Barbados, Reparations and Justice

By Michelle

What could justice look like for those deeply affected by enslavement and colonisation? The answer to this question would vary depending on who it is asked to. Barbados is one country which has begun to ask, and answer, this question. The legacy of enslavement has been at the forefront of several Caribbean countries, and Barbados is no different. 

Barbados is an island nation in the Caribbean with unique geological origins. Early inhabitants of the island were agricultural people who cultivated all manner of crops, from cotton and cassava to guava. In 2021, Barbados removed Queen Elizabeth II as its head of state to officially become a republic. It has been a fully independent and sovereign nation as of November 2021, though it still remains in the Commonwealth.

The arrival of European colonists such as the British and Portuguese in the 1600s coincided with the creation of a market for enslaved people, cash-crops such as cotton and sugar and colonial motivations. Barbados was an island that housed enslaved Africans who through forced labour brought wealth to its slave owners and their operations.

After the abolition of slavery in 1834, compensation was paid to slave-owners and slave-owning operations. No compensation was given to those previously enslaved, or their descendants. Many countries deserve reparations and justice, but have not been given it. Barbados is continuing to pursue justice. 

Today, in the topic of justice, compensation and reparations, Barbados is in the process of considering calling for reparations from the estates and descendants of slave owners and plantation owners. The families of slave owners and other slave-owning operations received compensation from the British government after abolition, which was only paid off in 2015.

Tory MP Richard Drax is being urged by campaigners in Barbados to give back the sugar plantation that he inherited, or face a claim for compensation. The sugar plantation that Richard Drax MP inherited was established in the 1620s by enslaved labour. The Drax estate comprises hundreds of acres of real estate in Barbados – all of which is being urged to be returned to the island. The plantation in particular is at the forefront of this claim, with desire for it to be turned into a memorial for those previously enslaved. 

The family of Oscar-nominated actor Benedict Cumberbatch is the latest (at the time of writing) to face the prospect of legal action for their links to enslavement in Barbados. Joshua Cumberbatch, the seventh great-grandfather of Benedict Cumberbatch, bought the Cleland Plantation in Barbados in 1728, where it kept 250 enslaved people until the abolition of slavery in Britain 1834. 

Benedict Cumberbatch had revealed that he was aware of his family’s slave-owning past, and it is reported that his mother, actress Wanda Ventham, advised him to abandon his last name when he began pursuing an acting career so that he would not be a target for reparations or be associated with the family history. Benedict Cumberbatch’s family was compensated with a sum worth £1m today.

These reparations could greatly contribute to the nation’s development as it could be used to support the expansion and creation of key infrastructure such as schools and hospitals, and address socio-economic concerns such as housing. 

Justice may look different to each country, and it is crucial that Barbados receives support for seeking justice from those who harmed it. Barbados’ desire for justice for its previously enslaved inhabitants will hopefully serve as a green light for other countries affected by colonialism and enslavement, and may even lead to a coordinated effort for reparations.

The Kingdom of Kilwa Kisiwani: A Former African Economic Powerhouse

By Michelle

Off the coast of the East African country of Tanzania is an island you may have never heard of. In the Kilwa District of southern Tanzania lies the ruins of Kilwa Kisiwani, an island that we now refer to as an economic powerhouse on the Swahili Coast. In this blog, we will explore the uniqueness of the Kingdom of Kilwa Kisiwani.

Kilwa Kisiwani is believed by historians to have been a settlement as early as the 4th century. In its prime, it was an extremely important location. It was a principal port amongst coastal trading cities along the Swahili Coast, which was the coastal strip of land which stretched from Somalia in the North to Mozambique in the South. It was made up of East African cities such as Kilwa (Tanzania), Mombasa (Kenya), and Sofala (Mozambique).  Because Kilwa Kisiwani was a principal port, it became a hub of trade and commerce. 

The Kingdom of Kilwa Kisiwani’s uniqueness is from the general agreement that it was the product of a mixture of African, Arabian, and Persian cultures. It is even sometimes referred to as an Afro-Arabian dynasty! Locals of the island even began incorporating Arabic and Person words into their language of Swahili, and Arabian and Persian customs and influences are reflected in the art, architecture, and religion (Islam) of wider Swahili culture.

In the 8th century, the expansion of Swahili culture on the African coast meant increased economic activity, particularly within trade. Small-time Swahili traders saw possibilities for larger trading operations which would have the potential to bring them wealth and fortune. Over time, goods such as ivory, tortoise shell, clay, and timber were traded with other communities and foreign traders, while Kilwa Kisiwani imported cotton, ceramics, silk, and even Chinese porcelain, hinted by the discovery of Chinese ceramics on the island. 

The expansion of Swahili culture on the African coast also meant that ideas were exchanged, developed and considered with others of different backgrounds and cultures within the kingdom. Kilwa Kisiwani, and the Swahili Coast in general, had great links with the Islamic world. Muslim traders flowing in and out of the region interacting with Kilwa traders allowed the Kingdom of Kilwa to adopt Islam as one of its religions.

Islam became a major religion on the island, commemorated by the construction of the Great Mosque of Kilwa. Construction likely began around the 10th century, and coral stone was incorporated into its construction. The Great Mosque of Kilwa was referenced by Ibn Battuta (sometimes spelt Battouta), the renowned traveller, in his recounting of his travels to the kingdom in 1331. Today, the mosque is regarded as the earliest remaining mosque on the East African coast. Another testament to the Islamic influence, the kingdom also adopted a sultanate and had sultans, Muslim sovereign leaders. Kilwa Kisiwani, despite having this ruling system, was still multi-religious like many African kingdoms.

Coral was used, uniquely, to build a lot of the island’s structures and architecture. This allowed the island kingdom to have unique and defining coral stone architecture. Kilwa Kisiwani even minted its own currency in the 11th to 14th centuries, evidence of its economic prosperity. Portuguese occupation on the island in the 16th century signalled the start of the kingdom’s decline.

Kilwa Kisiwani was abandoned by the mid-19th century, and the ruins are available to visit and explore today. A short boat ride away from mainland Tanzania, the ruins are a UNESCO protected World Heritage site and have been since 1981. Kilwa Kisiwani, like many African kingdoms, has not received the attention that it deserves. A mixture of African, Arabian and Persian cultures, a once-thriving sultanate, and a trade and commerce hub all on the East African coast make it a unique and interesting kingdom to look at.

Today, Many parts of the island are still unexcavated, and we look forward to what future excavations will reveal about this once illustrious, prosperous African kingdom.

The Criminalisation of the Black Child 

By Jamila

The big picture

It is widely understood that Black communities and Black people in the UK are overpoliced and underprotected by the criminal justice system (CJS) as we are more than ten times more likely to be stopped and searched than our white counterparts. Statistics also indicate the Black people are likely to get harsher sentences than their white counterparts, for the same crime. Unfortunately, we have seen the extension of this over policing in the education system as UK police forces deploy 683 officers in schools, with poorer areas targeted (Guardian, 2021). Whilst the police force, and some schools, argue that safer schools officers (SSO) are an important part in ensuring the safety of children, BLAM argues that SSOs pose a great risk to the safety of Black and minoritised children, who are already more likely to come into contact with CJS and Child services because of the anti-Blackness and anti-Black racism which is already inherent in both the education and criminal justice system.

Education continues to be a microcosm for wider society as it perpetuates racial discourses and racial discrimination through the policies, practices and systems which exist. The criminalisation of Black children in education is part of the wider criminalisation of Black children, and Black people, in the media and by the criminal justice system. And this criminalisation can be seen in the way in which Black children are often penalised or sanctioned by teachers much more harshly than other children. Through our work in youth advocacy, BLAM have seen children receiving the harshest punishments on a school’s behaviour policy for “kissing their teeth” or not following the uniform/language policy. These sanctions for such “behaviours” are too harsh and inherently anti-Black as they criminalise and punish culture. Education and school behaviour policies leave every opportunity for Black children to be at risk of being criminalised and sanctioned for being themselves as opposed to deterring any real “bad behaviour”. And we can see by looking at the statistics on exclusion rates in England indicate that exclusion is higher amongst Black children as a whole, in comparison to their white English counterparts. Specifically, in parts of England the exclusion rate is five times higher for Black Caribbean pupils than their white counterparts reinforcing the false narrative that Black Caribbean children are badly behaved (Guardian, 2021). 

Kieran, 38, a father, from Hackney has raised concerns about the unfair punishments his son has faced in Mossbourne School and the numerous times the school have called him in about his son’s behaviour. For example, Kieran’s son was given a detention for “fist-spudding”  his friends in the playground. Here, school policies and practices play an important role in criminalising Black children constructing the narrative of Black children as “trouble” by punishing them for the way in which they choose to greet their friends. Moreover, Danica Sharpe said her son Josiah was sent home from school for having hair that was “too short” as the school stated that hairstyles/cuts should not fall below grade 2 (ITV,com, 2019). However, as Danica explained, a grade 2 cut on a white child and a Black child may look considerably different because of hair textures, curl patterns etc. Again, this is another example of school policies which fail to take into consideration cultural and racial differences thus making it almost inevitable that Black children are punished as a part of their school experience. The case of Child Q in 2022 was a harsh reminder that Black children are not afforded the same grace, or any grace, in the way in which they are viewed by others. Far from trying to de-escalate, the Child Q case illustrated the ways in which sanctions for Black children are often escalated in an unreasonable way. The police were called, and Child Q was subsequently strip searched for “smelling like cannabis”. State sanctioned violence and sexual assault are further punishments Black children receive in a society which continues to criminalise and adultify them. 

Anti-Blackness and anti-Black racism are prevalent in British society and within its institutions. Education has, and continues, to be a microcosm for wider society through its perpetuation of racial discourse and racial discrimination. Specifically, the anti-Blackness and anti-Black racism in education has facilitated the criminalisation of the Black child and has been a long going issue for Black communities in Britain. In the youth advocacy work BLAM does, it has been clear that many Black children who have been excluded from school either have SEN or have underlying/undiagnosed SEN and are awaiting a CAMHS referral. Thus, many Black children with additional needs are being excluded from school and labelled as “bad” as opposed to a child in need of support. Statistically, Black children on Free School Meals and/or with Special Educational Needs (SEN) are more likely to be excluded from school, arguably the most severe form of punishment within education. Research conducted by 4in10: London’s Child Poverty Network and Just for Kids found that children on free school meals (FSM) and Black Caribbean children are likely to be excluded from school at a much higher rate than their peers on average across London’ (Just for Kids, 2020). This figure is heightened when SEN are factored in as ‘children on free school meals are twice as likely to have SEN and Black children face a higher chance of living in poverty’ (Just for Kids, 2020). 

Such disparities within educational have a long history More than ten years ago, the Independent wrote:

“If you are black, disabled (SEN), male and on free school meals (poor), you are 168 times more likely to be excluded than if you are white, female, have no SEN and are not on free school meals.” (The Independent, 2012)

More than ten years later, issues of race, class and (dis)ability still are major contributing factors to educational disparities in England and across the UK. 

The criminalisation of Black children, coupled with adultification and behaviour policies which problematise Black culture, results in poor educational experiences and poor attainment for some  Black children. Because such disparities and discrimination are inherent in the system and the system’s institutions, there is a greater need to tackle the issues that have plagued Black people in British education for generations. 

For parents and families in need of advocacy for a child going through a suspension or exclusion, BLAM offers a free youth advocacy service for Black children of African and Caribbean descent. You can also contact Just For Kids Law who offer legal guidance for young people in education and other areas of society – i.e. immigration. As a community we must endeavour to be vocal, to speak up and speak out for our young Black people who face immense victimisation and discrimination by the system 

Get in touch with BLAM for Youth Advocacy and support for Black children in education. Email us at info@blamuk.org

Links 

https://www.theguardian.com/education/2021/mar/25/uk-police-forces-deploy-683-officers-in-schools

https://fullfact.org/education/are-poor-black-disabled-boys-168-times-more-likely-be-excluded-school/

https://www.theguardian.com/education/2021/mar/24/exclusion-rates-black-caribbean-pupils-england

https://www.justforkidslaw.org/news/new-research-reveals-children-poverty-and-black-children-london-are-more-likely-be-excluded-school

Afro Hair: School bans probably illegal says watchdog 

By Serena

History of African hair + Significance

Throughout shifts in history, Black hair has been twisted and muted in a variety of ways. Yet it still represents one of the strongest connections to our traditions. And the modern styling of our hair is often the closest many will get to being able to practise their heritage since so much of Black history has been stripped from general history. Historically early African cultures used hairstyles as a form of identification. Allowing hair to communicate information such as family relations, tribe and social status without a word ever being spoken (BBC). During slavery, while being taken from their countries, enslaved Africans were also forced to have their heads shaved as a method of humiliation and ‘sanitation’ by white slave traders. This practice not only had roots in humiliation as European colonisers understood the significance of the intricate hairstyles often worn by African people but also a method of cultural eradication as sales would no longer have the ability to be identified through their hair as they had previously done. For slaves who were able to keep their hair, the lack of tools and time often left them unable to properly care for their hair. The intricate hairstyles they had previously worn with pride became a thing of the past and changed to simple styles and headwraps for convenience. As time moved on the policing of Black hair did not stop and conformity became the goal to fit into a world not made for them.  During the civil rights movement Black hair took back its ability to communicate as Black people began wearing their hair out openly as a sign of pride during Black powers ‘Black is beautiful’ campaign as natural Black hair being worn out became a symbol of pride, solidarity and love for the Black community. 

Modern Significance of Black hair + Self-expression

In addition to the Historical significance of Black hair, it also holds a modern significance as the meaning and presentation of Black hair. On the coattails of slavery and freedom movements, conformity became the norm with the introduction of products such as relaxers and the integration of Hot Combs Black women in particular took to straightening their hair to distance themselves from their Blackness to become more palatable to white people. This conformity was to survive in a world that still saw Black people as lesser which grew the stereotype that natural Black hair was not beautiful nor was it professional. This perspective on Black hair style exists today as within society Black hair is often seen as messy leading many to try and alter their natural curls to adhere to white beauty standards. And in the professional world whether it be through dress codes in offices or rulebooks in sports that have penalised Black people for wearing their natural hair (CBC). Black hair has also become a form of reconnection for many as more people start to accept and embraced Black hair Black people have started to find beauty in their Blackness and their natural curls

Why this ban is a violation  

With the embrace of natural hair styling among the Black community many schools have taken the approach to further penalise Black pupils by banning certain hairstyles from school. These bans target hairstyles such as Afros, cornrows and braids worn by Black students through uniform and appearance policies (the guardian). These bans not only limit the types of styling that Black students can also further criminalise Black students as through these policies Black hairstyles are subconsciously categorised as bad, unprofessional and not acceptable for school further putting Black students at a disadvantage. Schools have been warned that such bans would violate EHRC guidance which states that such bans would “Discriminating against pupils about or because of their hair may hurt pupils’ mental health and wellbeing.”(The Guardian). In addition, the Equality and Human Rights Commission (EHRC) said policies which ban certain hairstyles without making exceptions on racial grounds “are likely to be unlawful” due to their discriminatory nature. The Equality Act of 2010 also protects race and for a school to ban certain hair or hairstyles that are connected to their race and/or ethnicity would be discrimination under the act further making the action of these schools to ban these hairstyles illegal (EHRC). 

Effect of the ban and harm it can cause

This ban on certain Black hairstyles also has a more individual impact as both the self-esteem and physical and mental health of Black pupils could be affected. The EHRC mentioned in their report that such bans could have a direct effect on the mental health and well-being of students as can be imagined when an inherent piece of your body is criminalised or banned from being in its natural state the mental ramifications especially on young pupils could be detrimental as they could find themselves struggling with accepting their natural beauty as their school’s policies force them to view their hair in a negative light. Furthermore, the banning of Black hairstyles would leave students to conform to white hair standards which would be viewed as acceptable under school policy. This could lead to students being forced to use methods of hair straightening or other styling that could cause irreversible damage to their natural hair. These treatments and the effort to find acceptable hairstyles that fall within these policy parameters can also place a financial burden upon Black families as by removing options such as afros or box braids parents and students may be faced with the financial burden of going outside of accessible hairstyles too and pay the price for more expensive treatment to fit the policy.  In all, as stated in an article written by Remi Joseph-Salisbury and Laura Connelly, control over Black hair is a social control over the Black body which disadvantages Black students and which perpetuates the narrative that Black hair is messy and antithetical (Salisbury& Connelly).  

Resources 

Why History Should be Important to All Black People

By Michelle  

There are several reasons why we, as people of African descent, must engage with, be aware of, and perhaps even internalise our history. Our narratives, the histories of those before who looked like us, and the histories of our respective ethnic groups (if applicable) are all key components of the building blocks of our cultural identities. It’s important to recognise that as Black people it can be hard to avoid what is paraded as the only relevant part of our history by white spaces – the Transatlantic Slave Trade.

Recently, there have been conscious efforts to establish that though enslavement of Africans is a part of our shared history, it is not the only entry or relevant event. Black history goes further than the immense tragedy of centuries enslavement and colonisation. Black history is diverse, Black history is rich, and Black history is extremely underrepresented. Black history is more. To me, history is not just dates and timelines or analysing sources. History does not always have to be an extensive account dating back several centuries. The beauty of Black history is that it is often an oral history – stories passed down over dinner tables, conversations during car rides home after a family function, even people doing #StoryTime on social media.

To me, the beauty of history is that it is dressed in many forms. History can be your mother recounting her experiences growing up. Something as seemingly simple and nostalgic as her route to school. History can also be your grandmother showing you pictures of her in her early adulthood. Something as amusing as seeing what constituted the latest fashion in the 1940s, on someone who looks a bit (or a lot) like you. History at times can also be that book you see in the library which was checked out on the 31st of August, 1988. Who was the person that had it before? What was their story? 

 For me, history is everything. For Black people, history is everything. Big events, like the Maroon Wars of 1728-1740 in colonial Jamaica, where Jamaican Maroons fought British colonial authorities endlessly and tirelessly in guerrilla warfare to resist enslavement. History also includes relatively small events, like listening to my mother talk about her childhood and growing up the youngest daughter in a family of six brothers. Although we can argue that wider Black history is not as easily accessible, we can also engage with those around us in our communities. Parents, guardians, older relatives, friends. History was made with them and history includes them. 

It’s no secret that history that is recorded has been known to exclude certain groups, leaving them in the cold shadow of more populous, powerful groups. Creating hollow accounts full of gaps and lacking balance. However, the honest truth about history is that history is for everyone. History has been made by each and every soul that has been on Earth, and history will continue to be made.

History objectively does not have a master, but history can be manipulated. History can be doctored, and history can be skewed. History can place road-blocks in perfectly working paths. We have seen clear examples of all of these, such as when it was reported after an official review that Britain destroyed evidence of the extent of their colonial crimes and atrocities (The Guardian, 12/04/12).  History is a tool that can reveal the unwelcoming corners of humanity. However, these are revelations we have to embrace, because the alternative is confusion and manipulation.

History can be moulded to suit many purposes. From extremes, such as propaganda, to more societal and institutional uses, such as nation-building. History can be great for affirming your identity or sense of belonging. Examine why people love learning about Black history beyond enslavement. Hearing about past thriving African kingdoms and civilisations, for example. The importance as Black people of knowing the history of those who looked like us and walked before us can shape our cultural identities. Our history is expansive and shows us how we have progressed and persisted despite institutional factors which exist to subdue us. It also helps us to shape our futures.

I enjoy engaging with history of every kind because I enjoy seeing progression and regression in society. I appreciate the categorisation, and I appreciate the attempts history makes to create a coherent timeline event despite the confusion that could come from dealing with the past. I believe that history can be cathartic and enlightening, despite the gaps we may see at times. It is extremely important to engage with our history as Black people, because we are the ones who are continuing to create it. We will document our wins, our losses, our stagnation and our progression, because we are the only ones who will tell the story accurately.

Chris Kaba’s family meets with UN

On Tuesday 17 January, our Director Ife Thompson and a member of the Justice for Chris Kaba Campaign supported the family of Chris Kaba while they met with the UN. During this meeting the family discussed their campaign for justice for the police killing of their son. It had previously been mentioned by Ife that the killing was a violation of various Human Rights laws and so this meeting was of great importance. She notes that this meeting was an important step in the campaign in that it highlighted these violations to the international community, in hopes of gaining support in calling out the British state and its institutional racism and globalising our fight for justice. We have seen many cases of Black people being subject to inhumane and degrading treatment and/or dying in police custody and there being no accountability or justice for those incidents. We acknowledge the work the UN is doing to recognise and rectify this issue on a global scale; Michelle Bachelet, High Commissioner for Human Rights, said impunity for crimes that may have been committed by agents of the State was profoundly damaging to the core values and social cohesion of every nation. 1

BLAM UK stand firm in our belief in the necessity of the abolition of the police force. We will continue to fight for justice for Chris Kaba and his family, and will not stop until police murders like this cease. 

To find out more about the campaign and how you can support it, visit; https://linktr.ee/justiceforchriskaba

1(https://www.ohchr.org/en/press-releases/2021/03/high-commissioner-human-rights-impunity-violence-police-and-other-law)

The Congo Rainforest

Measuring at 500 million acres, the Congo Basin is larger than France and is the world’s second largest tropical rainforest- it is often known as the world’s second lung. The Congo Basin surrounds the equator, which alongside the massive water supply, makes opportune conditions for the rainforest to grow abundantly. It is made up of the Congo River, rich tropical rainforests and swamps.The Congo Basin is extremely important for regulating climate, as it has a huge carbon sink which traps carbon that would otherwise be C02 emissions. Located in Central Africa, the six countries that contain extensive forest cover are: Cameroon, the Central African Republic, the Democratic Republic of the Congo, the Republic of the Congo, Equatorial Guinea and Gabon. Countries that have part of their territory in the Congo Basin include Angola, Burundi, Rwanda, Tanzania and Zambia

The rainforest is home to an array of species, including gorillas, buffalo, elephants, chimpanzees, bonobos, okapi, and the Congo peafowl. The Congo Basin is the only place to shelter all three subspecies of gorilla: the lowland gorilla, the Eastern lowland gorilla and the mountain gorilla. The Basin has been occupied by human existence for more than 50,000 years and supplies more than 75 million people food, shelter and more. An ancient hunter-gatherer lifestyle is still lived by the Ba’Aka people, whose wellbeing relies on that of the rainforest. Eight natural sites in the Congo Basin are recorded on the World Heritage In Danger list and 14% of the humid area of forest is designated as protected. The Congo Basin has a history of military neutrality forced upon them by colonists that was decided on in The General Act of the Berlin Conference which tied its signatories to impartiality (this was ignored during the First World War).

Despite the widely held knowledge that the Congo Rainforest is essentially the Earth’s second lung, there is still major exploitation that goes on there. ‘Land grabbing’, which is the act of renting or buying large areas of African territory for exporting resources, is something that is on the rise and there is no consideration for the ecosystems, food security and economic developments that ‘land grabbing’ is harming. For local communities Illegal logging of timber is also an issue within the Congo Rainforest that destroys wildlife, negatively affects climate change and harms local communities such as that of the Ba’aka people, for example climate change linked to deforestation massively affects seasons, causing droughts and floods which prevent adequate foraging. Timber that has been illegally cut is currently banned in both the United States and EU. However, as long as the product is still shipped into China (China has not created restrictions concerning illegal timber), the problems will persist. 

Due to the dangers being posed to the forest, the Dzanga- Sangha special reserve was created in 1990 to protect certain areas of Central Africa including the Congo Basin. There are also the issues of conservation and National Park building which are life threatening to the Ba’aka since it cuts them off from the forest. Conservation-related malnutrition among tribal peoples in the Congo is already a well-documented problem. In 2017, concerns were raised that conservation had contributed to the deaths of several dozen Ba’aka children during an epidemic in 2016. The deaths were attributed by a medical expert to malaria, pneumonia and dysentery, aggravated by severe malnutrition.

Ba’aka people

The Ba’aka people are a hunter-gatherer society of people living in southeastern Cameroon, Northwestern Congo and North Eastern Gabon.. With a population estimation of 25,000 Their hunter-gatherer society is also one that is acephalous, meaning that there are no hierarchies or political leaders, which makes it difficult to assimilate with other surrounding hierarchical countries. Politically, the Ba’aka people make decisions through consensus. Their nomadic tendencies as well as their stunted height (they have an average height of five feet) means they are often marginalised from society.

Both men and women hunt everyday and their hunting adheres to laws created to protect the forest which state that only traditional nets and spears can be used. Men hunt in a way which uses non- toxic chemicals which starve the fish of oxygen and make them float to the top for simple gathering, whereas the women carry out a type of hunting called ‘dam fishing’, where water is drained from a certain area and the fish are collected. The extensive knowledge that the Ba’aka people have of the forest is often heavily exploited by ivory traffickers, who use Ba’aka poverty to provide incentives for killing elephants for their tusks.The Ba’aka traditionally only hunted elephants for celebratory occasions such as weddings. There are some Ba’aka people taking a stand against these kinds of deals, being employed by the Cameroonian government as eco guards against poaching.

The Ba’aka people have managed to preserve their language (Baka). However, this is becoming more and more lost as they are forced to move from their traditional lands (due to illegal deforestation and logging). This means that they lose their knowledge that is directly associated with the land.

In terms of religious beliefs, the Ba’aka people are animist and believe in a forest spirit named Jengi, who they see as a guardian and mediator to the sovereignty, Komba. Some religious rituals include:

  • A post hunting ritual called Luma, in which the Ba’aka people sing songs of thanksgiving and praise to Jengi for what they have collected
  • A ceremony called Jengi where young boys volunteer themselves to be initiated by Jengi. After this initiation, they are free to walk in the sacred forest.

Traditional medicine is very important to the Ba’aka people and mainly involves herbal treatments taken from the forest, pureed into a pulp to treat things such as infertility. Their medicines are effective enough to attract non- Baka people who have taken ill.

Ba’aka people and COVID-19

Since the COVID pandemic was announced in Mid-March, the Ba’aka people have been isolating, grouping themselves by family or village. They returned to their camps in the forest, emulating their age-old tradition coined ‘molongo’ in which they go deep into the forest for extended periods of time to hunt and gather. However the low densities of the Congo Rainforest means that adequate protection from the spread of disease is difficult to meet. 

My journey to loving my natural afro hair

By Mya Imadojemun

Finally, at the age of twenty-one, I feel I can say truthfully that I love my natural hair. All of it. All its coils, kinks, curls and knots. I am happy with my hair but this journey has been far from simple.

When I was young, all I wanted was dead straight hair. I would stare at the white girls in envy, watching their ponytails swaying side to side as they walked the school halls, their long tresses cascading down their backs. I watched how effortlessly they scooped their hair up into a messy bun and came into class with fringes and an array of hairstyles my natural hair would never conform to. One morning before going to primary school, I grabbed a pair of scissors and cut the ends of my plaits in an attempt to make my hair ‘stay down’. I was left with a botched haircut, plaits that stuck up even more and tear-stained cheeks. Global definitions of beauty have been determined by Western Eurocentrism, so all I saw in the media were white women with flowy hair. I would wander the beauty aisles, gazing at the women with shiny straight hair on the box of hair products, yearning to have the same hair texture. Growing up, shops like Tesco, Asda, Superdrug, Boots etc did not even sell Black hair products. My mum had to go to the Black hair shops in East and South London to pick up a tub of Blue Magic and a bottle of Luster’s Pink.

As I got to secondary school, my relationship with my hair worsened. I no longer wanted my childish plaits so my mum let me take charge of my hair. With European textured hair, throwing it up into a ‘messy’ bun is acceptable. With Black hair this is not the case, our buns are seen as unruly, unkept and unprofessional. I’d come into school with what I thought was a stylish messy bun, only to be asked by my classmates why my hair was so untidy. I eventually began attempting ‘wash and go’s’ to lengthen my curls, but this was short-lived as an hour later my hair would shrink back to its natural state and we were back at square one. One day an interaction I’ll never forget took place. I queued up to go into my art class and a boy came up behind me. He yanked my hair and recoiled in horror. “Your hair is so oily, it’s disgusting” and he wiped his hand on his blazer. 

So the argan oil Ecostyler gel became my best friend and I slicked my hair up daily, leaving my edges (and me) in tears. I would visit an African hairdresser now and again to get braids. As the blow dryer pick ripped through my knotted hair, I could feel their frustration and in the end, they would charge me extra because my hair was “too thick”. Even today when I sit in a salon chair I find myself automatically apologising for my thick hair; something I should not feel I have to do.

Having natural hair felt exhausting. Constantly seeing European beauty standards on TV and in magazines made me frustrated I did not have the same hair texture. Black hair is not even thought about when it comes to the beauty industry. I once remember my sister walking into a hair salon in Harrod’s to ask whether they cater to Black hair- to which they said no. If you don’t have Afro-textured hair you would not even realise how everyday things are not Afro-hair friendly. I worked in a kitchen previously and the uniform required me to wear a hat- it did not fit. I spent weeks repeatedly telling the managers how the hat will not fit over my hair until eventually, they let me wear two hairnets. Even recently for my graduation, I walked the stage without the hat because again- it did not fit my natural hair. These are covert forms of hair discrimination and are as insidious as overt forms. Anti-Black hair sentiments have been present for centuries. From the slave trade, where Afro hair was seen as a sign of uncivilization and used as reasoning for the dehumanisation and enslavement of Black people. To the present day, where stories of individuals being sent home from schools and workplaces for wearing their natural hair are unfortunately a common occurrence. Openly embracing your Afro-textured hair in a society that has continuously told you not to is a revolutionary move. 

Arguably now there is much more representation when it comes to natural hair. Today there are millions of natural hair videos on YouTube, Instagram and TikTok filled with tips and tricks on how to treat Black hair. At the end of secondary school, I was over constantly slicking back my hair and decided to begin looking after it. By the time I started university, I had watched an uncountable amount of videos on natural hair journeys, big chops, LOC methods and more. My friends and I in sixth form would grab a cup of water, drop a strand of our hair into it and watch to see what our hair porosity was. I spent my weekends walking the aisles of Queens Cosmetics intently reading the ingredients of hair products. After years of despising hair care, I now have a routine that works best for me and my hair. Instead of natural hair being a mundane chore for me, I now find it therapeutic and comforting to spend time finger combing and moisturising. My insecurities do occasionally surface and these have a lot to do with the beauty standards on social media favouring type 3 curly hair, but I continue to work on this. I love my natural hair and have come a long way from the deep-rooted hate I used to have towards it. Rather than wishing for my hair to be something it is not, I feel liberated having natural coils and that is something I wish the younger me had the opportunity to feel.

Bun the MBE, OBE and CBE and all other trinkets of Babylon’s Empire

By Rianna

Key:
OBE – Officer of the Order of the British Empire
MBE – Member of the Order of the British Empire
CBE – Commander of the British Empire

In Britain we have what is called The Most Excellent Order of the British Empire. It is a set of honours established by King George V in 1917 to honour those who had served in a non-combative role and expanded the Order to reward contributions to the Arts, Sciences, Charitable work and Public Service. However, the honour system in general in Britain dates back to as early as 1066. 

The Empire;

At its peak, the British Empire was the largest formal empire that the world had ever known. It was made up of colonies, dominions, protectorates and other territories. 

It is important to note that empires are built on violence, theft and murder.

England conquered its neighbouring nations and then expanded its reach to the rest of the world. After America declared its independence from England, efforts then focused on extending The Empire to Asia, Africa and the Pacific. England later came back to the Americas, this time focusing on Latin America and what we know today as the Caribbean. Attempts date back to the 1600s, however they weren’t particularly successful. It was later on that the British Empire colonised the area and labelled the region ‘The British West Indies’; made up of 18 nations, including Jamaica, Guyana, Barbados and more. The colonisation of these islands and some African nations paved the way for the Trans-Atlantic Slave Trade. The Empire was complicit in the Slave Trade. 

Of course, most of The Empire’s colonies have since declared independence, but the legacy of the period can still be felt.

So what’s the issue with Black people accepting the honours?

The concept in theory is fine, recognising people’s positive contributions to their communities and society as a whole. Giving people their flowers. However, given the violent history of The Empire, why are we still giving out awards that are rooted in it? These awards commemorate the violence perpetrated for over 2 centuries. Every time an OBE, CBE or MBE is bestowed, it glamorises and glosses over the true history of the empire. They serve as a distraction.

The issue is, The Establishment has never formally acknowledged or apologised for its atrocities (atrocities that are still ongoing by the way). Prince -now King- Charles said he believed the Transatlantic Slave Trade was an ‘atrocity’, but that’s where it ended. Reparations weren’t offered, no promises to remove remnants of the empire, just an empty statement. The Establishment just expects the descendants of slavery to simply move on. 

So as a descendant of those who were brutalised by The Empire, why would you willingly accept these awards? Said awards were previously given to Generals and other military dignitaries, people who had a major role in the extension of  the empire; and others who directly benefited from the Transatlantic Slave Trade. Why would you want to be a Member of the British Empire? An Officer of the Order of the British Empire? 

Many think of the British Empire as a distant relic, that British society has since evolved. That would of course be incorrect. The Commonwealth is a flagrant parade of Britain’s former ‘glory’. Former colonies who have declared themselves independent but still have the monarchy as their head of state. The racism faced by our grandparents when they moved to this country, the racism faced by us as adults in various institutions and even the racism faced by our children in schools and in their interactions with the police.  Or how about the Windrush Scandal? West Indian migrants who were invited over to help rebuild the country but have since been treated abominably. We are constantly reminded of the remnants of the empire and its effect. 

The poet Benjamin Zephaniah turned down his OBE in 2003, in a very public manner. Here he speaks about the reasoning behind that decision.

He is not the only Black person to have rejected an award. He is joined by footballer Howard Gayle, education campaigner Gus John, George the Poet, LGBTQ+ activist Lady Phyll and the academic Savenaca Siwatibau. The list is unfortunately rather short. The list of Black people who have accepted an honour is much longer, and when questioned many have given weak excuses. I’m not here to pass judgement on individuals, but I’m definitely side-eyeing them small. Black people who have dedicated their careers to campaigning for our rights and fighting against injustice are happy to have the empire in letters after their names – it’s mind-boggling. 

Whilst I understand that the feeling of recognition for one’s work must be euphoric, we must remind ourselves that that euphoria was built on the backs of our ancestors. By accepting these awards, we are not dismantling racism or ‘sticking it to the man’. Instead we are being complicit. We are disrespecting and disregarding the efforts of those who have gone before us. Being an Officer or Member of the Order of The British Empire should be seen as a badge of shame, not honour. It helps to further perpetuate the rampant anti-Blackness in this nation. Feuling the rhetoric that if you work hard enough you’ll be seen as different, set apart from the rest; despite this rhetoric being rooted in white supremacy. Being part of the 4.7% of recipients to be Black isn’t the win for diversity you may think it is.

In all, it is important that we as Black people living in Britain do not forget our history. We cannot be participants in the ongoing attempts to rebrand The British Empire.

Heri Za Kwanzaa

By Michelle

Kwanzaa is a popular holiday that is unique in its origins. Like other major holidays, it often received its own special episode in TV programmes – especially Black TV programmes – such as The Proud Family, Everybody Hates Chris, and other classic sitcoms. In this blog, we will explore Kwanzaa’s origins, its traditions, principles, and clear up some preconceptions and myths. 

It’s celebrated from 26th December to 1st January, and affirms positive social values, places emphasis on the importance of family, and helps to preserve heritage and culture. Kwanzaa (sometimes spelt Kwanza) was created by Maulana Karenga in the 1960s. Alongside being a professor at California State University, Maulana Karenga was an advocate for the unity of Black people around the globe, and the integral preservation of Black cultures and identities. He was a recognised figure in Afrocentrism. 

The desire to preserve Black cultures inspired him to model Kwanzaa around traditional African harvest festivals such as the first-fruits celebrations in Southern Africa, the Yam Festival celebrated in Nigeria and parts of Ghana, and the Homowo Festival celebrated by the Ga people of Ghana. These festivals have themes of celebrating their respective cultures, affirming their heritage and interacting with the community with food as a unifier.

Further in line with the preservation of African culture, the name Kwanzaa has Swahili origins. It comes from the Swahili phrase “matunda ya kwanza” , with kwanza meaning “first”. The extra ‘a’ in Kwanzaa was added by Karenga to represent each of the seven children who were present at the first Kwanzaa celebration in 1966. 

Kwanzaa’s creation was in the aftermath of the violence and turmoil of the Watts Riots, to empower and unite African American communities. The Watts Rebellion was a series of riots that began on August 11 1965 in Watts, Los Angeles, a predominantly Black neighbourhood. Riots broke out as a result of a white police officer attempting to arrest two Black brothers. 

The effects of the riots were severe – there were 34 recorded deaths (most of whom were Black), just over 10,000 injuries, 4,000 arrests and the involvement of about 34,000 people. A substantial amount of damages were caused, worth approximately $40 million. After the Watts Rebellion, community spirits were low and Watts residents were still reeling from the losses, injury, and damage both to property and community. The conception of Kwanzaa provided the community with a chance to reflect on positive societal values and the importance of family, and community.

Although it’s often thought of as an alternative to Christmas, it’s possible to celebrate both Kwanzaa and Christmas. Many people believe Kwanzaa is an alternative to the festive holiday. Maulana Karenga did not conceive Kwanzaa to be a religious holiday, like other major end-of-year annual holidays. He writes, “Kwanzaa is not a religious holiday, but a cultural one with an inherent spiritual quality”. He goes on to say that Africans of all faiths can (and do) celebrate Kwanzaa, and it can also be celebrated by non-Black people. In addition, although Kwanzaa is recognised as an African American holiday, it’s also celebrated outside of the US, with celebrations taking place where there are a large number of African descendants, like in the Caribbean. 

Like many holidays, Kwanzaa comes with its own set of principles. There are seven principles of Kwanzaa which originate from Swahili: Umoja (unity), Kujichagulia (self-determination), Ujima (collective responsibility), Ujamaa (cooperative economics), Nia (purpose), Kuumba (creativity), and Imani (faith). These seven principles are in place to affirm African heritage, community, and positive societal values. There are an additional seven symbols of Kwanzaa: fruits, vegetables, nuts, a straw mat, a kinara (candleholder), corn, gifts, a communal cup and seven candles. 

Kwanzaa is typically associated with the Pan-African colours of red, black, and green – these are the colours of the candles to symbolise the seven principles. Three of the candles are red, representing the struggle for liberation including the lives lost; one of the candles is black, representing people of African descent; three of the candles are green, representing the land and hope for the future. It’s common that celebrating families wear these colours, or decorate their homes in these colours.

On each day, the celebrating family comes together to light one of the candles in the candleholder and discuss the principle for the day. For example, on one day they may discuss the principle of Umoja (unity). On December 31st, families celebrating Kwanzaa join in a community feast known as the Karamu. Homemade and educational gifts are encouraged when celebrating Kwanzaa, which promote a closer family bond and sustainability, as they avoid commercialisation and promote deeper connections, consideration and thoughtfulness. Gifts when bought are related to culture, such as art, books, or music-related gifts with cultural significance, preferably from a business that is Black-owned. 

Kwanzaa places emphasis on community reflection and cooperation, as well as cultivating a habit of reflection and consideration towards others. The focus on community values, self-development and care towards yourself and others is one which makes it a great holiday for children to be introduced to. Alongside the promotion of positive values, it helps to affirm culture and heritage as people of African descent.

You can read Karenga’s annual address here

Will you be celebrating Kwanzaa this year? Let us know!