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Article

Kenneth Wiggins Porter

According to biographer J. Evetts Haley, Add had “drifted up from the Guadalupe bottoms” of southeast Texas to the high plains; other accounts say that he had been “raised” by cattleman George W. Littlefield, with whom he had been “since Emancipation days.” In any case, he apparently worked almost his entire active life for various Littlefield outfits—particularly the LFD brand, used to mark Littlefield's 40,000 head of cattle—first in the Texas Panhandle and later in eastern New Mexico.

While some top hands white and black were noted as riders or bronco busters Add was almost equally distinguished in both roles Stocky and strongly built Add had such powerful hands that he could practically twist the hide off a horse He would walk into a corral of bad broncos get any one of them by the ear and nose smother it down lead it out of the bunch and ...

Article

Aaron Myers

During the 1960s and 1970s, influenced by the Civil Rights and Black Power movements in the United States and nationalist movements in Africa, Afro-Brazilians experienced a surge in black pride. This heightened black consciousness was also prompted by denouncements of racism and praises to “Mother Africa” heard in Jamaican Reggae, increasingly popular in Brazil during the 1970s. As a result, black Brazilians, especially those in cities such as Rio de Janeiro, São Paulo, and Salvador, reaffirmed their connection with Africa and became more vocal about problems facing their community, particularly racial discrimination. This process was accelerated by the abertura (opening)—the gradual return to democratic rule that began in 1979 and loosened restrictions on free speech. In Salvador, this newfound black pride reinvigorated the old and waning afoxés and gave birth to a new type of black Carnival organization, the bloco Afro.

Afoxés emerged in the late ...

Article

Howard Paige and Mark H. Zanger

This entry includes two subentries:

To the Civil War

Since Emancipation

Article

Scott Alves Barton

Evidence of African, African American influence in food and foodways begins in the seventeenth century in the New York colony’s Dutch and British “Meal Market” that operated from 1655 to 1762 on Wall Street and the East River where enslaved Africans were also sold. Men, women, and children worked as market vendors of prepared foods like hot corn, fresh produce, oysters, fish, livestock, and as dairymen and -women selling cheeses, butter, and milk in local markets. In addition, the African Burial Ground’s archaeology of colonial privies identifies products such as Brazil nuts, coconut, and watermelon that were not native to New York or Europe. Colonizers may have imported some these goods, but the enslaved would have known how to process or raise them (Cheek and Roberts, 2009; Berlin 1996; Burrows and Wallace 1999 At the same time West African women cooking in elite white colonial and ...

Article

Sudarkasa Niara

Early in the twentieth century, scholars such as W. E. B. Du Bois, Carter G. Woodson, and Melville J. Herskovits incorporated research about the African past in their writings on blacks in the United States and elsewhere in the Americas. More than any other scholar, the anthropologist Melville J. Herskovits focused his research and publications on the survival of African cultural influences in the United States, as well as in the Caribbean and South America. Herskovits refuted the assertion by E. Franklin Frazier and others that the culture of blacks in America showed little or no evidence of links to Africa. According to Frazier, the remnants of African culture that had been brought to the United States were obliterated by the experience of slavery. Yet Herskovits provided many examples of enduring cultural links to Africa in his book, The Myth of the Negro Past (1941).

Article

If by the term Afro-Latino culture, we are referring broadly to the cultural experience of Spanish-speaking black people in what has become the territory of the United States, then their role in the settlement of San Agustín, Florida, in 1565, and later in building the city's Castle of San Marcos (1672–1695) and Fort Mose (1702), places Afro-Latinos at the threshold of American history. Or perhaps, given the foundational symbolism of Jamestown (1620) and Plymouth (1607 those initial Afro Latino experiences in Spanish Florida are more the antechamber the less ceremonious advance contact between European invaders and indigenous peoples As buffers and cannon fodder as reconnaissance scouts and militiamen as intermediaries and of course as attendants and slaves Afro Latinos have been implicated in the forging of the North American story made to comply with and at the same time themselves ...

Article

Robert Fay

Alston was born in Charlotte, North Carolina. As a teenager, he served as the art editor for his high school's annual magazine. Alston earned both his undergraduate and M.A. degrees from Columbia University in New York City. He gained popular recognition for his cover illustrations for the periodicals The New Yorker and Collier's. In the 1930s Alston taught at the Harlem Art Workshop, where he was a proponent of muralism as a black art form, and from 1935 to 1936 Alston directed the Harlem Hospital murals for the Federal Arts Project. In 1950 he became the first African American teacher at the Art Students League in New York. His best-known works are the paintings Family and Walking, which are noted for their figurative content, sculptural form, and brilliant color, and which portray the experiences of African American families in the 1950s and 1960s.

Article

Edmund Abaka

The ancestors are those who have departed and joined those who had departed earlier for the world of the dead. They constitute the linchpin of African traditional religion. It is to the ancestors that the living look for succour in times of trouble, favor in the event of adversity and difficulties, and blessings whenever a new enterprise is to be undertaken. The ancestors are venerated, not worshipped, for the help that they provide to the living. Specific festivals such as the Adae of the Akan of Ghana are designed to propitiate the ancestors.

In African traditional religion the Supreme Being ranks first among all powers The Supreme Being is given various names in various societies Second in the hierarchy are the deities or the lesser gods who are considered messengers or vice regents of the Supreme Being They represent various manifestations of the Supreme Being and do his bidding Although ...

Article

Funso Afolayan

The word àṣộ (or àshe.) among the Yoruba-speaking people of West Africa and of the African Diaspora in the Americas and other places, means “power,” “authority,” “command,” “energy,” or “life force.” The concept of àṣộ is an affective, foundational, albeit enigmatic, principle that informs religious, social, political, artistic, and philosophical discourses among the Yoruba. Àṣẹ is believed to originate from Olodumare, the Supreme Being of the Yoruba. As the bestower of life and virtue, Olodumare is the very embodiment of àṣộ. As a vital energy, àṣộ sustains all things, whether animate or inanimate, deities, spirits, ancestors, humans, animals, plants, rivers, mountains, rocks, caves, and many more. Intangible and intractable voiced words, eye flashes, a wink, a wave of the hand, and other visual and voiced expressions, such as songs, praises, incantations, chants, curses, and everyday conversations, become powerful and potent as a result of their infusion with àṣộ ...

Article

Lois Bellamy

voice teacher, mezzo-soprano, pianist, educator, was one of four children born to Dr. Thomas Nelson Baker and Elizabeth Baytop Baker in Pittsfield, Massachusetts. Her father's parents were slaves. Dr. Thomas Nelson Baker was born a slave on 11 August 1860 and worked on the farm until he was twenty-one years old. He was one of five children and was the first African American to earn and receive a Ph.D. in Philosophy from Yale University in 1906. In 1890 he received a B.A. from Boston University and a Bachelor's in Divinity from Yale University and studied psychology and philosophy from 1896 to 1900 at Yale Graduate School. He was minister of the Dixwell Congregational Church in New Haven, Connecticut, from 1896 to 1900. He was listed in Who's Who in New England, 1908–1909 and his writings paved the way for the Harlem Renaissance era ...

Article

Brad S. Born

Benjamin Banneker was born 9 November 1731in Baltimore County, Maryland, the first child of free African American parents Mary Banneker and Robert, a former slave whose freedom she had purchased and who took her surname upon marriage. Growing up on their tobacco farm, Benjamin received little formal schooling, learning to read and write from his grandmother and attending for several seasons an interracial school where he first developed his lifelong interest in mathematics. Following his parents’ deaths and three sisters’ departures from home, Banneker remained on the farm, working the crops and cultivating his intellect in relative seclusion.

In 1771, he befriended George Ellicott a Quaker neighbor whose family had developed a large complex of mills on the adjoining property With astronomical texts and instruments borrowed from Ellicott he trained himself to calculate ephemerides tables establishing the positioning of the sun moon and stars for each day ...

Article

The black press in the United States was born in New York City. From 1827 through the end of the U.S. Civil War, black New Yorkers produced a host of periodical publications. Many of these journals existed for only a short time, and racist archival practices make it difficult to locate complete runs, or at times even a single issue, of a number of the city’s antebellum newspapers. But three newspapers with substantial runs and a significant archival presence provide a window into the world of New York City’s black newspapers. Taken together, Freedom’s Journal (1827–1829), the Colored American (1837–1841), and the Weekly Anglo-African (1859–1865 clearly demonstrate the ways in which New York City institutions and affairs shaped black newspapers that consistently imagined themselves as organs of national black communities Through these publications local contexts inflected broader concerns such as class politics and respectability ...

Article

Stephen Bourne

Black Londoner whose life as a working‐class seamstress was documented in Aunt Esther's Story (1991), published by Hammersmith and Fulham's Ethnic Communities Oral History Project, and co‐authored with Stephen Bourne. Aunt Esther's Story provides a first‐hand account of Bruce's life as a black Briton in the pre‐Empire Windrush years. Her father, Joseph (1880–1941), arrived in London from British Guiana (now Guyana) in the early 1900s and settled in a tight‐knit working‐class community in Fulham. He worked as a builder's labourer. When Bruce was a young child, Joseph instilled in his daughter a sense of pride in being black. After leaving school, she worked as a seamstress, and in the 1930s she made dresses for the popular African‐American stage star Elisabeth Welch. She also befriended another black citizen of Fulham: the Jamaican nationalist Marcus Garvey She told Bourne he was a nice chap ...

Primary Source

A historic patent, Sarah E. Goode's Patent No. 322,177 for the Cabinet Bed, was granted 14 July 1885 and is one of the first two patents issued to African American women. According to the U.S. Patent Office, Judy W. Reed's patent no. 305,474 for a dough roller and kneader was granted 23 September 1884 and is considered the first.

There is little verifiable information on Sarah Goode s birth and early life although several sources indicate that she was born into slavery in the 1850s She ended up in Chicago Illinois and opened a furniture store that was fairly successful Many customers probably complained about the cramped rooms in their small urban apartments there was very little room for full size beds and other furniture Responding to the need to utilize space efficiently Goode designed and constructed a type of folding bed which doubled as a working desk cabinet When ...

Article

Alice Ross and Mark H. Zanger

The Caribbean influence on American food has been continual for hundreds of years, initially in coastal areas of similar climate, from Texas to the Carolinas. The early Spanish involvement in the Caribbean brought Caribbean foods to Europe and Africa, from whence they quickly returned to North America. Spanish gold shipments attracted other Europeans to the area and brought about the colonization of eastern North America. Cheap Caribbean sugar, coffee, cocoa, and spices have influenced the palates and tables of all Americans. The peoples of the Caribbean islands have developed multicultural cuisines that have been affecting American cooking at all levels since colonial times.

Influence of the Caribbean on contemporary American food may predate Columbus, because there is some possibility that Caribbean Indians reached Florida and introduced tropical tubers, or chilies. The chain of influence began in 1492 as the varieties of maize beans chilies squash peanuts and cassava collected ...

Article

Adam Rosen

subject of popular civil rights ballad by the renowned American folksinger Bob Dylan, lived her adult life, and possibly childhood, in Baltimore, Maryland. The sensationalist circumstances surrounding Carroll's death, which occurred eight hours after being assaulted by a wealthy white farmer at the hotel where she was working, coupled with the short sentence given to Carroll's victimizer, sparked a national outcry over the treatment of blacks in the United States. Within months of the verdict, Bob Dylan—at the time a relatively unknown twenty-two-year-old—wrote the song “The Lonesome Death of Hattie Carroll,” a haunting elegy that would memorialize the incident, although with considerable inaccuracy. Little information is available on Carroll's early life, but at the time of her death she was a resident of Cherry Hill, the United States' first planned neighborhood for African Americans and a major residence for returning black World War II veterans. Carroll's husband, James ...

Article

N. Gregson Davis

Aimé Césaire (1913–2008) was a major literary figure, statesman, and intellectual leader, both in the francophone Antilles and in the international arena, from the middle of the twentieth century. As a young social activist, he played a formative role in the articulation of the seminal concept of négritude, a neologism that he is credited with having invented. As literary artist he has achieved global recognition for his poetry and lyric drama in signal ways; for example, his lyric volume Corps Perdu (Lost Body) was published in a deluxe edition with illustrations by Pablo Picasso in 1950; several of his poetry collections won literary prizes in metropolitan France (e.g., the Prix René Laporte for Ferrements [1960], and the Grand Prix National de la Poésie for moi, laminaire … [1982]). La Tragédie du roi Christophe The Tragedy of King Christophe a play based ...

Article

Justin J. Corfield

An author and historian who spent most of his life studying the role of Africans in world history, John Henrik Clarke, born 1 January 1915 in Union Springs, Alabama, was one of the academics who did much to promote the history of Africa and Africans in the United States. Outspoken on many issues, he was a prolific writer and was one of the few highly regarded academics that never completed high school. His main focus was on showing how European scholarship had belittled events in Africa before the arrival of the colonial powers and how they also tended to dismiss the contribution Africa had made to European and American history.

John Henrik Clarke was born as John Henry Clark his father being John Clark and his mother Willie Elle née Mays His parents were sharecroppers and soon after he was born the family moved to Columbus Georgia As a ...

Article

Jason Philip Miller

writer and poet, was born in Guaymas, Sonora, Mexico, one of two children to Mary Ann and William Henry Scott. Scott was a buffalo soldier stationed at Fort Elliott, located in the eastern Texas panhandle. According to some sources, Coleman's mother was a slave whom her father had purchased and emancipated. She worked as an on-base laundress and later took work in private life as a domestic. When William Henry left service, the family relocated briefly to Mexico, but Mary's poor health (she apparently suffered from a weak heart) convinced them to return to the States to homestead in New Mexico. The family was politically engaged, if not actively involved in politics, and Scott was a member of some of the local fraternal societies and much interested in the “race question” of the day.

Coleman attended local schools in Silver City including Silver City High School and eventually ...

Article

Samson Fatokun

Most African traditional cosmological myths present the Supreme Being as the Creator of all things in heaven and on earth. African creation stories vary, however, in content from one culture to another. Common to all is the notion of the Supreme Deity as the Creator par excellence. The creative power of the Supreme Being is often reflected in the different names with which this Being is called. For instance, the Mende of Sierra Leone call this Being Ngewo. The name carries the meaning of “the Eternal One who rules from above,” and in that capacity the Being through whom all things came into being. The Akan and Ga of Ghana call Him Onyame and Nyonmo, respectively, meaning the “Bright, glorious God of heaven and earth, who is before and above all things,” or simply put, “the God of fullness or God of satisfaction” (Awolalu and Dopamu, pp. 42–43).

The names ...