naturalfeature:negro

  • Rockefeller, Carnegie, and the SSRC’s Focus on Race in the 1920s and 1930s – Items
    https://items.ssrc.org/rockefeller-carnegie-and-the-ssrcs-focus-on-race-in-the-1920s-and-1930s

    Soon after its founding, the SSRC engaged the study of race and race relations in the United States with the support of its main funder, the Rockefeller philanthropies. However, by 1930, Rockefeller and the Council shifted focus, shuttering the four committees tasked with studying these issues. Here, Maribel Morey critically examines the early history of the SSRC’s approach to race in the 1920s and 1930s, focusing on its relationship with the shifting priorities of the philanthropies that supported it. This includes major projects of the era such as W. E. B. Du Bois’s ambitious Encyclopedia of the Negro and the massive research undertaking that launched Gunnar Myrdal’s An American Dilemma.

    #philanthrocapitalisme #recherche #sociologie #du_bois #web_du_bois

  • Brazil new President will open Amazon indigenous reserves to mining and farming

    Indigenous People Bolsonaro has vowed that no more indigenous reserves will be demarcated and existing reserves will be opened up to mining, raising the alarm among indigenous leaders. “We are in a state of alert,” said Beto Marubo, an indigenous leader from the Javari Valley reserve.

    Dinamam Tuxá, the executive coordinator of the Indigenous People of Brazil Liaison, said indigenous people did not want mining and farming on their reserves, which are some of the best protected areas in the Amazon. “He does not respect the indigenous peoples’ traditions” he said.

    The Amazon and the environment Bolsonaro campaigned on a pledge to combine Brazil’s environment ministry with the agriculture ministry – under control of allies from the agribusiness lobby. He has attacked environmental agencies for running a “fines industry” and argued for simplifying environmental licences for development projects. His chief of staff, Onyx Lorenzoni, and other allies have challenged global warming science.

    “He intends that Amazon stays Brazilian and the source of our progress and our riches,” said Ribeiro Souto in an interview. Ferreira has also said Bolsonaro wants to restart discussions over controversial hydroelectric dams in the Amazon, which were stalled over environmental concerns.

    Bolsonaro’s announcement last week that he would no longer seek to withdraw Brazil from the Paris climate agreement has done little to assuage environmentalists’ fears.

    http://www.whitewolfpack.com/2018/10/brazil-new-president-will-open-amazon.html
    #réserves #Amazonie #Brésil #extractivisme #mines #agriculture #forêt #déforestation (probablement pour amener ENFIN la #modernité et le #progrès, n’est-ce pas ?) #aires_protégées #peuples_autochtones #barrages_hydroélectriques

    • Un leader paysan assassiné dans l’Amazonie brésilienne

      Le leader paysan, #Aluisio_Samper, dit #Alenquer, a été assassiné jeudi après-midi 11 octobre 2018 chez lui, à #Castelo_de_Sonhos, une ville située le long de la route BR-163 qui relie le nord de l’État de #Mato_Grosso, la principale région productrice de #soja du Brésil, aux deux fleuves Tapajós et Amazone.

      Il défendait des paysans qui s’accrochaient à des lopins de terre qu’ils cultivaient pour survivre, alors que le gouvernement les avaient inclues dans un projet de #réforme_agraire et allait les attribuer à des associations de gros producteurs.


      https://reporterre.net/Un-leader-paysan-assassine-dans-l-Amazonie-bresilienne
      #assassinat #terres #meurtre

    • As Brazil’s Far Right Leader Threatens the Amazon, One Tribe Pushes Back

      “Where there is indigenous land,” newly elected President Jair Bolsonaro has said, “there is wealth underneath it.”

      The Times traveled hundreds of miles into the Brazilian Amazon, staying with a tribe in the #Munduruku Indigenous Territory as it struggled with the shrinking rain forest.

      The miners had to go.

      Their bulldozers, dredges and high-pressure hoses tore into miles of land along the river, polluting the water, poisoning the fish and threatening the way life had been lived in this stretch of the Amazon for thousands of years.

      So one morning in March, leaders of the Munduruku tribe readied their bows and arrows, stashed a bit of food into plastic bags and crammed inside four boats to drive the miners away.

      “It has been decided,” said Maria Leusa Kabá, one of the women in the tribe who helped lead the revolt.

      https://www.nytimes.com/2018/11/10/world/americas/brazil-indigenous-mining-bolsonaro.html

    • Indigenous People, the First Victims of Brazil’s New Far-Right Government

      “We have already been decimated and subjected, and we have been victims of the integrationist policy of governments and the national state,” said indigenous leaders, as they rejected the new Brazilian government’s proposals and measures focusing on indigenous peoples.

      In an open letter to President Jair Bolsonaro, leaders of the Aruak, Baniwa and Apurinã peoples, who live in the watersheds of the Negro and Purus rivers in Brazil’s northwestern Amazon jungle region, protested against the decree that now puts indigenous lands under the Ministry of Agriculture, which manages interests that run counter to those of native peoples.

      Indigenous people are likely to present the strongest resistance to the offensive of Brazil’s new far-right government, which took office on Jan. 1 and whose first measures roll back progress made over the past three decades in favor of the 305 indigenous peoples registered in this country.

      Native peoples are protected by article 231 of the Brazilian constitution, in force since 1988, which guarantees them “original rights over the lands they traditionally occupy,” in addition to recognising their “social organisation, customs, languages, beliefs and traditions.”

      To this are added international regulations ratified by the country, such as Convention 169 on Indigenous and Tribal Peoples of the International Labor Organisation, which defends indigenous rights, such as the right to prior, free and informed consultation in relation to mining or other projects that affect their communities.

      It was indigenous people who mounted the stiffest resistance to the construction of hydroelectric dams on large rivers in the Amazon rainforest, especially Belo Monte, built on the Xingu River between 2011 and 2016 and whose turbines are expected to be completed this year.

      Transferring the responsibility of identifying and demarcating indigenous reservations from the National Indigenous Foundation (Funai) to the Ministry of Agriculture will hinder the demarcation of new areas and endanger existing ones.

      There will be a review of the demarcations of Indigenous Lands carried out over the past 10 years, announced Luiz Nabhan García, the ministry’s new secretary of land affairs, who is now responsible for the issue.

      García is the leader of the Democratic Ruralist Union, a collective of landowners, especially cattle ranchers, involved in frequent and violent conflicts over land.

      Bolsonaro himself has already announced the intention to review Raposa Serra do Sol, an Indigenous Land legalised in 2005, amid legal battles brought to an end by a 2009 Supreme Court ruling, which recognised the validity of the demarcation.

      This indigenous territory covers 17,474 square kilometers and is home to some 20,000 members of five different native groups in the northern state of Roraima, on the border with Guyana and Venezuela.

      In Brazil there are currently 486 Indigenous Lands whose demarcation process is complete, and 235 awaiting demarcation, including 118 in the identification phase, 43 already identified and 74 “declared”.

      “The political leaders talk, but revising the Indigenous Lands would require a constitutional amendment or proof that there has been fraud or wrongdoing in the identification and demarcation process, which is not apparently frequent,” said Adriana Ramos, director of the Socio-environmental Institute, a highly respected non-governmental organisation involved in indigenous and environmental issues.

      “The first decisions taken by the government have already brought setbacks, with the weakening of the indigenous affairs office and its responsibilities. The Ministry of Health also announced changes in the policy toward the indigenous population, without presenting proposals, threatening to worsen an already bad situation,” she told IPS from Brasilia.

      “The process of land demarcation, which was already very slow in previous governments, is going to be even slower now,” and the worst thing is that the declarations against rights “operate as a trigger for violations that aggravate conflicts, generating insecurity among indigenous peoples,” warned Ramos.

      In the first few days of the new year, and of the Bolsonaro administration, loggers already invaded the Indigenous Land of the Arara people, near Belo Monte, posing a risk of armed clashes, she said.

      The indigenous Guaraní people, the second largest indigenous group in the country, after the Tikuna, who live in the north, are the most vulnerable to the situation, especially their communities in the central-eastern state of Mato Grosso do Sul.

      They are fighting for the demarcation of several lands and the expansion of too-small areas that are already demarcated, and dozens of their leaders have been murdered in that struggle, while they endure increasingly precarious living conditions that threaten their very survival.

      “The grave situation is getting worse under the new government. They are strangling us by dividing Funai and handing the demarcation process to the Ministry of Agriculture, led by ruralists – the number one enemies of indigenous people,” said Inaye Gomes Lopes, a young indigenous teacher who lives in the village of Ñanderu Marangatu in Mato Grosso do Sul, near the Paraguayan border.

      Funai has kept its welfare and rights defence functions but is now subordinate to the new Ministry of Women, Family and Human Rights, led by Damares Alves, a controversial lawyer and evangelical pastor.

      “We only have eight Indigenous Lands demarcated in the state and one was annulled (in December). What we have is due to the many people who have died, whose murderers have never been put in prison,” said Lopes, who teaches at a school that pays tribute in indigenous language to Marçal de Souza, a Guarani leader murdered in 1982.

      “We look for ways to resist and we look for ‘supporters’, at an international level as well. I’m worried, I don’t sleep at night,” she told IPS in a dialogue from her village, referring to the new government, whose expressions regarding indigenous people she called “an injustice to us.”

      Bolsonaro advocates “integration” of indigenous people, referring to assimilation into the mainstream “white” society – an outdated idea of the white elites.

      He complained that indigenous people continue to live “like in zoos,” occupying “15 percent of the national territory,” when, according to his data, they number less than a million people in a country of 209 million inhabitants.

      “It’s not us who have a large part of Brazil’s territory, but the big landowners, the ruralists, agribusiness and others who own more than 60 percent of the national territory,” countered the public letter from the the Aruak, Baniwa and Apurinã peoples.

      Actually, Indigenous Lands make up 13 percent of Brazilian territory, and 90 percent are located in the Amazon rainforest, the signatories of the open letter said.

      “We are not manipulated by NGOs,” they replied to another accusation which they said arose from the president’s “prejudices.”

      A worry shared by some military leaders, like the minister of the Institutional Security Cabinet, retired General Augusto Heleno Pereira, is that the inhabitants of Indigenous Lands under the influence of NGOs will declare the independence of their territories, to separate from Brazil.

      They are mainly worried about border areas and, especially, those occupied by people living on both sides of the border, such as the Yanomami, who live in Brazil and Venezuela.

      But in Ramos’ view, it is not the members of the military forming part of the Bolsonaro government, like the generals occupying five ministries, the vice presidency, and other important posts, who pose the greatest threat to indigenous rights.

      Many military officers have indigenous people among their troops and recognise that they share in the task of defending the borders, she argued.

      It is the ruralists, who want to get their hands on indigenous lands, and the leaders of evangelical churches, with their aggressive preaching, who represent the most violent threats, she said.

      The new government spells trouble for other sectors as well, such as the quilombolas (Afro-descendant communities), landless rural workers and NGOs.

      Bolsonaro announced that his administration would not give “a centimeter of land” to either indigenous communities or quilombolas, and said it would those who invade estates or other properties as “terrorists.”

      And the government has threatened to “supervise and monitor” NGOs. But “the laws are clear about their rights to organise,” as well as about the autonomy of those who do not receive financial support from the state, Ramos said.

      http://www.ipsnews.net/2019/01/indigenous-people-first-victims-brazils-new-far-right-government

  • Ida B. Wells and the Lynching of Black Women.
    https://mobile.nytimes.com/2018/04/28/opinion/sunday/ida-b-wells-lynching-black-women.html?smid=tw-nytopinion&smtyp=cur

    At least 130 black women were murdered by lynch mobs from 1880 to 1930. This violence against black women has long been ignored or forgotten. Not anymore. Eliza Woods’s name is now engraved on one of the 800 weathered steel columns hanging from the ceiling of the National Memorial for Peace and Justice, which opened Thursday in Montgomery, Ala.

    When most Americans imagine lynching, they envision the tortured and mutilated body of a black man accused of raping a white woman. They rarely think of a black woman “stripped naked and hung.” Wells, however, was well aware that black women were victims of Southern mob violence and also targets of rape by white men.

    In 1892, when mobs across the South murdered more than 200 African-American men and women, including one of Wells’s closest friends, she began to systematically investigate lynchings. As I’ve noted in my academic work, she soon discovered that few victims had even been accused of rape. In an editorial, she wrote that “nobody in this section of the country believes the old threadbare lie that Negro men rape white women.” In retaliation, a white mob destroyed her press and warned Wells, who was in New York at the time, not to come back or risk death.

  • Dr. King Said Segregation Harms Us All. Environmental Research Shows He Was Right. - The New York Times
    https://www.nytimes.com/2018/04/03/climate/mlk-segregation-pollution.html

    [Martin Luther King] died before the modern environmental movement, but a growing body of research around pollution and health shows that his belief about segregation hurting everyone extends to the environment as well. Many American cities that are more racially divided have higher levels of pollution than less segregated cities. As a result, both whites and minorities who live in less integrated communities are exposed to higher levels of pollution than those who live in more integrated areas.

    “The price that America must pay for the continued oppression of the Negro is the price of its own destruction,” Dr. King wrote in a 1962 address,

  • Guess Who’s Coming to ‘Peanuts’ - The New York Times
    https://www.nytimes.com/2018/01/13/opinion/sunday/peanuts-franklin-charlie-brown.html

    Dr. King’s assassination, on April 4, 1968, played a direct role in Franklin’s creation. Eleven days later, a Southern Californian named Harriet Glickman wrote to Mr. Schulz, introducing herself as “the mother of three children and a deeply concerned and active citizen.” In her grief, Ms. Glickman explained, she had been pondering “the areas of the mass media which are of tremendous importance in shaping the unconscious attitudes of our kids.” She then proposed an idea: “the introduction of Negro children into the group of Schulz characters.”

    “I was acting on the feeling that maybe there was one little thing I can do,“ Ms. Glickman, who is now 91, told me in a recent interview. A civil rights and antiwar activist, she was shrewd to petition Mr. Schulz. “Peanuts” was at the peak of its popularity at the time, running in a thousand newspapers, with a devoted daily readership approaching 100 million. Mr. Schulz, as unassuming a man as he was, was a veritable godhead, revered in those divided times by Americans of all stripes.

    Mr. Schulz wrote back to Ms. Glickman within two weeks, but only to tell her he couldn’t fulfill her request. He and his fellow white cartoonists, he said, were “afraid that it would look like we were patronizing our Negro friends.” Undaunted, Ms. Glickman sent another note, asking if she could share his letter with black acquaintances. Mr. Schulz assented, though he again expressed reluctance to introduce a black character into “Peanuts.”

    Ms. Glickman wasted little time in enlisting her friend Kenneth C. Kelly, a black father of two, who told Mr. Schulz, essentially, to get over his anxiety.

    “An accusation of being patronizing would be a small price to pay for the positive results that would accrue!” he wrote. Mr. Kelly suggested that Mr. Schulz begin with a “supernumerary” black character, a de facto extra, who “would quietly and unobtrusively set the stage for a principal character at a later date.” This cautious approach would serve the dual purpose of not burdening Mr. Schulz and “Peanuts” with the duty of making a Major Social Statement and presenting friendship between black and white children as utterly normal.

    But in the context of the late ’60s, Franklin’s debut was indeed a Major Social Statement. Inevitably, a few newspaper editors in the South made noises of protest, but by and large, the reaction to Franklin was positive, particularly among black readers.

    #Peanuts #Personnages_africains_américains #Culture_populaire

  • Waiting for a Perfect Protest ? - The New York Times
    https://www.nytimes.com/2017/09/01/opinion/civil-rights-protest-resistance.html

    La violence dans les manifestations est inévitable, et les appels à ne pas manifester de la part de soi-disant sympathisants des mouvements est en fait un coup de poignard dans le dos.

    Thanks to the sanitized images of the Rev. Dr. Martin Luther King Jr. and the civil rights movement that dominate our nation’s classrooms and our national discourse, many Americans imagine that protests organized by the Southern Christian Leadership Conference, the Student Nonviolent Coordinating Committee and countless local organizations fighting for justice did not fall victim to violent outbreaks. That’s a myth. In spite of extensive training in nonviolent protest and civil disobedience, individuals and factions within the larger movement engaged in violent skirmishes, and many insisted on their right to physically defend themselves even while they proclaimed nonviolence as an ideal (examples include leaders of the SNCC and the Deacons for Defense and Justice in Mississippi).

    The reality — which is underdiscussed but essential to an understanding of our current situation — is that the civil rights work of Dr. King and other leaders was loudly opposed by overt racists and quietly sabotaged by cautious moderates. We believe that current moderates sincerely want to condemn racism and to see an end to its effects. The problem is that this desire is outweighed by the comfort of their current circumstances and a perception of themselves as above some of the messy implications of fighting for liberation. This is nothing new. In fact, Dr. King’s 1963 “Letter From Birmingham Jail” is as relevant today as it was then. He wrote in part:

    I have almost reached the regrettable conclusion that the Negro’s great stumbling block in the stride toward freedom is not the White Citizens Councilor or the Ku Klux Klanner but the white moderate who is more devoted to order than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says, “I agree with you in the goal you seek, but I can’t agree with your methods of direct action.”

    National polling from the 1960s shows that even during that celebrated “golden age” of nonviolent protest, most Americans were against marches and demonstrations. A 1961 Gallup poll revealed that 57 percent of the public thought that lunch counter sit-ins and other demonstrations would hurt integration efforts. A 1963 poll showed that 60 percent had an unfavorable feeling toward the planned March on Washington, where Dr. King gave his “I Have a Dream” speech. A year later, 74 percent said that since black people had made some progress, they should stop their demonstrations; and by 1969, 74 percent said that marching, picketing and demonstrations were hurting the civil rights cause. As for Dr. King personally, the figure who current moderates most readily point to as a model, 50 percent of people polled in 1966 thought that he was hurting the civil rights movement; only 36 percent believed he was helping.

    The civil rights movement was messy, disorderly, confrontational and yes, sometimes violent. Those standing on the sidelines of the current racial-justice movement, waiting for a pristine or flawless exercise of righteous protest, will have a long wait. They, we suspect, will be this generation’s version of the millions who claim that they were one of the thousands who marched with Dr. King. Each of us should realize that what we do now is most likely what we would have done during those celebrated protests 50 years ago. Rather than critique from afar, come out of your homes, follow those who are closest to the pain, and help us to redeem this country, and yourselves, in the process.

    #Manifestations #USA #Martin_Luther_King

  • The Terrible Beauty of the Slum | Brick
    https://brickmag.com/the-terrible-beauty-of-the-slum

    The ward, the Bottom, the ghetto—is an urban commons where the poor assemble, improvise the forms of life, experiment with freedom, and refuse the menial existence scripted for them. It is a zone of extreme deprivation and scandalous waste. In the rows of tenements, the decent reside peacefully with the dissolute and the immoral. The Negro quarter is a place bereft of beauty and extravagant in its display of it. Moving in and moving on establish the rhythms of everyday life. Each wave of newcomers changes the place—how the slum looks and sounds and smells. No one ever settles here, only stays, waits for better, and passes through; at least that is the hope. It is not yet the dark ghetto, but soon only the black folks will remain.

  • When the word is given; a report on Elijah Muhammad, Malcolm X and the black muslim world
    https://babel.hathitrust.org/cgi/pt?id=wu.89059493601;view=1up;seq=8

    THIS BOOK COMES at a time when the American race issue seems at a climax. Disturbing though it may be, it is encouraging that such a book as this can be written, that a group like the Black Muslims not only lives among us but that it can be investigated and studied. This means that at long last we are about to become honest about the race question. Negroes are saying what they think; white people are pausing to listen. These are the prerequisites of dialogue in a free society, and I predict that on the whole
    the Black Muslims will have a healthy influence on our social structure.

    I know white people are frightened by Malcolm X and Elijah Muhammad; maybe now they will understand how I have felt all my Me, for there has never been a day when I was unafraid; we Negroes live our lives on the edge of fear, not knowing when or how the serpent of discrimination will strike and deprive us of something dear—a job here, a house there, an evening out over there, or a life itself. But things are better now than they once were; I am
    convinced they will soon be better than they are now. I am optimistic because I feel Negroes are now determined to better their lot; I believe we will win because there is every evidence that white people are beginning to yield some of their power, and that—power—is what the argument is really about.

    An excerpt from When the Word is Given: A Report on Elijah Muhammad, Malcolm X and the Black Muslim World by Louis Lomax, 1963.
    https://dp.la/primary-source-sets/sources/1233

    When the word is given; a report on Elijah Muhammad, Malcolm X, and the Black Muslim world
    https://dp.la/item/74ed082f3d8c99f67deae3b053a0485b

    Where are we? - Louis Lomax
    https://archive.org/details/ccc_00006

    Published February 28, 1964 ; Louis E. Lomax (August 16, 1922 - July 30, 1970) was an African-American journalist and author. He was also the first African-American television journalist. This recording is his talk to Pomona College students.

    The Negro in the United States; A List of Significant Books. Ninth Revised Edition.
    https://archive.org/details/ERIC_ED031520?q=%22When+the+Word+Is+Given%22


    Published 1965

    #USA #révolte #racisme #histoire #Malcolm_X

  • The Negro was dead
    when the doctors examined him.
    They found upon his belly
    bruises:
    he died, the doctor said, of peritonitis.

    The jailer testified that the Negro had been brought to the jail
    charged with burglary;
    but no warrant for his arrest was produced
    and the jailer did not know—or tell—
    who brought him.
    The Negro said that a crowd of men
    had taken him from a store to the woods
    and whipped him
    with “a buggy trace.”

    He was not treated by a doctor, the jailer, or anybody:
    just put into the jail and left there to die.
    The doctor who saw him first—on a Monday—
    did nothing for him
    and said that he would not die of a his beating;
    but he did die of it on Wednesday.

    https://www.poetryfoundation.org/poems-and-poets/poems/detail/49851

  • The ’Green Book’ Was a Travel Guide Just for Black Motorists - NBC News
    http://www.nbcnews.com/news/nbcblk/green-book-was-travel-guide-just-black-motorists-n649081

    For 30 years, a New York City mailman by the name of Victor Green wrote and distributed the Green Book—a travel guide for African American motorists.

    Now, to be clear, this was not your average AAA guide or a Zagat’s providing the “hot spots” to travel, this was in actuality a life saver for black folks during the heights of segregation in the United States, from 1936-1966.

    The Green Book helped black travelers navigate the dangers and constant humiliations that racial segregation posed.
    The book included everything from gas stations that would serve African Americans to restaurants, barber shops, beauty salons and safe places to stay. So, how is it that a book that was in circulation for three decades is relatively unknown today?

    Author and playwright Calvin Ramsey is currently working to make sure that Victor Green and his efforts to keep black motorists safe are as well-known as Rosa Parks with his latest project, The Green Book Chronicles.

    “Discrimination was so real that not only did they [black travelers] pack their own food; but also their own gas. You never knew when traveling while black what was going to happen to you and if you had kids with you it just added to the anxiety,” said Ramsey.

    https://vimeo.com/146908911

    The Green Book - NYPL Digital Collections
    http://digitalcollections.nypl.org/collections/the-green-book#/?tab=about

    From the Introduction to the 1949 edition: With the introduction of this travel guide in 1936, it has been our idea to give the Negro traveler information that will keep him from running into difficulties, embarrassments and to make his trips more enjoyable. The Jewish press has long published information about places that are restricted and there are numerous publications that give the gentile whites all kinds of information. But during these long years of discrimination, before 1936 other guides have been published for the Negro, some are still published, but the majority have gone out of business for various reasons. In 1936 the Green Book was only a local publication for Metropolitan New York, the response for copies was so great it was turned into a national issue in 1937 to cover the United States. This guide while lacking in many respects was accepted by thousands of travelers. Through the courtesy of the United States Travel Bureau of which Mr. Chas. A. R. McDowell was the collaborator on Negro Affairs, more valuable information was secured. With the two working together, this guide contained the best ideas for the Negro traveler. Year after year it grew until 1941. “PM” one of New York’s great white newspapers found out about it.

  • The History of Black History Month
    http://www.ebony.com/news-views/history-of-black-history-month-ebonybhm#axzz3zK4ibLT1

    “This is the meaning of Negro History Week. It is not so much a Negro History Week as it is a History week. We should emphasize not Negro History, but the Negro in history. What we need is not a history of selected races or nations, but the history of the world void of national bias, race hate, and religious prejudice. There should be no indulgence in undue eulogy of the Negro. The case of the Negro is well taken care of when it is shown how he has influenced the development of civilization.”

    ----- Carter Godwin Woodson, “The Celebration of Negro History Week, 1927,” Journal of Negro History, April 1927.

    February 2016 marks the 90th anniversary of a unique ritual in American and world history. For the next month, America will be challenged to contemplate the global and national journey and achievements of its African-descended residents. The ritual was born and driven by the single-minded devotion and sacrifice of Carter Godwin Woodson (1875-1950), a son of formerly enslaved parents who defied American Apartheid to acquire a Harvard Ph.D., using it with remarkable efficiency to create organizations and rituals that continue to shape our struggle for intellectual liberation.”

  • De l’alliance judéo-noire

    "Il existe, sur le rapport entre racisme et antisémitisme, un vaste débat : les uns ont vu dans les génocides coloniaux le paradigme de l’Holocauste, les autres ont souligné la différence entre le pillage d’un continent et l’extermination conçue comme une fin en soi, comme un « massacre ontologique ». Pour Fanon, qui défend une vision sartrienne du juif et du Noir comme images négatives fabriquées par l’antisémite et le raciste, reste néanmoins un clivage lié à la couleur. L’antisémite et le raciste peuvent pareillement biologiser le juif et le Noir, en les renvoyant à des essences, mais le juif peut essayer de pénétrer le monde des gentils par l’assimilation alors que le Noir ne peut pas échapper à sa couleur. C’est pourquoi, selon Fanon, « le nègre représente le danger biologique ; le juif, le danger intellectuel » (Fanon). Et c’est pourquoi la « color-line » a joué un rôle si important dans les relations judéo-noires. Nicole Lapierre a analysé le phénomène de la « mimesis noire », rendue célèbre dans la culture de masse par The Jazz Singer, le premier film parlant réalisé en 1927 par Alan Crosland, produit par les frères Warner et interprété par Al Jolson (AsaJoelsen, d’origine judéo-lituanienne). Ce film s’inscrit dans la tradition du Minstrel, un spectacle extrêmement populaire au tournant du XXe siècle mettant en scène des Blancs qui, déguisés en Noirs, se produisaient dans un répertoire de musique et de danse nègres. Très prisé par les acteurs juifs depuis la fin du XIXe siècle, ce genre comique a été interprété tantôt comme l’expression d’une adhésion aux stéréotypes racistes de l’époque, tantôt comme le révélateur d’une solidarité judéo-noire fondée sur l’identification d’une minorité opprimée à une autre. Le blackface, suggère Nicole Lapierre, a favorisé l’américanisation des migrants juifs qui, « en noircissant, se faisaient plus blancs » (Lapierre). Lorsqu’ils étaient encore victimes de discriminations, les Minstrels les aidaient à se situer du bon côté de la « color-line », parmi les Blancs. Ce procédé mimétique consistant à se mettre dans la peau de l’ Autre est à l’origine des transferts culturels judéo-noirs du XXe siècle (qui poursuivront ensuite d’autres buts et d’autres stratégies).

    C’est par un effort emphatique poussant ses acteurs à franchir la « ligne de couleur » que la Negro-Jewish Alliance a pu voir Je jour. Par le déplacement qu’elle implique, cette empathie rend possible une remise en cause de soi-même tout à fait fructueuse. C’est un détour par lequel des juifs et des Noirs ont élargi leurs horizons, en inscrivant leur réflexion et leur combat dans une perspective plus large, en découvrant des affinités et en nouant des alliances. En 1949, la visite des ruines du ghetto de Varsovie avait aidé l’historien afro-américain W.E.B. Du Bois à comprendre que le racisme ne se réduisait pas à la « color-line » , donc à « sortir d’un certain provincialisme vers une conception plus large des manières dont la lutte contre la ségrégation raciale, contre la discrimination religieuse et l’oppression des pauvres devait évoluer » (Du Bois).

    La « ligne de couleur » renvoie donc à une question historique plus large qui est au cœur du combat de Frantz Fanon, tout en restant absente ou cachée dans ses réflexions sur l’antisémitisme : la question coloniale. Les juifs ont été, pendant des siècles, le paradigme de l’altérité au sein du monde occidental, au cœur de l’Europe et de sa culture, en devenant un marqueur négatif dans le processus de construction des identités nationales ; les colonisés ont été le paradigme d’une altérité située en dehors de la « civilisation, une altérité dont l’Europe avait besoin afin de légitimer sa domination et de dessiner son autoportrait de culture et de race supérieures. Ces deux paradigmes ont été complémentaires mais ils étaient dissociables. Les juifs émancipés pouvaient s’assimiler et franchir la « ligne de couleur ». Ainsi, Cesare Lombroso pouvait apporter sa contribution aux doctrines du racisme fin-de-siècle, dans un ouvrage intitulé L’Homme blanc et l’Homme de couleur (Lombroso, 1892), et Theodor Herzl, quelques années plus tard, mettre en avant les bienfaits du sionisme en Palestine : « Pour l’Europe, nous constituerions là-bas un avant-poste contre l’Asie, nous serions l’avant-garde de la civilisation contre la barbarie » (Herzl).

    L’adhésion des juifs au racisme rencontrait l’obstacle puissant de l’antisémitisme qui, en dépit de leur culture et de leurs choix, les renvoyait dans le camp des dominés ou les faisait apparaître comme des intrus dans le camp dominant. Cela avait créé les conditions d’une rencontre entre les juifs et les colonisés, dans une sorte d’osmose d’antifascisme et d’anticolonialisme. Pendant la guerre d’Algérie, en faisant écho à La Question d’Henri Alleg, Jean Améry voyait dans la torture plutôt que dans les chambres à gaz l’essence du nazisme, et le photographe Adolfo Kaminsky expliquait pourquoi il s’était mis à fabriquer des faux papiers pour les militants du FLN : la chasse aux Algériens et les contrôles au faciès dans les rues de Paris étaient intolérables pour un homme qui, seulement quelques années plus tôt, avait connu les mêmes pratiques mises en œuvre par la Gestapo contre les juifs."

    Enzo Traverso

    http://bougnoulosophe.blogspot.be/2014/01/de-lalliance-judeo-noire.html

  • Dr. King on the Roots of Economic Inequality
    http://notionscapital.wordpress.com/2014/01/20/dr-king-on-the-roots-of-economic-inequality

    “At the very same time that America refused to give the Negro any land, through an act of Congress our government was giving away millions of acres of land in the West and the Midwest, which meant that it was willing to undergird its white peasants from Europe with an economic floor.

    But not only did they give the land, they built land grant colleges with government money to teach them how to farm. Not only that, they provided county agents to further their expertise in farming. Not only that, they provided low interest rates in order that they could mechanize their farms.

    Not only that, today many of these people are receiving millions of dollars in federal subsidies not to farm, and they are the very people telling the black man that he ought to lift himself by his own bootstraps.”

    – Dr. #Martin_Luther_King. Jr., “Remaining Awake Through a Great Revolution,” delivered at the National Cathedral, Washington DC on March 31, 1968 (full text here http://mlk-kpp01.stanford.edu/index.php/encyclopedia/multimediaentry/doc_remaining_awake_through_a_great_revolution).

    #discrimination #racisme #Etats-Unis #terres

  • Rosa Park vient d’avoir 100 ans

    On Rosa Parks’ 100th Birthday, Recalling Her Rebellious Life Before and After the Montgomery Bus
    http://www.democracynow.org/2013/2/4/on_rosa_parks_100th_birthday_recalling

    ROSA PARKS: I left work on my way home, December 1st, 1955, about 6:00 in the afternoon. I boarded the bus downtown Montgomery on Court Square. As the bus proceeded out of town on the third stop, the white passengers had filled the front of the bus. When I got on the bus, the rear was filled with colored passengers, and they were beginning to stand. The seat I occupied was the first of the seats where the Negro passengers take as they—on this route. The driver noted that the front of the bus was filled with white passengers, and there would be two or three men standing. He looked back and asked that the seat where I had taken, along with three other persons: one in a seat with me and two across the aisle were seated. He demanded the seats that we were occupying. The other passengers there reluctantly gave up their seats. But I refused to do so.

    I want to make very certain that it is understood that I had not taken a seat in the white section, as has been reported in many cases. An article came out in the newspaper on Friday morning about the Negro woman overlooked segregation. She was seated in the front seat, the white section of the bus and refused to take a seat in the rear of the bus. That was the first newspaper account. The seat where I occupied, we were in the custom of taking this seat on the way home, even though at times on this same bus route, we occupied the same seat with whites standing, if their space had been taken up, the seats had been taken up. I was very much surprised that the driver at this point demanded that I remove myself from the seat.

    The driver said that if I refused to leave the seat, he would have to call the police. And I told him, “Just call the police.” He then called the officers of the law. They came and placed me under arrest, violation of the segregation law of the city and state of Alabama in transportation. I didn’t think I was violating any. I felt that I was not being treated right, and that I had a right to retain the seat that I had taken as a passenger on the bus. The time had just come when I had been pushed as far as I could stand to be pushed, I suppose. They placed me under arrest.