Victory in the “N-Word on Trial” as the Crown Drops Charges Against Black Woman – Ife Thompson Instructed for the Defendant.

Ife Thompson, of Nexus Chambers was instructed by Ghislaine Sandoval of Hodge
Jones and Allen.

A recent university student of good character, Jamila A (22 years old), is no longer facing prosecution after the Crown Prosecution Service (CPS) discontinued the matter citing that there is not enough evidence to provide a realistic prospect of conviction.

Jamila A had been charged under s.127 of the Communications Act 2003 for allegedly using obscene communications after responding to a tweet on 27 August 2023 from another Black person in the USA with the African American Vernacular English (‘AAVE’) /Black British English (‘BBE’) term “Nigga”. Jamila A’s tweet was picked up by a data monitoring organisation.

The Defence Case

Discontinuance of the matter was preceded by two letters of representations submitted to the CPS, one a total of 23 pages, arguing that the matter did not pass the evidential or public interest stage of the test required to prosecute someone. A lengthy Defence Case Statement was also served which set out 19 disclosure requests the Defence required of
he CPS not limited to but including whether various parties had consulted their equality and diversity team/s about the nature of the use of the word “Nigga” and whether a black person would find this offensive. A few of the points highlighted are noted below:

  1. Jamila A is a fluent Black-British English speaker, and her use of the term “Nigga”
    was a fundamental part of her language practice;
  2. The prosecution disproportionately interfered with her rights under Article 10 of the European Convention of Human Rights (‘ECHR’) to Freedom of Expression and right to use language from her culture which should be protected from discrimination under Article 10, read in conjunction of Article 14 of the ECHR;
  3. The case placed undue stress and anxiety on Jamila A by prolonging proceedings unnecessarily;
  4. The CPS’s failure to consider the cultural and linguistic context of her speech, reinforces anti-Black linguistic discrimination and raises concerns about its compliance with Section 149 of the Equality Act 2010;
  5. No evidence of any party finding the Tweet offensive, indecent, obscene or menacing had been provided;
  6. A pro-bono research comment on AAVE by Dr April Baker Bell noting “The term nigga is a linguistic reappropriation of the racial slur nigger, which was a derogatory term that started being used by white Americans in the nineteenth toward Black Americans to express hatred, bigotry, and anti-Black racism. Because the term nigger is a racialized epithet within the broader American English lexicon, the reappropriation of the term by AAVE speakers is often misunderstood by non-members of the Black speech community. When used by AAVE speakers, the term has a different pronunciation (postvocalic -r deletion rule), a different spelling (nigga vs nigger), and a variety of meanings.”

Despite these detailed representations sent in August 2024 and further ones sent in
January 2025, the Crown still proceeded with the case.

Adjournment & Case Review

Just before the second trial listing, the Crown urgently requested an adjournment to further review whether they would proceed with the prosecution after the Defence Case Statement had been submitted.

The Defence raised concerns in the Defence Case Statement that Jamila was originally charged under section 1(1)(a) and (4) of the Malicious Communications Act 1988. An ‘amended charge’ was served on 01/08/2024 changing the charge from an either way (offence which can be heard before a jury in the Crown Court) to a summary only offence (which can only be dealt with by the Magistrates’ Court) under section 127(1)(a) and (3) of the Communications Act 2003 outside of the 6 month time limit. It is important to note that this change of charge took place following the Independent’s article dated 22 July 2024 raising concerns that a “Black woman has been charged after using the n-word in a tweet to another Black woman”. The conclusion of the article states “The article was amended on 24 July 2024 to attribute to the CPS details of the act under which it said Ms Abdi had been charged” however no amended charge had been brought to the attention of the Defence until it was uploaded to the Court evidence system on 01 August 2024 therefore it appears a news outlet were informed of an intention to change the charge prior to the Defence. The Defence made it clear that it was their intention to make an abuse of process application as part of pre-trial legal arguments if the matter was to proceed. Jamila was denied the choice of a jury trial as a result of the change in charge and the conduct of the Crown brings the integrity of the justice system into disrepute.

The District Judge granted the adjournment, “noting that there were serious issues of fact and law with the case and that it is appropriate and necessary for the Crown to review its position in light of the Defence statement.”

On 5th March 2025, the Crown formally wrote to the Defence, confirming that they would no longer be proceeding with the charges against Jamila A. Ife Thompson, who led the defence, worked extensively to instruct linguistic and cultural experts to protect and uphold Jamila A’s linguistic rights. The expert reports were served on both the Crown and the Court in preparation for the trial.

Expert Analysis Summary

Three experts provided analysis supporting that Jamila A’s use of the term “Nigga” was rooted in Black linguistic and cultural practices rather than being an offensive/obscene. In short:

● Dr Dominique Branson (USA-based AAVE linguist) emphasised that language
interpretation belongs to the speech community. She noted that Jamila A’s identity
as a Black person and acceptance of the term within her social network aligned
with broader linguistic research, confirming that her usage was consistent with
AAVE norms;
● Dr Ian Cushing (UK-based linguist, specialist in Black British English) highlighted that “Nigga” has been widely used in Black British English (BBE) since the rise of hip-hop in the 1980s, particularly in London. He pointed to sociolinguistic research showing its role in expressing Black identity and solidarity. He also referenced the Aston University Institute for Forensic Linguistics, which classifies the term as neutral or affectionate in many contexts; and
● Adele Oliver (Rap and Drill Expert) underscored the term’s deep integration into UK and US rap music. She argued that rap has facilitated intra-community appropriation of “nigga,” shaping its meaning across the Black diaspora. While the term can be an expletive, its usage within Black communities carries cultural significance beyond its historically offensive connotations.

Statement from Jamila’s barrister, Ife Thompson

“This case raises serious concerns about how the CPS and police are unfairly and inappropriately criminalising Black language speakers. Like many other cases, it highlights the urgent need to review how charging decisions can reinforce and perpetuate anti-Black linguistic racism and discrimination.

The mainstream ‘colourblind’ approach to racism ignores the nuances of Black identity,
leading to discriminatory outcomes like this one. The case also raises questions about
the use of processes and procedures in content moderation.

This victory is a step towards ensuring the CPS and police recognise Black languages
like AAVE and BBE and adopt a more culturally nuanced and human rights-centred
approach to such cases in the future.”

Statement from Jamila’s solicitor, Ghislaine Sandoval

“We are delighted that the right decision has finally been taken to discontinue this case
against a young Black woman of good character. However, Jamila should never have
been charged in the first place.

Black people are the most overrepresented of all ethnic minorities in the criminal justice system. Dr Cushing’s report raised that “Black language is misinterpreted and misunderstood” and “young Black girls in particular have their language and literacy practices called into question. This happens in all social contexts, from classrooms to workplaces to online spaces.”

It is clear that Black language rights, particularly those of young Black women, are being disproportionately violated by the state and their Human Rights are not being properly protected or applied. Free speech by people of colour is being over policed and over criminalised, there is a lack of cultural understanding and awareness of the language and how it is used by diverse communities.

Unfortunately, the result cannot give Jamila the time she has spent subject to the stress and anxiety of these proceedings back, which had been hanging over her head for over a year. Our team fought tirelessly for a case which should not have made it to Court.”

Statement from the accused, Jamila A

“This past year and a half has been incredibly stressful. This case has shown the immense racism that is in our legal system. I was being prosecuted for speaking in a way that comes natural to me as a Black woman and is widely accepted within my community. It is absurd that the CPS continue to criminalise and prosecute black people for existing their cultural and linguistic realities and while I am relieved that the case is over, I know I wont get back the time that I have lost worrying about this case.

I cannot express enough my gratitude to my incredible legal team; Ife Thompson and Ghislaine Sandoval who fought tirelessly on this case when I felt powerless. Their dedication, expertise and their unwavering belief in my right to justice got us this result today. I also want to thank the team behind the Justice for Jamila A campaign who have supported me massively through this case. Their solidarity, advocacy and refusal to stay silent made all the difference. While this has been a difficult journey, I am reminded how important community and collective action are powerful forces for change.

This is not just about me. Black people, particularly young black men and women, are disproportionately targeted, policed and punished for the ways we speak regardless of the setting. It’s unacceptable that our cultural expressions are seen as threats that need to be punished while others’ are normalised. This case is a stark reminder of the ongoing racial bias embedded in institutional that claim to serve justice.”

Jamilia A was supported by the Justice For Jamila A Campaign, a coalition of community groups including Black Lives Matter UK, Sisters Uncut, 4Front, Art Not Evidence and BLAM UK, activists and human rights defenders.

Senegal’s Decolonial Revolution: Lat Dior’s Legacy and Fanon’s Vision in Action

History is not a passive recollection of the past; it is a force that shapes the present and determines the future. Senegal, a nation once at the heart of France’s colonial empire, is now leading the movement to reclaim its sovereignty and reject the lingering grip of colonialism. Under the leadership of President Bassirou Diomaye Faye, Senegal is undergoing a radical transformation. Renaming streets, rewriting textbooks, cutting military ties with France, and challenging foreign economic control.

At the centre of this revolution stands Lat Dior Ngoné Latyr Diop, the legendary warrior-king of Cayor, who waged an unrelenting struggle against French imperialism in the 19th century. His fight, which cost him his life, was not just against military occupation but against the complete erasure of Senegalese sovereignty and identity. Today, as Senegal honours Lat Dior with a monument in his name, his spirit of resistance is being revived in a new generation of Senegalese leaders who are refusing to be pawns in the hands of Western powers.

But this is not just Senegal’s fight. Across West and Central Africa, former French colonies are rising up against the remnants of Francafrique, the system of French control that has long dictated economic and political affairs in its former colonies. From Mali to Burkina Faso, Niger to Chad, African nations are reclaiming their independence in a way that directly aligns with Frantz Fanon’s theory of decolonisation.

Lat Dior: The Warrior King Who Defied France.

Born in 1842 in Keur Amadou Yalla, Lat Dior was a ruler and the embodiment of Senegalese resistance against French colonial expansion. As the leader of Cayor, he refused to bow to European encroachment and fiercely opposed the construction of the Dakar-Saint Louis railway, which he recognised as a tool of colonial domination.

He understood that infrastructure projects like these were not intended for the benefit of Africans but were designed to facilitate the extraction of resources, consolidate military power, and entrench French rule.

Lat Dior’s resistance was political but deeply spiritual. As a devout Muslim, he built alliances with influential religious figures like El Hadj Oumar Tall and Ahmadou Bamba, believing that the fight for sovereignty was as much about cultural and spiritual liberation as it was about military struggle. His defiance made him a direct target of the French, and in 1886, he was assassinated by colonial forces. Yet, his death did not mark the end of the struggle—it became a rallying cry for future generations who continued to resist European rule.

In December 2024, President Faye honoured Lat Dior’s legacy by inaugurating a statue in his name, declaring that history is not merely something to be remembered but a guide for shaping a new Senegal. This act was about commemorating the past and a clear political statement. By restoring Lat Dior’s place in national memory, Senegal is rejecting the colonial narratives that once sought to erase him.

The Fall of Francafrique—Senegal and the Revolt Against Neocolonialism.

For decades, France has maintained an iron grip over its former African colonies through Francafrique, a system of political, economic, and military control that kept African nations dependent and subservient. Even after so-called independence, France retained strategic military bases, controlled natural resources, and imposed economic policies that prioritised its own interests over those of the African people.

But that era is coming to an end. Senegal has now joined a wave of nations that are rejecting French domination. In 2024, President Faye called for the withdrawal of French troops from Senegal, following in the footsteps of Mali, Burkina Faso, Niger, and Chad, all of whom have expelled French military forces in recent years.

This was a diplomatic move and a declaration of true sovereignty. The timing was deliberate, on the 80th anniversary of the Thiaroye massacre, when French colonial forces slaughtered West African soldiers who had fought for France in World War II, Senegal made it clear that it would no longer tolerate foreign military occupation.This is a reflection of the growing consciousness among African citizens who refuse to accept neocolonial control any longer.

Senegal as a Case Study in Fanon’s Theory.

Frantz Fanon, in The Wretched of the Earth, articulated the psychological and structural dimensions of decolonisation.

He argued that true liberation requires not just political independence but the complete rejection of colonial values and the construction of an entirely new national consciousness. Senegal’s decolonial movement is a direct embodiment of Fanon’s philosophy.

Fanon warned against the dangers of colonial assimilation, where the colonised internalise the values of their oppressors and continue to function within a system that was never designed to serve them.

Senegal’s efforts to remove French names from public spaces, rewrite history textbooks, and celebrate African resistance figures represent a rejection of European narratives. This is the beginning of a new historical consciousness, one that is written by and for Africans.

Fanon also stressed the importance of unity among the colonised. Senegal’s actions are not occurring in isolation but as part of a broader Pan-African movement that is sweeping across Francophone Africa. By standing in solidarity with Mali, Burkina Faso, Niger, and Chad, Senegal is reinforcing Fanon’s argument that decolonisation cannot be a nationalistic struggle alone; it must be a collective, continental movement against imperialism.

Most importantly, Fanon believed that decolonisation was about restoring the dignity of the colonised. For too long, African nations have been made to believe that they cannot survive without the guidance of Western powers. By cutting military ties, questioning the CFA franc, and demanding reparations for colonial atrocities, Senegal is rejecting this falsehood. It is asserting that Africa does not need Europe to determine its destiny.

The Next Step: Economic Liberation.

Fanon was clear: political independence without economic autonomy is meaningless. Colonialism did not end with the departure of European administrators—it evolved into economic control, where African nations remained trapped in a system that prioritised Western profits over African development.

Senegal is now taking the first steps toward breaking free from economic neocolonialism. President Faye’s administration has raised the question of the CFA franc, a currency controlled by France that continues to dictate monetary policy in 14 African nations. While full departure from this system has yet to be realised, the conversation itself is significant. The government is also reviewing foreign business contracts to ensure that Senegal’s resources benefit its people rather than multinational corporations.

The road to full economic sovereignty will not be easy. Western institutions such as the World Bank and the IMF continue to exert control over African economies through debt and structural adjustment programs. But Senegal’s willingness to challenge the status quo is a step in the right direction. It is a reminder that decolonisation is not a single event but an ongoing process of dismantling all structures of oppression.

The Future is Decolonised

Fanon warned us that the fight against colonialism would not end with independence declarations. The real struggle is in ensuring that African nations do not become mere extensions of their former colonisers. Senegal is proving that decolonisation is a living revolution. The question now is, WHO IS NEXT?

A Tribute to Those We Lost in 2024: Our Pioneers, Artists, and Heroes

A Tribute to Those We Have Lost in 2024: Our Pioneers, Artists, and Heroes

As we reflect on the year 2024, we lovingly honour the extraordinary lives of those who have left us. These were individuals whose voices became our safe havens, whose courage sparked movements, and whose creativity enriched our shared Experienced. Their legacies remain a guiding light, reminding us of the enduring power of resilience, art, and activism. Today, we warmly pay tribute to these remarkable figures:

Darcus Howe (1943–2017)
 Although he passed away in 2017, Darcus Howe’s influence still echoes profoundly today. A civil rights activist, writer, and broadcaster, Howe was a pivotal member of the British Black Panthers. He fearlessly stood against racial injustice, organising the 1981 Black People’s March following the New Cross fire—a heart-breaking event that claimed 13 young Black lives. His unwavering voice championed justice and equality, paving the way for greater awareness of systemic inequalities across Britain.

Benjamin Zephaniah (1958–2023)

A renowned British poet, writer, and political activist, Benjamin Zephaniah was celebrated for his profound works addressing social justice, racism, and other pressing political themes. Known for his distinctive voice and ability to weave powerful stories through poetry, he inspired generations to think critically about society and their role within it. Zephaniah passed away in December 2023 at the age of 65, leaving behind a body of work that continues to challenge, enlighten, and uplift.

Nadia Cattouse (1924–2024)

 Born in British Honduras (now Belize), Nadia Cattouse was a trailblazer whose life was a gift to all she touched. An actress, folk singer, and activist, she played a pivotal role in the 1960s folk revival, all while amplifying the voices of Caribbean immigrants in the UK. Her songs and activism celebrated identity, belonging, and the relentless fight for equality. Nadia’s century-long journey, marked by grace and artistry, came to a close just days before her 100th birthday, leaving a legacy as vibrant as her melodies.

Paul Stephenson (1937–2024)
 A towering figure in Britain’s civil rights movement, Paul Stephenson’s steadfast commitment to challenging racial discrimination changed the course of history. He was instrumental in the 1963 Bristol Bus Boycott, a landmark protest against the exclusion of Black and Asian workers by the Bristol Omnibus Company. His unwavering advocacy played a crucial role in the creation of the Race Relations Act of 1965, a groundbreaking step towards racial equality in the UK. Paul’s life was a testament to the power of collective action and courageous determination.

Faith Ringgold (1930–2024)
 Faith Ringgold was an award-winning artist and author whose work knew no boundaries. Through her richly coloured quilts, which intertwined painting, textiles, and storytelling, she forged a unique medium to address themes of social justice, civil rights, and Black womanhood. Faith’s art shattered barriers for Black female artists, and her narratives continue to inspire countless generations. She passed away at the age of 93, leaving behind an enduring legacy of creativity and activism that remains a source of hope and pride.

Yolande Cornelia “Nikki” Giovanni Jr.

A literary icon whose words have deeply shaped the cultural landscape, Nikki Giovanni stands as a voice of warmth and wisdom. A proud alumnus of Fisk University, her work explores a broad spectrum of themes, from space travel and love to racism and mortality. Her remarkable ability to capture the struggles and triumphs of life has made her an enduring figure in global literature. While she continues to inspire us through her spirit and influence, her contributions have left an indelible mark on hearts and minds everywhere.

As we bid farewell to these pioneers, artists, and heroes, we celebrate their lives with gratitude and affection. They fought tirelessly for justice, gave voice to the inexpressible, and opened doors for future generations to dream and thrive. Their legacies are woven into the fabric of our shared history, and their voices will forever guide us forward with love and hope.

PRESS RELEASE: NEW BLAM REPORT UK Exposes Colourism & Racism in the UK Curriculum:

ERADICATING ANTI-BLACKNESS IN THE UK EDUCATION SYSTEM: ACHIEVING CURRICULUM AND POLICY’ REFORM THROUGH LITIGATION

Implementing the UK’s obligation to combat prejudices which lead to racial discrimination in education

CLICK HERE TO VIEW REPORT

BLAM UK (Black Learning Achievement and Mental Health) has released a groundbreaking report exposing the UK education system’s failure to address racial discrimination, colourism, and the erasure of Black history from the curriculum.

The report, “Implementing the UK’s Obligation to Combat Prejudices Leading to Racial Discrimination in Education,” highlights how Black students face institutional racism, biased discipline policies, and teachers unequipped to challenge racial prejudice.

KEY FINDINGS:

  • Teachers lack racial literacy – Many educators have no formal training in understanding race and racism, leading to racial bias in assessments, discipline, and student interactions.
  • Curriculum whitewashing – Black history is either ignored or framed solely through trauma narratives such as slavery and the civil rights movement, failing to celebrate Black excellence and contributions.
  • Colourism remains unchallenged – Schools fail to educate students on skin tone discrimination, which perpetuates harmful biases within Black communities and wider society.
  • Racist school policies – Black students are disproportionately punished, excluded, and even criminalised through strict behavioural policies, including bans on Afro hairstyles and Black British English.

“SCHOOLS ARE TEACHING IGNORANCE”

BLAM UK’s research exposes a deeply flawed education system that continues to centre whiteness while punishing Black identity. Black children are being failed—both in the content they learn and the way they are treated in classrooms.

“The UK government has an obligation under international human rights law to tackle racial prejudice in education,” says BLAM UK. “Yet, schools are not only failing to challenge racism, but are actively upholding it through biased policies and a curriculum that erases Black contributions.”

WHAT NEEDS TO CHANGE?

BLAM UK is calling for:

  • A decolonised curriculum that fully integrates Black history across all subjects, rather than relegating it to Black History Month.
  • Mandatory racial literacy training for teachers to ensure they can challenge racism rather than reinforce it.
  • An end to racist school policies that police Black students’ hair, language, and identity.
  • Recognition of colourism within the school system and proactive measures to dismantle it.

JOIN THE MOVEMENT FOR CHANGE

This report is a wake-up call. The UK cannot claim to be an inclusive society while its education system continues to uphold systemic racism.

Preserving Culture, Resisting Erasure: BLAM UK Stands in Solidarity with Global Struggles

In a world where cultural traditions are increasingly under threat, movements for resistance and preservation are more vital than ever. At BLAM UK, we stand in unwavering solidarity with the struggles faced by communities in Africa, the Caribbean, South America, and across the African diaspora. These struggles, rooted in a shared history of colonisation and ongoing inequality, call for collective action to challenge systemic oppression, reclaim cultural identities, and ensure that the stories of our communities are not lost to time.

Colonisation and Its Legacy: A Global Struggle

The scars of colonisation run deep. From the Caribbean islands to the African continent, the legacies of foreign rule continue to shape the realities of millions. Countries like Puerto Rico (U.S.), Martinique (France), Guadeloupe (France), Curaçao (Netherlands), and Bermuda (UK) remain tied to former colonial powers, grappling with economic dependence and the erosion of cultural practices. In Puerto Rico, the struggles of gentrification and displacement—highlighted powerfully in Bad Bunny’s album Debí Tirar Más Fotos—mirror the experiences of communities across the diaspora.

The track Lo Que Le Pasó A Hawaii delivers a particularly poignant critique of these shared struggles. Through vivid lyrics like “They want to take away my river and also my beach. They want my neighbourhood and for your children to leave”, Bad Bunny captures the devastation of gentrification, displacement, and cultural erosion.

The song draws painful parallels between Puerto Rico and Hawaii, two islands rich in cultural heritage but deeply scarred by colonisation and exploitation. It is a rallying cry not just for Puerto Rico, but for the entire Caribbean and the broader diaspora, urging communities to resist the forces that threaten their lands, traditions, and identities.

Across the Caribbean, this message resonates. In Jamaica, for example, less than 1% of beaches remain accessible to the public due to land privatisation. Locals are often locked out of spaces vital to their livelihoods and leisure as resorts for wealthy tourists dominate the coastline. This shared struggle unites communities across the diaspora, reminding us that the fight for cultural preservation and justice is one we must face together.

Resistance Through Music: A Tradition of Defiance

Music has always been a powerful tool for resistance. In Debí Tirar Más Fotos, Bad Bunny revitalises Puerto Rican traditions like plena, a genre born from working-class struggles and African musical heritage.

Historically, plena served as a voice for the oppressed, spreading news and challenging colonial power structures. By blending plena with reggaeton, Bad Bunny bridges the past and present, showcasing how heritage can inspire modern activism.

This tradition of resistance through music is not unique to Puerto Rico. Across the diaspora, artists have used their platforms to uplift marginalised communities and fight systemic oppression.

From Bob Marley’s Get Up, Stand Up to Fela Kuti’s Beast of No Nation, music has given voice to the voiceless, serving as both a form of cultural preservation and a catalyst for change.

Preserving Memories, Telling Our Stories

At the heart of cultural preservation lies storytelling—the act of remembering, documenting, and sharing experiences. Bad Bunny’s album title, I Should’ve Taken More Photos, speaks to the urgency of this task. Memories, like traditions, are fragile. They can fade under the weight of displacement, gentrification, and the pressures of modernity. But through music, film, and community activism, we can resist this erasure.

The struggles faced by Puerto Rico, Jamaica, and countless other communities are not isolated—they are interconnected. From the privatisation of beaches in the Caribbean to the displacement of communities in Africa and the fight for indigenous land rights in South America, the forces of exploitation and inequality know no borders.

BLAM UK stands with these movements, championing the resilience of the African diaspora and advocating for the preservation of our shared cultural heritage. By challenging inequality and celebrating the richness of our traditions, we can create a future where no community is left behind.

Ethiopia: Reclaiming Africa’s Place in the Story of Christmas

As Christmas approaches on 25th December for much of the world, let us turn our attention to Ethiopia, a nation where Christmas or Ganna, as it is called, is celebrated on 7th January. But Ganna isn’t just a festive day on the Ethiopian calendar. It’s a powerful reminder of Africa’s central role in the origins of Christianity and a celebration of the rich traditions that thrive to this day.

Have you ever considered how Christianity is often depicted as a European religion? Let’s challenge that. Ethiopia was among the very first nations in the world and the first in Africa to embrace Christianity as its state religion in the 4th century, centuries before Europe. The Kingdom of Aksum’s early conversion under King Ezana positions Ethiopia not at the margins of Christianity but at its core. Isn’t it time we decolonised our understanding of the faith?

Ethiopia: A Cornerstone of Christianity

Ethiopia’s Christian history is extraordinary. While much of Europe was still practising pagan traditions, the Kingdom of Aksum boldly adopted Christianity as its official state religion. This monumental decision came long before the Roman Empire’s full conversion and even longer before the spread of Christianity to the UK. Aksum’s choice reminds us that Africa was a leader in shaping the Christian world, not a passive recipient.

The legacy of this decision can be seen in the breathtaking rock-hewn churches of Lalibela, carved into the earth during the 13th century. These 11 churches, now UNESCO World Heritage Sites, stand as enduring symbols of African ingenuity, faith, and resilience. They are also the heart of Ethiopian Christmas celebrations, where pilgrims gather to chant, pray, and celebrate through the night.

When we celebrate Ethiopia’s Christian heritage, we centre Africa in a story too often dominated by European narratives. It’s an act of reclaiming, of embracing the truth that Christianity’s history and future belong to everyone, especially Africans.

When and How is Ethiopian Christmas Celebrated?

Ethiopian Christians mark Christmas on 7th January, aligning with the 29th day of Tahsas in the Ethiopian Ge’ez calendar. The day is entirely focused on faith, community, and spiritual renewal, with no Santa Claus or gift-giving in sight.

The celebrations are preceded by a 40-day fasting period known as the Fast of the Prophets (Tsome Nebiyat), during which many abstain from meat, dairy, and alcohol. On Christmas Eve, families prepare for the feast by bringing home live chickens or meat. Imagine the excitement in the streets as neighbours gather to exchange greetings and prepare for the holy day ahead.

On Ganna Day itself, Ethiopians don their finest Shamma or Netela, white cotton robes with colourful ends, and attend church services. Worshippers light candles to symbolise the Star of Bethlehem and participate in processions, prayers, and Holy Communion. This day of devotion sets the tone for 12 days of festivities filled with dance, music, and cultural pride.

The Feast and Coffee Ceremony

After weeks of fasting, the Christmas feast is a joyful celebration of togetherness. At the centre of the meal is wat, a rich, spicy stew served with injera, Ethiopia’s iconic spongy flatbread. This communal way of eating — tearing off pieces of injera to scoop up the stew — reflects the unity and hospitality at the heart of Ethiopian culture.

But the highlight of any Ethiopian celebration is the coffee ceremony, a ritual steeped in tradition. Fresh coffee beans are roasted before being brewed and served in small cups. The ceremony isn’t just about the coffee; it’s a time for reflection, conversation, and connection. In Ethiopia, even something as simple as coffee becomes a meaningful act of togetherness and cultural pride.

Games and Celebrations: Keeping Tradition Alive

The joy of Ganna extends beyond the church and the dining table. Boys play a game also called Ganna, which resembles hockey and involves curved sticks and a wooden ball. This ancient game symbolises the shepherds who tended their flocks on the night of Christ’s birth.

Another thrilling tradition is Yeferas Guks, where men on horseback throw ceremonial lances in displays of skill and strength. These games, rooted in Ethiopian heritage, reflect the community’s pride in preserving its traditions while celebrating its faith.

Beyond Christmas: The Timkat Festival

Ethiopian Christmas is only the beginning of the festive season. Shortly after Ganna, Ethiopians celebrate Timkat, a three-day festival commemorating the baptism of Jesus in the Jordan River. The highlight of Timkat is the procession of the tabot, a replica of the Ark of the Covenant, carried with reverence through the streets.

In Gondar, Timkat reaches its climax at Fasil’s Pool, where the water is blessed, and participants leap in to symbolise renewal. With vibrant music, dancing, and prayers, Timkat is a powerful expression of faith and cultural pride, further highlighting Ethiopia’s central role in the Christian world.

Decolonising Christianity and Celebrating Black Joy

Ethiopia’s Christmas traditions remind us that Africa has always been at the forefront of shaping global Christianity. Its early adoption of the faith challenges the narrative that Christianity is a Western religion. By celebrating Ethiopia, we reclaim a piece of African identity that colonial histories have often sought to erase.

At BLAM UK, we take immense pride in shining a light on the richness of African cultures. Ethiopia’s Christmas is not just a religious event; it’s a celebration of Black joy, resilience, and ingenuity. It reminds us that our stories, our traditions, and our heritage are to be celebrated, not marginalised.

So, as the festive season unfolds, we invite you to reflect on Ethiopia’s remarkable history. How can we honour the depth and diversity of African contributions to global culture? And how can we ensure these stories remain at the forefront of our collective consciousness?

Let’s celebrate Ethiopia, Africa, and the power of our shared heritage. Merry Christmas or, as they say in Ethiopia, Melkam Ganna!

From Heartfelt Storytelling to Black Girl Magic: How Doechii’s NPR Tiny Desk Performance Redefined Representation, Empowered Dark-Skinned Women, and Made Music History

Doechii’s recent NPR Tiny Desk performance was nothing short of mesmerising—a heartfelt, powerful, and revolutionary moment that left audiences spellbound. Among the standout moments was her soul-stirring performance of Black Girl Memoir, a poignant and deeply personal ode dedicated to Black women. Through her searing lyrics and emotive delivery, Doechii captured her journey of growing up as a dark-skinned girl, transforming her lived experience into a universal anthem of resilience, pride, and celebration.

The Magic of the Tiny Desk Stage

The beauty of NPR’s Tiny Desk series lies in its ability to create intimate, stripped-back performances where artists can connect directly with their audiences.

Doechii took this opportunity to showcase not just her extraordinary talent but also her vulnerability and strength. Performance radiated authenticity, proving once again that she is not just a musician but a storyteller and advocate.

An Ode to Black Women

Black Girl Memoir was the beating heart of Doechii’s set. The song, with its deeply personal lyrics, resonated as a love letter to Black women everywhere. She captured the complexity of navigating the world as a dark-skinned Black girl, balancing pain with pride and turning vulnerability into power.

With every note, Doechii reminded us of the beauty and brilliance of Black women, inviting reflection on the often-overlooked stories of those who bear the dual burdens of racism and colourism. It was a moment of unfiltered truth, delivered with grace and strength.

Representation That Matters

Representation is not just about being seen; it’s about being celebrated in all one’s authenticity. For too long, mainstream media and the music industry have perpetuated Eurocentric beauty standards, sidelining dark-skinned women in favour of lighter-skinned counterparts. Doechii’s performance stood as a bold defiance of these norms, reclaiming space for dark-skinned women to be honoured and uplifted.

Colourism in Music

Colourism has long been a pervasive issue within the music industry. From the early days of jazz and blues, where lighter-skinned performers were often prioritised for stardom, to modern pop and R&B, where darker-skinned artists face immense barriers, this bias is deeply entrenched.

Icons like Nina Simone and Lauryn Hill have spoken openly about their struggles, with Simone famously lamenting how her dark skin and Afrocentric features impacted her career. Even as recent decades have seen progress, the industry still grapples with these prejudices. Doechii’s rise as a dark-skinned Black woman is both a triumph and a reminder of the ongoing need to dismantle these barriers.

A Performance Full of Layers

Doechii’s delivery was nothing short of masterful. Her vocals carried both raw emotion and refined artistry, blending soul, rap, and spoken word into a tapestry that felt deeply personal yet universally resonant. Every lyric was a testament to her journey, every note a celebration of resilience.

Her performance was not just a showcase of her talent but a reclamation of power—a declaration that Black women, in all their shades and complexities, are worthy of celebration and respect.

Reclaiming the Narrative

Doechii’s performance is a landmark moment not just for her career but for the broader movement towards inclusivity in music. She challenges outdated norms and redefines what it means to be a Black woman in the industry.

Her boldness creates ripples far beyond the stage, inspiring a new generation of young girls who see themselves in her.

By sharing her story, Doechii is not only reclaiming her narrative but empowering others to do the same.

Why It Matters

In an industry where dark-skinned women have historically been marginalised, Doechii’s Tiny Desk performance was a powerful act of resistance and representation. It was a reminder of the beauty, talent, and magic that dark-skinned women bring to music and the world at large.

By pouring her heart into Black Girl Memoir and standing unapologetically in her truth, Doechii has created a moment that will be remembered not just as a performance but as a turning point—a call to celebrate and uplift the stories that have too often been silenced.

Doechii’s Tiny Desk was more than a performance; it was a movement, a celebration, and a powerful reminder that Black Girl Magic is not just a phrase—it’s a revolution.

Haka and the Black Struggle: United in Resistance

A powerful moment of protest in Aotearoa (New Zealand) recently captured global attention. Hana-Rawhiti Maipi-Clarke, the youngest Māori MP at just 22 years old, made headlines when she performed the Haka in Parliament while tearing up a copy of the controversial Treaty Principles Bill. Her act of defiance against the bill, introduced by the ACT Party, sparked a collective Haka and became a rallying cry for the protection of Māori rights and sovereignty.

This viral moment is a reminder of the shared legacies of colonial oppression faced by Māori people and Black communities across Africa and the Caribbean. It speaks to the power of cultural pride and unity in the fight against erasure and injustice.

The Treaty of Waitangi and the Controversial Bill

The 1840 Treaty of Waitangi is a foundational document in New Zealand’s history, signed between Māori chiefs and the British Crown. Its core values were intended to protect Māori sovereignty while fostering a relationship between the two groups. However, colonial practices saw the treaty’s promises repeatedly broken, leading to widespread land theft, cultural suppression, and systemic marginalisation of Māori communities.

In recent decades, New Zealand has worked to weave the principles of the treaty into its laws as part of efforts to redress historical wrongs. The Treaty Principles Bill, introduced by the ACT Party, argues for a legal definition of these principles. While some view this as necessary for clarity, critics, including Maipi-Clarke, argue the bill undermines Māori sovereignty and dilutes the treaty’s original intent.

Her protest symbolised the deep mistrust many Indigenous people feel when governments attempt to reinterpret or redefine agreements designed to protect their rights.

Who Are the Māori People and What Is the Haka?

The Māori are the Indigenous people of Aotearoa with a culture that is deeply connected to the land, community, and Te Reo Māori (Māori language). Colonisation significantly disrupted their way of life, leading to ongoing battles for land rights, cultural preservation, and self-determination.

The Haka is a ceremonial dance that embodies unity, strength, and defiance. Traditionally performed by warriors before battle, it has since become a symbol of Māori identity, used to mark significant occasions and to resist oppression. For Māori people, the Haka is not merely a performance—it is a declaration of sovereignty, a connection to their ancestors, and an expression of collective power.

Shared Struggles: How This Relates to the Black Diaspora

The Māori struggle resonates deeply with Black communities across Africa and the Caribbean. Colonisation left an indelible mark on both groups, resulting in:

• The transatlantic slave trade, which stole millions from their homelands.

• The exploitation of land and natural resources.

• Genocide, cultural erasure, and systemic racism that persists today.

Like the Māori, Black communities have fought to reclaim their histories, preserve their cultural traditions, and resist the systems that continue to marginalise them.

How does the Māori struggle inspire movements for justice within Black communities?

Cultural Resistance: A Global Legacy

The Haka is part of a broader history of resistance through cultural pride:

• The Bois Caïman Ceremony (Haiti): A spiritual gathering in 1791 united enslaved Africans, sparking the Haitian Revolution and establishing Haiti as the first free Black republic.

• The Battle of Adwa (Ethiopia): Ethiopian war chants rallied unity and courage, enabling a decisive victory over Italian colonial forces in 1896, a symbol of African resistance to colonisation.

• South African Anti-Apartheid Chants: During the anti-apartheid movement, the rallying cry “Amandla! Awethu!” (“Power! To the People!”) united voices in defiance of systemic oppression.

Each of these moments shows how cultural pride can inspire unity, defiance, and liberation.

The Power of Solidarity

Hana-Rawhiti Maipi-Clarke’s protest and the viral Haka serve as a powerful reminder of the strength found in unity. Across the world, from Māori communities to the African diaspora, marginalised groups have turned to their cultures to resist injustice, reclaim their rights, and honour their ancestors.

This moment speaks to a universal truth: cultural pride is more than a celebration—it is a weapon against erasure and a call to action for justice.

Reclaiming Heritage, Reclaiming Power

The Māori and Black diaspora share histories of resilience in the face of colonial oppression. Their struggles remind us of the importance of preserving cultural heritage, building unity, and standing firm in the fight for justice.

The Haka, like the chants of “Amandla! Awethu!” and the spiritual power of the Bois Caïman ceremony, reminds us that resistance begins with reclaiming who we are. Together, we can honour our past, inspire the present, and build a future rooted in equity and pride.

#BLAMUK #CulturalPride #Haka #BlackDiaspora #Resistance #UnityInDiversity

Racial Empathy Bias: Why the World Turns Away from Sudan’s Pain

Imagine a country where 11.5 million people have been displaced by war, entire communities have been torn apart, and millions are facing hunger. Now, imagine that this country, despite enduring one of the worst humanitarian crises in modern history, is met with near silence from the global media. This is the reality in Sudan.

Why is the world so indifferent to the suffering of Black communities? The answer lies in the deeply entrenched racial empathy bias—a phenomenon where people are less likely to empathise with the pain of Black individuals and communities compared to their White counterparts. This bias, coupled with anti-Blackness and colourism, ensures that crises affecting predominantly Black nations like Sudan are overlooked, underreported, and devalued.

The Invisible Crisis in Sudan

Since the war erupted in Sudan, over 11.5 million people have been displaced, making it the world’s largest displacement crisis. Humanitarian organisations like the UN, UNICEF, and the World Food Program (WFP) have issued alarming reports: 18 million people face food insecurity, with many at risk of starvation. Yet, these staggering figures barely register in global headlines.

Contrast this with the extensive media coverage of conflicts affecting White populations. Western audiences are inundated with stories of war in Ukraine or the Middle East, often accompanied by heartfelt imagery and urgent calls to action. In comparison, Sudan’s pain is muffled, sidelined as just another African tragedy.

Racial Empathy Bias: The Root of the Silence

Racial empathy bias isn’t just an abstract concept—it’s a tangible force shaping how the world engages with suffering. Studies show that people are more likely to feel empathy for those who look like them or belong to dominant cultural groups. For Black communities, this means their pain is not only ignored but actively dismissed.

This bias stems from centuries of colonialism and racism, which have dehumanised Black people and perpetuated the idea that their struggles are less urgent or deserving of compassion. When we fail to empathise, we fail to act—and this failure is devastating for Sudan.

Anti-Blackness and Colourism: Deepening the Divide

The underreporting of Sudan’s crisis is also a reflection of pervasive anti-Blackness and colourism in global narratives. Anti-Blackness is the systemic marginalisation of Black individuals and communities, rooted in a world order that prioritises White lives and experiences.

Colourism, the preference for lighter skin tones even within communities of colour, compounds this issue. The global media often centres narratives involving White skin or those closer to whiteness, reinforcing the idea that darker-skinned individuals—like the majority of Sudan’s population—are less worthy of visibility or compassion. This is why Sudan’s war doesn’t make front-page news, even though the human suffering is unparalleled.

The Consequences of Bias

When the world ignores Sudan, the consequences are catastrophic. Aid organisations struggle to secure funding, leaving millions without food, water, or medical care. International pressure on warring parties is diminished, prolonging the conflict and deepening the humanitarian crisis. Most heartbreakingly, millions of Sudanese people are left to feel that their lives are invisible and their suffering unimportant.

This silence is a form of violence. By turning away from Sudan, the global community reinforces the idea that Black lives don’t matter as much as others—a narrative we must dismantle.

Breaking the Cycle: What Can Be Done

The first step is acknowledging the biases that shape how we engage with global crises. We must confront racial empathy bias, anti-Blackness, and colourism in ourselves, our media, and our institutions. This means amplifying Sudanese voices—both on the ground and in the diaspora—and pushing for more equitable representation in media coverage.

Follow activists and organisations like @londonforsudan, @madaniya.sdg, and @yassmin_a to stay informed and help raise awareness. Demand that media outlets cover Sudan with the same urgency they give to conflicts affecting White populations. Support humanitarian efforts through donations or volunteering, ensuring that Sudanese communities receive the aid they desperately need.

A Call to Action

At BLAM UK, we believe that all lives matter equally, and we stand against the systemic biases that silence Black voices and diminish Black pain. The world cannot continue to turn its back on Sudan—it’s time to break the silence and demand justice for the millions suffering in darkness.

Let’s hold the media accountable. Let’s educate ourselves and others about racial empathy bias and its consequences. Most importantly, let’s remind the world that Sudan’s pain is our collective responsibility.

Because when we turn away, we choose complicity. And when we act, we choose humanity.

What Does Kemi Badenoch Really Mean for Black Britain?

In an unprecedented moment, Kemi Badenoch stands as the first Black leader of a major UK political party—a milestone, yes, but not the triumph some might celebrate it as. Instead, it serves as a wake-up call for Black communities and allies in Britain. Is this a victory for true representation, or just a convenient facade to suppress authentic Black voices by promoting someone who won’t challenge the system?

To understand what Badenoch’s rise truly signifies, we must ask: is she here to break down barriers or to quietly fortify them? It’s a question not just of personality but of purpose, strategy, and legacy.

The Empire Has Always Had Black Administrators

Professor Kehinde Andrews, a leading Black radical thinker, warns us of a familiar pattern: “The empire has always relied on Black and Brown administrators to uphold its structures.” What Andrews means is that, historically, the British Empire has often placed Black faces in powerful positions, not to dismantle oppressive systems, but to uphold them. This tactic is as old as colonialism itself.

During Britain’s colonial conquests, Black and Brown figures were strategically positioned in administrative roles, offering the illusion of inclusivity, all the while operating as gatekeepers of the colonial status quo. Whether through collaborators in British-occupied Africa or local administrators in the Caribbean, the empire has consistently used individuals from within the oppressed communities to tighten its grip.

And now, centuries later, here we are: Badenoch’s leadership seemingly reflects this same tactic. Instead of challenging the systems that continue to harm Black communities, she reaffirms them. By ascending to this role, does she carry the mandate to uplift and empower, or merely to pacify and contain? We cannot afford to ignore the real, historical playbook at work here, for her presence in power may, in reality, represent control, not liberation.

Dismissing Colonial Legacy and Denying White Privilege

Kemi Badenoch’s views on Britain’s past paint a troubling picture. She asserts that Britain’s success isn’t tied to its colonial history, dismissing the undeniable roles of exploitation and white privilege in building British wealth.

This stance comforts those who prefer a whitewashed history, where colonial atrocities are minimised or ignored entirely. But for Black communities, this isn’t just uncomfortable; it’s erasure. By sanitising the colonial legacy, Badenoch allows discussions around race, reparations, and historical accountability to fade, thereby protecting those who benefit from this carefully constructed amnesia.

This denial doesn’t serve Black people; it shields the structures and individuals who continue to gain from a legacy of injustice. It is precisely this comfort with silence and omission that allows racial disparities to persist unchecked. For a Black leader to perpetuate this erasure doesn’t represent progress but betrayal. When someone in her position refuses to acknowledge Britain’s bloody path to “greatness,” they signal a loyalty not to Black communities but to those who find solace in a history that absolves them of guilt.

The Comfort of Whitewashed “British Values”

Badenoch’s resistance to acknowledging institutional racism, her vocal opposition to reparations, and her relentless promotion of a selectively whitewashed version of “British values” speak volumes. Her stance has made her a favourite among right-wing figures like Michael Gove, who are keen to sidestep Britain’s colonial legacy. Instead of standing as a reminder of how far we’ve come—or how much further we have to go—her leadership becomes a tool for burying history and insulating Britain from confronting its injustices.

True “British values” should embrace honesty, justice, and accountability. But Badenoch’s approach seems to use those values as a shield against critique, turning them into slogans to dismiss the demands of Black communities rather than principles to advance justice and reconciliation.

Token Representation is Not Progress

As Malcolm X famously declared, “If you stick a knife in my back nine inches and pull it out six inches, there’s no progress. If you pull it all the way out, that’s not progress. The progress is healing the wound that the blow made.” His words remind us that representation alone, especially when it comes without justice or accountability, does not equate to real change. Badenoch’s leadership doesn’t confront or seek to heal; it offers symbols over substance. The knife is still in.

For real progress, we need leaders who challenge, not uphold, systems of oppression. When Black faces are used to reinforce harmful structures, it’s not liberation; it’s control dressed up as diversity. Such leadership is not designed to change society but to keep it comfortably stagnant, insulated from the demands for real equity.

The Fight for True Leadership

Black communities deserve leaders who champion justice, equity, and truth—not those who silence our history, struggles, and aspirations. Leaders like Kemi Badenoch may represent visibility, but they do not represent the radical, transformative progress our communities need and deserve. A true leader stands with us, understanding that progress is not about easing discomfort but about confronting, healing, and reforming the systems that continue to oppress us.

So, let’s not be lulled by symbolic diversity. Real progress comes from those who fight for lasting change, from those who seek to dismantle and rebuild, not from those who uphold a façade that keeps Black communities subdued. As we look ahead, let us be vocal, vigilant, and unyielding in our demand for more than tokenism—for a leadership that seeks not to suppress, but to liberate.