-By Maruf Saeed.

Dive with me into the exhilarating world of Black British nightlife, where the beats are infectious, the vibes are electric, and the stories are as rich as the cultures that converge on the dance floor. From the nostalgia of my first bashment party in Camden at 16, where Vybz Kartel’s tunes set the tone, to the rhythmic euphoria of “Straight jeans and fitted, in a white t-shirt, we did it, we rocked those shades to the limit”. In that dimly lit, overcapacity sweatbox, I discovered a connection to Caribbean culture that, although not my own, left an indelible mark on my appreciation for the diversity of Black British Culture in London. – it was more than a party; it was a cultural awakening.

As I delve into the historical context of Black British nightlife, the Twitter page @blackandbritishh, and experience the immersive storytelling in Small Axe’s Lovers Rock and Mangrove episodes, a vivid panorama of the 1960s unfolds before us. It’s a tumultuous era where the heartbeat of Black British nightlife faced relentless challenges. Notably, the Mangrove in Notting Hill became a battleground, weathering a staggering 12 police raids under the suspicion of drug dealings, suspicions that time and again proved baseless.

The story is mirrored in the premature closure of Brixton’s Queer Shebeen, a vibrant hub succumbing to the pressures of escalating police raids during the Thatcher era. The narrative then fast-forwards to the 2015 revelation, laying bare the discriminatory practices within London’s West End nightclubs. DSTRKT, Libertine, and Mahiki were exposed for their racist and colourist door policies, a revelation that saw Black women unfairly burdened with double entrance fees or, worse still, outright denial of entry”

However, the oppressive weight of discrimination took a bureaucratic turn with the introduction of Form 696. A creation of the Metropolitan police, this risk-assessment document became a formidable hurdle for Black-run events, exacerbating the already challenging landscape. Organisers were compelled to divulge intricate details, from the ethnic makeup of their clientele to the genre of music that would echo through the venue. This regulatory burden served as a stifling force, systematically obstructing and shutting down events that celebrated Black culture and music. It was ANTI BLACK.

The narrative takes a hopeful turn as we reach November 2017, marking the much-needed demise of Form 696. Its abolition was a collective sigh of relief for the Black British nightlife community, symbolising a step towards dismantling structural barriers that hindered the free expression and celebration of Black culture. The removal of this oppressive document allowed for a resurgence of creativity and community in the Black-run events scene, enabling a more vibrant and inclusive landscape to emerge. It’s a testament to the resilience of a community that, despite historical setbacks, continues to forge ahead, ensuring that the rhythm of Black British nightlife beats stronger and freer than ever before.

Discover Now: Two Vibrant Black-Led UK Nightlife Experiences You Can’t Miss!

Step into the dynamic realm of contemporary Black British nightlife, where joy, identity, and culture intertwine seamlessly. This isn’t just about the UK; it’s a global celebration, echoing from Africa to Europe and beyond. Join me as we shine a spotlight on two electrifying Black-owned UK club nights that not only encapsulate the spirit of Black joy but also proudly showcase the essence of Black British culture.

RECESS ( @rec.ess).

Meet Jojo and David Sonubi, the brilliant minds behind RECESS, who spotted a gap in Black representation at British music events in the mid-2010s. What kicked off as a cozy gathering in venues like the Ace Hotel has evolved into a powerhouse marking its fifth anniversary at the iconic Fabric. RECESS is not just a party; it’s a vibe, a community thriving on friendships, memories, and experiences. From intimate gatherings, to taking over Dreamland Margate theme park for their 100th party, RECESS has not only hosted Stormzy and Headie One but has also taken its beats from Accra to Paris. This isn’t merely a brand; it’s a cultural phenomenon.

Jojo and David Sonubi

MOTHALAND (@mothalandhq).

Now, step into Mothaland, DJ Dibs’ brainchild, supported by an all-woman team with a mission to reshape the narrative around the African lens. Their radio shows champion grassroots talent, evident in party line-ups seamlessly blending resident DJs with carefully curated guests. Mothaland is more than a party; it’s a community space where education and cultural engagement share the spotlight with pure enjoyment. The crowd, as described by Dibs, is mostly young, music lovers, creatives, and Black diaspora-leaning, yet open to everyone. From their debut in Ghana to eyes set on New York City, Mothaland is gearing up for global recognition.

In the vibrant mosaic of Black British culture, RECESS and Mothaland shine as symbols of innovation and inclusivity. Their influence isn’t confined by borders; it stretches from France to Ghana and beyond. These aren’t just nightspots; they’re sanctuaries where pulsating beats echo resilience, dance floors witness cultural convergence, and the night sky beams with the vibrancy of Black British nightlife. As these establishments continue to break barriers and redefine the narrative, they invite you to join a community where culture, music, and unity intersect in the most exhilarating ways.

Come, let’s dance through the stories and celebrate the rhythm of Black British nightlife!

Championing Linguistic Justice: BLAM UK’s Open Letter to tes magazine

In a bold move towards promoting linguistic justice and dismantling racial discrimination, BLAM UK, a prominent grassroots organisation advocating for the Black community in the UK, recently penned an open letter to tes magazine. This letter addresses concerns regarding the article titled ‘Slang Safeguarding Risks’, published on February 14th, 2024.

At the core of BLAM UK’s mission lies a commitment to advocating against anti-Black racism and injustice, particularly focusing on its detrimental effects on the well-being of Black communities and safeguarding the legal and child rights of its members. Our organisation’s letter articulates three main points of contention with the article, highlighting its racially discriminatory and harmful nature:

1. Harm to Racial Esteem and Well-being: BLAM UK stresses how the article’s characterization of Black British English (BBE) as “slang” perpetuates negative stereotypes and undermines the linguistic identity and self-esteem of Black children.
2. Normalisation of Anti-Black Linguistic Racism: The organisation emphasises how the article contributes to the normalisation of linguistic racism by flagging BBE words and phrases as “misogynistic” or “sexist” without understanding their cultural significance and context within the Black community.
3. Violation of Children’s Rights: BLAM UK argues that the article’s approach to policing BBE in schools violates the UN Convention on the Rights of the Child, which emphasises the importance of minority children enjoying their own culture and language.

Moreover, BLAM UK challenges the concept of “Slang Safeguarding,” advocating for a more inclusive approach that acknowledges and respects linguistic diversity among children, particularly Black children.

The letter concludes with a call to action, urging tes magazine to remove the article, provide training on language discrimination for its team, and adjust future articles to celebrate and educate on BBE and other languages used by students from Black backgrounds. BLAM UK also extends an olive branch, expressing willingness to collaborate with tes magazine to promote linguistic justice and provide education on Black British English and heritage.

This open letter exemplifies BLAM UK’s unwavering commitment to advocating for racial justice and empowering the Black community. By challenging harmful narratives and advocating for linguistic inclusivity, BLAM UK continues to pave the way for a more equitable and just society.

In the face of silence or inaction, BLAM UK remains steadfast in its determination to pursue further action, underscoring the urgency and importance of addressing these issues.

As we move forward, let us heed BLAM UK’s call to action and strive towards a future where linguistic diversity is celebrated, and all children are empowered to embrace their cultural heritage without fear of discrimination or prejudice.

Our Letter to TES magazine –

Re: Banning and Policing of the Use of Black British English  

This is a letter from Black Learning Achievement and Mental Health (“BLAM”), a Black grassroots organisation that supports the Black Community in the UK under three limbs: cultural education, advocacy and wellbeing. 

In a very short summary, we have a shared commitment to advocating on anti-Black racism/ injustice with particular concern for the impacts of these injustices on the well-being of Black communities and/or safeguarding the legal & child rights of members of our community. More details can be found about BLAM here. 

Fundamentally, we write to raise our concerns with your ‘slang safeguarding risks’ article published on the 14th February 2024 and ask that you revise your article with immediate effect as it is racially discriminatory and harmful. We state this for the three following reasons:

1. It harms the racial esteem and in turn well-being of Black children 
2. It reproduces and normalises Anti-Black Linguistic Racism
3. It is not in line with the UN Convention on the Rights of the Child (1989)

We note from the tes magazine article, that you want to ensure parents, teachers and carers are ‘vigilant about the world that our students are living in and, as much as possible, make sure that we are part of it’. We hope to work constructively with you and your team to address this issue and to ensure Black British English speaking students’ rights are respected going forwards.

History of the Black British English Language

Oxford Dictionary defines language as 

“the principal method of human communication, consisting of words used in a structured and conventional way and conveyed by speech, writing, or gesture.”

Black British English (‘BBE’) is a Black language form. It is a Creolised language including influences from Patois, Nigerian Pidgin, African-American Venacular English (AAVE) and BBE terms. BBE is sometimes incorrectly referred to as ‘slang’ as it is in your article. BBE has its own syntactic and grammatical structure which is different to white mainstream English. However, the differences does not mean that BBE is or should be referred to as slang.

The freedom to use and embrace BBE is crucial. Words such as ‘bunda’ and ‘nyash’ have derived from Nigerian Pidgin and Gambian Creole. Flagging words like this as possibly ‘misogynistic’, ‘sexist’ or a ‘potential safeguarding issue(s)’ is gross misinformation and discriminatory. Highlighting these words and phrases with origins in Black heritage, without an understanding of the cultural practices of BBE speakers, aids in the continued negative perception of Black British English. In fact, using ‘sexist’ and ‘misogynistic’ when referring to BBE phrases such as ‘bunda’, speaks to the lack of cultural analysis and awareness of this article. It is ill-informed as there is a clear and ongoing history of these phrases being used to celebrate women of Black heritage. Whilst it can be argued that those words, like all words, can be used in ways that can be deemed problematic, the assumption that these words are inherently problematic emboldens education providers that have for years been policing BBE in school with long-term consequences such as exclusions. The urgency to revise the article becomes especially important when we understand that BBE speakers are ‘five times more likely to be excluded than their white peers’. The article facilitates the use of racist practices and policies around language which have, and will, result in Black children being negatively labelled, harshly sanctioned and ultimately excluded.

It is harmful and degrading, in particular to the identity of Black students who use this language. It can also lead to the internalisation of negative perceptions about themselves and their fellow language speakers. To that effect, it is important to highlight the policing of BBE speech amounts to institutionalised code-switching. We at BLAM UK along with many Linguistic Activists reject code-switching because it places whiteness and white mainstream English on a pedestal while showcasing Blackness and Black Language as inferior, lesser, and secondary. Instead, we encourage, utilise, and elevate the beauty and brilliance in Blackness and Black Language. The American academic April Baker-Bell explains that Black students 

” – – are being asked to switch their language, their cultural way of being and knowing, their community, their blackness in favour of a white middle-class identity.”  

It encourages Black students to arrive in educational, and personal, spaces as half of themselves, internalising their policing. We reject the guise of professionalism and preparation for the future as explanations for the policing. The BBE words identified on the list allow for expression, personality, celebration and creativity. Subsequently, enabling Black students to enjoy their own culture. 

UN Convention on the Rights of the Child

The United Nations Convention on the Rights of the Child, emphasises the importance of minority children being able to enjoy their own culture or use their own language (Article 30). The Convention highlights minority groups as including linguistic minorities.

As a respected journalistic organisation, tes should be promoting the enjoyment of international children’s rights within learning environments, and advocating for the unlearning of anti-Black linguistic racism. tes should instead be using its article as an opportunity to celebrate the ways in which BBE is a rich and diverse landscape of the language within the Black British community and the creative role students are taking in preserving it. tes should also be seeking out experts within the community ( for example – BLAM) to ensure that their articles are legally and historically accurate.

Radical Safeguarding

Radical Safeguarding is ‘a radical approach to child safety…that traces the root cause of harms to children’. It is the understanding that current safeguarding measures do not do the work of creating safety for all children, particularly young people and children of colour. It is a commitment to reduce harm by taking an informed and diverse look at safeguarding issues. 

Resources such as Radical Safeguarding – A Social Justice Workbook for Safeguarding Practitioners can be used to further build conviction on linguistic discrimination, and how it is harmful to the children policed by it. It can be used to educate readers on what inclusive safeguarding really is, how it is not a one-size fits all approach or how different uses of language isn’t a case of right or wrong.

Conclusion 

We invite tes magazine to use the current experience as a chance to promote the understanding of the culture and history of Black people. Our organisation BLAM UK would be happy to assist in a collaboration to educate as to Black British English and heritage and find ways your organisation can promote linguistic justice.

BBE is a rich language and a form of expression amongst Black children in particular. The association of this language with ‘slang’ and noting the use of words from BBE such as ‘plug’ and ‘nyash’ found in songs, spoken by our parents and form part of our day-to-day speak as ‘safegaurding concerns’ reinforces white linguistic supremacy. The policing and demonisation of a language used primarily amongst Black students is disproportionate and is incompatible with the UN Convention on the Rights of the Child. Further, the conflation of ‘safeguarding concerns’ for children’s day-to-day speak ignores that some safeguarding measures, when inflexible to conditions such as race, end up doing more hard than good. 

Please, therefore:

1. Remove the article with immediate effect;
2. Ensure your team attend professional training on language discrimination;
3. Adjust your articles to honour and educate on BBE and other languages used by students from Black backgrounds.

We are open to collaborating with your organisation and provide appropriate training and education on Black British English and heritage and find ways your organisation can promote linguistic justice.

In the event that this letter is ignored, we will have no option but to take further action in regard to this matter.

Yours faithfully,

Black Learning Achievement and Mental Health (BLAM UK)

Global Black Narratives for the Classroom: Vol 1 & 2’ is leading the way in championing Black narratives, in education by decolonising the curriculum!

Dive into ‘Global Black Narratives for the Classroom: Britain and Europe’—a magnetic exploration of Black Britain and the Black presence in Europe. From the Tudor period to the Negritude movement, Josephine Baker, Afro-Spaniards, Moorish Spain, Afro-Surinamese in the Netherlands, and the rich history of Black France, each page reveals a wealth of knowledge.

Following the success of BLAMs first published book, ‘Global Black Narratives for the Classroom: Africa, the Americas and the Caribbean,’ BLAM UK is adding to the excitement with this groundbreaking release. A must-read for educators, these books inject fun, information, and urgency into the curriculum, challenging educators to offer new perspectives and dismantle anti-blackness with practical lesson plans, worksheets, and activities.

BLAM’s mission, cultivated through five years of collaboration with London schools, aims to bridge the gap in the national curriculum, providing educators with tools to celebrate Black history all year round. “Outstanding and essential,” praises Lelia Hassan Howe, Founding Member of the Race Today Collective Darcus Howe Legacy & Black-British Activist. 

Our book ‘Global Black Narratives for the classroom’ is filled with lesson plans, worksheets, and activities for teachers in primary school to use throughout the year to ensure that Black History and the stories and narratives behind it are properly taught and centred across the school curriculum. 

For schools, integrating these volume is an opportunity to diversify learning materials, fostering a more inclusive and comprehensive understanding of Global Black history. The curriculum becomes a dynamic space where students engage with the vibrant stories of Black British Pioneers, Black British culture, Afro-Spaniards, and other crucial aspects of Black history in Britain and Europe. Through practical lesson plans, worksheets, and activities, educators can seamlessly infuse these narratives into the academic year, creating an environment that encourages critical thinking and cultural appreciation.

Here’s a little sneak peak into some of our incredible chapters in the book: 

x The Black Tudors

x Yoruba Naming Ceremonies in the UK 

x Black British English

x The Negritude Movement

x The Black Presence in France

And, here’s a very exclusive little snapshot to what the lessons & worksheets look like:

Each volume contains over 40 captivating topics and lesson plans, offering historical, geographic, and cultural context. Educators will find confidence and inspiration in each chapter, creating a shift in the way Black history is taught.

Moreover, for parents engaged in homeschooling, ‘Global Black Narratives for the Classroom’ serves as an invaluable resource. The meticulously crafted lesson plans and engaging activities provide a structured yet flexible framework for parents to ensure their children receive a well-rounded education that incorporates diverse perspectives. From Yoruba Naming Ceremonies in the UK to exploring the Black Presence in France, these volumes offer a wealth of content that makes learning about Black history enjoyable and enlightening.

We are honoured to now be featured on the afroribooks.co.uk website as Afrori Books has strived to create a space in which Black Authors are recognised and rewarded for their hard work. Located in Brighton, Afrori Books exclusively sells the works of Black authors while creating an open space for People of Colour through hosting events every month.

We are excited to be featured on their website and potentially soon in stores! So order your copy of our book through Afrori Books today and support two incredible organisations bringing Black narratives and stories to the forefront!

You can also order your copy now via Amazon:

– ‘Global Black Narratives for the Classroom: Britain and Europe’: Amazon

Follow BLAM UK on social media for updates on their book tour, featuring live demonstrations and the chance to meet the BLAM team in person.

Order our book now and spread the word! BLAM UK is here to transform the way we think about Black narratives, one classroom at a time!

For media inquiries, contact our press lead:

Bettina Ogbomoide

Email: bettinaxblam@gmail.com

Written By Hannah Branston

Welcome to the latest Transformative Justice BLAM Blog Series, where we delve into thought-provoking topics that resonate with the core values of justice, policing, and mental health. In this edition, we embark on a journey through the realms of transformative justice, exploring its profound impact on individuals and Black communities. Join us as we navigate the intricate intersections of justice reform, policing methodologies, and the crucial aspect of mental health. Through insightful discussions, case studies, and expert perspectives, we aim to shed light on the transformative potential that lies within a holistic approach to justice. In a world where these issues are more pressing than ever, our blog series aims to foster understanding, promote dialogue, and inspire positive change. Stay tuned for compelling insights and thought-provoking discussions as we navigate the evolving landscape of transformative justice, policing, and mental health.

Criticisms of the State and its systemic failures is not a novel concept. Retributive justice, punishing those for their wrong-doings, in a system with entrenched biases, has continuously failed both victims and perpetrators, and has become a means for the State to discriminate under the pretence of justice, ignoring root causes of crime and harm. In order to prevent the perpetuation of oppression, “we must transform the conditions which help to create acts of violence or make them possible”. Transformative justice aims to do exactly this – breaking the cycle of systemic oppression, harm and incarceration by identifying the root causes of violence and preventing its recurrence via accountability and allowing both victim and perpetrator to learn and heal. 

The flaws of the State and its current justice system are evidenced consistently; notably through the policing system, its overt racism and lack of accountability. The 1999 Macpherson Report’s unequivocal finding that the Metropolitan Police Service was institutionally racist, confirmed a disparity which remains more than two decades later – confirmed by the 2023 Casey Report which found the Met to be institutionally racist, sexist, homophobic and in need of radical reform. Clearly the system is not working, and yet the policing system and retributive justice expands. Britain currently has the largest prison population in western Europe, the second largest policing budget per capita in Europe and some of the most intrusive public surveillance measures in the world; yet, the dramatic expansion of policing has been met with a consistent increase of crime (see: government statistics for 2014 compared to government statistics for 2021). Increased policing brings increased racial prejudices, permitting institutional racism to persist within the UK (see: Dame Angiolini’s ‘Independent Review of Deaths and Serious Incidents in Police Custody’).

There is a significant overrepresentation of Black people in the criminal justice system (CJS), a disproportionality which is greater in the UK than in the US (see: Lammy Review, (2017) and Ministry of Justice statistics). The level of discrimination in unfairly targeted stop and searches is ‘at its highest for 20 years’, with Black people being 10 times more likely to be subjected to a suspicion-based stop and search and 43 times more likely to be subjected to a suspicionless stop and search (outside of London) (see: here and here). Institutional structures inherently ‘come with all the biases and injustices we see in the world’ and thus, the system oppresses and isolates already marginalised communities, existing to control, not protect. The brutal nature of the State means the over-representation of Black people in the CJS goes hand in hand with fatal abuses of power. Police-restraint linked deaths are most prevalent in cases of Black deaths in police custody (attributable to 10% of deaths in police custody between 2004/05 and 2014/15), proving the racism of the police force. Excessive deaths of Black people at the hands of police has been recognised by the Government, so the infiltration of prejudices throughout the justice system cannot be denied. Despite commissioning reviews into fatal systemic racism and racist policing, the Government has failed to implement systemic reform and there is no accountability. No officers have been held to account in the criminal courts for the death of a citizen in custody – this lack of accountability proves the failure of the system to uphold its fundamental role of public protection. Protection from accountability defends the institutionally racist system in which the police operate, this cycle needs to change and the entrenched system needs reform.

Transformative Justice, as an abolitionist framework, does not rely on the State, and it actively seeks to avoid the reinforcement and perpetuation of oppression by promoting collective responsibility and response. In the context of State controlled policing, Transformative Justice entails supporting survivors with their healing and working with the person who has harmed to ensure they take accountability. It also involves building community systems to support healing and to take accountability for any harm they were complicit in, building skills to prevent future violence and supporting skills to interrupt violence (See: Mia Mingus, Transformative Justice: A Brief Description). The unmitigated power police possess to do as they please without consequence makes them entirely unsuitable (See: Koshka Duff and others, Abolishing the Police (Dog Section Press 2021), page 31). Racism is ingrained in State structures; the institutionally racist police force cannot be relied on to dependably protect Black citizens and structural inequalities, accentuated by discriminatory policing, require radical reform to address societal harm and influence the necessary change. Transformative Justice can be implemented by reducing the scope of policing and re-funding community-based support systems. Such redistribution of resources strategically moves power away from the militarised police and into social policies, preventing people from experiencing violence and harm at the hands of the State (See: Bernard E Harcourt, The Counterrevolution, How Our Government Went to War Against Its Own Citizens (Basic Books, 2018)). 

Thank you for reading, over the next few weeks our BLOG Series will cover

BLOG 2: TRANSFORMATIVE JUSTICE IN THE CONTEXT OF MENTAL HEALTH

BLOG 3: TRANSFORMATIVE JUSTICE SOLUTIONS

Kwanzaa: African American festivities and the search for a self-defined identity 

Written By Maria Motunrayo

A media exposure to Kwanzaa occurred through an episode of Everybody Hates Chris. Chris’ father, Julius, introduces Kwanzaa as a cheaper alternative to Christmas under the disguise of prioritising the family’s African roots, and embracing the spirit of Umoja – unity in Swahili. 

“Are you doing Kwanzaa cause it’s cheap?” Rochelle says, triggering the sitcom’s laughter track. This idea isn’t exactly incorrect. Elizabeth Pleck (2001) notes, “Kwanzaa drew much of its appeal from appearing to be the less commercial alternative to Christmas.” However, this is a gross simplification of what the festival signifies to African Americans. As a Nigerian-British woman who grew up wearing aso ebi to church on Sundays, watching African Americans wearing a blend of Ankara, Dashikis and Kente while saying americanised Swahili phrases held a great curiosity for me. 

The way they spoke about Africa while celebrating Kwanzaa in Everybody Hates Chris, evoked this alien idea of a simple people that gave corn as presents (as Julius suggests to his daughter Tanya on the show), and also this equally foreign concept of a resplendent, Pan-African kingdom where a myriad of cultures blended into one, where everyone is a descendant of a King or Queen.

Chiefly this piece will examine the prevailing views regarding Kwanzaa – is Kwanzaa just a less capitalist Christmas that includes a delusional myth of an Africa that never existed? Or is it a powerful, self-defining ritual that can be celebrated by all members of the African diaspora?

Let’s start with the festival itself – Kwanzaa is a seven day affair that conveniently begins on December 26th, and lasts until the New Year. The date of Kwanzaa and the fact that it is the day after Christmas, is highly convenient. Kwanzaa was initially formed out of 1960s anti-Christian Black Nationalist sentiment, after all it was “created by an intellectual hostile to Christianity”, but it grew in popularity from the 1980s onwards when “it was seen as a supplement to Christmas” (Pleck 2001).  

Most importantly, Kwanzaa can provide African Americans with what Christmas lacks – racial esteem. Traditional clothes are worn from several Black ethnic groups, mostly tribes in African countries that were particularly inspiring for Black Nationalists such as Marcus Garvey, who was a huge inspiration to the founder of Kwanzaa, Maulana Karanga. This is why African Americans celebrating the festival can be seen wearing traditional South African, Nigerian and Ethiopian wear. However, the language of Kwanzaa is Swahili, as Swahili was seen as the unifying language of Pan-Africa. 

As Flores-Peña and Evanchuk (1997) note: “Kwanzaa is the only specifically African American festivity that has attracted a significant port of the African American population, which is increasingly looking for identity and meaning for its ethnicity.”

Kwanzaa takes place in the African-American family home where children are instructed by their parents to light the seven pronged candle that has black, red and green candles (the colours of Black Nationalism), while they reflect on a key principle (Nguzo Saba) for seven days. It is imperative that children explain the principles to their family after they learn them, as this helps build an understanding of their ethnic roots outside of the US. 

On the last day, New Year’s Eve, a “Karamu” ( last-night feast) occurs where people outside the family including the local community are invited to partake in African meals, as well as southern food and Caribbean food and “African dancing and telling of African folk tales.” (Pleck 2001) In addition, at the Karamu everyone drinks from a unity cup and says, “Harambee” which means “all pull together” in swahili. 

Harambee encompasses a Kenyan spirit of national unity and patriotism, it is so vital to their national consciousness, it even appears on their coat of arms. This is most likely why it is chosen as a Kwanzaa phrase by its founder, after all, Kwanzaa was intended to provide a sense of national identity for African Americans outside the US. Karenga says himself in 1988, that Kwanzaa helps African Americans “reconstruct their life in their own image and interest and build and sustain an Afrocentric family, community, and culture.” The Karamu also encompasses African American traditions including jazz, spoken word and poetry, and once the rites are done it is common for celebrants to “gig all night long” (Pleck 2001).

Founder Of Kwanzaa

The founder of Kwanzaa Maulana Ndabezitha Karenga, created the seven principles as a cultural response to the Watts 1965 riots. The riots stemmed from the anger caused by police brutality and inequality. They lasted five days and left 34 dead and 900 injured. Maulana Karunga insists that the seven principles of Kwanzaa, the Nguzo Saba, are taken directly from Africa. The implication is that once the principles are followed, they would prevent such events as the Watts riot. The principles are:

1. Umoja (unity)

2. Kujichangulia (self-determination)

3. Ujima (collective work and responsibility)

4. Ujamaa (cooperative economics)

5. Nia (purpose)

6. Kuumba (creativity)

7. Imani (faith)

Maulana insists on the fact that these are African principles especially curious, especially as at the time he created them, he had not been to any country in Africa. Maulana means “tradition” in swahili. The founder of Kwanzaa was actually born Roland Everett in 1941, one of fourteen children of a Baptist minister in Parsonsburg, Maryland, and a homemaker (Pleck 2001). The Seven principles are mostly entrepreneurial, and therefore, mirror the values that were important to the intellectual rising Black influential founder belonged to.

Karunga did draw from several cultures within the African diaspora to create Kwanzaa, however it is more indelibly imbued with African American revolutionary culture, more than anything else. However, the accuracy of the Kwanzaa rituals are not what is important, but the emphasis on practising rituals exclusively within the Black community. I believe it also provided some of the initial racial esteem training for Black children in the diaspora which has provided positive alternatives, mythical or not, on what it means to be Black. And without positive fuel for the Black consciousness, movements such as Afrofuturism, may not have been possible.

Written By Maria Motunrayo

One of the main works of Black Feminism is the deconstruction of stereotypes constructed during slavery to benefit capitalism, which still impacts Black consciousness today. It is only when we understand the construction of these stereotypes, and their function in our society, that we can then begin to define ourselves as Black women for ourselves. Or else we will certainly, as Audre Lorde (1984) writes, be defined by others— for their use and to our detriment. It is only once we are self-defined as Black women that we can achieve power within our communities and be truly liberated. 

This piece will show how Black Feminism dismantles intersecting systems of oppression by examining the work of Audre Lorde, Angela Davis and bell hooks and interrogating the ultimate corruption of Black motherhood, the Mammy figure.

Why has white society gone to such lengths to invent such a trope? And why is it still instantly recognisable today? Perhaps because Motherhood is “an area where a number of practices meet, such as education, health care, psychology, labour market.” Angela Davis (2012)

So by belittling and caricaturing Black motherhood, Black education, healthcare, psychology and welfare comes under attack. Without education, we become vulnerable to indoctrination, compromising healthcare leads to reduced productivity, growth and economic development. So by attacking Black mothers, white supremacy is able to poison the foundation upon which our society stands.

To break this down, and really see how insidious this seemingly innocent Mammy trope is, let’s start with the mythological aspect. The excessively overweight, bandanna wearing Mammy figure that subsumes much of pop culture’s representation of Black women, (a.k.a. Eddy Murphy’s Norbit, Tyler Perry’s Madea) is ultimately a white invention. The 1939 epic Hollywood romance, Gone with the Wind is one of the key moments in cultural history where the Mammy propaganda really took off and the happy to serve the white master, but ultimately asexual overweight Black woman was seen as fact not fiction. 

Black Communities do not have a large proportion of nannies/mammies as we are led to believe. As bell hooks (2015) points out there is little evidence that the Nanny ever really existed. During slavery, bell hooks (2015) asserts, “the Black female nanny in the white household was usually a young Black woman with few if any attachments of her own.” We are led to the false notion that the Nanny is loved, and adored by the white mainstream, and therefore is a figure Black women should aspire to. 

Black women are supposed to aspire towards the asexual Mammy stereotype to reduce their supposed high sexual potency and avoid being labelled as a “bad” Black woman. The reality is, the Mammy figure is given as much grace as real-life Mammy Hattie Mcdaniel, who played the Nanny in Gone with the Wind, who although given an Oscar in 1940 was segregated from cast members and forced to sit on a table far away.

I use asexual very deliberately,I would also like to add that the Mammy figure is supposed to be seen as unappealing and unattractive, for all men. bell hooks (2015), writes that “white people deliberately perpetuate myths about Black female bestial sexuality so as to discourage white men from seeing Black women as suitable marriage partners. The images of Black women that are seen as positive usually are those that depict the Black woman as a longsuffering, religious, maternal figure, whose most endearing characteristic is her self-sacrificing, self-denial for those she loves.”

But let’s return to bell hooks’ unpacking of the Black maternal myth, In Ain’t I a Woman (2015). I find hooks’ phrase “bestial sexuality” especially fascinating. Especially at a time when Black young women in the UK, specifically dark skinned women are labelled as “UK beasts” by their own community. Unfortunately, the myth of the beastial Black women has penetrated our community so deeply that the Black men who perpetuate it, fail to recognise that, “Freedom for Blacks does not mean absorbing white disease of sexism” (Audre Lorde, Sister Outsider, 1984).

Black Feminists were keen on dismantling the Mammy trope as it is a stereotype that exploits black women and benefits white capitalism. A trip to Tescos, or your local Paks, will quickly inform you of how beneficial this figure has been to capitalism. I encourage you to critically examine white owned products with the “Auntie” moniker to see how beneficial this is for white people, who profit off a stereotype forced upon us.

By deconstructing the mammy trope we are also able to more clearly recognise other false Black woman stereotypes fashioned by white society to oppress us, such as the angry Black woman and the jezebel, stereotypes that were fashioned alongside this one and help to define each other. In order for a Black woman to be seen as angry, or a sexually promiscuous Jezebel, we must also recognize what a “good” Black woman looks like. Therefore, we are told that being the agreeable and homely Mammy is the only antidote to other negative Black female stereotypes. Black Feminism powerfully asserts that all Black female stereotypes have roots in white supremacy and capitalism and offer no benefit to Black women and men (and non-binary people) alike.

References:

Davis, Angela (2012) Modern Motherhood Women AND Family in England c.1945-2000. Manchester: Manchester University Press

Lorde, Audre (1984) Sister Outsider Essays and Speeches by Audre Lorde. New York: Crossing Press Berkeley

hooks, bell (2015) ain’t i a woman? Black Women and Feminism New York: Routledge Taylor and Francis Group

Written By Christivie Manga

BLAM UK are pleased to announce the Release of the groundbreaking Books: “Global Black Narratives for the Classroom: “Africa, The Americas and The Caribbean (Vol 2)”

BOOK LAUNCH : 11th Of December 2023

BLAM UK is thrilled to announce the arrival of our revolutionary books: “Global Black Narratives for the Classroom: Black Britain & Europe (Vol 1)” and “Africa, The Americas and The Caribbean (Vol 2)” .  Global Black Narratives For The Classroom : Africa, The Americas and The Caribbean (Vol 2)” will be hitting shelves on the 6th of December 2023! Get ready for an educational phonomen that will transform the way Black history is taught in schools! “An exceptional wealth of relevant historical knowledge that all children should have access to. This book is an excellent resource and provides a great building block for educators to use as part of developing an inclusive and relevant curriculum.” —Nadine Bernard, Youngest Black Headteacher in the UK, Van Gogh Primary School Headteacher and Founder of Aspiring Heads

Join us on Monday, the 11th of December, for our official FIRST book launch event! Expect a night filled with surprises, delicious food, and a lively discussion about the importance of Black literature. Our event isn’t just about launching a book; it’s a celebration of education, diversity, and empowerment. Connect with like-minded individuals, test your Black history knowledge, and win incredible prizes in our competitive and exciting quizzes. Don’t miss out, this event is going to be an incredible moment in Global Black History! We have an amazing lineup of multi-talented panellists such as Nadine Bernard youngest Black Headteacher in England and UK’s founder of Black history month Akyaaba Addai-Sebo, who are ready to inspire and engage you! A night of laughter, learning, and the kind of fun that you won’t want to miss.  – GRAB your ticket HERE  for an unforgettable night of laughter, learning, and fun! We are known to host the BEST informative yet fun events!

Our Global Black Narratives for the Classroom book is  jam-packed with practical lesson plans, interactive worksheets, and engaging activities tailor-made for primary school teachers. BLAM UK, in partnership with Routledge, presents a series of captivating Global Black history narratives – from the vibrant culture of Black Britain to the hidden gems of Afro-Latinas and Afro-Colombians, and the rich untold narratives of Africa and the Caribbean. This is Global Black history that spans continents and enriches minds!

Why did we create these game-changing books? After working closely with schools in London for over five years, BLAM UK discovered a hunger for more inclusive Black narratives in the curriculum, as there is a HUGE gap within our national curriculum. Our mission is to provide educators with the necessary tools and resources to make Black history a year-round celebration across subjects like art, literature, languages, drama, music, history, geography, and poetry. “This is a groundbreaking approach to a history that has been ignored and misrepresented. It is original in its approach and comprehensive in its scope. Both teacher and student will be enlightened and enriched by its content. Outstanding and essential.” says Lelia Hassan Howe, Founding Member of the Race Today Collective, Darcus Howe Legacy, Black-British Activist.

A Sneak Peak Of a few FUN chapters in our Global Black Narratives For The Classroom : Africa, The Americas and The Caribbean (Vol 2)”    –

Women warriors in Africa

We Go Chop! West African Snacks

Fela Kuti’s Life and Legacy 

The Continent to Cuba: Afro-Cuban Jazz

Black Cowboys 

Soul Food

BLAM UK is on a mission to make Global Black history impactful in the UK education system. With our sights set on reaching 20,000 schools, we’re determined to weave Black narratives into the fabric of education and promote diversity, equity, and inclusion. Join us on this incredible journey – let’s make history together!

The book is described to be “A fantastic, informative and eclectic collection of Global Black Narratives which will enrich the minds and cultural experiences of students and teachers alike. Extremely well researched with engaging resources from teaching, historical and lived experience experts. A must have for schools who are serious about teaching and affirming the heritage and history of all their students and promoting diversity, equity and inclusion.” —Patricia Lamour MBE, Aspire Education Group

Urging all Media professionals or journalists to access our media kit through this link to spread the word! PLEASE SHARE & REPOST ! https://docs.google.com/file/d/12e4oEcwPFQLf9CmUdCcVDG1NDGSZx8tS/edit?usp=docslist_api&filetype=msword.

Both volumes are available for pre-order on Amazon and Routledge:

– Vol 1: on Amazon: https://www.amazon.co.uk/Global-Black-Narratives-Classroom-Worksheets/dp/1032047208/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1699834745&sr=8-1

– Vol 2: on Amazon: https://www.amazon.co.uk/Global-Black-Narratives-Classroom-Worksheets/dp/1032596406/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1699835003&sr=1-1 

– Vol 1: on Routledge: https://www.routledge.com/Global-Black-Narratives-for-the-Classroom-Britain-and-Europe-Practical/UK/p/book/9781032047201

– Vol 2: on Routledge: https://www.routledge.com/Global-Black-Narratives-for-the-Classroom-Africa-the-Americas-and-the/UK/p/book/9781032596402 

PRE-ORDER our book now to help change the way we educate!! Tell a friend to tell a friend or you could tell a teacher to tell a teacher! We are here to change how OUR Global Black Narratives are taught. 

For all media inquiries, please contact our press lead:

Bettina Ogbomoide 

Email: bettinaxblam@gmail.com 

About BLAM UK:

BLAM UK is an award-winning educational, advocacy and mental health not-for-profit.  We work to champion Black British cultural capital and creativity, improve the mental health and wellbeing of peoples of African descent, provide a comprehensive and decolonised education system, and support social inclusion of the Black British community.