembrances and a festive meal. The karamu feast may consist of traditional African dishes, as well as those featuring ingredients that Africans brought to the United States...sesame seeds, peanuts, sweet potatoes, collard greens and spicy sauces, for example. This celebration may be held at a home, church or community center.   Then the unity cup is passed around. All members who are present should remember their ancestors while the Unity cup is shared.   (Day 7): Habari gani! Imani!   The last and final day of Kwanzaa falls on January 1st, New Year’s Day.   The focus on the seventh day of Kwanzaa is on Imani or faith.   Dr. Karenga thought of Imani as believing in ourselves, our people, our parents and teachers and our leaders. Believing in the importance of our vision for a better community and for a better world.   Next the candles are lit:   Always begin with the Black candle in the center then alternate back and forth between the red and green candles until all are lit.   Then someone will make a statement, tell a story or discuss about the principle of creativity. Afterwards, the unity cup is filled with juice. Then it is passed around the table. Everyone takes a sip from the unity cup. After the sharing of the cup, the candles are extinguished and the ceremony for the day is ended.   The last day of Kwanzaa...the first day of the New Year...has been a time of serious appraisal for African people. Also known as the "Day of Meditation" or "Day of Assessment," it is a period of self-reflection related to things done and things yet to be done. Following in this tradition, it is a time to ask yourself the following three questions: "Who am I?" - "Am I really who I say I am" - "Am I all I ought to be?" In addition, this is also a day when many Kwanzaa participants choose to pay particular homage to the ancestors...those of the national community as well as those of the family.   Everyone concludes the entire ceremony saying "Harambee!" (which is a reminder to “let’s pull together!”) seven times—one time for each day of the Kwanzaa ceremony.               So, lots of information just now. Just to recap.   Step 1: Everyone stands around the Kwanzaa table. Bid each other the traditional greeting of Habari gani. Answer by saying the theme of the day. Take this opportunity to practice your Swahili. Answer: Umoja (unity), Kujichagulia (self-determination), Ujima (collective work and responsibility), Ujamaa (cooperative economics), Nia (purpose), Kuumba (creativity) or Imani (faith)   Step 2: Light the candles for the day. Always start with the black candle in the middle then alternate between the red and green candles.   Step 3: Someone present will make a statement, tell a story, say a poem, sing a song or just discuss the daily theme in his or her life. Get creative here and just express yourself in any way that works best for you.   Step 4: Fill the Unity cup and pass it around the table. Everyone will take a sip from the cup.   Step 5: Put the candles out. You’re finished.   These steps are continued for the seven days of Kwanzaa. At the end of the 7th day, everyone shouts “Harambee!” seven times. Harambee means “let’s pull together!”   So, that is the celebration of Kwanzaa. You see that it can help individuals and families to remember and feel the connection with their African roots, culture and heritage. There is a lot more that you can do as part of this celebration. Do it YOUR way but don’t be shy about expanding yourself and reaching for new experiences.   And, as I promised in the beginning, you can get more information about Kwanzaa from Maya Angelou. She and award-winning filmmaker, MK Asante made a movie about Kwanzaa called The Black Candle. It is the first movie ever made about Kwanzaa and was filmed in the United States, Africa, Europe and the Caribbean. The film discusses Kwanzaa’s growth during the Black Power movement through the modern day experience as a global pan-African movement. This is an excellent film for all ages and can help to understand the context, meaning and importance of Kwanzaa to families and communities. The Black Candle has been described as more than a film about a holiday: it’s a celebration of a people! Highly recommended. You can get more information about The Black Candle on the Wiki History Podcast page on Facebook and you can rent the film on iTunes.   Speaking of excellent films about Kwanzaa, the rememberinghistory.com team has created an animated video about Kwanzaa—what it is, what it means and how to celebrate it. You can find it on the rememberinghistory.com website and the Wiki Podcast page. It’s short, educational and lots of fun. Your whole family will enjoy it.   So, that’s all for this introduction. I know that I mentioned a lot of words in Swahili. Again, you can find them at the Wiki History Podcast page on Facebook. You will also find pictures of the items like the kinari (the candleholder), the unity cup (kikumba cha umoja) and lots of other helpful items. Most importantly, you will find a lively group of African American history and culture enthusiasts who enjoy meeting new people and discussing these topics. Everyone is welcome!   Finally, I just want to remind you that 2017, the Wiki History podcast show is dedicated to the National Museum of African American History & Culture. Located in Washington, DC, the National Museum of African American History & Culture opened in 2016. This kind of museum was long overdue but it finally happened and it is a place that everyone should visit and explore. Museums are a great way to bring history to life and to keep it alive for future generations. Wiki History is honored to be a part of this important process. For every person that listens to this podcast show, rememberinghistory.com will donate $1 to the National Museum of African American History & Culture.   Are you ready to learn about Kwanzaa and hear some great Kwanzaa stories? Great! Go ahead and listen to Day 1 of Kwanzaa!             If you have any questions about Kwanzaa or want to share your stories of how you celebrate Kwanzaa or even why you choose NOT to celebrate Kwanzaa, please contact me at robin@rememberinghistory.com. I love hearing your thoughts and stories. Also, as promised, when you contact me and leave your email address, I will send you a special e-gift for Kwanzaa (yes, Kwanzaa also can involve gift-giving!)   On that high note, a very joyous Kwanzaa from everyone at rememberinghistory.com where we are remembering history and we’re making it! Every day. Ha  

Kwanzaa: A brief introduction

Welcome back! That last section was pretty heavy. The racial terror and violence inflicted on Black veterans who had fought for their country are difficult subjects to hear and infuriating to learn about. But it’s even more infuriating that these stories are not taught in schools or discussed on the Veteran’s Day or Memorial Day holidays. Yet these stories need to be told and remembered. Why? It’s history. Not the glamorous and happy history but still it is a part of American history AND the African American experience. It honors the Black soldiers who fought, endured and persevered through the wars, the discrimination and the violence. Again, it reminds me of the quote by WEB DuBois: We return. We return from fighting. We return fighting.   Second, this dishonorable behavior by white Americans who were determined never to accept or respect the contributions of African American soldiers is instructive. We can learn something from their behavior: Why did they act as they did? What were they thinking? What were they afraid of?   Some historians have responded to these questions by focusing on the trigger of their behavior. They didn’t like the thought of a Black veteran wearing his uniform with pride, unity and confidence. This conflicted with the white supremacist picture and structure that they had worked hard since the slavery period to develop. A skilled and confident Black serviceman in uniform is a different person than an uneducated and enslaved person in rags. The former terrified white people. The latter appeased them.     Think of Black Navy veteran Joe Nathan Roberts who, in June 1947, was studying at Temple University as a result of the GI Bill. He went to visit family in Georgia when a group of white men became upset because he refused to call them “sir.” Later that night, Mr. Roberts was abducted from his parents’ home and shot to death. African American veterans had definitely changed and this was disturbing to the white population, particularly in the south.   Then the federal government made a bold move to help veterans. They passed the GI bill. And that permanently changed life in America.   What is the GI Bill?   The GI Bill was officially known as the Servicemen's Readjustment Act of 1944. It was a law that provided a range of benefits for returning World War II veterans (who were commonly referred to as G.I.s). It was an important race-neutral piece of legislation for veterans. However, we will see that African American veterans did not receive the full benefits of this historic legislation.   Benefits included dedicated payments of tuition and living expenses to attend high school, college or vocational or technical school, low-cost mortgages, low-interest loans to start a business, as well as one year of unemployment compensation. It was available to all veterans who had been on active duty during the war years for at least 90 days and had not been dishonorably discharged—exposure to combat was not required. By 1956, roughly 7.8 million veterans had used the G.I. Bill education benefits, some 2.2 million to attend colleges or universities and an additional 5.6 million used the GI bill for some kind of training program.   Historians and economists judge the G.I. Bill as a major political and economic success—especially in contrast to the treatment of World War I veterans—and a major contribution to America's long-term economic growth.   Although the G.I. Bill did not specifically advocate discrimination, it was interpreted differently for blacks than for whites. Historians have argued "the law was deliberately designed to accommodate a “Jim Crow” or segregation-based society. Because the programs were directed by local, white officials, many Black veterans were refused benefits. For example, of the first 67,000 mortgages insured by the G.I. Bill, fewer than 100 were taken out by non-white vets.   Why is this part of the story important to remember? Because it helps explain the ongoing challenges of African-Americans to build wealth and achieve intergenerational mobility.    How the GI Bill played out is one of those reasons. Whites were able to use the government guaranteed housing loans that were a pillar of the bill to buy homes in the fast growing suburbs. Those homes subsequently rose greatly in value in coming decades, creating vast new household wealth for whites during the postwar era.  But black veterans weren't able to make use of the housing provisions of the GI Bill for the most part. Banks generally wouldn't make loans for mortgages in black neighborhoods, and African-Americans were excluded from the suburbs (and other predominantly white neighborhood) by a combination of racially restrictive covenants (that were still legal) and informal racism.  In short, the GI Bill helped fostered a long-term boom in white wealth but did almost nothing to help blacks to build wealth or to help Black veterans to re-adjust after their military service. We are still living with the effects of that exclusion today -- and will be for a long time to come.  THIS is why it is so important to discuss this GI bill of 1944. What happens in the past can definitely have an effect in the present: The GI bill is a great example of that. But the GI bill did have its benefits for Black veterans too. The GI bill did have a very positive effect in one area: Education. The passage of the G.I. Bill in 1944 set off an explosion in higher education. It provided veterans with generous financial aid for tuition and living expenses. By 1947, 49 percent of all college students were veterans and nearly half of the 16 million eligible veterans had used the G.I. Bill for higher education or job training when it ended in 1956. It has been passed again to extend it for veterans of later wars.) The G.I. Bill changed the structure of the United States, creating access to education for millions of Americans and helping to spawn the modern middle class. But this increased opportunity was not universal even in education. Many African-American veterans could not attend college because of their sub-standard Jim Crow primary and secondary educations. Those with high school diplomas were largely limited to overcrowded and under-funded historically black colleges and universities that often lacked the liberal arts education available at predominantly white institutions. While these veterans were often only able to choose among overcrowded black colleges, the influx of subsidies for black students forced many white universities to open their doors to nonwhites, helping begin the great integration of higher education. Of course, many of the southern universities remained solidly segregationist. Eventually, the supreme court (with the help of federal troops) forced them to integrate.    So, the GI Bill (The Servicemen’s Readjustment Act of 1944) had a positive impact on veterans following World War II and fortunately it was passed again for subsequent wars. In some ways, it contributed to creating or solidifying an American middle class—by helping people to buy homes, receive unemployment benefits and attend high school and college. In fact, President Bill Clinton called it one of the most important pieces of economic legislation that was ever passed in the United States. But it’s clear that the benefits were unequal. African American veterans (and other non-white veterans) were not able to reap the benefits of the GI bill. The social structure that kept whites on top and blacks on the bottom had not been resolved in such a way that Black veterans were able to fully access the benefits of the bill in the way that white veterans were able to. But access to education was certainly one way in which African Americans were able to benefit. And they took full advantage of that opportunity. That benefit had an impact on generations of African Americans. But the financial benefits offered by the bill that would help with mortgages and assist in home ownership were largely inaccessible to African Americans. And that also had an impact on generations of African Americans. We’re gonna come to a close now. This podcast is getting rather long. But the story of African Americans in the military needs to be told. We’ve only touched on it. I haven’t even mentioned the Black heroes—both men and women—who served with great distinction and honor in the military. They deserve to be remembered. And I haven’t mentioned the servicewomen and men who TODAY are serving courageously and protecting freedom and democracy around the world. They deserve a podcast show too.         Remember that the African American experience in the United States is not all doom and gloom. It’s also victory and achievement. Courage and honor. Greatness and glory. In spite of everything, African American veterans and civilians have achieved so much in this country and contributed so much to building and protecting the United States.   Remembering history means remembering everything including the good, the bad and the ugly. Let’s end with the following quote: On the battlefield, the military pledges to leave no soldier behind. As a nation, let it be our pledge that when they return home, we leave no veteran behind.   So, what can WE do?   At rememberinghistory.com, we want to learn the history but we also want to take action. We can we do so that no veteran (Black or otherwise) is ever left behind?   It’s a good question but I don’t have all the answers. I have some ideas though.   I want to hear your thoughts and ideas. But I also want to see you at the next show where you can hear practical tips for helping our veterans. They did for us. Now it’s time to do for them. We don’t want any of our service women or men left behind.   So, let’s confront this tough task in the next show. It should be interesting and I hope actionable. It is time to take real action to respect, protect and support our veterans and their families. So that brings us to the end of today’s podcast show.   I realize that I mentioned lots of names, places, events, experiences and other information that you might want more information about. The rememberinghistory.com team has you covered. You can get more information, see the people and places, read the “What You Can Do” list, see great pictures and even find good a book list at the Wiki History podcast page on Facebook. You can also find the newsletter called Making History Today! which discusses practical ways that you can actually MAKE history through education, the arts, political activism or whatever interests you.   Finally, I just want to remind you that 2017, the Wiki History podcast show is dedicated to the National Museum of African American History & Culture. Located in Washington, DC, the National Museum of African American History & Culture opened in 2016. This kind of museum was long overdue but it finally happened and it is a place that everyone should visit and explore. Museums are a great way to bring history to life and to keep it alive for future generations. Wiki History is honored to be a part of this important process. For every person that listens to this podcast show, rememberinghistory.com will donate $1 to the National Museum of African American History & Culture.   Come back soon to Remembering History where we ARE remembering history and we’re making it. Every day! And, like Matthew Henson, get ready to sit on top of the world! Bye for now!            

Hope for Black Veterans: The GI Bill

Black Veterans Podcast #1   Welcome to rememberinghistory.com where we are remembering history and we’re making it. I’m Robin Lofton, the Chief In-house Historian and host of this great and groundbreaking show that will inspire YOU and your FAMILY with true stories, real experiences, practical lessons, cultural traditions, and fun celebrations—all inspired by African American history. I find history to BE inspirational, instructional and entertaining. And African American history fits the bill in all of these ways. Personally, I hate boring stuff. So boring stuff is not allowed at rememberinghistory.com or at this Wiki history podcast show.   Speaking of the show, today’s podcast show is about African American servicewomen and men and veterans. I think that this is a great time to learn about Black veterans. Why? Because it’s November. In the United States, we celebrate Veterans Day on November 11, which is also Remembrance Day or Armistice Day in other parts of the world.   Yes, this is the month in which we celebrate the service of the brave men and women in the United States military. It is truly an honor and a pleasure to remember them but I often feel that this is not enough. One month and the sincerest thank you are not enough to compensate them for their courage, their commitment and their sacrifice. So, I’m inclined to thank them every day. To show appreciation every day.   How can we show real appreciation to our African American veterans for what they have endured?   Several ways. First, we can learn the history. We can learn what they have endured as servicemen and women. And it goes far beyond their service on the battlefield. Second, we can remember their contributions, their heroism and their undying commitment to fighting for freedom. Third, we can ask what we can do for THEM today. We can give back to these people who gave us so much.   And that is what this Wiki history podcast show is going to do this month.   I just want first to mention that, during this podcast, you will hear about people, places, events and issues. You will HEAR about them, but I completely understand if you want to actually SEE them, too. You can find pictures of them on the Wiki History Podcast Page on Facebook. You will find pictures, animated videos and a community of history lovers. There is also a place for comments, which I hope that you will leave for me because I really appreciate them and I do respond. Also, if you enjoy this show, please let others know about it. They might like it and find it inspirational too. Let’s change the way that we think of history—one friend at a time. And the Rememberinghistory.com staff is committed to presenting the stories and contributions of African Americans but we also want to encourage you to make history today. We hope that this show does that but also we have the Making History Today! newsletter that teaches people how to change the world! It’s actually easier than you might think but it’s a great newsletter that you can subscribe to at the Rememberinghistory.com website and Facebook page. Don’t be shy; go right ahead and subscribe and get started changing the world and making history!   Let’s begin with the history right now.   Did you know that African Americans have served in every major American war since arriving in the American colonies? From Crispus Atticus in the Revolutionary War up to modern times, African Americans have always had a strong presence in the U.S. military. Yes, even in the two world wars, African Americans were a dominant force. The Vietnam War saw the largest number of African American soldiers in combat. And also the youngest group of soldiers, but of course this was true for soldiers of other ethnicities as well.* More recently, African Americans have served in the Persian Gulf wars and in Iraq* and Afghanistan.     I think that the African American experience in the military was perfectly summarized by historian and scholar, WEB Dubois when he said:   We return. We return from fighting. We return fighting.   We return. We return from fighting. We return fighting.   What did Dr. Dubois mean by this statement? He wrote it in May, 1919 following the World War I. This meaning has changed over time but it reflects the difficulties that African American servicemen and women faced in the past and continue to be confronted with. But the point is that African American servicemen and women and veterans are still confronted with different issues than their white counterparts. Today it is frustrating and infuriating. In the past, it was fatal.   Let me explain. From the end of the Civil War through the end of the second world war, African Americans who served their country were confronted with violence and terror. During the period between 1877 and 1950, more than 4,000 African Americans were lynched. (By the way, this important research was done by the Equal Justice Initiative—and was the most comprehensive research done to date. They should definitely be commended for this unprecedented survey of the lynching of African Americans, showing that there was a virtual reign of terror happening against Americans during that period.) Yes, more than 4,000 African Americans were killed during that period. And research showed that no one was more at risk of experiencing violence and targeted racial terror than Black veterans. White soldiers absolutely did not face this kind of treatment following their military service.   On this point, Bryan Stevenson (executive director of the Equal Justice Initiative) said, “We do so much in this country to celebrate and honor folks who risk their lives on the battlefield. But we don’t remember that black veterans were more likely to be attacked for their service than honored for it.” Wow!   Let’s look back to the armistice following world war I. Black soldiers returning home were greeted with a wave of intense hostility and discrimination. Whites were suspicious and angered at the thought of Black soldiers enjoying certain freedoms, civil rights and possibly liaisons with white women in Europe. And the black soldiers had experienced freedoms in Europe and they were ready to assert those rights when they returned back to the United States. The stage was set for an intense conflict. It began in the summer of 1919, which became known as the Red Summer.     Anti-black riots erupted in 20 cities throughout the United States. A Louisiana newspaper editor wrote, “This is the right time to show them what will and what will not be permitted.” At least 13 African American veterans were killed by lynch mobs. Countless more endured beatings, shootings and whippings. The Red Summer is still remembered by older Black veterans and their families. It was a rude awakening to the fact that even though African Americans had fought valiantly, died courageously and contributed constantly to the war effort, they were not going to enjoy the civil rights and freedoms that they had fought for in Europe. And white citizens were quick to remind them that the white supremacist social structures still existed.   Just the sight of a Black veteran wearing a soldier’s uniform put that soldier at risk of serious bodily harm or death. In fact, the only provocation was often a black man’s insistence on wearing his soldier’s uniform in public. Again, Bryan Stevenson explains it. “Just the sight of a black soldier, just the suggestion that he might take on that empowered, adult, mature identity—that could get him killed.”   And it did. In Hickman, Kentucky in December 1918 just weeks after the end of WWI, recently-discharged African American soldier named Charles Lewis was standing on the street in his uniform when a white police officer began harassing him and claimed that he fit the description of a robbery suspect. Mr. Lewis insisted that he was a good soldier and would not commit robbery. He was arrested. At midnight, a mob of masked men broke into the jail, seized Mr. Lewis and hanged him. They left his body (still in uniform) hanging for all to see. A newspaper headline the following morning was titled, “Nip it in the bud.”   Then there is the story of World War II veteran, Isaac Woodard. On February 12, 1946, Isaac Woodard wore his uniform on a Greyhound bus travelling from George to North Carolina. When he protested mistreatment from the white bus driver, South Carolina police beat him so severely that he was permanently blinded. Although the NAACP protested the attack and demanded prosecution for the offenders, no one was ever convicted. Mr. Woodard later stated, “ We went overseas and did our duty and now we’re home and have to fight another struggle that I think outweighs the war.”   He wasn’t alone in his experience. Civil rights activist, Hosea Williams, had been captured by Germans during the second world war. After his release, he stated, “I want to tell you the Germans never were as inhumane as the state troopers of Alabama.” That says a lot.   So while Black and white Americans fought for freedoms and democracy abroad, white Americans were willing to accept, condone or remain silent on the issue of racial terror, violence and oppression targeted towards African Americans--particularly African American VETERANS—in their own country.   But this racial terror did not start in the 20th century. It began much earlier. As I said, African Americans have been fighting in wars since the American Revolution. But the real terror began following the Civil War.   More than 200,000 African Americans fought in the Civil War. Originally, the Union army was reluctant to allow Black soldiers to fight at all, claiming that that the Black soldiers would feel entitled to respect and rights after the war ended. They served as soldiers, spies, nurses and in supportive roles. In fact, Sojourner Truth served as a spy during the Civil War. The movie, Glory, showed a major battle at Fort Wagner that the 54th Regiment (an all-Black unit) courageously fought but, unfortunately, never won for the Union. But this was just the beginning. Afterwards, many Black soldiers were allowed to join the Union army and President Lincoln credited them with the Union’s victory.   However, following the war at the start of the Reconstruction era in 1877, African American soldiers lost the rights that that had fought for. They were no longer slaves but they were still living in a society founded on white supremacy.   They were prohibited from handling or carrying weapons, they were assaulted, driven from their homes and killed by lynch mobs.   Nevertheless, 380,000 African Americans enlisted in the segregated Army to fight during the First World War.   Why would they do that?   Many had a sense of “patriotic unity” and they hoped that it would increase their social status in the United States. Mississippi Senator James Vardaman warned that this would happen. In a speech on the senator floor in 1917, he stated, “The return of black veterans to the South would inevitably lead to disaster because once you impress the negro with the fact that he is defending the flag and inflate his untutored soul with military airs, he will believe that his political rights must be respected.” In his crude and demeaning way, the senator was right. After Black soldiers returned from Europe where they experienced freedom and more equality, they did expect the same type of treatment when they returned home. But all that they discovered was a society holding on its white supremacist foundation and willing to maintain it through terror and violence. That’s how the Red Summer began. Hundreds of Black men, women and children were killed by mobs and police violence throughout the country. Black veterans were specifically targeted. They were shown no appreciation or respect for their service.   I don’t know if you have heard of the Harlem Hellfighters. They were the 369th infantry regiment who fought in the first world war. They fought so courageously and effectively that France awarded them the country’s highest military honor. Yes, they were an African American unit. Shown the highest respect in Europe but at home they were shown neither respect nor honor.   And this continued following the Second World War in which more than a million African Americans enlisted. Despite all of the violence, discrimination and America’s commitment to maintaining a social structure that kept Blacks in an inferior position, more African Americans than ever enlisted to fight for freedom and democracy abroad. And African Americans continued to fight with skill and honor. I hope that you have heard of the Tuskegee Airmen who served in World War II. Yes, there were many others—if we have time, I’ll discuss them but you can also find them on the Wiki History Podcast page on Facebook.             Yet, as in the first world war, discrimination was active and virtually mirrored the segregated, white supremacist society at home. Black soldiers worked in inferior positions, cleaning the officer’s quarters and latrines or were given highly dangerous, front-line combat missions that were considered too dangerous for white soldiers. Punishments for Black soldiers were often excessively harsh. Black soldiers at military bases in the segregated south were forbidden from eating in restaurants though the restaurants would serve German prisoners of war. White supremacy remained the norm in military life as in the civilian world.   After the war and the return of the Black veterans to the United States, the terror and violence resumed and even increased for Black veterans. Any African American in uniform was at high risk for violence and killing.   You might ask why the soldiers would wear the uniforms if that would put them at increased risk of violence. Great question.   But I see that there was pride in their military service and what they contributed to fighting tyranny and protecting democracy around the world. The soldiers walked with confidence and a newly discovered feeling of entitlement. They had experienced freedom in other parts of the world. They wanted—demanded—those rights when they returned home. The proud and confident black soldier scared many white people and threatened the white supremacist social structure. So, yes, the violence increased. But the African American veterans were changed forever and this changed the entire Black community forever. The modern civil rights movement was imminent, brought in part by these confident and uplifted Black veterans of the second world war. I’m thinking about Hosea Williams (he was the one who preferred the experience as a POW in a German prison to facing Alabama state troopers). And Medgar Evers who became a powerful leader in the NAACP. The black soldiers and veterans changed their communities and the country.   But the fight was not over yet. The United States federal government passed the GI bill—and it “attacked” African American veterans and their families on a different front. This will take us directly into the second part of this great and groundbreaking podcast show.   If you like, you can take a break here. Then continue on to the next podcast that discusses the GI Bill and its effect on African American veterans, their families and communities. But please don’t stop here because you don’t want to miss that exciting and disturbing part about how Black veterans struggled in the past and how they AND their families are still struggling.   But if you choose to stop--Hey, it’s a free country--I just want to remind you of the Wiki History Podcast Page where you can find more information and pictures of the people discussed in this podcast. Also, you will find interesting discussions, questions, videos, games and a whole community of history lovers just like me and you. So please stop by the facebook page and join the fun. Also, I will give you a sneak peek into the podcasts for December. Rememberinghistory.com and Wiki podcast page will discuss Kwanzaa! Yes, it’s that season again and we will discuss the 7 fantastic days of that great and festive celebration.   Finally, please remember that for everyone who listens to these podcast shows, the rememberinghistory.com staff will donate $1 to the National Museum of African American History & Culture. It’s a great museum—long overdue—but it’s here now and we must support it and other efforts to preserve and honor African American history.   So that’s all for now. You can’t see me but I’m standing and saluting our Black servicewomen and men on active duty AND our Black veterans. Let’s remember to honor them this month and every month.   See you soon at rememberinghistory.com where we our remembering history AND we’re making it every day. Bye for now!    

Blacks in the Military: The Struggles of Black Veterans

This is a lecture series about African American history. Each "wiki" lecture is approximately 5 minutes long and teaches about lessons from the past can be used to improve our lives and the future. These lectures are fun, interesting, and inspirational!

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Wiki History!

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