Tag Archives: history

Should black folks save Ebony and Jet magazine?

By Guest Contributor Tami, originally published at What Tami Said

This weekend, I received the following breathless entreaty through a listserv that I subscribe to:

Ebony/Jet Magazine on The Verge of Financial Collaspse (J P)
Date: Thu, 12 Mar 2009 07:45:31 -0400

One of the most notable permanent fixtures in every black household (back in the days), was the Ebony and Jet magazine. If you wanted to learn about your history, the plight of Black America, current issues facing Black Americans, how the political process of America affects you, how politics works, who the hottest actors were, what time a particular black television show aired, who got married recently, who were the most eligible bachelors and bachelorettes in your town, what cities had black mayors, police chiefs, school superintendents, how to register to Vote, what cars offer the best value for the buck, who employed black Americans, how to apply for college scholarships, etc., more than likely, Ebony or Jet magazine could help you find answers to those questions.

We have recently been informed that the Johnson Publishing Company is currently going through a financial crisis. The company is attempting a reorganization in order to survive. Many people have already lost their jobs with a company that has employed thousands of black Americans during the course of its existence.

In order to support this effort to save our magazine, my friends and myself have pledged to get a subscription to both Ebony and Jet magazine, starting with one year. We are urging every other club member who comes across this plea to do the same. Please post, repost, and post again, to any blog that you may own or support.

Please email this to every person that you know, regardless of their background. Let them know that Ebony and Jet magazines have been part of the black American culture for three quarters of a century, and that there is a lot that they can learn about black American culture from reading them.

We are currently discussing the idea of throwing an Ebony/Jet Party, where people can eat, drink, and sign up for their subscription on the spot. Please spread this idea around to all that you know. Your Sororities, Fraternities, Lodges, VFW Posts, Churches, Civic Groups, Block Clubs, Caps Meetings, Book Clubs, etc.

It would be a crying shame, to lose our historic magazine, during the same year of such an historic event as the election of our first black President of the United States.

Now, like a lot of other black people, I grew up with Ebony and Jet magazines on the family coffee table. I remember fondly sitting in the brown recliner in my grandparents’ back room reading a then-oversized Ebony with Billy Dee Williams, James Earl Jones and Richard Pryor on it. (Don’t know why I specifically recall that issue of the magazine, but for some reason it is one that remains etched in my mind.) I say this to illustrate that these magazines are part of my cultural history. Nevertheless, when I read the missive above, my first thought (after wondering if the message-writer understands that subscriptions generally account for far less of a publication’s revenue than advertising does) was…”Meh.” I’m not so sure that Ebony and Jet, as they stand today, are institutions worth going to the mat for. Continue reading

Frank Miller’s “300″ and the Persistence of Accepted Racism

by Guest Contributor Jehanzeb Dar, originally published at Broken Mystic

When Frank Miller’s “300″ film was released, I was absolutely outraged by the racist content of the film and more so at the insensitivity of movie-goers who simply argued “it’s just a movie.” Later on, I would hear these same individuals say, “The movie makes you want to slice up some Persians.” I wrote an article about the film almost immediately after it was released, and now that I’m still noticing people quoting the movie or listing it as their “favorite movies,” I’ve decided to update my original post and discuss some points that will hopefully shed some new light.

“300” not only represents the ever-growing trend of accepted racism towards Middle-Easterners in mainstream media and society, but also the reinforcement of Samuel P. Huntington’s overly clichéd, yet persisting, theory of “The Clash of Civilizations,” which proposes that cultural and religious differences are the primary sources for war and conflict rather than political, ideological, and/or economic differences. The fact that “300” grossed nearly $500 million worldwide in the box office may not be enough to suggest that movie-goers share the film’s racist and jingoistic views, but it is enough to indicate how successful such a film can be without many people noticing its relentless racist content. As Osagie K. Obasogie wrote in a brilliant critique of the film, “300” is “arguably the most racially charged film since D. W. Griffith’s ‘The Birth of a Nation’” – the latter being a 1915 silent film that celebrated the Ku Klux Klan’s rise to defend the South against liberated African-Americans. Oddly enough, both films were immensely successful despite protests and charges of racism.

Media imagery is very important to study. Without analyzing and critiquing images in pop culture, especially controversial and reoccurring images, we are ignoring the most powerful medium in which people receive their information from. A novel, for example, may appeal to a large demographic, but a film appeals to a much wider audience not only because of recent video-sharing websites and other internet advancements, but also because the information is so much easier to process and absorb.

According to the Cultivation Theory, a social theory developed by George Gerbner and Larry Gross, television is the most powerful storyteller in culture – it repeats the myths, ideologies, and facts and patterns of standardized roles and behaviors that define social order. Music videos, for example, cultivate a pattern of images that establish socialized norms about gender. In a typical western music video, you may see female singers like Brittany Spears, Christina Aguilera, and Beyonce wearing the scantiest of clothing and dancing in erotic and provocative ways that merely cater to their heterosexual male audiences. These images of women appear so frequently and repetitively that they develop an expectation for women in the music industry, i.e. in order to be successful, a woman needs to have a certain body type, fit society’s ideal for beauty, and dance half-nakedly. Stereotypical images of men in music videos, on the other hand, include violent-related imagery, “pimping” with multiple women, and showing off luxury. Such images make violence and promiscuous sexual behavior “cool” and more acceptable for males. As we can see from two studies by Greeson & Williams (1986) and Kalof (1999), exposure to stereotypical images of gender and sexual content in music videos increase older adolescents’ acceptance of non-marital sexual behavior and interpersonal violence.

Cognitive Social Learning Theory is another social theory which posits, in respect to media, that television presents us with attractive and relatable models for us to shape our experiences from. In other words, a person may learn particular behaviors and knowledge through observing the images displayed on television. A person may also emulate the behavior of a particular character in a film or television show, especially if a close-identification is established between the viewer and the character. Both theories – Cultivation Theory and Cognitive Social Learning Theory – apply in my following analysis of “300.”

In order to deconstruct “300,” I will start by (1) discussing its distortion of history, then (2) contrast the film’s representation of Persians and Spartans, (3) correlate Frank Miller’s Islamophobic remarks on NPR with the messages conveyed in “300,” and (4) conclude with the importance of confronting stereotypical images in mainstream media and acknowledging the contributions of all societies and civilizations. Continue reading

African-American Transgender History-50′s Style

by Guest Contributor Monica Roberts, originally published at TransGriot

One of the beauties of surfing the Net is that from time to time, you’ll stumble across a nugget of history or some photo that you weren’t even aware existed.

I’ve mentioned that JET, EBONY and the now defunct HUE magazines when they first started back in the day served as historical chroniclers of the Black experience in America. Google just negotiated a deal in which they will be digitizing pre-1960′s EBONY and JET magazines so that you can access their content on the Net.

One of the things I discovered to my delight is that in order to fulfill their mission of documenting the Black experience, EBONY and JET also covered events and discussed Black GLBT issues.

In addition to asking pointed questions about the Black GLBT experience, they also covered the New York and Chicago drag balls as well. Continue reading

Did Darwin Have a Different Motivation For Creating the Theory of Evolution?

by Latoya Peterson

Reader Elton sent in an intriguing article from The UK’s Telegraph. The headline says it all:

    Charles Darwin’s research to prove evolution was motivated by his desire to end slavery.

The piece explains:

Science historians Adrian Desmond and James Moore have compiled compelling new evidence which reveals Darwin was passionately opposed to slavery and this was the moral impetus behind his work.

Private notes and letters uncovered by the pair reveal that Darwin’s opinions on slavery were far stronger than had previously been believed.

Notebooks from his five year voyage on HMS Beagle, during which Darwin first began to form his famous theories on natural selection, detail his revulsion at the slavery he witnessed in South America.

The historians have also discovered letters written by Darwin’s sisters, cousins and aunts that reveal the family as highly active abolitionists. Darwin’s grandfather and uncles were also key members of the anti-slavery movement.

The pair claim in a new book that Darwin partly chose to highlight the common descent of man from apes to show that all races were equal, as a rebuttal to those who insisted black people were a different, and inferior, species from those with white skin.

When Elton sent in the link, he noted:

    A big theory of mine is that the whole “intelligent design”/natural selection debate is deeply rooted in the struggle between those who would seek to extend the white Christian hegemony and those who would seek to dismantle it through science. Unfortunately, the media always portrays it as some dense philosophical debate, without any implications for social power structures.

Thoughts?

WWD Documents the Funeral for Dr. King

by Latoya Peterson

Women’s Wear Daily published a “From the archives” feature on the funeral of Dr. King.

While about half of the piece documents the atmosphere and who was there, it also allows a glimpse into the bewilderment and confusion that happened after Dr. King’s assassination.

Amidst the shallow attempts to get a glimpse of the headliners was a very deep sadness and anger. King, a decided pacifist, was often criticized by others in the civil rights movement for being too soft. “They killed the wrong man,” one man said. “Love didn’t work. It’s gonna take some violence now to make these people understand.” So, the opening to Abernathy’s eulogy, broadcast over a loudspeaker perched atop the church, was apropos: “Where do we go from here, chaos or community?”

After his speech and several songs, a procession began from Ebenezer Baptist, passed the Georgia state capitol and ended at Morehouse College. There, Abernathy was joined at the podium by then-Presidential nominee Robert Kennedy, Nelson Rockefeller, George Romney and John Lindsay to speak about Dr. King. By the time King’s casket actually arrived at the cemetery, his funeral had been going for nearly seven hours. He had famously said in February of that year, “I don’t want a long funeral….I want you to say I tried to love and serve humanity.”

According to WWD’s reporter, it took a lot of time to say that.

(Photo Credit: Women’s Wear Daily)

Ballad of the Magical Half-Negro (by Baz Luhrmann)

by Guest Contributor SLB, originally published at PostBougie

I could never be a real militant. Because there’s no way a real militant would’ve sat through Baz Luhrmann’s latest epic, Australia, which clocks in at a superfluous 3+ hours, and dug it as much as I did. It’s a film rife with knee-jerk infuriation potential. It’s got everything to rankle the revolutionary: racial slurs, a brother taking bullets for Hugh Jackman, an abusive white-on-black relationship, the phrase “I’m as good as Black to those people out there,” and even a little blackface for good measure. But I’ve yet to mention the race-baiting facet that receives the brightest spotlight: the magical Negro (and Half-Negro, as it were) archetype.

From the first frame, a puerile, adorably accented voice works overtime to endear you to what will inevitably be another racist tale of White colonists winning the day. But even so, the charms of that voice are hard to resist–especially when you see the chocolate-drop face it belongs to. Nullah (Brandon Walters) is a biracial pre-adolescent (maybe ten? eleven?), happily living on rundown property called Faraway Downs with his aboriginal mother, a few other servants, and a villainous White rancher named Neil Fletcher. Aboriginal mom, villainous White rancher… you probably already see where this is going.

Enter Nicole Kidman and Hugh Jackman. All you need to know about them is that, by the second hour of the film, Nullah is in their custody and by the third hour of the film they’ve lost him to the desolate Catholic mission camp where all mixed-raced Aboriginal children in a priest’s or policeman’s plain sight were herded, after being stolen from their secure, healthy Aboriginal households. Will the stubbornly feuding, but madly in love Kidman-and-Jackman reunite to reclaim their “creamy” boy, Nullah, by the film’s
bombastic ending?

This is a Baz Luhrmann flick. Come on, fam. Continue reading

Native Land, Youth, and The Future

by Special Correspondent Jessica Yee

Much of what people know about historic Native issues has to do with land on some level. Indeed, much of what we are about today has to do with our land also. Our Mother Earth is the ultimate living entity, something that sustains life and guides us as a people. They say that without our land, we are nothing.

Nowadays, the news that is frequently dispelled from our communities if you are involved in any left-learning circles are about things like land claims, environmental degradation and destruction, and the suffering and plight of our people as a result of our Mother Earth being taken away from us. While this is all true and essential to acknowledge that we need land for the people, we also need people for the land. I know for myself that whenever I enter an activist space of some sort, I’m constantly being asked about whatever land struggle that is currently going on in some Native community, to which I’ll often reply “I work in sexual and reproductive health. Do you know the latest statistic on AIDS in Aboriginal communities?”

People ask me this I think for maybe a few stereotypical reasons (like they think that we all know everything about each other and send smoke signals the other way to find out), but mostly because it would appear that these are very key issues for us to be involved in, and in reality, we do need this place for the prophecies of our next 7 generations to come true. While I am still a learner when it comes to subjects like environmental justice and food sustainability, I know I cannot separate myself from my community whatsoever, and these are the simultaneous realities we must deal with when even discussing things like sexuality and violence prevention in our communities. I have to be informed.

We cannot pit one issue on top of the other as being more pressing; it’s all affecting us somehow. Continue reading

Who is Responsible for Your Healthcare?

by Guest Contributor Jessica Yee

One of the best kept secrets in American health administration is the existence of Indian Health Service.

Unbeknownst to many outside the Native community, our healthcare is actually delivered by the military.

Oh sure, they call themselves the “Public Health Service Commissioned Corps” which is just a nice way of saying they don’t carry guns, but you can bet that you will more than likely receive care from someone dressed in full-out camouflage gear who indeed works for the U.S. Uniformed Services.

How did this all get started? Well for lands seized (read: stolen) the government has a federal responsibility to provide healthcare to Native Americans. After assimilating us and annihilating our culture, the War Department had this duty in 1849. Which was then overseen by the Bureau of Indian Affairs who was responsible for the many abuses and mistreatments that occurred under their umbrella until 1955, when the government thought it would then be a good idea to turn it over to the Department of Health and Human Services.

I don’t know about you, but I’m not really comfortable going to see a doctor wearing army boots in a non-war torn country. Last time I checked, they haven’t exactly been our best friends in the Native community (forcible removal to attend Residential Schools, reproductive trauma from military testing anyone?) I’m also less than pleased being the only race whose healthcare comes like this. Continue reading