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Sunday, February 26, 2023

Black-owned businesses

From Wikipedia, the free encyclopedia

In the USA, Black-owned businesses (or Black businesses), also known as African-American businesses, originated in the days of slavery before 1865. Emancipation and civil rights permitted businessmen to operate inside the American legal structure starting in the Reconstruction Era (1863–77) and afterwards. By the 1890s, thousands of small business operations had opened in urban areas. The most rapid growth came in the early 20th century, as the increasingly rigid Jim Crow system of segregation moved urban Blacks into a community large enough to support a business establishment. The National Negro Business League—which Booker T. Washington, college president, promoted—opened over 600 chapters. It reached every city with a significant Black population.

African-Americans have operated virtually every kind of company, but some of the most prominent Black-owned businesses have been insurance companies, banks, recording labels, funeral parlors, barber shops, beauty salons, restaurants, soul food restaurants, record stores, and bookstores.

Early Achievers
Watercolor of James Forten (1766-1842), the wealthiest Black man of his time in Philadelphia, and believed to have been painted during his lifetime.
 
A lithograph of noted abolitionist and autobiographer Lunsford Lane (1803- ca. 1863) reproduced in William George Hawkins' biography of him.
 
Portrait of Elizabeth Keckley, abolitionist, seamstress to First Lady Lincoln and autobiographer, date unknown.
 
Portrait of businessman, autobiographer and politician Mifflin Wistar Gibbs in 1902.
 
Real estate mogul Robert Reed Church, the South's first Black millionaire, in a photograph for the Washington D.C.-based newspaper "The Colored American," in 1903.

By 1920, there were tens of thousands of Black businesses, the great majority of them quite small. The largest were insurance companies. The League had grown so large that it supported numerous offshoots, serving bankers, publishers, lawyers, funeral directors, retailers and insurance agents. The Great Depression of 1929-39 was a serious blow, as cash income fell in the Black community because of very high unemployment, and many smaller businesses closed down. During World War II many employees and owners switched over to high-paying jobs in munitions factories. Black businessmen generally were more conservative elements of their community, but typically did support the Civil Rights Movement. By the 1970s, federal programs to promote minority business activity provided new funding, although the opening world of mainstream management in large corporations attracted a great deal of talent. Black entrepreneurs originally based in music and sports diversified to build "brand" names that made for success in the advertising and media worlds.

Before Emancipation (until 1865)

Black entrepreneurship can be traced back to when Africans were first forcibly brought to North America in the 16th century. Many African-Americans who gained their freedom from slavery opened their own businesses, and even some enslaved African-Americans were able to operate businesses, either as skilled tradespeople or as minor traders and peddlers. Enslaved African-Americans operated businesses both with and without their owners' permission.

Free blacks facing a generally hostile environment occasionally operated small businesses. Profit-making businesses were created by more free and enslaved African-Americans than one might realize from the usual survey of antebellum America. When the opportunity presented itself, it was taken by these men and women, sometimes timidly, sometimes whole-heartedly, and often endorsed by the masters of the enslaved. Businesses often evolved out of skills or specialties the business owner, or service provider, already knew. Examples include:

  • Tobacconist – As a young enslaved man, Lunsford Lane recalls selling a basket of peaches for money he could keep and very soon, he says, "plans for money-making took the principal possession of my thoughts." In six to eight years he had amassed one thousand dollars, enough to purchase his freedom, as we read from The Narrative of Lunsford Lane (1842).
  • Shoemaker – William J. Brown was born into a free black family in Rhode Island and as a young man faced discrimination and often unethical treatment from whites as he strove to pursue a trade and career. In his selection from his Life of William J. Brown of Providence, R. I. (1883) we read his frustrating experiences as a store clerk and apprentice shoemaker.
  • SailmakerJames Forten Sr., a freeman and grandfather of Charlotte Forten (see #3: Free-born), learned the sail-making trade after the Revolution, bought his employer's business, and later became the wealthiest black man in Philadelphia. In this 1835 article from the white journal The Anti-Slavery Record, a white reporter describes a visit to Forten's sailmaking business.
  • Barber – After being emancipated by his enslaver in 1820, William Johnson became a successful black businessman in Natchez, Mississippi, operating a barber shop, loaning money and acquiring real estate.
  • Merchant – Free-born in Philadelphia, Mifflin Gibbs became a businessman, lawyer, politician, and abolitionist. For several years he operated a clothing store in San Francisco, which he we learn from his autobiography Shadow and Light (1902).
  • Dressmaker – After purchasing her freedom in St. Louis, Elizabeth Keckley moved to Washington, DC, and became the dressmaker for Mary Todd Lincoln, producing elegant gowns for the capital's elite women. Her 1868 autobiography Behind the Scenes display her ardor and initiative in creating her business and her life.

Reconstruction (1865–1900)

Emancipation and civil rights permitted businessmen to operate inside the American legal structure starting in the Reconstruction Era (1863–77) and afterwards. By the 1890s, thousands of small business operations had opened in urban areas.

From the late 1880s there was a remarkable development of Negro business – banks and insurance companies, undertakers and retail stores.... It occurred at a time when Negro barbers, tailors, caterers, trainmen, blacksmiths, and other artisans were losing their white customers. Depending upon the Negro market, the promoters of the new enterprises naturally upheld the spirit of racial self-help and solidarity.

Memphis Tennessee was the base for Robert Reed Church (1839–1912), a freedman who became the South's first black millionaire. He made his wealth from speculation in city real estate, much of it after Memphis became depopulated after the yellow fever epidemics. He founded the city's first black-owned bank, Solvent Savings Bank and Trust, ensuring that the black community could get loans to establish businesses. He was deeply involved in local and national Republican politics and directed patronage to the black community. His son Robert Reed Church Jr., became a major politician in Memphis. He was a leader of black society and a benefactor in numerous causes.

Black communities were undoubtedly negatively affected by the enforcement of racial segregation in cities and urban areas where blacks were limited in what residential areas they could occupy. Whether in the South or the North, segregation limited the social, educational, and economic progress of the varying black communities forced into this racist social practice. However, new economic, anthropological and census research conducted establishes how black communities in the North during the late 19th century fought against racial segregation by donning new attitudes towards commerce and entrepreneurship. Racial segregation in the North during the late 19th century saw a considerable rise in black entrepreneurship and black-owned small businesses within their respective communities. These small business owners were able to take advantage of constraints placed upon the African-American communities, and exploit a market of untapped black consumers that at the time were not allowed a great deal of purchasing power in white economic markets. This rise in "negro markets" as framed by St. Clair Drake and Horace R. Clayton in Black Metropolis occurred in the South Side of cities like Chicago where African-Americans established a region of their own where the number of black-owned businesses reached 2,500 by 1937 in South Side Chicago.

The Golden Age (1900–1930)

Booker T. Washington (seated second from left) founded the National Negro Business League, in Boston in 1900 to promote African-American business interests. By 1905 it had 320 chapters. By 1915, it had more than 600 chapters in 34 states. In 1966, it was renamed the National Business League, and relocated to Washington, D.C., where it remains active.

The nadir of race relations was reached in the early 20th century, in terms of political and legal rights. Blacks were increasingly segregated. However the more they were cut off from the larger white community, the more black entrepreneurs succeeded in establishing flourishing businesses that catered to a black clientele.

The most rapid growth came in the early 20th century as the increasingly rigid Jim Crow system of segregation moved urban blacks into a community large enough to support a business establishment. The National Negro Business League, promoted by college president Booker T. Washington, opened over 600 chapters, reaching every city with a significant black population.

By 1920, there were tens of thousands of black businesses, the great majority of them quite small. The largest were insurance companies. The League had grown so large that it supported numerous offshoots, including the National Negro Bankers Association, the National Negro Press Association, the National Association of Negro Funeral Directors, the National Negro Bar Association, the National Association of Negro Insurance Men, the National Negro Retail Merchants' Association, the National Association of Negro Real Estate Dealers, and the National Negro Finance Corporation. The Great Depression of 1929-39 was a serious blow, as cash income fell in the black community because of unemployment and many smaller businesses closing down. During World War II many employees can indeed owners switched over to high-paying jobs in munitions factories. Black businessmen generally were more conservative elements of their community, but typically did support the civil rights movement. By the 1970s, federal programs to promote minority business activity provided new funding, although the opening world of mainstream management attracted a great deal of talent.

In urban areas, North and South, the size and income of the black population was growing, providing openings for a wide range of businesses, from barbershops to insurance companies. Undertakers had a special niche, and often played a political role.

The number of Black-owned businesses doubled from 20,000 in 1900 to 40,000 in 1914. There were 450 undertakers in 1900, but by 1914 they had doubled to 1000. The number of drugstores rose from 250 to 695. The number of retail merchants – most of them quite small – jumped from 10,000 to 25,000.

— The National Negro Business League

Historian Juliet Walker calls 1900–1930 the "Golden age of black business." According to the National Negro Business League, the number black-owned businesses doubled from 20,000 1900 and 40,000 in 1914. There were 450 undertakers in 1900 and, rising to 1000. Drugstores rose from 250 to 695. Local retail merchants – most of them quite small – jumped from 10,000 to 25,000.

One of the leading centers of black business was Atlanta. According to August Meier and David Lewis, 1900 was the turning point as white businessmen reduced their contacts with black customers, black entrepreneurs rush to fill the vacuum by starting banks, insurance companies, and numerous local retailers and service providers. Furthermore, the number of black doctors and lawyers increased sharply. All this of course was in addition to the traditional businesses, such as undertakers and barbershops that had always depended on a black clientele. Durham, North Carolina, a new industrial city based on tobacco manufacturing and cotton mills, was noted for the growth of its black businesses. Durham lacked traditionalism based on plantation-era slavery, and practiced a laissez-faire that allowed black entrepreneurs to flourish.

College president Booker T. Washington (1856–1915), who ran the National Negro Business League, was the most prominent promoter of black business. He moved from city to city to sign up local entrepreneurs into his national network the National Negro Business League.

In 1915, C.R. Patterson and Sons under the leadership of Frederick Patterson, founded the first African-American car manufacturing company of the Greenfield-Patterson car which remained active until 1939.

By the 1920s, the federal government had set up a small unit to distribute information to black entrepreneurs, but no financial aid was forthcoming.

The North Carolina Mutual Life Insurance Company headquarters in Durham N.C.

By far the most prominent black entrepreneur of the century of was Charles Clinton Spaulding (1874 – 1952), president of North Carolina Mutual Life Insurance Company in Durham, North Carolina. It was the nation's largest black-owned business. It operated a system of industrial insurance, whereby its salesmen collected small premiums of about 10 cents every week from its clients. That provided them insurance for the following week; if the client died the salesman immediately arranged payment of the death benefit of about $100. That paid for suitable funeral, which was a high prestige event to the black community. Black undertakers also benefited and themselves became prominent business men. By 1970, they grossed more than $120 million for 150,000 race funerals each year.

African-Americans were tourist entrepreneurs in certain resort areas, such as Oak Bluffs, Massachusetts, and developed on a greater scale, Idlewild, Michigan.

Newspapers and magazines

Poster from the U.S. Office of War Information, 1943
 

African-American newspapers flourished in the major cities, with publishers playing a major role in politics and business affairs. Representative leaders included Robert Sengstacke Abbott (1870–1940), publisher of the Chicago Defender; John Mitchell Jr. (1863–1929), editor of the Richmond Planet and president of the National Afro-American Press Association; Anthony Overton (1865–1946), publisher of the Chicago Bee, and Robert Lee Vann (1879–1940), the publisher and editor of the Pittsburgh Courier. Leon H. Washington Jr. founded the Los Angeles Sentinel in 1933.

John H. Johnson (1918–2005) was the founder of the Johnson Publishing Company in 1942. He rose from poverty to millionaire by the time he was thirty-one. In 1982, he became the first African-American to appear on the Forbes 400. Johnson's Ebony and Jet magazines were among the most influential African-American media by 1950.

Beauty entrepreneurs

Most of the African-Americans in business were men, however, women played a major role especially in the area of beauty. Standards of beauty were different for whites and blacks, and the black community developed its own standards, with an emphasis on hair care. Beauticians could work out of their own homes and did not need storefronts. As a result, black beauticians were numerous in the rural South, despite the absence of cities and towns. They pioneered the use of cosmetics, at a time when rural white women in the South avoided them. As Blain Roberts has shown, beauticians offered their clients a space to feel pampered and beautiful in the context of their own community because, "Inside black beauty shops, rituals of beautification converged with rituals of socialization." Beauty contests emerged in the 1920s, and in the white community, they were linked to agricultural county fairs. By contrast in the black community, beauty contests were developed out of the homecoming ceremonies at their high schools and colleges.

Madam C.J. Walker, the first self-made woman millionaire in the U.S, photographed between 1905 and 1914.
 
A photo of Walker's manufacturing plant in Indianapolis, Indiana, 1911.

The most famous entrepreneur was Madame C.J. Walker (1867–1919); she built a national franchise business called Madame C.J. Walker Manufacturing Company based on her invention of the first successful hair straightening process. Marjorie Joyner (1896–1994) was the first black graduate of a beauty school in Chicago, where she got to know Madame Walker and became her agent. By 1919 Joyner was the national supervisor over Walker's 200 beauty schools. A major role was sending their hairstylists door-to-door, dressed in black skirts and white blouses with black satchels containing a range of beauty products that were applied in the customer's house. Joyner taught some 15,000 stylists over her fifty-year career. She was also a leader in developing new products, such as her permanent wave machine. She helped write the first cosmetology laws for the state of Illinois and founded both a sorority and a national association for black beauticians. Joyner was friends with Eleanor Roosevelt, and helped found the National Council of Negro Women. She was an advisor to the Democratic National Committee in the 1940s and advised several New Deal agencies trying to reach out to black women. Joyner was highly visible in the Chicago black community, as head of the Chicago Defender Charity network, and fundraiser for various schools. In 1987 the Smithsonian Institution in Washington opened an exhibit featuring Joyner's permanent wave machine and a replica of her original salon.

The leading beauty salon for black women in Washington was operated by the sisters Elizabeth Cardozo Parker (1900–1981) and Margaret Cardozo Holmes (1898–1991) from 1929 to 1971. The Cardozo Sisters Hair Stylists expanded to five storefronts stretching an entire city block near the campus of Howard University, with 25 employees assisting up to 200 clients a day. They had a voice in the national beauticians community, and demanded an end to discriminatory practices.

Rose Meta Morgan (1912–2008) founded the House of Beauty salon to promote African-American standards of beauty, in opposition to those "white" standards that sought silky straight hair and light skin. Born in rural Mississippi, she moved to Chicago as a child and showed entrepreneurial skills as a teenager. She relocated to New York City in 1938, where her small beauty shop became the world's largest African-American beauty parlor. She staged fashion shows in Harlem, and sold her brand of cosmetics designed "to glorify a woman of color". She was briefly married to the famous heavyweight boxing champion Joe Louis from 1955 to 1958. In 1965 she founded New York City's only black commercial bank, Freedom National Bank; in 1972 she set up a franchise operation for beauticians. Vera Moore (b 1950) marketed her unique brands of Vera Moore Cosmetics, including some products developed by her husband. She opened stores and upscale malls and had superstars as clients.

Small business

In addition to the more prominent businesses listed above, African-Americans have strong traditions of owning and operating small businesses such as restaurants, drug stores, newsstands, corner stores, candy shops, liquor stores, groceries, bars, and gas stations.

African-Americans also have a length history of ownership in music-related businesses, including record stores, nightclubs, and record labels. African-American bookstores were closely tied to radical political movements, including Black Power, black nationalism, pan-Africanism, and Marxism. African-American-owned funeral homes also served an important role during the civil rights movement. These spaces allowed for the violence committed by white citizens to be made more public through photography and television.

"Double duty dollars"

A portrait of political activist Marcus Garvey in 1924 who urged African-Americans to redirect their dollars to those with inclusive business practices

The term '"double duty dollar"' was used in the US from the early 1900s through the early 1960s, to express the notion that dollars spent with businesses hiring blacks simultaneously purchased a commodity and advanced the race. Where that concept applied, retailers who excluded African-Americans as employees effectively excluded them as patrons too.

Baptist minister, civil rights leader, social activist and presidential Medal of Freedom recipient Leon Sullivan, photographed in 1968, urged African-Americans to practice "selective patronage".

Religious leaders and social activists such as Booker T. Washington and Marcus Garvey urged their communities to redirect their dollars from suppliers who excluded African-Americans to suppliers with more inclusive practices. In the 1940s and 1950s, Leon Sullivan applied the broader phrase selective patronage to note consumers' choice of suppliers as a tool a) to influence suppliers toward fairer, more just interactions with African-Americans, and b) to build demand for African-American suppliers. In retrospect, the movement had little impact.

The national agenda

Minority entrepreneurship entered the national agenda in 1927 when Secretary of Commerce Herbert Hoover set up a Division of Negro Affairs to provide advice, and disseminate information to both white and black businessman on how to reach the black consumer. Entrepreneurship was not on the New Deal agenda after 1933. However, when Washington turned to war preparation in 1940, the Division of Negro Affairs tried to help black business secure defense contracts. Black businesses were not oriented toward manufacturing in the first place, and generally were too small to secure any major contracts. President Eisenhower disbanded the agency in 1953. With the civil rights movement at full blast, Lyndon Johnson coupled black entrepreneurship with his war on poverty, setting up special program in the Small Business Administration, the Office of Economic Opportunity, and other agencies. This time there was money for loans designed to boost minority business ownership. Richard Nixon greatly expanded the program, setting up the Office of Minority Business Enterprise (OMBE) in the expectation that black entrepreneurs would help defuse racial tensions and possibly support his reelection .

The national market

Most national corporations before the 1960s ignored the black market, and paid little attention to working with black merchants or hiring blacks for responsible positions. Pepsi-Cola was a major exception, as the number two brand fought for parity with Coca-Cola. The upstart soda brand hired Edward F. Boyd (1914–2007), a pioneer black advertiser. Boyd hired local black promoters who penetrated into black markets across the South and the urban North. Journalist Stephanie Capparell interviewed six men who were on the team in the late 1940s:

Quaker Oats 1909 newspaper ad directed at white consumers

The team members had a grueling schedule, working seven days a week, morning and night, for weeks on end. They visited bottlers, churches, "ladies groups," schools, college campuses, YMCAs, community centers, insurance conventions, teacher and doctor conferences, and various civic organizations. They got famous jazzmen such as Duke Ellington and Lionel Hampton to give shout-outs for Pepsi from the stage. No group was too small or too large to target for a promotion.

Pepsi advertisements avoided the stereotypical images common in the major media that depicted one-dimensional Aunt Jemimas and Uncle Bens whose role was to draw a smile from white customers. Instead it portrayed black customers as self-confident middle-class citizens who showed very good taste in their soft drinks. They were economical too, as Pepsi bottles were twice the size.

In 1968, the first black-owned McDonald's franchise opened in Chicago.

The 21st century

In 2002, African-American-owned businesses accounted for 1.2 million of the United States' 23 million businesses. As of 2011 African-American-owned businesses account for approximately 2 million US businesses. Black-owned businesses experienced the largest growth in number of businesses among minorities from 2002 to 2011. The internet enabled black-owned businesses such as McBride Sisters Wine Company to become visible and reach a larger market than would have been possible pre-internet.

The Dodd–Frank Wall Street Reform and Consumer Protection Act of 2010 had as one goal to assist Black-owned businesses land more federal contracts. It required federal agencies to open an Office of Minority and Women Inclusion (OMWI) to track their diversity efforts in workforce hiring and procurement.

Additionally African-American businessmen became more visible including billionaire BET founder Robert L. Johnson and private equity manager Robert F. Smith.

There were 2.6 million black or African American-owned firms nationally in 2012, up from 1.9 million or 34.5 percent from 2007. Many apps and online directories, such as The Nile List or Official Black Wallstreet, have emerged offering a database of African American owned businesses that consumers can support.

— The U.S. Census

In 2015 The US Census Reported that there were 2.6 million black or African-American-owned firms nationally in 2012, up from 1.9 million or 34.5 percent from 2007. Many apps and online directories, such as The Nile List or Official Black Wallstreet, have emerged offering a database of African-American-owned businesses that consumers can support.

Black entrepreneurs originally based in music and sports diversified to build "brand" names that made for success in the advertising and media worlds. The most prominent examples include media mogul Oprah Winfrey who became involved in numerous enterprises such as a book club that changed the way America reads.[60] Basketball superstar Magic Johnson was named by Ebony magazine as one of America's most influential Black businessmen in 2009, Johnson has numerous business interests, and was a part-owner of the Lakers for several years. Johnson also is part of a group of investors that purchased the Los Angeles Dodgers in 2012 and the Los Angeles Sparks in 2014.

During the 21st Century there have been multiple mediums for African-American-owned businesses to gain the public eye. Shark Tank, has provided a medium for many Black-owned businesses to acquire investors, promote their business, and share their story with the world. One of the largest Black-owned companies on Shark Tank was a company called U-Lace. U-Lace was a no-tie shoe lace owned by Tim Talley out of Rochester, New York. Mark Cuban acquired a 35% equity in the company for an investment of 200k. This investment increased revenue to over $3 million. Another successful company to come out of Shark Tank was a company called Simply Panache Products. This company makes mango preserves and did not receive any investment from the Sharks. This did not discourage or inhibit their future because they have now developed hotels, spas, and restaurants over the mango theme, showing that not only did they not need the help of an investment, but proving their resilience and dedication to their business.

The pandemic has been a factor in Black-owned businesses and how they are performing during this time period. A research study conducted by the Federal Reserve has found that Black-owned businesses have been hit harder in the pandemic than others because of their geography, limited reach to key federal aid programs, and weaker ties to banks. They found that counties with high concentrations of Black-owned businesses had a high amount of Covid-19 cases, meanwhile counties with higher shares of white-owned businesses had a lower incidence of Covid-19 cases. The result of this is the direct (longer forced closure, Covid-19 symptoms) and indirect (social distancing, fewer customers) changes on the Black-owned businesses. The Paycheck Protection Program, which has $670 billion in loans to help small businesses, saw less volume of their loans go through the program to high concentrated areas of Black-owned businesses. The Federal Reserve found in their study that in "30 U.S. counties that contain 40% of receipts from Black-owned businesses, about 15%-20% of firms received Paycheck Protection Program loans", a rate in line with the national average. However, they found that there is a significant variation across the 30 countries with lower volumes in areas such as the Bronx, New York, Wayne County, Michigan, and Detroit, Michigan. They concluded that a massive reason for this is their geography and the current situation that each of those areas faced at the time with the pandemic. Another part of the study found that the Paycheck Protection Program may have given less loans to Black-owned businesses because of their weak ties to financial institutions. At the beginning of the pandemic, many large banks prioritized customers whom with they had existing relationships in an effort to manage the overwhelming demand for loans and support. The last part of the study found that Black-owned businesses are less likely to have a recent borrowing relationship with a bank. The Federal Reserve concluded their study with the statement of, "To have the greatest impact, the next round of Covid-19 relief should be more targeted geographically to focus on the hardest hit areas and communities that lack critical infrastructure (hospitals, banks) to ameliorate the gaps".

During the 2020–21 United States racial unrest, spurred by messages on social media, American consumers sought out Black-owned businesses to support. June saw record high Google searches for "Black-owned businesses near me" and smartphone restaurant discovery apps added features for discovering Black-owned restaurants. Businesses on social media lists saw significantly increased sales. Black-owned bookstores in particular had difficulty meeting demand. The Black-owned Greenwood digital bank opened in 2020 to provide financial services specifically for Americans of color and encourage competition from larger banks.

There is now a large selection of public resources that are available which allow for Black-owned businesses to receive help. These resources aid the businesses furthermore since Black-owned companies have been hit hard during the COVID-19 disruptions. Resources that allow for these businesses to get ahead and give guidance. The Black Business Association, based out of Los Angeles, is a non-profit that goes to aid in networking and offers training. Black founders are a group that specializes in technology entrepreneurship. While Black Owned Everything has the approach of allowing black businesses to spread their advertisements in the form of pictures. This company uses the popular social media app Instagram to spread its information.

Africana womanism

From Wikipedia, the free encyclopedia

"Africana womanism" is a term coined in the late 1980s by Clenora Hudson-Weems, intended as an ideology applicable to all women of African descent. It is grounded in African culture and Afrocentrism and focuses on the experiences, struggles, needs, and desires of Africana women of the African diaspora. It distinguishes itself from feminism, or Alice Walker's womanism. Africana womanism pays more attention to and focuses more on the realities and the injustices in society in regard to race.

Hudson-Weems sought to create an ideology specific to African women and women of African descent. Hudson-Weems believes that the creation of the ideology separates African women's accomplishments from African male scholars, feminism, and Black feminism.

The Africana Womanism Society lists 18 characteristics of the Africana womanist, including being self-naming, self-defining, family-centered, flexible, and desiring positive male companionship.

Where Womanism stems from

Alice Walker coined the term womanism in 1983. She defines womanism as being that of encompassing feminist approaches while being more inclusive towards African American women. Alice Walker felt as though the feminist movement, as understood then and now, to be exclusive towards women of color as it offered a privilege to white women. Alice Walker's womanism confronts both the privilege of the white woman as well as the divide between men and women in search of the growth African American people. Alice Walker believes that womanism has been around since the time of slavery. Walker claims that, "This ability to hold on, even in very simple ways, is work Black women have done for a very long time.". Walker is saying that women of color have known the struggles of holding on to their strengths and allowing for the progression of others before them.

Development

Clenora Hudson-Weems, Professor of English, University of Missouri, author of Africana Womanism: Reclaiming Ourselves, coined the concept Africana womanism in the late 1980s (Africana is the feminine form of the Latin Africanus, meaning Of Africa, and appears to be preferred by the movement over African). Hudson-Weems argues that "Africana womanism is not an addendum to feminism, Black feminism, African feminism, or Alice Walker's womanism" Feminism and gender issues are separate entities that are not reliant upon each other, and therefore, Africana women are able to address gender issues without partaking in feminist activity.

According to Patricia Hill Collins, "Although some Africana women may support the very ideas on which feminism rests, however, many of them reject the term 'feminism' because of what they perceive as its association with white women's cause. They see feminism as operating exclusively within the terms white and American and perceive its opposite as being Black and American."

Further, many African men and women do not accept the ideology of feminism. According to Hudson-Weems, she states that "there is a general consensus in the Africana community that the feminist movement, by and large, is the white woman's movement for two reasons. First, the Africana woman does not see the man as her primary enemy as does the white feminist, who is carrying out an age-old battle with her white male counterpart for subjugating her as his property. Africana men have never had the same institutionalized power to oppress Africana women as white men have had to oppress white women."

Africana womanism contrasts a racist and sexist feminist/womanist ideology, and many Africana women (and men) have come to embrace it. Hudson-Weems (1998), Africana Womanism: Reclaiming Ourselves, explains the development of Africana Womanism:

Africana womanism is a term I coined and defined in 1987 after nearly two years of publicly debating the importance of self-naming for Africana women. Why the term 'Africana womanism'? Upon concluding that the term 'Black womanism' was not quite the terminology to include the total meaning desired for this concept, I decided that 'Africana womanism,' a natural evolution in naming, was the ideal terminology for two basic reasons. The first part of the coinage, Africana, identifies the ethnicity of the woman being considered, and this reference to her ethnicity, establishing her cultural identity, relates directly to her ancestry and land base—Africa. The second part of the term womanism, recalls Sojourner Truth's powerful impromptu speech 'Ain't I a Woman?', one in which she battles with the dominant alienating forces in her life as a struggling Africana woman, questioning the accepted idea of womanhood. Without question she is the flip side of the coin, the co-partner in the struggle for her people, one who, unlike the white woman, has received no special privileges in American society.

Africana womanist ideology contributes to Afrocentric discourse. Africana womanism fundamental foundation is built on traditional Africana philosophy and values and on Afrocentric theories: Some of the traditional values forefront the role of African mothers as leaders in the struggle to regain, reconstruct, and create a cultural integrity that espouses the ancient Maatic principles of reciprocity, balance, harmony, justice, truth, righteousness, order, and so forth.

Lastly, Nah Dove (1998), "African Womanism: An Afrocentric Theory", credits Hudson-Weems and other scholars in shaping the Africana womanist model. Dove asserts:

A concept [Africana Womanism] that has been shaped by the work of women such as Clenora Hudson-Weems, Ifi Amadiume, Mary E. Modupe Kolawole, and others. African womanism may be viewed as fundamental to the continuing development of Afrocentric theory. Africana womanism brings to the forefront the role of African mothers as leaders in the struggle to regain, reconstruct, and create a cultural integrity that espouses the ancient Maatic principles of reciprocity, balance, harmony, justice, truth, righteousness, order, and so forth. (p. 535)

What Makes Walker's Womanism So Different From Africana Womanism?

Clenora Hudson-Weems, who coined the term Africana Womanism, claims that the term itself is not mean to be Black feminism or Walker's womanism that some women of color have considered themselves to be. Clenora Hudson-Weems' Africana Womanism is to stand as the reminder for Africana Women that they should demand and prioritize themselves in their inclusion of equal career opportunities and employment for their male counterparts, fair treatment for themselves and their children. Alice Walker's womanism differentiates itself from Clenora Hudson-Weems' Africana Womanism because it entails being more inclusive to all women of color. Whereas, Clenora Hudson-Weems seems to take more of a stance on "No one will show up for Black women like Black women show up for themselves" or Africana Women taking responsibilities for themselves as well as their children and Africana men.

Eighteen key components

Africana Womanism Society lists 18 characteristics 18 key components that form Africana womanism. The characteristics are the following: Self-Naming, Self-Definition, Family-Centeredness, Wholeness, Role Flexibility, Adaptability, Authenticity, Black Female Sisterhood, Struggling with males against oppression, Male Compatibility, Recognition, Ambition, Nurturing, Strengthen, Respect, Respect for Elders, Mothering, and Spirituality.

Each of the characteristics listed above have specific meanings that collectively establish a basis for Africana womanism. The first principle Self-Naming discusses the importance of self-identifying as an African woman in society. The Africana identification is distinguishable from feminism and Black variants. Self-naming is the period of recognizing the need for an Africana movement with its own name. The second principle defined, Self-Definition, begins to describe realities that African women face, through a Pan-African lens. The Pan-African movement attempts to create a sense of brotherhood among all people of African descent, regardless of whether or not they live on the continent of Africa. Self-definition explores gender inequalities and stereotypes in the modern patriarchy.

Self-naming and self-definition are the first two couple of characteristics of Africana womanism. The term "nommo" is given to the idea of self-naming, which is important because in order for one to exist it has to be given a correct name. There is an increasing need for self-naming, self-defining, and self-identity for Black people and self-defining helps to discover one's identity through their own point of view of their world that goes against that of the dominant culture.

The second groupings of characteristics are family-centeredness, wholeness, authenticity, role flexibility, adaptability, struggling with Black men against oppression, and Black female sisterhood. The second grouping of characteristics includes Family-Centeredness, Wholeness, Authenticity, Role Flexibility, Adaptability, In Concert With Men, and Genuine Sisterhood. The principle of family-centeredness focuses on the entire black family unit. The interest in the success of the black community as a whole maintains a sense of wholeness. Any important outcomes are shared as overarching closeness of the Black community is enforced by the women in society.

The commitment to immediate and extended family is of crucial importance to African women, as it shapes the third principle outlined by Clenora Hudson-Weems. The principle of wholeness describes the importance of self-sufficiency that an African woman must have in order to upkeep her household. Wholeness also stresses the required self-esteem that emanates from within an African woman who must be strong for not only herself, but for her family and community as a whole. Completeness, going hand in hand with wholeness, is defined as the unbroken unity that an African woman is responsible for upholding inside the home and out.

The first five components all emphasize the commitment to family that is of major importance to Black women. There is a high interest in success of the group and collective outcomes that maintains a sense of wholeness. Nikol Alexander-Floyd (2006) states that there is this balance of putting the family first, which would be wholeness, without neglecting the career of the women or as he states it here authenticity. Role flexibility and adaptability are also important parts of family-centeredness because of their roots in the history of Black women. The Role Flexibility principle acknowledges and discusses the fact that the Black woman has never been a subjugate. African women are active in the workforce, take part in leadership opportunities presented, and do not need to be domestic.

In history, Black women have experienced flexible gender roles meaning that Black women not only had experience working outside of home along with men but all within the home. For adaptability, Black women not only adapted to different work environments but also to the lack of luxuries that were experienced by white women and feminists. Lastly, for struggling with Black men against oppression and Black female sisterhood, Africana womanist see that there is a fight against oppression that is being fought by Black men and see themselves fighting on the same team as Black men. Sisterhood in Africana womanism has to be genuine and is genuine through the fact that Black women go through the same experience of oppression and can therefore empathize with one another.

Due to these conditions, Black women were forced to undergo while under white domination, African women developed an extreme ability to be adaptable. Women were forced to sacrifice their own goods and desires for the sake of often, their safety. Black women were often forced to compromise their dignity, as well as their ambition. Lastly, there are In Concert With Men and Genuine Sisterhood. In concert with men is the African woman's push to develop strong relationships with like minded men in the struggle for overarching Black liberation and the eventually Black women's liberation. The concept of Genuine Sisterhood, which is one of the eighteen characteristics of Africana Womanism, is integral for the survival of women in a male-dominated society.

As described by Nobel Prize-winning author Toni Morrison, "In wielding the power that is deservedly yours, don't permit it to enslave your sisters". Morrison's insights refer to the frequency that women tear each other down, as she continues to describe that this behavior is especially common in the workplace. The foundation of female relationships is violated by the habitual behavior in that women treat each other with disrespect and cruelty. Sisterhood in Africana womanism has to be genuine and is genuine through the fact that Black women go through the same experience of oppression and can therefore empathize with one another.

The third and last clustering of characteristics are strength, male compatibility, respect, recognition, respect for elders, ambition, mothering, nurturing, and spirituality. Historically, Black women were always had psychological and physical strengthen especially with what happened with slavery. Hudson-Weems says that Black men's and Black women's bond helps to maintain the race. Black woman are physically and mentally strong. This principle of Strength is often the one that is attacked by non-Africana oppressors because their goal is to force submission upon the powerful group that is Africana women. Hudson-Weems says that Black men's and Black women's bond helps to maintain the race. Therefore, the principle of male compatibility is based upon mutually beneficial relationships between a well-respected African woman and a supportive, like-minded, man.

Respect and recognition go together that is necessary for a healthy respect for Africana womanists, and it helps them relate to others. Respect and recognition also contribute to the self-love and admiration and to the respect for elders or older members in the Black community. To dissect both principles a bit further, respect refers to reverence an African woman has for herself, absent of the colonized standards. Determining one's worth, while ignoring politics, is crucial to becoming a confident African woman. The pillar of Recognition refers to the acknowledgement of humanity, capability, and power of Black women. Recognition plays a large role in keeping communal peace and ensuring the Black women's effectiveness in the struggle for equality.

The principles that outline the caring nature of the Africana womanist are defined below. Respect for Elders, is an extension of the historical African tradition of ancestral reverence. Ancestral reverence is the habitual act of caring for elders, and eventual ancestors, within a community or society. Once the elders become ancestors, they will be responsible for providing wisdom and guidance which is highly vauled.

The Nurturer and Motherer are both described a call for all community members to play an active role in the rearing of the community and propaganda of the race through care. It is an African woman's duty to not only care and nourish her family, but to provide the care and nourishment for her race as a whole. By fostering and guiding fellow women, the Africana Movement is advanced. The initiative taken to further the public's appreciation and education about the Africana Movement exemplifies the principle of Ambition.

The final principle is Spirituality, which stresses the importance of the reverence for traditional African spiritual systems. These spiritual systems call for a collection of the principles including Ancestral Reverence, Oneness with oneself, and with nature as well. Africana womanist are also very spiritual and believe in a higher power and their mothering and nurturing is tradition.

Other focuses and concerns

Hudson-Weems (2000) states that the rejection of white organizations is something that Africana women take part in. Africana women focus on things that help with the elimination of oppression, which is considered to be the most important thing in order for the Africana community to survive. Alongside the rejection of white organizations, Africana womanism puts priority on the human dignity of Africana women, children, and men. It focuses on race as the main importance for Africana women. Racism is seen to be a priority over sexism, and sexism is seen to derive from racism, classism, and economic prejudices.

Some problems of Africana women, according to Hudson-Weems, include "physical brutality, sexual harassment, and female subjugation in general perpetrated both within and outside the race" and has to be solved in Africana communities collectively.

While many think of Africana womanism as being similar to that of Black feminism, African feminism, womanism, and feminism, there are clear distinctions in agenda for the forms of women empowerment.

Values

The Africana womanist concept was best exemplified in Brenda Verner's (1994) article "The Power and Glory of Africana Womanism":

Africana Womanism in essence says: We love men. We like being women. We love children. We like being mothers. We value life. We have faith in God and the Bible. We want families and harmonious relationships. We are not at war with our men seeking money, power and influence through confrontation. Our history is unique. We are the inheritors of African-American women's history, and as such we shall not redefine ourselves nor that history to meet some politically correct image of a popular culture movement, which demands the right to speak for and redefine the morals and mores of all racial, cultural and ethnic groups. Nor shall we allow the history to be "shanghied" to legitimatize the "global political agenda" of others. We reject the status of victim. Indeed, we are victors, Sisters in Charge of our own destiny. We are Africana culture-keepers: Our primary obligation is to the progress of our cultural way of life through the stability of family and the commitment to community. The practice of cultural womanism is not limited to Africana women. Italian, Japanese, Hispanic, East Indian, Arab, Jewish women, etc., all utilize this approach to decision-making, and know the value of maintaining indigenous cultural autonomy. The rite of passing generation-to-generation knowledge free from outside manipulation, coercion or intimidation insures traditional integrity, which fosters a climate of cultural security. Traditional cultures should not be obligated to bow to redefinitions foisted upon them by elitist entities that gain their authority via the drive of well-organized "media hype."

Male-womanist

Africana men can embrace an Africana womanist approach. According to Tolagbe Ogunlege (1998), "Referring to a man as a male-womanist is not an anomaly or rarity, and bestowing gender-specific title on individuals of the opposite sex has been practiced by Africana peoples for millennia. For example, among the Yoruba, an exceptional woman who has made significant contributions to the educational, socioeconomic, and/or spiritual growth and development of her family and community is referred to as a man-woman or obinrin bi okunrin." Ogunlege further explains that among the Lebou people of Senegal, a man who governs according to ancient customs is referred to as the "Mother of the Country".

In education

The Africana womanist concept was adopted by many faculty in higher education. According to Daphne W. Ntiri (2001), Associate Professor of Social Science, Wayne State University: "Since Clenora Hudson-Weems broke new ground with her 1993 book Africana Womanism: Reclaiming Ourselves, discourse on the place and agenda of Africana women in the women's movement reflects the text's influence. In only six years, this work is in the second printing of its third revised edition.

It has been adopted by faculty in several higher education institutions in as far away places as Africa, Brazil, Japan, and the Caribbean Islands. Adoption at national universities includes Clark Atlanta University, California State University-Long Beach, Florida A&M, Indiana State University, Northern Illinois University, San Francisco State University, Temple University, the University of Missouri, and the University of Utah to name a few" (p. 163).

Examples in literature

Drawing on the tenets of Africana womanism, Clenora Hudson-Weems extends the theoretical framework to literary analysis. Such an analysis of Africana literature emphasizes the family, complementarity between men and women, and commitment to the survival and liberation of the community as a whole. In her text, Africana Womanist Literary Theory, Hudson-Weems explores select Africana novels in order to offer Africana womanist interpretations. Five Africana Womanist novels: Zora Neale Hurston, Their Eyes Were Watching God. Hudson-Weems states that the character Janie is a protagonists to name and define herself.

Also, a protagonist of family-centeredness (pp. 81–82); Mariama Ba, a renowned Senegalese writer, So Long a Letter, Ba's attack on polygamous society that subjugates women, and her interests in the rights of Africana women are reflected in her novel. According to Hudson-Weems "the novel does not justify categorizing it as a feminist novel, which the author dedicates the book 'To all women and men of good will,' thereby demonstrating her natural inclination to include men as a very important part of women's lives" (Hudson-Weems, pp. 93–94); Paule Marshall, a prominent African-Caribbean writer, Praisesong for the Widow, which the character "Reena" bears the historical nuances of so-called shortcomings of the Africana woman in relationship with her male companion.

Pauline, the narrator, advocates a solution to the deteriorating relationship between the Africana man and woman (Hudson-Weems, p. 105); Toni Morrison, Beloved. Hudson-Weems asserts that "From Morrison first novel, The Bluest Eye, to Sula, Song of Solomon, Tar Baby, and finally to her fifth novel, Beloved, the author develops the roles of the male and the female in this collective struggle" (p. 119); and Terry McMillan, Disappearing Acts. Hudson-Weems explains that the character Zora Banks is self-naming and self-defining, family-centered and compatible, flexible with her roles and ambitions, demanding of respect and strong, reverent of elders and authentic, and last but not least, nurturing and mothering (pp. 133–134).

Africana womanist literature also consists of Africana family dynamics, Africana women and men—their interrelationship, and experiences within their communities, and religion. For instance: Russell J. Rickford (2003) Betty Shabazz: Surviving Malcolm X: A Journey of Strength from Wife to Widow to Heroine; Ilyasah Shabazz (2002), Growing Up X: A Memoir by the Daughter of Malcolm X; Sonsyrea Tate (1997) Growing Up in the Nation of Islam; Yvonne S. Thornton, M.D. (1995), The Ditchdigger's Daughters: A Black Family's Astonishing Success Story; Alex Haley (1976) Roots: The Saga of an American Family; Coretta Scott King (1969), My Life with Martin Luther King Jr. In addition to Regina Jennings (2001), Africana Womanism in The Black Panther Party: A Personal Story, published in the Western Journal of Black Studies. Jennings describes her experiences as a young woman who joined the Black Panther Party in Oakland, California, using the theory of Africana Womanism.

Black Consciousness Movement

From Wikipedia, the free encyclopedia

The Black Consciousness Movement (BCM) was a grassroots anti-Apartheid activist movement that emerged in South Africa in the mid-1960s out of the political vacuum created by the jailing and banning of the African National Congress and Pan Africanist Congress leadership after the Sharpeville Massacre in 1960. The BCM represented a social movement for political consciousness.

[Black Consciousness'] origins were deeply rooted in Christianity. In 1966, the Anglican Church under the incumbent, Archbishop Robert Selby Taylor, convened a meeting which later on led to the foundation of the University Christian Movement (UCM). This was to become the vehicle for Black Consciousness.

The BCM attacked what they saw as traditional white values, especially the "condescending" values of white people of liberal opinion. They refused to engage white liberal opinion on the pros and cons of black consciousness, and emphasised the rejection of white monopoly on truth as a central tenet of their movement. While this philosophy at first generated disagreement amongst black anti-Apartheid activists within South Africa, it was soon adopted by most as a positive development. As a result, there emerged a greater cohesiveness and solidarity amongst black groups in general, which in turn brought black consciousness to the forefront of the anti-Apartheid struggle within South Africa.

The BCM's policy of perpetually challenging the dialectic of Apartheid South Africa as a means of transforming Black thought into rejecting prevailing opinion or mythology to attain a larger comprehension brought it into direct conflict with the full force of the security apparatus of the Apartheid regime. "Black man, you are on your own" became the rallying cry as mushrooming activity committees implemented what was to become a relentless campaign of challenge to what was then referred to by the BCM as "the System". It eventually sparked a confrontation on 16 June 1976 in the Soweto uprising, when 176 people were killed mainly by the South African Security Forces, as students marched to protest the use of the Afrikaans language in African schools. Unrest spread like wildfire throughout the country.

Although it successfully implemented a system of comprehensive local committees to facilitate organised resistance, the BCM itself was decimated by security action taken against its leaders and social programs. By 19 June 1976, 123 key members had been banned and confined to remote rural districts. In 1977 all BCM related organisations were banned, many of its leaders arrested, and their social programs dismantled under provisions of the newly Implemented Internal Security Amendment Act. On 12 September 1977, its banned National Leader, Steve Bantu Biko died from injuries that resulted from brutal assault while in the custody of the South African Security Police.

History

The Black Consciousness Movement started to develop during the late 1960s, and was led by Steve Biko, Mamphela Ramphele, and Barney Pityana. During this period, which overlapped with Apartheid, the ANC had committed to an armed struggle through its military wing Umkhonto we Sizwe, but this small guerrilla army was neither able to seize and hold territory in South Africa nor to win significant concessions through its efforts. The ANC had been banned by Apartheid leaders, and although the famed Freedom Charter remained in circulation in spite of attempts to censor it, for many students, the ANC had disappeared.

The term Black Consciousness stems from American academic W. E. B. DuBois's evaluation of the double consciousness of black Americans, analyzing the internal conflict that black, or subordinated, people experience living in an oppressive society. Du Bois echoed Civil War era black nationalist Martin Delany's insistence that black people take pride in their blackness as an important step in their personal liberation. This line of thought was also reflected in the Pan-Africanist, Marcus Garvey, as well as Harlem Renaissance philosopher Alain Locke and in the salons of the sisters, Paulette and Jane Nardal in Paris. Biko's understanding of these thinkers was further shaped through the lens of postcolonial thinkers such as Frantz Fanon, Léopold Senghor, and Aimé Césaire. Biko reflects the concern for the existential struggle of the black person as a human being, dignified and proud of his blackness, in spite of the oppression of colonialism. The aim of this global movement of black thinkers was to build black consciousness and African consciousness, which they felt had been suppressed under colonialism.

Part of the insight of the Black Consciousness Movement was in understanding that, black liberation would not only come from imagining and fighting for structural political changes, as older movements like the ANC did, but also from psychological transformation in the minds of black people themselves. This analysis suggested that to take power, black people had to believe in the value of their blackness. That is, if black people believed in democracy, but did not believe in their own value, they would not truly be committed to gaining power.

Along these lines, Biko saw the struggle to build African consciousness as having two stages: "Psychological liberation" and "Physical liberation". While at times Biko embraced the non-violent tactics of Mahatma Gandhi and Martin Luther King Jr., this was not because Biko fully embraced their spiritually-based philosophies of non-violence. Rather, Biko knew that for his struggle to give rise to physical liberation, it was necessary that it exist within the political and military realities of the apartheid regime, in which the armed power of the white government outmatched that of the black majority. Therefore, Biko's non-violence may be seen more as a tactic than a personal conviction. However, along with political action, a major component of the Black Consciousness Movement was its Black Community Programs, which included the organisation of community medical clinics, aiding entrepreneurs, and holding "consciousness" classes and adult education literacy classes.

Another important component of psychological liberation was to embrace blackness by insisting that black people lead movements of black liberation. This meant rejecting the fervent "non-racialism" of the ANC in favour of asking whites to understand and support, but not to take leadership in, the Black Consciousness Movement. A parallel can be seen in the United States, where student leaders of later phases of SNCC, and black nationalists such as Malcolm X, rejected white participation in organisations that intended to build black power. While the ANC viewed white participation in its struggle as part of enacting the non-racial future for which it was fighting, the Black Consciousness view was that even well-intentioned white people often re-enacted the paternalism of the society in which they lived. This view held that in a profoundly racialised society, black people had to first liberate themselves and gain psychological, physical and political power for themselves before "non-racial" organisations could truly be non-racial.

Biko's BCM had much in common with other left-wing African nationalist movements of the time, such as Amílcar Cabral's PAIGC and Huey Newton's Black Panther Party.

Early years: 1960–76

In the year 1959, just leading up to this period, the National Party (N.P.) established universities that were exclusively for black students. This action aligned with the Party's goal of ensuring racial segregation in all educational systems. Although the ANC and others opposed to apartheid had initially focused on non-violent campaigns, the brutality of the Sharpeville massacre of 21 March 1960 caused many black people to embrace the idea of violent resistance to apartheid. However, although the ANC's armed wing started its campaign in 1962, no victory was in sight by the time that Steve Biko was a medical student in the late 1960s. This is because the organization was banned in 1960, preventing it from having a strong influence in South African politics for approximately two decades. During this same time, students of colour "marched out" of the National Union of South African Students organization which, although it was multiracial, was still "dominated" by white students. Even as the nation's leading opposition groups like the ANC proclaimed a commitment to armed struggle, their leaders had failed to organise a credible military effort. If their commitment to revolution had inspired many, the success of the white regime in squashing it had dampened the spirits of many.

It was in this context that black students, Biko most notable among them, began critiquing the liberal whites with whom they worked in anti-apartheid student groups, as well as the official non-racialism of the ANC. They saw progress towards power as requiring the development of black power distinct from supposedly "non-racial groups". This new Black Consciousness Movement not only called for resistance to the policy of apartheid, freedom of speech, and more rights for South African blacks who were oppressed by the white apartheid regime, but also black pride and a readiness to make blackness, rather than simple liberal democracy, the rallying point of unapologetically black organisations. Importantly, the group defined black to include other "people of color" in South Africa, most notably the large number of South Africans of Indian descent. In this way, the Black Consciousness Movement provided a space for the "unity of South Africa's oppressed" in a way that the students defined for themselves. The movement stirred many blacks to confront not only the legal but also the cultural and psychological realities of Apartheid, seeking "not black visibility but real black participation" in society and in political struggles.

The gains this movement made were widespread across South Africa. Many black people felt a new sense of pride about being black as the movement helped to expose and critique the inferiority complex felt by many blacks at the time. The group formed Formation Schools to provide leadership seminars, and placed a great importance on decentralisation and autonomy, with no person serving as president for more than one year (although Biko was clearly the primary leader of the movement). Early leaders of the movement such as Bennie Khoapa, Barney Pityana, Mapetla Mohapi, and Mamphela Ramphele joined Biko in establishing the Black Community Programmes (BCP) in 1970 as self-help groups for black communities, forming out of the South African Council of Churches and the Christian Institute. Their approach to development was strongly influenced by Paulo Freire. They also published various journals, including the Black Review, Black Voice, Black Perspective, and Creativity in Development.

On top of building schools and day cares and taking part in other social projects, the BCM through the BCP was involved in the staging of the large-scale protests and workers' strikes that gripped the nation in 1972 and 1973, especially in Durban. Indeed, in 1973 the government of South Africa began to clamp down on the movement, claiming that their ideas of black development were treasonous, and virtually the entire leadership of SASO and BCP were banned. In late August and September 1974, after holding rallies in support of the FRELIMO government which had taken power in Mozambique, many leaders of the BCM were arrested under the Terrorism Act and the Riotous Assemblies Act, 1956. Arrests under these laws allowed the suspension of the doctrine of habeas corpus, and many of those arrested were not formally charged until the next year, resulting in the arrest of the "Pretoria Twelve" and conviction of the "SASO nine", which included Aubrey Mokoape and Patrick Lekota. These were the most prominent among various public trials that gave a forum for members of the BCM to explain their philosophy and to describe the abuses that had been inflicted upon them. Far from crushing the movement, this led to its wider support among black and white South Africans.

Post-Soweto uprising: 1976–present

The Black Consciousness Movement heavily supported the protests against the policies of the apartheid regime which led to the Soweto uprising in June 1976. The protests began when it was decreed that black students be forced to learn Afrikaans, and that many secondary school classes were to be taught in that language. This was another encroachment against the black population, which generally spoke indigenous languages like Zulu and Xhosa at home, and saw English as offering more prospects for mobility and economic self-sufficiency than did Afrikaans. And the notion that Afrikaans was to define the national identity stood directly against the BCM principle of the development of a unique black identity. The protest began as a non-violent demonstration before police responded violently. The protest devolved into a riot. 176 people died mostly killed by the security forces [needs verification].

The government's efforts to suppress the growing movement led to the imprisonment of Steve Biko, who became a symbol of the struggle. Biko died in police custody on 12 September 1977. Steve Biko was a non-violent activist, even though the movement he helped start eventually took up violent resistance. White newspaper editor Donald Woods supported the movement and Biko, whom he had befriended, by leaving South Africa and exposing the truth behind Biko's death at the hands of police by publishing the book Biko.

One month after Biko's death, on 19 October 1977, now known as "Black Wednesday" the South African government declared 19 groups associated with the Black Consciousness Movement to be illegal. Following this, many members joined more concretely political and tightly structured parties such as the ANC, which used underground cells to maintain their organisational integrity despite banning by the government. And it seemed to some that the key goals of Black Consciousness had been attained, in that black identity and psychological liberation were growing. Nonetheless, in the months following Biko's death, activists continued to hold meetings to discuss resistance. Along with members of the BCM, a new generation of activists who had been inspired by the Soweto riots and Biko's death were present, including Bishop Desmond Tutu. Among the organisations that formed in these meetings to carry the torch of Black Consciousness was the Azanian People's Organisation (AZAPO), which persists to this day.

Almost immediately after the formation of AZAPO in 1978, its chairman, Ishmael Mkhabela, and secretary, Lybon Mabasa were detained under the Terrorism Act. In the following years, other groups sharing Black Consciousness principles formed, including the Congress of South African Students (COSAS), Azanian Student Organisation (AZASO) and the Port Elizabeth Black Civic Organisation (PEBCO).

While many of these organisations still exist in some form, some evolved and could no longer be called parts of the Black Consciousness Movement. And as the influence of the Black Consciousness Movement itself waned, the ANC was returning to its role as the clearly leading force in the resistance to white rule. Still more former members of the Black Consciousness Movement continued to join the ANC, including Thozamile Botha from PEBCO.

Others formed new groups. For instance, in 1980, Pityana formed the Black Consciousness Movement of Azania (BCMA), an avowedly Marxist group which used AZAPO as its political voice. Curtis Nkondo from AZAPO and many members of AZASO and the Black Consciousness Media Workers Association joined the United Democratic Front (UDF). Many groups published important newsletters and journals, such as the Kwasala of the Black Consciousness Media Workers and the London-based BCMA journal Solidarity.

And beyond these groups and media outlets, the Black Consciousness Movement had an extremely broad legacy, even as the movement itself was no longer represented by a single organisation.

While the Black Consciousness Movement itself spawned an array of smaller groups, many people who came of age as activists in the Black Consciousness Movement did not join them. Instead, they joined other organisations, including the ANC, the Unity Movement, the Pan Africanist Congress, the United Democratic Front and trade and civic unions.

The most lasting legacy of the Black Consciousness Movement is as an intellectual movement. The weakness of theory in and of itself to mobilise constituencies can be seen in AZAPO's inability to win significant electoral support in modern-day South Africa. But the strength of the ideas can be seen in the diffusion of Black Consciousness language and strategy into nearly every corner of black South African politics.

In fact, these ideas helped make the complexity of the South African black political world, which can be so daunting to the newcomer or the casual observer, into a strength. As the government tried to act against this organisation or that one, people in many organisations shared the general ideas of the Black Consciousness Movement, and these ideas helped to organise action beyond any specific organisational agenda. If the leader of this group or that one was thrown into prison, nonetheless, more and more black South Africans agreed on the importance of black leadership and active resistance. Partly as a result, the difficult goal of unity in struggle became more and more realised through the late 1970s and 1980s.

Biko and the legacy of the Black Consciousness movement helped give the resistance a culture of fearlessness. And its emphasis on individual psychological pride helped ordinary people realise they could not wait for distant leaders (who were often exiled or in prison) to liberate them. As the ANC's formal armed wing Umkhonto We Sizwe struggled to make gains, this new fearlessness became the basis of a new battle in the streets, in which larger and larger groups of ordinary and often unarmed people confronted the police and the army more and more aggressively. If the ANC could not defeat the white government's massive army with small bands of professional guerrilla fighters, it was able to eventually win power through ordinary black peoples' determination to make South Africa ungovernable by a white government. What could not be achieved by men with guns was accomplished by teenagers throwing stones. While much of this later phase of the struggle was not undertaken under the formal direction of Black Consciousness groups per se, it was certainly fuelled by the spirit of Black Consciousness.

Even after the end of apartheid, Black Consciousness politics live on in community development projects and "acts of dissent" staged both to bring about change and to further develop a distinct black identity.

Controversies and criticism

A balanced analysis of the results and legacy of the Black Consciousness Movement would no doubt find a variety of perspectives. A list of research resources is listed at the end of this section including Columbia University's Project on Black Consciousness and Biko's Legacy.

Criticisms of the Movement sometimes mirror similar observations of the Black Consciousness Movement in the United States. On one side, it was argued that the Movement would stagnate into black racialism, aggravate racial tensions and attract repression by the apartheid regime. Further, the objective of the Movement was to perpetuate a racial divide – apartheid for the Blacks, equivalent to that which existed under the National Party rule. Other detractors thought the Movement-based heavily on student idealism, but with little grassroots support among the masses, and few consistent links to the mass trade-union movement.

Assessments of the movement note that it failed to achieve several of its key objectives. It did not bring down the apartheid regime, nor did its appeal to other non-white groups as "people of color" gain much traction. Its focus on blackness as the major organising principle was very much downplayed by Nelson Mandela and his successors who to the contrary emphasised the multi-racial balance needed for the post-apartheid nation. The community programs fostered by the movement were very small in scope and were subordinated to the demands of protest and indoctrination. Its leadership and structure was essentially liquidated, and it failed to bridge the tribal gap in any *large-scale* way, although certainly small groups and individuals collaborated across tribes.

After much blood shed and property destroyed, critics charged that the Movement did nothing more than raise "awareness" of some issues, while accomplishing little in the way of sustained mass organisation, or of practical benefit for the masses. Some detractors also assert that Black consciousness ideas are out-dated, hindering the new multi-racial South Africa.

According to Pallo Jordan "The great tragedy of the Black Consciousness Movement (BCM) was that it was never able to gather and retain much support beyond a narrow band of African intellectuals."

Donald Woods, a white South African liberal, was close friends with Biko and a number of other senior figures in the BCM, but nevertheless expressed concern about what he regarded as "the unavoidably racist aspects of Black Consciousness".

Funding

The Zimele Trust Fund was a trust fund created through the black consciousness movement to fund black community programmes (BCP's). Many of the community programmes that were funded were located in rural areas in the Eastern Cape and some in Kwa-Zulu Natal.

In May 1972, the Black Consciousness movement sponsored a church conference which aimed at creating a more "black orientated" perspective of the Christian gospel. Church organizations assisted BCPs and many BCPs assisted religious organisations to run church programmes. This resulted in a collaboration between political activists & religious leaders for the improvement of communities through a multitude of projects. The Trust Fund was officially established in 1975 by Steve Biko on order to fund these projects. The capital for many of these projects came from fundraising done by Father Aelred Stubbs through churches in Europe.The first funding opportunity was to assist newly released political prisoners and the start up costs income gathering families. This assisted in economically restabilising the families of those with "political" criminal records as many communities branded these activists as trouble makers, making it difficult for them to secure employment. The Trust fund also supported families through bursaries and scholarships for activists children as activists struggled to secure bursaries and scholarships for their children due to stigmatisation. The trust, much like the black consciousness movement, aimed at assisting people towards becoming self-sufficient. They presented this to the authorities as a project run by Thenjiwe Mtintso and the Border Council of Churches. The director of the fund was South African Students Organisation (SASO) leader Mapetla Mohapi. The fund succeeded with a brick making scheme in Dimbaza close to King William's Town. Other self-reliance projects included Zanempilo Community Health Care Centre, Njwaxa Leather-Works Project and the Ginsberg Education Fund. The trust fund assisted people regardless of political affiliation.

Literature

In comparison with the Black Power movement in the United States, the Black Consciousness movement felt little need to reconstruct any sort of golden cultural heritage. African linguistic and cultural traditions were alive and well in the country. Short stories published predominantly in Drum magazine had led to the 1950s being called the Drum decade, and future Nobel Prize winner Nadine Gordimer was beginning to become active. The fallout from the Sharpeville massacre led to many of those artists entering exile, but the political oppression of the resistance itself led to a new growth of black South African Literature. In the 1970s, Staffrider magazine became the dominant forum for the publication of BC literature, mostly in the form of poetry and short stories. Book clubs, youth associations, and clandestine street-to-street exchange became popular. Various authors explored the Soweto riots in novels, including Miriam Tlali, Mothobi Mutloatse and Mbulelo Mzamane. But the most compelling force in Black Consciousness prose was the short story, now adapted to teach political morals. Mtutuzeli Matshoba famously wrote, "Do not say to me that I am a man." An important theme of Black Consciousness literature was the rediscovery of the ordinary, which can be used to describe the work of Njabulo Ndebele.

However, it was in poetry that the Black Consciousness Movement first found its voice. In a sense, this was a modern update of an old tradition, since several of South Africa's African languages had long traditions of performed poetry. Sipho Sempala, Mongane Serote, and Mafika Gwala led the way, although Sempala turned to prose after Soweto. Serote wrote from exile of his internalisation of the struggles, while Gwala's work was informed and inspired by the difficulty of life in his home township of Mpumalanga near Durban. These forerunners inspired a myriad of followers, most notably poet-performance artist Ingoapele Madingoane.

Adam Small is noted as a Coloured South African writer who was involved in the Black Consciousness Movement and wrote works in Afrikaans and English dealing with racial discrimination.

James Mathews was a part of the Drum decade who was especially influential to the Black Consciousness Movement. This poem gives an idea of the frustrations that blacks felt under apartheid:

Freedom's child
You have been denied too long
Fill your lungs and cry rage
Step forward and take your rightful place
You are not going to grow up knocking at the back door....

This poem by an unknown author has a rather confrontational look:

Kaffer man, Kaffer nation
Arise, arise from the kaffer
Prepare yourself for war!
We are about to start

Steve Biko the hero of Mandlenkosi Langa's poem: "Banned for Blackness" also calls for black resistance:

Look up, black man, quit stuttering and shuffling
Look up, black man, quit whining and stooping
...raise up your black fist in anger and vengeance.

A main tenet of the Black Consciousness Movement itself was the development of black culture, and thus black literature. The cleavages in South African society were real, and the poets and writers of the BCM saw themselves as spokespersons for blacks in the country. They refused to be beholden to proper grammar and style, searching for black aesthetics and black literary values. The attempt to awaken a black cultural identity was thus inextricably tied up with the development of black literature.

Black Review

This paper was consisted of an analysis of political trends. It was edited by Steve Biko and published in 1972. The editorial was created for the purposes of protecting the interests of black people. Members of the BCM found that there were very few publications in South Africa that were written, directed and produced by black writers. The articles were juxtaposed to the reality of black peoples lives in order to portray the broad spectrum of problems black people faced. Black Viewpoint was a literature addition to the Black Community Programmes. The editorial wrote reviews and gave feedback on the different black Community Programmes that were taking place such as the Zanempilo Community Health Care Centre. Black Review was banned prior to Biko's banning.

Black Viewpoint

This was a compilation of essays that were written by black people for black people. The author was Njabulo Ndebele and was published in 1972 by the Spros-Cas Black Community Programmes. Steve Biko wrote the introduction. It includes "Black Development Day" written by Njabulo Ndebele, "New Day" written by C. M. C Ndamse, "Kwa-Zulu Development" written by Chief M. G Buthelezi and "The New Black" written by Bennie A. Khoapa.

Another similar magazine publication was the Frank Talk, it was published in 1984. Several issues of the journal were banned for distribution due to government legislation however, they were later unbanned.

Bans

People who were under South African orders were not allowed to write for publication. People were also prohibited from quoting anything that banned people said. People under banning orders were prohibited from entering various buildings such as courts, educational institutions, the offices of newspapers and other publishers offices.

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