Wednesday, February 25, 2015

NO ONE IS FREE-song



What Can You Do to help the Strougle

Monday, February 9, 2015

Lucy Craft Laney



                                                     Lucy Craft Laney

When I was a child, my uncle Govan Stevens would tell us stories of his years growing up in Georgia in the early 1900s.He talked about how hard life was growing up on a farm and being a negro in the south made things harder.
God blessed him when he met Ms. Lucy Laney  founder and  principal of the Haines Institute in Augusta, Ga.

He wanted us to know that this was a special women she inspired him and pushed him to learn all he could and do his very best .

Lucy Craft Laney is Georgia's most famous female African American educator. The founder and principal of the Haines Institute  for fifty years (1883-1933),
She was born on April 13, 1854 in Macon, Georgia, one of ten children, to Louisa and David Laney during slavery. Her parents, however, were not slaves.  Her father was a Presbyterian minister and a skilled carpenter who, having once been a slave, had bought his freedom 20 years before Lucy was born. He had also bought his wife’s freedom.

Lucy’s early childhood days were spent in the Macon home where her mother worked as a maid for Miss Campbell, who taught Lucy to read at the age of four
When the Civil War came to an end, it was Lucy’s father who rang the bells of Washington Avenue Presbyterian Church to celebrate emancipation. In the years following emancipation, the Freedman’s Bureau and the American Missionary Association founded a high school for African American children in Macon, where the Medical Center now stands. Young Lucy attended it until, at the age of 15, In 1869  she was chosen to enroll in the newly founded Atlanta University. In 1873 she was a member of its first graduating class. graduating from the Normal Department (teacher's training)  . Women were not allowed to take the classics course at Atlanta University at that time, a reality to which Laney reacted with blistering indignation.

After teaching in Macon, Savannah, Milledgeville, and Augusta for ten years, "Miss Lucy," as she was generally known, began her own school in 1883 in the basement of Christ Presbyterian Church in Augusta.
She combined a boundless faith in the ability to learn with the highest expectations of achievement. In Augusta she found the warmest support for a school, and her friends from the Presbyterian Church and the Freedman’s Bureau persuaded her to start a new school there. She began teaching in the lecture room of Christ Presbyterian Church to only six children, but soon more than 200 children were in attendance.

Lucy Craft Laney's school, founded in 1883, was chartered by the state three years later and named the Haines Normal and Industrial Institute.
  Originally Laney intended to admit only girls, but several boys appeared and she could not turn them away. Laney began her lifelong appeal for funding for her school by traveling to a meeting of the General Assembly of the Northern Presbyterian Church in Minneapolis in 1886. She addressed the assembly but received only her fare home. She did, however, obtain the confidence of a lifetime benefactor, Mrs. Francine E. H. Haines, for whom her school was named. By 1912 the Haines Institute employed thirty-four teachers, enrolled nine hundred students, and offered a fifth year of college preparatory high school in which Laney herself taught Latin. Haines graduates matriculated at Howard, Fisk, Yale, and other prestigious colleges, where they reflected the confidence and pride that Laney and her staff had instilled in their students.
Haines not only offered its students a holistic approach to education but also served as a cultural center for the African American community. The school hosted orchestra concerts, lectures by nationally famous guests, and various social events. Laney also inaugurated the first kindergarten and created the first nursing training programs for African American women in Augusta.

Knowing how difficult it was for black students to get into college, Laney provided rigorous academic training for her students. They studied English, mathematics, history, chemistry, physics, psychology, sociology, French, and German. Laney's mission was to turn out a generation of women teachers and community leaders who would regenerate the African-American community and become the source of its salvation. "The educated Negro woman, the woman of character and culture, is needed in the schoolroom, not only in the kindergarten and primary school, but in the high school and the college. Not alone in the classroom but as a public lecturer she may give advice and knowledge that will change a whole community and start its people on the upward way."

Ms. Lucy had the courage and the moral stature to hold young people accountable to the highest standards and to bring out their best selves.

In Augusta Laney helped to found the local National Association for the Advancement of Colored People (NAACP) chapter in 1918, and she was active in the Interracial Commission, the National Association of Colored Women, and the Niagara Movement. She also helped to integrate the community work of the YMCA and YWCA. Her friends and students included Mary McLeod Bethune, Charlotte Hawkins Brown, Nannie Helen Burroughs, W. E. B. Du Bois, Joseph Simeon Flipper, John Hope, Langston Hughes, Mary Jackson McCrorey (the associate principal at Haines from 1896 to 1916), William Scarborough, Martha Schofield, Madame C. J. Walker, Richard R. Wright Sr., and Frank Yerby. Laney died in 1933.
Lucy Laney is buried on the grounds of the school that now bears her name, on a major Augusta boulevard that also bears her name. Her portrait hangs in the Georgia State Capitol.

My uncle always said that Lucy Laney was the person who helped him most in his life. He went on to Lincoln University in Pennsylvania,then became a Presbyterian minister

Mary McLeod Bethune


Educator, politician, and social visionary, Mary McLeod Bethune was one of the most prominent African American women of the first half of the twentieth century--and one of the most powerful. 

When Mary McLeod Bethune switched her party registration from Republican to Democrat, she led thousands of other black Americans to do the same. She is one of the people who helped make the solid black Democratic voting bloc we have today.
This was a woman who never bit her tongue, but who knew the inner workings of Washington politics, and moved with ease between the classroom and four presidential administrations.

by Denise Oliver Velez   On Daily Kos

"We live in a world which respects power above all things. Power, intelligently directed, can lead to more freedom. Unwisely directed, it can be a dreadful, destructive force." My Last Will and Testament

These words were spoken by a woman who advised four presidents, who spearheaded a women’s movement, fought for health care for the poor, and who was totally committed to education, especially the education of young black women.

That woman was Mary McLeod Bethune.

In her last will and testament she wrote, "We have a powerful potential in our youth, and we must have the courage to change old ideas and practices so that we may direct their power toward good ends."

We are all very familiar with larger than life portraits of black leaders—primarily male, like Dr. Martin Luther King Jr. and most of us can at least quote from his "I have a dream" speech. We often cite powerful black male leaders like Frederick Douglass,  Paul Robeson or Malcolm X.

Too often, one of the most powerful women in our nation’s history is overlooked. This is the woman who was the mentor to Dorothy Height.

This was a woman who trail-blazed a path to become the founder of, and only woman in, FDR's "black cabinet"

One of the most well-known members and only woman among the young, ambitious men was Ms. Mary Jane McLeod Bethune. "Ms. Bethune was a Republican who changed her party allegiance because of Franklin Roosevelt.". Ms. Bethune was very closely tied to the community and believed she knew what the African Americans really wanted. She was looked upon very highly by other members of the cabinet, and the younger men called her "Ma Bethune." Ms. Bethune was a personal friend of Mrs. Roosevelt and, uniquely among the cabinet, had access to the White House.

Bethune played a dual role as close and loyal friend of Eleanor and Franklin Roosevelt. Eleanor Roosevelt respected Bethune to the extent that the segregation rules at the Southern Conference on Human Welfare in 1938, being held in Birmingham, Alabama, were changed on Roosevelt's request so she could sit next to Bethune. Roosevelt frequently referred to Bethune as "her closest friend in her age group." Bethune, in her turn took it upon herself to disperse the message of the Democratic Party to black voters, and make the concerns of black people known to the Roosevelts at the same time. She had unprecedented access to the White House through her relationship with the First Lady. She used it to form a coalition of leaders from black organizations called the Federal Council on Negro Affairs, but which came to be known as the Black Cabinet. The role of the Black Cabinet was to serve as an advisory board to the Roosevelt administration on issues facing black people in America. It gathered talented blacks in positions within federal agencies, creating the first collective of black people enjoying higher positions in government than ever before. It also served to show to voters that the Roosevelt administration cared about black concerns. The group gathered in Bethune's office or apartment and met informally, rarely keeping minutes. Although as advisers they had little role in creating public policy, they were a respected leadership among black voters and were able to influence political appointments and disbursement of funds to organizations that would benefit black people.

Bethune's relationship with Eleanor Roosevelt greatly enhanced Bethune's status and gave her greater access to political leaders than other black advisers in the Roosevelt administration. More important, as a government administrator, Bethune learned about the inner workings of the American political process firsthand and gained knowledge she would use to bring African American men and women into the process and to keep issues of concern to African Americans on the national political agenda.

Bethune expanded her political connections by serving as well on various nonpartisan committees dealing with black children and education between 1928 and 1933. In 1928, President Calvin Coolidge named her as a delegate to a child welfare conference held in Washington, D.C. President Herbert Hoover later named her as a member of his National Committee on Child Welfare, an extension of the American Child Health Association (ACHA). As a member of the ACHA committee, Bethune worked with other members to design national surveys on health conditions, infant mortality, and public health programs. The dismal results of these surveys led to the establishment of Child Health Day, a campaign to improve America's milk supply, institute training programs for midwives, and lobby for legislation to regulate child labor.

Bethune understood the importance of political participation. In the early 1900s, the battle for women's suffrage was underway, but there was little role for African-American women, especially in the South. In 1912 Bethune joined the Equal Suffrage League, an offshoot of the National Association of Colored Women. In an era when even African-American men couldn't vote, a frustrated Mary had to sit back and watch as white-dominated organizations marched and protested nationwide. But in 1920, after passage of the 19th amendment, the time for action had come. Bethune believed that if African-American women were to vote, they could bring about change. Riding a bicycle she had used when she was raising money for her school, she went door to door raising money to pay the poll tax. Her night classes provided a means for African-Americans to learn to read well enough to pass the literacy test. Soon one hundred potential voters had qualified. The night before the election, eighty members of the KKK confronted Bethune, warning her against preparing African-Americans to vote. Bethune did not back down, and the men left without causing any harm. The following day, Bethune led a procession of one hundred African-Americans to the polls, all voting for the first time.

The story of her defiance of the Klan spread, and soon she was in demand as a speaker for the rights of African-Americans. Meeting many prominent people was in some ways an eye-opener for her. She met the African-American leader and scholar W.E.B. Dubois, and after hearing him comment that because of his race he couldn't even check out one of his own books from a southern library, she made her own school library available to the general public. This was the only free source of reading material for African-Americans in Florida at that time.

Mary McLeod Bethune (right) inspired young women such as her protégé Dorothy Irene Height (left) to pursue civil rights activism.

In 1935 Bethune founded the National Council of Negro Women in New York City, bringing together representatives of 28 different organizations to work to improve the lives of black women and their communities. Bethune said of the council:

"It is our pledge to make a lasting contribution to all that is finest and best in America, to cherish and enrich her heritage of freedom and progress by working for the integration of all her people regardless of race, creed, or national origin, into her spiritual, social, cultural, civic, and economic life, and thus aid her to achieve the glorious destiny of a true and unfettered democracy."


Mary Jane McLeod Bethune was born on July 10, 1875, 10 years after the end of the civil war, in Mayesville, SC. Born into a large family she was the daughter of Samuel McLeod and Patsy McIntosh, former slaves.
Her parents were owned by different masters. Before their marriage her father Samuel had to work to "buy" his bride. Samuel and his wife Patsy had 17 children in all. Sadly, while they were slaves the children were sold to other masters when they became old enough to work.

Her parents could not read or write, but after emancipation, worked hard to re-assemble their children on a small farm that Samuel was able to purchase.
And Mary got the opportunity to learn to read.

When Mary was about eleven, the Mission Board of the Presbyterian Church opened a school for African-American children. It was about four miles from her home, and the children had to walk back and forth to school, but Mary wanted to go. Her mother commented that some of the children had to be forced to attend, but not Mary, who was well aware of her family's relative poverty. Mary saw education as the key to improving the lives of African-Americans. An incident that occurred when she was quite young may explain this. Mary picked up a book while she was playing with a white child whose parents employed Mary's mother. The white child grabbed the book and told Mary she couldn't have it because African-Americans couldn't read. For Mary, education became the answer to the question, how can African-Americans move up the ladder in American society?
Bethune later received a scholarship to the Scotia Seminary (now Barber-Scotia College), a school for girls in Concord, North Carolina. After graduating from the seminary in 1893, she went to the Dwight Moody's Institute for Home and Foreign Missions (also known as Moody Bible Institute) in Chicago. Bethune complete her studies there two years later. Returning to the South, she began her career as a teacher.

For nearly a decade, Bethune worked as an educator. She married fellow teacher Albertus Bethune in 1898. The couple had one son together—Albert Mcleod Bethune—before ending their marriage in 1907. She believed that education provided the key to racial advancement. To that end, Bethune founded the Daytona Normal and Industrial Institute for Negro Girls in Daytona, Florida, in 1904. Starting out with only five students, she helped grow the school to more than 250 students over the next years.Eventually the school blossomed to include a farm, high school, and nursing school.

In 1923, the school merged with the all-male Cookman Institute of Jacksonville and eventually became Bethune-Cookman College, a four-year, coeducational institution. Bethune served as the college's president until 1942 and again from 1946-47. At the same time, Bethune also cemented her position as a leader in African American education and the African American women's club movement by serving as president of state, regional, and national organizations, including the National Association of Colored Women.
       
                    Mary McLeod Bethune History



                      Mary McLeod Bethune Memorial




Sunday, February 1, 2015

Sunday, January 18, 2015

Martin Luther King Jr.




       
         The music of  Dr. King Playlist







Martin Luther King, Jr., was born on January 15, 1929, in Atlanta, Georgia. He was the son of Reverend Martin Luther King, Sr. and Alberta Williams King. Although Dr. King's name was mistakenly recorded as "Michael King" on his birth certificate, this was not discovered until 1934, when his father applied for a passport. He had an older sister, Willie Christine (September 11, 1927) and a younger brother, Alfred Daniel (July 30, 1930 – July 1, 1969). King sang with his church choir at the 1939 Atlanta premiere of the movie Gone with the Wind. He entered Morehouse College at age fifteen, skipping his ninth and twelfth high school grades without formally graduating. In 1948, he graduated from Morehouse with a Bachelor of Arts (B.A.) degree in sociology, and enrolled in Crozer Theological Seminary in Chester, Pennsylvania, and graduated with a Bachelor of Divinity (B.D.) degree in 1951. In September 1951, King began doctoral studies in systematic theology at Boston University and received his Doctor of Philosophy (Ph.D.) on June 5, 1955 .

In 1953, at age 24, King became pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama. On December 1, 1955, Rosa Parks was arrested for refusing to comply with the Jim Crow laws that required her to give up her seat to a white man. The Montgomery Bus Boycott, urged and planned by E. D. Nixon (head of the Montgomery NAACP chapter and a member of the Brotherhood of Sleeping Car Porters) and led by King, soon followed. In March 1955, a 15 year old school girl, Claudette Colvin, suffered the same fate, but King did not become involved. The boycott lasted for 381 days, the situation becoming so tense that King's house was bombed. King was arrested during this campaign, which ended with a United States Supreme Court decision outlawing racial segregation on all public transport.



King was instrumental in the founding of the Southern Christian Leadership Conference (SCLC) in 1957, a group created to harness the moral authority and organizing power of black churches to conduct non-violent protests in the service of civil rights reform. King continued to dominate the organization. King was an adherent of the philosophies of nonviolent civil disobedience used successfully in India by Mohandas "Mahatma" Gandhi, and he applied this philosophy to the protests organized by the SCLC. In 1959, he wrote The Measure of A Man, from which the piece What is Man?, an attempt to sketch the optimal political, social, and economic structure of society, is derived.

Attributing his inspiration for non-violent activism to the example of Mahatma Gandhi, he visited the Gandhi family in India in 1959, with assistance from the Quaker group, the American Friends Service Committee (AFSC) and the National Association for the Advancement of Colored People (NAACP). The trip to India affected King in a profound way, deepening his understanding of nonviolent resistance and his commitment to America’s struggle for civil rights. In a radio address made during his final evening in India, King reflected, “Since being in India, I am more convinced than ever before that the method of nonviolent resistance is the most potent weapon available to oppressed people in their struggle for justice and human dignity. In a real sense, Mahatma Gandhi embodied in his life certain universal principles that are inherent in the moral structure of the universe, and these principles are as inescapable as the law of gravitation.”



The FBI began wiretapping King in 1961, fearing that Communists were trying to infiltrate the Civil Rights Movement, but when no such evidence emerged, the bureau used the incidental details caught on tape over six years in attempts to force King out of the preeminent leadership position.

King correctly recognized that organized, nonviolent protest against the system of southern segregation known as Jim Crow laws would lead to extensive media coverage of the struggle for black equality and voting rights. Journalistic accounts and televised footage of the daily deprivation and indignities suffered by southern blacks, and of segregationist violence and harassment of civil rights workers and marchers, produced a wave of sympathetic public opinion that made the Civil Rights Movement the single most important issue in American politics in the early 1960s.

King organized and led marches for blacks' right to vote, desegregation, labor rights and other basic civil rights. Most of these rights were successfully enacted into United States law with the passage of the Civil Rights Act of 1964 and the Voting Rights Act of 1965.

King and the SCLC applied the principles of nonviolent protest with great success by strategically choosing the method of protest and the places in which protests were carried out in often dramatic stand-offs with segregationist authorities. Sometimes these confrontations turned violent. King and the SCLC were instrumental in the unsuccessful Albany Movement in Albany, Georgia, in 1961 and 1962, where divisions within the black community and the canny, low-key response by local government defeated efforts; in the Birmingham protests in the summer of 1963; and in the protest in St. Augustine, Florida, in 1964. King and the SCLC joined forces with the Student Nonviolent Coordinating Committee (SNCC) in Selma, Alabama, in December 1964, where SNCC had been working on voter registration for several months.



On several occasions Martin Luther King Jr. expressed a view that black Americans, as well as other disadvantaged Americans, should be compensated for historical wrongs. Speaking to Alex Haley in 1965, he said that granting black Americans only equality could not realistically close the economic gap between them and whites. King said that he did not seek a full restitution of wages lost to slavery, which he believed impossible, but proposed a government compensatory program of US$50 billion over ten years to all disadvantaged groups. He posited that "the money spent would be more than amply justified by the benefits that would accrue to the nation through a spectacular decline in school dropouts, family breakups, crime rates, illegitimacy, swollen relief rolls, rioting and other social evils." His 1964 book Why We Can't Wait elaborated this idea further, presenting it as an application of the common law regarding settlement of unpaid labor.

Starting in 1965, King began to express doubts about the United States' role in the Vietnam War. In an April 4, 1967, appearance at the New York City Riverside Church — exactly one year before his death — King delivered Beyond Vietnam: A Time to Break Silence. In the speech he spoke strongly against the U.S.'s role in the war, insisting that the U.S. was in Vietnam "to occupy it as an American colony" and calling the U.S. government "the greatest purveyor of violence in the world today." But he also argued that the country needed larger and broader moral changes:“ A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: "This is not just.



King was long hated by many white southern segregationists, but this speech turned the more mainstream media against him. Time called the speech "demagogic slander that sounded like a script for Radio Hanoi", and The Washington Post declared that King had "diminished his usefulness to his cause, his country, his people."

With regard to Vietnam, King often claimed that North Vietnam "did not begin to send in any large number of supplies or men until American forces had arrived in the tens of thousands." King also praised North Vietnam's land reform. He accused the United States of having killed a million Vietnamese, "mostly children."


The speech was a reflection of King's evolving political advocacy in his later years, sparked in part by his affiliation with and training at the progressive Highlander Research and Education Center. King began to speak of the need for fundamental changes in the political and economic life of the nation. Toward the end of his life, King more frequently expressed his opposition to the war and his desire to see a redistribution of resources to correct racial and economic injustice. Though his public language was guarded, so as to avoid being linked to communism by his political enemies, in private he sometimes spoke of his support for democratic socialism:“ You can't talk about solving the economic problem of the Negro without talking about billions of dollars. You can't talk about ending the slums without first saying profit must be taken out of slums. You're really tampering and getting on dangerous ground because you are messing with folk then. You are messing with captains of industry… Now this means that we are treading in difficult water, because it really means that we are saying that something is wrong… with capitalism… There must be a better distribution of wealth and maybe America must move toward a democratic socialism.



King had read Marx while at Morehouse, but while he rejected "traditional capitalism," he also rejected Communism because of its "materialistic interpretation of history" that denied religion, its "ethical relativism," and its "political totalitarianism."

King also stated in his "Beyond Vietnam" speech: "True compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring." From Vietnam to South Africa to Latin America, King said, the U.S. was "on the wrong side of a world revolution." King questioned "our alliance with the landed gentry of Latin America," and asked why the U.S. was suppressing revolutions "of the shirtless and barefoot people" in the Third World, instead of supporting them.


In 1968, King and the SCLC organized the "Poor People's Campaign" to address issues of economic justice. However, according to the article "Coalition Building and Mobilization Against Poverty", King and SCLC's Poor People's Campaign was not supported by the other leaders of the Civil Rights Movement, including Bayard Rustin. Their opposition incorporated arguments that the goals of Poor People Campaign was too broad, the demands unrealizable, and thought these campaigns would accelerate the backlash and repression on the poor and the black.

The campaign culminated in a march on Washington, D.C. demanding economic aid to the poorest communities of the United States. He crisscrossed the country to assemble "a multiracial army of the poor" that would descend on Washington—engaging in nonviolent civil disobedience at the Capitol, if need be—until Congress enacted a poor people's bill of rights. Reader's Digest warned of an "insurrection."


King's economic bill of rights called for massive government jobs programs to rebuild America's cities. He saw a crying need to confront a Congress that had demonstrated its "hostility to the poor"—appropriating "military funds with alacrity and generosity," but providing "poverty funds with miserliness." His vision was for change that was more revolutionary than mere reform: he cited systematic flaws of racism, poverty, militarism and materialism, and that "reconstruction of society itself is the real issue to be faced."





Forty Acres And a Mule

Mahalia Jackson ~ How I got over

Martin Luther King, Jr. on Income Inequality and Redistribution of Wealt...

Monday, January 12, 2015

Selma Official Trailer #1 (2015) - Oprah Winfrey, Cuba Gooding Jr. Movie HD



YOU MUST SEE THIS MOVIE
         

           Selma Movie - Glory Lyric Video    

Tuesday, December 30, 2014

2014 KWANZAA CELEBRATIONS - NC




                                2014 KWANZAA CELEBRATIONS - NC

        20th annual Kwanzaa Celebration
Tuesday, December 30, 2014, 11 a.m.
Cary Arts Center
Free & open to the public

Don't miss the 20th Annual Cary Kwanzaa Celebration! Cary Kwanzaa is a communal, cultural celebration that honors African-American people and their heritage. This year’s celebration will feature a Vendor Market and Children's Village from 11 a.m. to 3 p.m.  The Kwanzaa Ceremony with performance by Chuck Davis and the African American Dance Ensemble will be at 3 p.m.

Kwanzaa is a celebration for all people, focusing on family, friends and the fruits of the earth. During Kwanzaa, people are invited to ponder the Nguzo Saba, seven powerful principles derived from African heritage, as a means of taking stock, celebrating achievements and entering the future refreshed and renewed.

The Ujima Group, Inc. in partnership with the Town of Cary will host its 20th Kwanzaa Celebration at the Cary Arts Center, 101 Dry Avenue located in downtown Cary, NC. 2014.
The theme for this year’s celebration is “African Legacies Revealed” and will feature a performance by Chuck Davis and the African American Dance Ensemble. In the tradition of every Kwanzaa celebration there will be a procession of the elders and the Harambee Circle.
Kwanzaa is a community cultural celebration that pays tribute to the African- American heritage by calling into practice seven values – unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith.
There will be fun and activities for the entire family -- young and old. Doors open at 11:00 am for the vendor marketplace and Children’s Village. The program and performance begins promptly at 3:00 p.m.
http://www.wral.com/entertainment/out_and_about/event/14119764/#OQp4CxzlO6FfSXSe.99

Contact Robbie Stone
robbie.stone@townofcary.org
Cary Arts Center
(919) 460-4969

                         Kwanzaa Celebration

                                                                                                         Tuesday, December30, 2014
                                                                                                       
                                       6 p.m. – 8 p.m.
                                       Holton Career  Resource Center
                                       401 N. Driver St.
                                               Free Admission

 Kwanzaa is a celebration of family, community and culture centered on seven basic principles that serve as building blocks for peace and progress within neighborhoods.

Durham Parks and Recreation will honor members in our community that represent each of the seven Kwanzaa principles.  The celebration will be held on the fifth day of Kwanzaa in recognition of the principle of Nia meaning (purpose).

The event will be hosted by Zayd Malik Shakur and there will be a host of family friendly activities. There will be performances by The Magic of African Rhythms and the Al Strong Trio (Jazz).

For details, contact Alberto Carrasquillo by email or call (919) 354-2750.

                  Kwanzaa Charlotte, NC




                Kwanzaa Greensboro, High Point, Winston Salem


                Kwanzaa Celebration
Tuesday, December 30   Nia (Purpose)
6:00 pm  -  Grace Presbyterian Church
3901 Carver School Road, Winston-Salem
Speaker and Honoree: Attorney S. Wayne Patterson
Sponsor: Grace Presbyterian Church
Contact: 336-722-4399, 767-7530
 Experience African dance and drumming with the Otesha Creative Arts Ensemble and a pot luck supper!

                         Kwanzaa Celebration
Wednesday, December 31   Kuumba (Creativity)
1:00 pm  -  Arts Council Theatre,
610 Coliseum Drive, Winston-Salem
Honoree: Sam Art Williams, Playwright,
Screen Writer, Stage/Film and TV actor
Sponsors: NC Black Repertory Theatre Company
& Forsyth County Public Library
Contact: 336-703-2953 

 Enjoy performances by the NCBR Teen Theatre and taste the delicious foods of the Karamu Feast!

 12/26/2014 - 1/1/2015 See details for times, at Bethel AME Church 200 N. Regan Street, Greensboro
The Greensboro Kwanzaa Collec 12/26/2014 - 1/1/2015 See details for times, at Bethel AME Church 200 N. Regan Street, Greensboro
The Greensboro Kwanzaa Collective has planned a great lineup of inspiring, family-friendly, and culturally-rich events for the entire Seven-Day Celebration Season! There will be the customary libation and candle-lighting ceremony, storytelling, drumming and dancing along with opportunities for community building and sharing, an African Marketplace, arts and crafts for the children, face painting, delicious food tasting, and much more! Whether you are a veteran of the holiday or a novice who is eager to learn, the Greensboro Kwanzaa Collective cordially invites you to celebrate Kwanzaa with us. Please join us for what promises to be an enjoyable and enriching experience for the entire family. You do not want to miss it!!!

  Cost: Free and Open to the Public
  Need more information?  336-215-1140    info@gsokwanzaacollective.org
  www.indigoscac.org/gsokc/


African American Dance Ensemble's Kwanzaafest 2015
Thursday, Jan 1, 2015 12:00p Durham ArmoryDurham, NC

Dr. Chuck Davis and the African American Dance Ensemble will be celebrating Kwanzaafest 2015 at the Durham Armory on January 1, 2015. The doors will open at 12 noon, the program to begin at 2:00pm.
All donated toietry items will be giving to The Caring House of Durham and all donated canned foods will be giving to CAARE, Inc.
This FREE performing arts extravaganza will take place on the last day of Kwanzaa which means Imani (ee-MAH-nee) or Faith. In celebration of this principle, we will have

health screening (provided by Dr. Sharron Elliott-Bynum and CAARE, Inc of Durham), a “Marketplace” featuring businesses, artist and community groups, kids activities, face painting, food and plenty of dance.
Additionally, we will have a raffle to benefit the Davis-Williams scholarship fund, The scholarship is awarded to a high school senior that is interested in the Performing ARTS and desire to learn their craft and pursue the Art of dance and or teaching.
Performances by: The African American Dance Ensemble, Ezibu Muntu of Richmond, VA, Pat Taborn's Modeling Agency, Evin Gibson, Fred DesperateForChrist Jones, Lynnette Barber, Langston Ruze, and Milagros Napoli-Belly Dancer



 



Sunday, December 28, 2014

Happy Kwanzaa





        Happy Kwanzaa - Teddy Pendergrass


The Seven Principles
Kwanzaa is an African-American and Pan-African cultural holiday that is centered around seven principles (called Nguzo Saba in Swahili). They are:

Umoja (Unity)
Umoja (OO-MO-JAH) Unity stresses the importance of togetherness for the family and the community, which is reflected in the African saying, "I am We," or "I am because We are."

Kujichagulia (Self-Determination)
Kujichagulia (KOO-GEE-CHA-GOO-LEE-YAH) Self-Determination requires that we define our common interests and make decisions that are in the best interest of our family and community.

Ujima (Collective Work and Responsibility)
Ujima (OO-GEE-MAH) Collective Work and Responsibility reminds us of our obligation to the past, present and future, and that we have a role to play in the community, society, and world. Seven Candles for Kwanzaa by Andrea Davis Pinkney

Ujamaa (Cooperative Economics)
Ujamaa (OO-JAH-MAH) Cooperative economics emphasizes our collective economic strength and encourages us to meet common needs through mutual support.

Nia (Purpose)
Nia (NEE-YAH) Purpose encourages us to look within ourselves and to set personal goals that are beneficial to the community.

Kuumba (Creativity)
Kuumba (KOO-OOM-BAH) Creativity makes use of our creative energies to build and maintain a strong and vibrant community.

Imani (Faith)
Imani (EE-MAH-NEE) Faith focuses on honoring the best of our traditions, draws upon the best in ourselves, and helps us strive for a higher level of life for humankind, by affirming our self-worth and confidence in our ability to succeed and triumph in righteous struggle.


As an African American and Pan-African holiday celebrated by millions throughout the world African community, Kwanzaa brings a cultural message which speaks to the best of what it means to be African and human in the fullest sense. Given the profound significance Kwanzaa has for African Americans and indeed, the world African community, it is important to know all the points and customs.



    How to Celebrate Kwanzaa (part 1 of 2) by United Black Community (UBC)


    How to Celebrate Kwanzaa (part 2 of 2) by United Black Community (UBC)


         Celebrating Kwanzaa


      GOREE DRUM AND DANCE A KWANZAA CELEBRATION 2013

 
       Coyaba Kwanzaa Celebration 2014

 
      2014 Epcot Kwanzaa Storytelling in American Adventure


           NEW OH HAPPY KWANZAA IN HD


                Kwanzaa 


Saturday, December 6, 2014

Thursday, December 4, 2014

Protect Mumia Abu-Jamal's Right to Speak

Protect Mumia Abu-Jamal's Right to Speak from Prison Radio on Vimeo.

They keep trying to suppress Mumia Abu Jamal.  Society and history will not let them!  This is the day and time for change!  Can't you feel it coming on -- with the overwhelming diverse outcry from Ferguson, Missouri to Staten Island, New York, and also in Ohio, as well as all across the country  It is time for the masses to stand up and demand that real justice be brought to bear upon humanity.  It is time for the prison complex system be brought into the light for the fraudulent, oppressive, slavery system it really is today and has been for time immemorial.

 A change is in the offing, beginning with the broad revisions that must be made in the policing system of this country, and going on to the In-Justice system which unfairly suppresses those who get caught up against the law, as well as counteracts the foibles of the evil FOP in this country, which exonerates the criminal cops and destroys normal humanity in this country with racist, totalitarian, vicious zeal.  This system must stop dehumanizing mankind and making a scapegoat for the police who have no intention of becoming public servants of the people of this country.  May God's Judgment open the eyes of the world to this truth.  FREE ALL POLITICAL PRISONERS.  True Justice's Time Is On the Way.  Feel it Coming!  Work to bring it to reality!