Electronic Village

Do You Remember the Million Man March?

noreply@blogger.com (Anonymous) — Mon, 16 Oct 2017 04:01:00 +0000

Our Million Man March occurred 22 years ago today. October 16, 1995. Over one million brothers standing peacefully on the mall of the U.S. Capitol in Washington DC ... with millions more watching on television around the world took a pledge to improve our lives and the lives of our wives, children and family.

A hush spread over the crowd as each of us raised our hands to take the following pledge:

I pledge that from this day forward, I will strive to love my brother as I love myself. From this day forward I will strive to improve myself spiritually, morally, mentally, socially, politically and economically for the benefit of myself, my family and my people.
I pledge that I will strive to build business, build houses, build hospitals, build factories and enter into international trade for the good of myself, my family and my people.
I pledge that from this day forward I will never raise my hand with a knife or a gun to beat, cut or shoot any member of my family or any human being except in self defense.
I pledge from this day forward, I will never abuse my wife by striking her, disrespecting her, for she is the mother of my children and the producer of my future.
I pledge that from this day forward, I will never engage in the abuse of children, little boys or little girls, for sexual gratification. But I will let them grow in peace to be strong men and women for the future of our people.
I will never again use the "b" word to describe any female, but particularly my own Black sister.
I pledge that from this day forward that I will not poison my body with drugs or that which is destructive to my health and my well-being.
I pledge from this day forward that I will support Black newspapers, Black radio, Black television. I will support Black artists who clean up their acts and show respect for themselves and respect for their people and respect for the heirs of the human family.
I will do all of this, so help me God.

There are two memories that I carry with me from that fall day in Washington DC. First, I remember leaving my wife at the Washington DC hotel where we were staying (the untold story of the Million Man March was the million woman that supported their efforts).

Anyhow, I took the DC metro to the mall ...and it was truly amazing to see dozens, then hundreds, then thousands of brothers all walking in the same direction. The early morning sun did not yet reach above the horizon and a million brothers were of one accord that day. What raw power and promise!

Second, I remember a point during the Million Man March where we were asked to support the event with our dollars.

Thousands of brothers began passing ones, tens and twenties ... folding money ... over our heads from the back of the mall all the way to the front where the money was being collected. No worries about someone pocketing the cash on the way ... just willing hands and willing hearts looking to make a difference on that day. Ujamaa in action.

Villagers, what do you recall about that day sixteen years ago? More importantly, what have you done since that day to live up to the pledges we made at the Million Man March?

9/11 Numbers

noreply@blogger.com (Anonymous) — Mon, 11 Sep 2017 04:01:00 +0000

The initial numbers are indelible: 8:46 a.m. and 9:02 a.m. Time the burning towers stood: 56 minutes and 102 minutes. Time they took to fall: 12 seconds. From there, they ripple out.

Total number killed in attacks: 2,819
Number of WTC companies that lost people: 60
Number of nations whose citizens were killed in attacks: 115
Ratio of men to women who died: 3:1
Bodies found "intact": 289
Body parts found: 19,858
Number of families who got no remains: 1,717
Number of people who lost a spouse or partner in the attacks: 1,609
Estimated number of children who lost a parent: 3,051
Days fires continued to burn after the attack: 99

Kwanzaa: Imani ('Faith')

noreply@blogger.com (Anonymous) — Sun, 01 Jan 2017 05:01:00 +0000

Habari Gani? Imani (ee-MAH-nee)!
Day 7. January 1

To believe with all our hearts in our parents, our teachers, our leaders, our people and the righteousness and victory of our struggle.
When life seems to bring nothing but a string of defeats and disappointments, we've got to have faith that something good is still in store for us. With this faith, we can forge ahead and continue to put forth our best effort. Without it, we give up and accept what comes our way, good or bad. Our precious dreams begin to seem absurdities.

It is imperative that we see ourselves as worth and deserving of a good life. There may be rejections; it may take us a while; but as long as we stay in the game, there's every chance we'll score. On the sidelines, we can only watch as others do the work and the winning.

Perhaps it is time for us to celebrate this seventh principle of the Nguzo Saba principle, 'Imani'! Perhaps it is time ... as we enter for a new year ... to step out on faith.

On this day, I will spend five minutes to relax and visualize success in achieving one of my goals.

Those are my thoughts about Imani. Please take a moment to join this online Kwanzaa celebration with me. What do you think when Imani comes to mind?

Harambee!

Kwanzaa: Kuumba ('Creativity')

noreply@blogger.com (Anonymous) — Sat, 31 Dec 2016 05:01:00 +0000

Habari Gani? Kuumba (koo-OOM-bah)!
Day 6. December 31

Using creativity and imagination to make your communities better than what you inherited.
I don't consider myself to be 'creative' in the normal sense. I haven't written many poems in my life. I don't create original artwork of any kind. I don't create my own songs. I imagine that I'm not unlike many of you. I suspect that many of you join me in feeling confined in the roles we play, expected to conform to the expectations of others.

However, God gave each of us 'wings' on which to fly our personal journey. Caged, we can do little more than flutter those heavenly wings in frustration. We must sing to give vent to our misery, to express ourselves and to create beauty in our own world.

We all need to find outlets for our stifled selves. In the act of creating, we enter an almost meditative state where our troubles cease to exist and our spirit heals and fortifies.

Painting, playing an instrument, or writing a poem my readily occur to us as means of creative expression, but so are blogging, gardening, cooking, or quilting -- whatever appeals to our individual natures.

Perhaps it is time for us to celebrate this sixth principle of the Nguzo Saba principle, 'Kuumba'! Perhaps it is time ... as we prepare for a new year ... to allow our creative natures to breathe a little more. Perhaps it is time for each of us to allow the caged bird inside of ourselves to sing ... to fly.

On this day, I will do something artfully. I will write a letter, make a pencil sketch, or just rearrange one of my rooms in a different way.

Those are my thoughts about Kuumba. Please take a moment to join this online Kwanzaa celebration with me. What do you think when Kuumba comes to mind?

Harambee!

Kwanzaa: Nia ('Purpose')

noreply@blogger.com (Anonymous) — Fri, 30 Dec 2016 05:01:00 +0000

Habari Gani? Nia!
Day 5, December 30

To make as our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.
Can any hill stand between you and your beloved? No. Especially if it is your purpose or goal to be with that person. Of course, there are hills in life. Heck, sometimes there are mountains. But when life is good, it seems like there are no hills. Why? Because, like a baby driven to walk, we are undeterred by the obstacles between us and our goal.

African Americans have certainly had our share of disappointments and setbacks. But, we have learned that when we are really focused, nothing can hold us back. When we believe that our goal is worth and that we are worthy to achieve it, we are more than halfway there. We need only plant our feet on the road and keep moving forward.

Perhaps it is time for us to celebrate this fifth principle of the Nguzo Saba principle, 'Nia'! Perhaps it is time ... as we prepare for a new year ... to set written goals for all of the areas of our life: family, financial, health and spiritual. If not now, when? We can always do more to set and seek out specific goals in life, because we all benefit when our brothers and sisters succeed.

On this day, I will do at least one thing that will help me accomplish one of my goals.

Those are my thoughts about Nia. Please take a moment to join this online Kwanzaa celebration with me. What do you think when Nia comes to mind?

Harambee!

Kwanzaa: Ujamaa ('Cooperative Economics')

noreply@blogger.com (Anonymous) — Thu, 29 Dec 2016 05:01:00 +0000

Habari Gani? Ujamaa!

To build and maintain our own stores, shops and other businesses and to profit from them.
Cooperative economics can help African Americans take physical control of their own destinies. Did you know that 95% of all earnings in the Black community ends up in the hands of non-Black people? Is it any wonder that when one community has $1.95 and our community has a nickel ... that one community is more respected by local government; has better police relations; has better schools; has better economic outcomes? Perhaps it is time for us to celebrate this fourth principle of the Nguzo Saba principle, 'Ujamaa'!

We can always do more to support our people, because we all benefit when our brothers and sisters succeed. If it means going a block farther to a Black-owned store, let's do it. And if the quality of the merchandise or service disappoints us, let's communicate that to the owner so we give her every chance to rectify the situation and count on us as a permanent customer.

Let's buy books and albums by African Americans, and go to movies by African American directors. Remember the simple saying, "Put your money where your mouth is." Let's show support, and not decry the lack of it.

Those are my thoughts about Ujamaa. Please take a moment to join this online Kwanzaa celebration with me. What do you think when Ujamaa comes to mind?

Harambee!

Wordless Wednesday: Wayne Hicks. Senior and Junior.

noreply@blogger.com (Anonymous) — Wed, 28 Dec 2016 22:45:00 +0000

Kwanzaa: Ujima ('Collective Work and Responsibility')

noreply@blogger.com (Anonymous) — Wed, 28 Dec 2016 05:01:00 +0000

Habari Gani? Ujima!
Day 3, December 28

To come together to build and maintain our communities.
None of us walks alone. Especially in the Black community. We need to realize that we stand on the shoulders of others. Celebrating the Nguzo Saba principle, 'Ujima', gives us a chance to reflect on those that helped us reach our current platform. We can pay homage to our parents, grandparents, siblings, teachers, mentors, colleagues or others that came into our lives. Nubians in America should also lift up in praise those African Americans that came ... some were lost ... so that we might have the freedoms we enjoy today.

In other words villagers ... let's be proud of our accomplishments. We earned the right to be proud. However, let's also remember that our accomplishments may never have happened without the help of others struggling before us. Now, we must pay it forward. We must reach back, down or across to others to help them on their journey.

Those are my thoughts about Ujima. Please take a moment to join this online Kwanzaa celebration with me. What do you think when the Ujima comes to mind?

Harambee!

Kwanzaa: Kujichagulia ('Self-Determination')

noreply@blogger.com (Anonymous) — Tue, 27 Dec 2016 05:01:00 +0000

Habari Gani? Kujichagulia!
Day 2. December 27

To define ourselves, name ourselves, create for ourselves and speak for ourselves.

The second principle in the Nguzo Saba calls for us to spend less time worried about what 'THEY' are thinking and more time focused on our own decisions. We can't waste our time trying to live up to the expectations of others. We must value the importance of our own personal goals. How are we living up to our own inner compass of what is right and wrong ... our own values ... our own dreams.

I plan to spend more in 2016 focused on setting and exceeding my own financial, family, physical and spiritual goals. I intend for 2016 to be a year in which I live my dreams. No more sitting back and waiting for others ... it is time for me to take control of my situation fully and completely.

Today, I take the first step.

Harambee! I hope that other villagers are considering what the concept of 'kujichagulia' or self-determination means to them.

Here is an affirmation for today that we can all use -- 'On this day, I will take five minutes and visualize that I have accomplished one of my goals.'

Kwanzaa: Umoja ('Unity')

noreply@blogger.com (Anonymous) — Mon, 26 Dec 2016 10:30:00 +0000

Habari Gani? UMOJA
Day 1. December 26.

To strive for and maintain unity in the family, community, nation and race.

You live long enough and you begin to realize that you cannot have an impact on your community, nation and race until you first have an impact on your family. It is through the good you do with your parents, siblings, spouse, children, nieces, nephews and cousins that you leave your mark on the world. The pebble that you drop in the lake called family will begin to flow out in concentric circles that will grow larger and larger over time.

Make yourself and your family stronger ... you make our community and our nation stronger. Am I doing enough to make ourselves stronger mentally, physically, financially and spiritually?

The past is gone. Our ability to changes things for the better begins today. What can I do to make myself better mentally? physically? financially? spiritually? These are questions that I will ask myself today as I meditate on the meaning of 'umoja' in my life. I will find ways each day to improve myself and my family ... even my blogging family ... so that we might be stronger as a community and as a nation. Each one, reach one.

Harambee!

Care to share your thoughts on the concept of Umoja, the first principle shared in the Nguzo Saba?

Rest In Peace: Teena Marie (1956-2010)

noreply@blogger.com (Anonymous) — Mon, 26 Dec 2016 05:01:00 +0000

The Internet and Twitter informed us that legendary soul singer Teena Marie was dead on this date in 2010 at the age of 54.

Teena Marie was a remarkable singer who amazed me when I was in college. I listened and loved her songs like 'Deja Vu' ... however, I didn't realize until much later that she was white. Her voice was such a soulful one ... and her remarkable duets like 'Fire and Desire' with Rick James were a staple at how of the house parties in basements and in the clubs.

I don't recall the song ... it was probably 'Square Biz' ... but, I remember seeing her on a video singing a song that I liked ... and she had on these HORRIBLE bell-bottoms. It took me awhile to digest her look versus what I had imagined from listening to her on the radio or from her albums (which never had her picture on them back in the day).

However, at the end of the day -- her soulful talent could not be denied. She remains one of my favorite singers. One of the songs that displayed her full-range of talents was a ditty called 'Casanova Brown'.

Born Marie Christine Brockert, Teena Marie released 13 studio albums, six of which went platinum on the Rhythm & Blues chart. Two of her albums went platinum, and six altogether were gold.

Teena Marie could straight-out sing...

What are your thoughts or remembrances of Teena Marie?

Nguzo Saba: The Seven Principles

noreply@blogger.com (Anonymous) — Mon, 26 Dec 2016 05:01:00 +0000

Villagers, I created this blog in order to inform and uplift people of African descent. Too often we are bombarded with negative images of what it means to be Black in America and throughout the diaspora. My hope is that the Electronic Village provides an outlet for us to share some self-love, self-respect and self-determination. I am hopeful that you will become engaged through your village voice to share your thoughts on the posts that we provide each day.

While the Nguzo Saba are commonly linked to the yearly Kwanzaa celebration, they have year-round applicability. I'm sharing these seven principles in the hopes that we can refer to them often over the coming weeks and months.

UMOJA (00-MOE-JAH) UNITY - The first principle is a commitment to the idea of togetherness. This principle is a foundation; for without unity, neither the family nor the community can survive. National African American unity begins with the family. Open discussions of family problems and their probable solutions are very important.
KUJICHAGULIA (CO-GEE-CHA-GOO-LEE-AH) SELF-DETERMINATION - The second principle is a commitment to building our lives in our own images and interests. If we, as a people, are to achieve our goals we must take the responsibility for that achievement upon ourselves, for self-determination is the essence of freedom. This day calls for a reaffirmation of our commitment to struggle for all people of African descent, particularly those of us here in America, to build a more meaningful and fulfilling life.
UJIMA (00-GEE-MA) COLLECTIVE WORK AND RESPONSIBILITY - The third principle encourages self-criticism and personal evaluation, as it relates to the common good of the family/community. Without collective work and struggle, progress is impossible. The family and the community must accept the reality that we are collectively responsible for our failures, as well as our victories and achievements. Discussions concerning each family member's responsibility prove helpful in defining and achieving family goals.
UJAMAA (00-JAH-MAH) COOPERATIVE ECONOMICS - Out of the fundamental concepts of "African Communal Living" comes the fourth principle of Kwanzaa. In a community or family, wealth and resources should be shared. On the national level, cooperative economics can help African Americans take physical control of their own destinies. On this day, ideas should be shared and discussed for cooperative economic efforts to provide for needs as related to housing, education, food, day care, health, transportation and other goods and services.
NIA (NEE-AH) PURPOSE - The fifth day of Kwanzaa is a day for reviewing our purpose for living. Each family member should examine his/her ability to put his/her skill or talent to use In the service of the family and community at large. Take time to reflect on your expectations from life: discuss your desires and hopes with family and friends. On this day you should try to determine if this purpose will eventually result in positive achievements for family and community.
KUUMBA (KOO-M-BAH) CREATIVITY - The sixth principle of the Nguzo Saba relates to building and developing our creative potential. It involves both aesthetic and material creations. It is essential that creativity be encouraged in all aspects of African American culture. It is through new ideas that we achieve higher levels of living and a greater appreciation for life. Each family member should find creative things to do throughout the year that will enhance the family as a whole. On this day, poetry reading, songfests, dance exhibitions and the like, can aid in promoting the importance of Kuumba.
IMANI (E-MAH-NE) FAITH - The seventh principle is belief in ourselves as individuals and as a people. Further, it is a commitment to the development of the family and the national African American community. African America's goal of freedom rests significantly on our belief in our own ability and right to control our own destiny. Without Imani (faith), there is no possibility of victory.

Villagers, we will discuss each of these seven principles throughout the coming year. Perhaps you can begin the discussion by sharing your village voice on the Nguzo Saba. What say u? Which principle(s) are particularly meaningful in your life?

10 Tips for Black Men as Parents

noreply@blogger.com (Anonymous) — Sat, 09 Jul 2016 19:00:00 +0000

Black men receive little information on what it takes to be a good parent. Fathers and their children have special needs and they need special information about parenting that is unique to the circumstances they face. Here are some tips:

Be there when your children are born.
Become financially literate. Teach your children that honest pays and trying to beat the system doesn't.
Be selective about who meets your children. You are responsible for protecting your children from abuse.
Love and discipline are both important. Your need to set standards for how your children behave.
Introduce your children to the spiritual world. A solid religious background can help them in the future.
Teach your children to be proud of being Black. Make them aware of Black history.
Assume responsibility for your children's education. Be there to help them with their homework if they need it.
Set academic standards before allowing your children to play sports. And if they dream of being a professional athlete, insist that they have a Plan B.
Educate your children about racism. Don't allow your children to blame every problem they have on racism, but make sure they know racism still exists.
Teach your children to respect adults. Good manners can carry a person very fair in life.

As important as it is for you to be there for your children, it is equally important for you to know when to let go and allow your children to stand on their own two feet.

OURstory: Nelson Mandela Released From Prison (Feb 11, 1990)

noreply@blogger.com (Anonymous) — Thu, 11 Feb 2016 05:01:00 +0000

On this date in 1990, Nelson Mandela was released from prison. He was (then) a South African political activist and member of the African National Congress.

Still active, he had been in Robben Island prison in South Africa for 27 years.

What are your thoughts on Nelson Mandela?

Happy Birthday: Alice Walker, 2/9/1944

noreply@blogger.com (Anonymous) — Tue, 09 Feb 2016 14:00:00 +0000

It always bothered me that the 'Color Purple' never received proper recognition during the Oscar ceremonies in the early 1990s. The director and actors in that flick were outstanding. Who cannot still remember when Oprah Winfrey got medieval on her husband and her father-in-law?

The movie never exists if the book wasn't written first. Alice Walker was born on this date in 1944. She is an African American author, speaker, and poet. [SOURCE]

Born Alice Malsenior Walker in Eatonton, Georgia, she was educated at Spelman and Sarah Lawrence colleges. Walker is responsible for a number of writings.

Most of her material portrays the lives of poor, oppressed African American women in the early 1900s. The Third Life of Grange Copeland (1970) is about the emotional growth of an African American man. Meridian (1976) follows the life of an African American woman during the civil rights movement of the 1960s. Walker won the American Book Award and the Pulitzer Prize for her best-known work, the novel The Color Purple (1982).

Possessing the Secret of Joy (1992), explores the tradition of female circumcision still practiced in some parts of Africa. By the Light of My Father’s Smile (1998), depicts a Christian missionary family, focusing on the relationship between the father and the three daughters and the relationship between Christianity and the spiritual traditions of the African community in which the family lives. Walker’s volumes of poetry include Revolutionary Petunias and Other Poems (1973) and Goodnight, Willie Lee, I'll See You in the Morning (1979).

Her nonfiction works include the essay collections In Search of Our Mothers' Gardens: Womanist Prose (1983), Living by the Word (1988), The Same River Twice: Honoring the Difficult (1996) and Anything We Love Can Be Saved (1997). In 2004, Walker published her first book in six years, "Now Is The Time To Open Your Heart."

Do you have a favorite book by Alice Walker? Is there a part of Color Purple that you always remember when you think of that movie (or book)? My favorite thing about Alice Walker in recent years was her timely endorsement of Barack Obama!

Dr. Ethelene Jones Crockett Award Winner: Laura Stanton (2016)

noreply@blogger.com (Anonymous) — Mon, 01 Feb 2016 22:45:00 +0000

Dr. Jones Crockett

My maternal grandmother, Ethelene Jones Crockett, was born in 1914 in St. Joseph, Michigan and grew up in Jackson, Michigan. She attended Jackson Community College and graduated from University of Michigan. She married George Crockett, Jr. who was an accomplished lawyer, judge and congressman in his own right, and they had three children (including my Mom!) before she decided to attend medical school at Howard University in 1942.

Grandmother Crockett served her medical internship at Detroit Receiving Hospital but completed her residency in a New York City hospital because no Detroit hospital would accept an African American woman. She became the first Black female Ob/Gyn in the state of Michigan in 1952. She retired from active practice in 1972. In 1978 she became the first woman president of the American Lung Association. Unfortunately, she died later that same year.

Laura Stanton

My grandmother was larger than life. I loved her very much. I'm sure that she would be pleased to know that Laura Stanton, an alumna noted for her dedication to education and adoption, is Jackson College's 2016 Dr. Ethelene Jones Crockett Award recipient. The Crockett award is given annually by Jackson College to honor distinguished alumni who have displayed a positive and personal involvement in the betterment of humankind and has ongoing contact with Jackson College. Stanton attended what then was Jackson Community College in the early 1970s, finishing her education at Eastern Michigan University, where she obtained a teaching degree. [SOURCE]

Stanton spent 20 years as a Jackson Public Schools teacher and was a reading and instructional specialist before retiring in 1997. In 1999, she and her husband David established the Stanton Foundation, which is dedicated to education and adoption. Stanton helped coordinate the annual Wendy's Charity Classic golf tournament, which in 15 years has raised more than $2.5 million for the Dave Thomas Foundation for Adoption and Wendy's Wonderful Kids programs.

Congratulations to Ms. Stanton ... she's officially part of our 'village' now!

Happy Birthday: Langston Hughes (1902-1967)

noreply@blogger.com (Anonymous) — Mon, 01 Feb 2016 05:01:00 +0000

Langston Hughes was born in Joplin, MO on this date in 1902. He began writing poetry while attending Central High School in Cleveland, OH. He was educated at Lincoln University in Pennsylvania.

Click here to view most of the literary works of Langston Hughes!

He was an influential figure in the Harlem Renaissance of the 1920's. Hughes spent time in Paris and after returning to the United States, he worked as a busboy in Washington, D.C. It was there in 1925, that his literary skills were discovered after he left three of his poems beside the plate of American poet Vachel Lindsay, who recognized Hughes's abilities and helped publicize his work.

Langston Hughes was active in social and political causes, using his poetry as a vehicle for cultural protest. He traveled to the Soviet Union, Haiti, and Japan, and he served as the Madrid correspondent for a Baltimore newspaper during the Spanish Civil War. Hughes wrote over 50 books and his drama Mulatto was performed 373 times on Broadway. Hughes also became known for the character Jesse B. Simple that he created in the 1940's for the Chicago Defender & New York Post. The humor and dialect of Jesse Simple disguised his common sense while depicting the everyday American experiences of Black citizens.

Langston Hughes died in 1967.

Let America be America Again
LANGSTON HUGHES 1938
Originally published in Esquire and in the International Worker Order pamphlet A New Song (1938)

Let America be America again. Let it be the dream it used to be. Let it be the pioneer on the plain Seeking a home where he himself is free.

(America never was America to me.)

Let America be the dream the dreamers dreamed-- Let it be that great strong land of love Where never kings connive nor tyrants scheme That any man be crushed by one above.

(It never was America to me.)

O, let my land be a land where Liberty Is crowned with no false patriotic wreath, But opportunity is real, and life is free, Equality is in the air we breathe.

(There's never been equality for me, Nor freedom in this "homeland of the free.")

Say, who are you that mumbles in the dark? And who are you that draws your veil across the stars?

I am the poor white, fooled and pushed apart, I am the Negro bearing slavery's scars. I am the red man driven from the land, I am the immigrant clutching the hope I seek-- And finding only the same old stupid plan Of dog eat dog, of mighty crush the weak.

I am the young man, full of strength and hope, Tangled in that ancient endless chain Of profit, power, gain, of grab the land! Of grab the gold! Of grab the ways of satisfying need! Of work the men! Of take the pay! Of owning everything for one's own greed!

I am the farmer, bondsman to the soil. I am the worker sold to the machine. I am the Negro, servant to you all. I am the people, humble, hungry, mean-- Hungry yet today despite the dream. Beaten yet today--O, Pioneers! I am the man who never got ahead, The poorest worker bartered through the years.

Yet I'm the one who dreamt our basic dream In the Old World while still a serf of kings, Who dreamt a dream so strong, so brave, so true, That even yet its mighty daring sings In every brick and stone, in every furrow turned That's made America the land it has become. O, I'm the man who sailed those early seas In search of what I meant to be my home-- For I'm the one who left dark Ireland's shore, And Poland's plain, and England's grassy lea, And torn from Black Africa's strand I came To build a "homeland of the free."

The free?

Who said the free? Not me? Surely not me? The millions on relief today? The millions shot down when we strike? The millions who have nothing for our pay? For all the dreams we've dreamed And all the songs we've sung And all the hopes we've held And all the flags we've hung, The millions who have nothing for our pay-- Except the dream that's almost dead today.

O, let America be America again-- The land that never has been yet-- And yet must be--the land where every man is free. The land that's mine--the poor man's, Indian's, Negro's, ME-- Who made America, Whose sweat and blood, whose faith and pain, Whose hand at the foundry, whose plow in the rain, Must bring back our mighty dream again.

Sure, call me any ugly name you choose-- The steel of freedom does not stain. From those who live like leeches on the people's lives, We must take back our land again, America!

O, yes, I say it plain, America never was America to me, And yet I swear this oath-- America will be!

Out of the rack and ruin of our gangster death, The rape and rot of graft, and stealth, and lies, We, the people, must redeem The land, the mines, the plants, the rivers. The mountains and the endless plain-- All, all the stretch of these great green states-- And make America again!

Do you have any thoughts about Langston Hughes? What is your favorite literary work by Bro. Hughes?

History of Veterans Day

noreply@blogger.com (Anonymous) — Wed, 11 Nov 2015 05:01:00 +0000

I never served in the military. There are many villagers like me who never wore a uniform nor faced the unknown terror of war fought on foreign soil. As such, I thought it would be helpful to share this brief history of Veterans Day.

Veterans Day, originally known as Armistice Day, originated after World War I. The fighting between the Allies and Germany ended on the 11th hour of the 11th day of the 11th month in 1918. To honor that, President Wilson issued a proclamation in 1919 that the armistice would be commemorated November 11.

By 1926, 27 states had made Armistice Day a holiday. In 1938, Congress passed a bill making it a national holiday. After World War II and the Korean War, the name was changed to Veterans Day to honor all U.S. veterans in 1954. In 1968, legislation changed the national commemoration of Veterans Day to the fourth Monday in October. It soon became apparent, however, that November 11 was a date of historic significance to many Americans and President Gerald Ford officially returned the observance to its traditional date effective in 1978.

When Nov. 11 falls on a Sunday, the holiday is observed the next day.

Regardless of your thoughts on the current wars in Afghanistan and Iraq ... today is a day that we can honor all of our brothers and sisters in the military.

Today, my thoughts go out to the families of Rear Admiral Benjamin Hacker and Captai n Charles Hicks. These two naval officers, now deceased, are part of my family tree ... and I am very proud of both of them.

Villagers, share your village voice about anyone that you know in the military. Let's beat our drums in a positive manner about them today.

'Message to the Grassroots' by Malcolm X

noreply@blogger.com (Anonymous) — Tue, 10 Nov 2015 05:01:00 +0000

American Rhetoric published a list of the Top 100 Speeches of the 20th Century. Malcolm X delivered Top Speech #91 in Detroit MI on November 10, 1963.

Below is audio clip and text of the speech known as 'Message to the Grassroots'.

I would like to make a few comments concerning the difference between the Black revolution and the Negro revolution. There's a difference. Are they both the same? And if they're not, what is the difference? What is the difference between a Black revolution and a Negro revolution? First, what is a revolution? Sometimes I'm inclined to believe that many of our people are using this word "revolution" loosely, without taking careful consideration [of] what this word actually means, and what its historic characteristics are. When you study the historic nature of revolutions, the motive of a revolution, the objective of a revolution, and the result of a revolution, and the methods used in a revolution, you may change words. You may devise another program. You may change your goal and you may change your mind.

Look at the American Revolution in 1776. That revolution was for what? For land. Why did they want land? Independence. How was it carried out? Bloodshed. Number one, it was based on land, the basis of independence. And the only way they could get it was bloodshed. The French Revolution -- what was it based on? The land-less against the landlord. What was it for? Land. How did they get it? Bloodshed. Was no love lost; was no compromise; was no negotiation. I'm telling you, you don't know what a revolution is. 'Cause when you find out what it is, you'll get back in the alley; you'll get out of the way. The Russian Revolution -- what was it based on? Land. The land-less against the landlord. How did they bring it about?Bloodshed. You haven't got a revolution that doesn't involve bloodshed. And you're afraid to bleed. I said, you're afraid to bleed.

[As] long as the white man sent you to Korea, you bled. He sent you to Germany, you bled. He sent you to the South Pacific to fight the Japanese, you bled. You bleed for white people. But when it comes time to seeing your own churches being bombed and little Black girls be murdered, you haven't got no blood. You bleed when the white man says bleed; you bite when the white man says bite; and you bark when the white man says bark. I hate to say this about us, but it's true. How are you going to be nonviolent in Mississippi, as violent as you were in Korea? How can you justify being nonviolent in Mississippi and Alabama, when your churches are being bombed, and your little girls are being murdered, and at the same time you're going to violent with Hitler, and Tojo, and somebody else that you don't even know?

If violence is wrong in America, violence is wrong abroad. If it's wrong to be violent defending Black women and Black children and Black babies and Black men, then it's wrong for America to draft us and make us violent abroad in defense of her. And if it is right for America to draft us, and teach us how to be violent in defense of her, then it is right for you and me to do whatever is necessary to defend our own people right here in this country.

Amazing to hear words that were spoken 51 years ago by Malcolm X. What are your thoughts as you listen or read his words?

Happy Birthday Minnie Riperton (1947-1979)

noreply@blogger.com (Anonymous) — Sun, 08 Nov 2015 05:01:00 +0000

Minnie Riperton was born on this date in 1947. Her goal at a very young age was to become a famous singer. Riperton studied opera and spent months learning how to breathe and listening to and holding vowels.

She left school early to make $10 a song, singing backup at local studios. Some reports indicate that Minnie signed her first contract at 14, while others report her to be 16. [SOURCE]

In 1969, she recorded the album "Come To My Garden" which was released in 1971, then came "Perfect Angel" and "Adventures in Paradise" in 1974 and 1975.

The song that inspires me whenever I hear it is simply entitled, 'Loving You'. She sang it with gusto in 1974 on Soul Train:

In 1976, Riperton announced that she had been diagnosed with breast cancer and had undergone a modified mastectomy. Her "experience" (as she referred to her illness) would give her yet another reason for her life ... lending her celebrity and compassion for others to become a spokesperson for breast cancer awareness, the need for self-examination, and the benefit of early detection.

In addition to being a mother, wife, activist, fund raiser, lecturer, wife, and mother, she signed with Capitol Records, a contract that gave her the creative freedom and production quality that she desired. During the summer of 1978, creating what would be her last album, simply entitled "Minnie." She passed away in her husband’s arms on July 12, 1979, at 31 years of age.

Happy Birthday Minnie!

Anita Hill, Statement to the Senate Judiciary Committee

noreply@blogger.com (Anonymous) — Sun, 11 Oct 2015 04:01:00 +0000

American Rhetoric published a list of the Top 100 Speeches of the 20th Century. Anita Hill delivered Top Speech #71 in Washington DC on October 11, 1991. Her statement was given during the Senate hearings to confirm Clarence Thomas as a Supreme Court justice. Below is audio clip and text of the opening statement that Ms. Hill gave to the Senate Judiciary Committee. [SOURCE]

http://www.americanrhetoric.com/mp3clips/speeches/anitahillopeningstmtclarencethomashearings.mp3

Ms. Hill: Mr. Chairman, Senator Thurmond, members of the committee: My name is Anita F. Hill, and I am a professor of law at the University of Oklahoma. I was born on a farm in Okmulgee County, Oklahoma, in 1956. I am the youngest of 13 children. I had my early education in Okmulgee County. My father, Albert Hill, is a farmer in that area. My mother's name is Irma Hill. She is also a farmer and a housewife.

My childhood was one of a lot of hard work and not much money, but it was one of solid family affection, as represented by my parents. I was reared in a religious atmosphere in the Baptist faith, and I have been a member of the Antioch Baptist Church in Tulsa, Oklahoma, since 1983. It is a very warm part of my life at the present time.

For my undergraduate work, I went to Oklahoma State University and graduated from there in 1977. I am attaching to this statement a copy of my resume for further details of my education.

Senator Biden: It will be included in the record as if read.

Ms. Hill: Thank you. I graduated from the university with academic honors and proceeded to the Yale Law School, where I received my JD degree in 1980. Upon graduation from law school, I became a practicing lawyer with the Washington, DC, firm of Ward, Hardraker, and Ross.

In 1981, I was introduced to now Judge Thomas by a mutual friend. Judge Thomas told me that he was anticipating a political appointment, and he asked if I would be interested in working with him. He was, in fact, appointed as Assistant Secretary of Education for Civil Rights. After he was -- After he had taken that post, he asked if I would become his assistant, and I accepted that position.

In my early period there, I had two major projects. The first was an article I wrote for Judge Thomas's signature on the education of minority students. The second was the organization of a seminar on high-risk students which was abandoned because Judge Thomas transferred to the EEOC where he became the chairman of that office.

During this period at the Department of Education, my working relationship with Judge Thomas was positive. I had a good deal of responsibility and independence. I thought he respected my work and that he trusted my judgment. After approximately three months of working there, he asked me to go out socially with him.

What happened next and telling the world about it are the two most difficult things -- experiences of my life. It is only after a great deal of agonizing consideration and sleepless number -- a great number of sleepless nights that I am able to talk of these unpleasant matters to anyone but my close friends.

I declined the invitation to go out socially with him and explained to him that I thought it would jeopardize at what -- at -- at the time I considered to be a very good working relationship. I had a normal social life with other men outside of the office. I believed then, as now, that having a social relationship with a person who was supervising my work would be ill-advised. I was very uncomfortable with the idea and told him so.

I thought that by saying no and explaining my reasons my employer would abandon his social suggestions. However, to my regret, in the following few weeks, he continued to ask me out on several occasions. He pressed me to justify my reasons for saying no to him. These incidents took place in his office or mine. They were in the form of private conversations which not -- would not have been overheard by anyone else.

My working relationship became even more strained when Judge Thomas began to use work situations to discuss sex. On these occasions, he would call me into his office for reports on education issues and projects, or he might suggest that, because of the time pressures of his schedule, we go to lunch to a government cafeteria. After a brief discussion of work, he would turn the conversation to a discussion of sexual matters.

His conversations were very vivid. He spoke about acts that he had seen in pornographic films involving such matters as women having sex with animals and films showing group sex or rape scenes. He talked about pornographic materials depicting individuals with large penises or large breasts involved in various sex acts. On several occasions, Thomas told me graphically of his own sexual prowess.

Because I was extremely uncomfortable talking about sex with him at all, and particularly in such a graphic way, I told him that I did not want to talk about these subjects. I would also try to change the subject to education matters or to nonsexual personal matters such as his background or his beliefs. My efforts to change the -- the subject were rarely successful.

Throughout the period of these conversations, he also, from time to time, asked me for social engagements. My reaction to these conversations was to avoid them by eliminating opportunities for us to engage in extended conversations. This was difficult because at the time I was his only assistant at the Office of Education -- or Office for Civil Rights.

During the latter part of my time at the Department of Education, the social pressures and any conversation of his offensive behavior ended. I began both to believe and hope that our working relationship could be a proper, cordial, and professional one.

When Judge Thomas was made chair of the EEOC, I needed to face the question of whether to go with him. I was asked to do so, and I did. The work itself was interesting, and at that time it appeared that the sexual overtures which had so troubled me had ended. I also faced the realistic fact that I had no alternative job.

While I might have gone back to private practice, perhaps in my old firm or at another, I was dedicated to civil rights work, and my first choice was to be in that field. Moreover, the Department of Education itself was a dubious venture. President Reagan was seeking to abolish the entire department.

For my first months at the EEOC, where I continued to be an assistant to Judge Thomas, there were no sexual conversations or overtures. However, during the fall and winter of 1982, these began again. The comments were random and ranged from pressing me about why I didn't go out with him to remarks about my personal appearance. I remember his saying that some day I would have to tell him the real reason that I wouldn't go out with him.

He began to show displeasure in his tone and voice and his demeanor and his continued pressure for an explanation. He commented on what I was wearing in terms of whether it made me more or less sexually attractive. The incidents occurred in his inner office at the EEOC.

One of the oddest episodes I remember was an occasion in which Thomas was drinking a Coke in his office. He got up from the table at which we were working, went over to his desk to get the Coke, looked at the can and asked, "Who has pubic hair on my Coke?" On other occasions, he referred to the size of his own penis as being larger than normal, and he also spoke on some occasions of the pleasures he had given to women with oral sex.

At this point, late 1982, I began to feel severe stress on the job. I began to be concerned that Clarence Thomas might take out his anger with me by degrading me or not giving me important assignments. I also thought that he might find an excuse for dismissing me.

In January of 1983, I began looking for another job. I was handicapped because I feared that, if he found out, he might make it difficult for me to find other employment and I might be dismissed from the job I had. Another factor that made my search more difficult was that there was a period -- this was during a period of a hiring freeze in the government. In February 1983, I was hospitalized for five days on an emergency basis for an acute -- for acute stomach pain, which I attributed to stress on the job.

Once out of the hospital, I became more committed to find other employment and sought further to minimize my contact with Thomas. This became easier when Allison Duncan became office director, because most of my work was then funneled through her and I had contact with Clarence Thomas mostly in staff meetings.

In the spring of 1983, an opportunity to teach at Oral Roberts University opened up. I participated in a seminar -- taught an afternoon session and seminar at Oral Roberts University. The dean of the -- of the university saw me teaching and inquired as to whether I would be interested in furthering -- pursuing a career in teaching, beginning at Oral Roberts University. I agreed to take the job in large part because of my desire to escape the pressures I felt at the EEOC, due to Judge Thomas.

When I informed him that I was leaving in July, I recall that his response was that now I would no longer have an excuse for not going out with him. I told him that I still preferred not to do so. At some time after that meeting, he asked if he could take me to dinner at the end of the term. When I declined, he assured me that the dinner was a professional courtesy only and not a social invitation. I reluctantly agreed to accept that invitation, but only if it was at the very end of a working day.

On, as I recall, the last day of my employment at the EEOC in the summer of 1983, I did have dinner with Clarence Thomas. We went directly from work to a restaurant near the office. We talked about the work I had done, both at Education and at the EEOC. He told me that he was pleased with all of it except for an article and speech that I had done for him while we were at the Office for Civil Rights. Finally, he made a comment that I will vividly remember. He said that if I ever told anyone of his behavior that it would ruin his career. This was not an apology, nor was it an explanation. That was his last remark about the possibility of our going out or reference to his behavior.

In July of 1983, I left Washington, D.C. area and I've had minimal contacts with Judge Clarence Thomas since. I am of course aware from the Press that some questions have been raised about conversations I had with Judge Clarence Thomas after I left the EEOC. From 1983 until today, I have seen Judge Thomas only twice. On one occasion, I needed to get a reference from him, and on another he made a public appearance in Tulsa.

On one occasion he called me at home and we had an inconsequential conversation. On one occasion he called me without reaching me, and I returned the call without reaching him, and nothing came of it. I have, on at least three occasions, been asked to [act] as a conduit to him for others.

I knew his secretary, Diane Holt. We had worked together at both EEOC and Education. There were occasions on which I spoke to her, and on some of these occasions undoubtedly I passed on some casual comment to then Chairman Thomas. There were a series of calls in the first three months of 1985, occasioned by a group in Tulsa, which wished to have a civil rights conference. They wanted Judge Thomas to be the speaker and enlisted my assistance for this purpose.

I did call in January and February to no effect, and finally suggested to the person directly involved, Susan Cahall, that she put the -- that she put the matter into her own hands and call directly. She did so in March of 1985. In connection with that March invitation, Ms. Cahall wanted conference materials for the seminar and some research was needed. I was asked to try to get the information and did attempt to do so.

There was another call about another possible conference in the July of 1985. In August of 1987, I was in Washington, D.C. and I did call Diane Holt. In the course of this conversation, she asked me how long I was going to be in town and I told her. It is recorded in the message as August 15. It was, in fact, August 20th. She told me about Judge Thomas's marriage and I did say, "Congratulate him."

It is only after a great deal of agonizing consideration that I am able to talk of these unpleasant matters to anyone except my closest friends. As I've said before these last few days have been very trying and very hard for me, and it hasn't just been the last few days this week. It has actually been over a month now that I have been under the strain of this issue.

Telling the world is the most difficult experience of my life, but it is very close to having to live through the experience that occasion this meeting. I may have used poor judgment early on in my relationship with this issue. I was aware, however, that telling at any point in my career could adversely affect my future career. And I did not want early on to burn all the bridges to the EEOC.

As I said, I may have used poor judgment. Perhaps I should have taken angry or even militant steps, both when I was in the agency, or after I left it. But I must confess to the world that the course that I took seemed the better as well as the easier approach.

I declined any comment to newspapers, but later when Senate staff asked me about these matters I felt I had a duty to report. I have no personal vendetta against Clarence Thomas. I seek only to provide the committee with information which it may regard as relevant.

It would have been more comfortable to remain silent. It took no initiative to inform anyone -- I took no initiative to inform anyone. But when I was asked by a representative of this committee to report my experience, I felt that I had to tell the truth. I could not keep silent.

Clarence Thomas responded to Anita Hill's statement by saying that he was the victim of a 'high tech lynching for uppity Blacks'. Anita Hill's statement moved the issue of 'sexual harassment' to the forefront of all of us in the workplace. Do you remember this high drama from 1991? What are your thoughts today about her testimony?

Mary Church Terrell, 'What It Means to be Colored in Capital of the U.S.'

noreply@blogger.com (Anonymous) — Sat, 10 Oct 2015 04:01:00 +0000

I look at my young daughters and nieces and wonder if they are aware of the powerful nubian women in history who blazed a path for them in this world? Do they know about Mary Church Terrell (1863-1954)?

Sis. Terrell was an educator, activist and professional lecturer. She was known for for her work as an early civil rights leader, women's rights advocate, founder of National Association of Colored Women, and charter member of the NAACP.

Her skills on the lecture circuit earned her a place on the list of the Top 100 Speeches of the 20th Century produced by the folks at American Rhetoric. Mary Church Terrell delivered a speech entitled "What It Means to be Colored in Capital of the U.S." (Top Speech #44) on October 10, 1906 at the United Women's Club in Washington, DC.

Obviously, there is no available video or audio of her speech, however, we do have the full text transcript [SOURCE].

Thank you very much.

Washington, D.C., has been called "The Colored Man's Paradise." Whether this sobriquet was given to the national capital in bitter irony by a member of the handicapped race, as he reviewed some of his own persecutions and rebuffs, or whether it was given immediately after the war by an ex-slaveholder who for the first time in his life saw colored people walking about like free men, minus the overseer and his whip, history saith not. It is certain that it would be difficult to find a worse misnomer for Washington than "The Colored Man's Paradise" if so prosaic a consideration as veracity is to determine the appropriateness of a name.

For fifteen years I have resided in Washington, and while it was far from being a paradise for colored people when I first touched these shores it has been doing its level best ever since to make conditions for us intolerable. As a colored woman I might enter Washington any night, a stranger in a strange land, and walk miles without finding a place to lay my head. Unless I happened to know colored people who live here or ran across a chance acquaintance who could recommend a colored boarding-house to me, I should be obliged to spend the entire night wandering about. Indians, Chinamen, Filipinos, Japanese and representatives of any other dark race can find hotel accommodations, if they can pay for them. The colored man alone is thrust out of the hotels of the national capital like a leper.

As a colored woman I may walk from the Capitol to the White House, ravenously hungry and abundantly supplied with money with which to purchase a meal, without finding a single restaurant in which I would be permitted to take a morsel of food, if it was patronized by white people, unless I were willing to sit behind a screen. As a colored woman I cannot visit the tomb of the Father of this country, which owes its very existence to the love of freedom in the human heart and which stands for equal opportunity to all, without being forced to sit in the Jim Crow section of an electric car which starts form the very heart of the city– midway between the Capital and the White House. If I refuse thus to be humiliated, I am cast into jail and forced to pay a fine for violating the Virginia laws....

As a colored woman I may enter more than one white church in Washington without receiving that welcome which as a human being I have the right to expect in the sanctuary of God. . .

Unless I am willing to engage in a few menial occupations, in which the pay for my services would be very poor, there is no way for me to earn an honest living, if I am not a trained nurse or a dressmaker or can secure a position as teacher in the public schools, which is exceedingly difficult to do. It matters not what my intellectual attainments may be or how great is the need of the services of a competent person, if I try to enter many of the numerous vocations in which my white sisters are allowed to engage, the door is shut in my face.

From one Washington theater I am excluded altogether. In the remainder certain seats are set aside for colored people, and it is almost impossible to secure others. . .

With the exception of the Catholic University, there is not a single white college in the national capitol to which colored people are admitted. . . . A few years ago the Columbian Law School admitted colored students, but in deference to the Southern white students the authorities have decided to exclude them altogether.

Some time ago a young woman who had already attracted some attention in the literary world by her volume of short stories answered an advertisement which appeared in a Washington newspaper, which called for the services of a skilled stenographer and expert typewriter. . . . The applicants were requested to send specimens of their work and answer certain questions concerning their experience and their speed before they called in person. In reply to her application the young colored woman. . . received a letter from the firm stating that her references and experience were the most satisfactory that had been sent and requesting her to call. When she presented herself there was some doubt in the mind of the man to whom she was directed concerning her racial pedigree, so he asked her point-blank whether she was colored or white. When she confessed the truth the merchant expressed. . . deep regret that he could not avail himself of the services of so competent a person, but frankly admitted that employing a colored woman in his establishment in any except a menial position was simply out of the question. . . .

Not only can colored women secure no employment in the Washington stores, department and otherwise, except as menials, and such positions, of course, are few, but even as customers they are not infrequently treated with discourtesy both by the clerks and the proprietor himself. . . .

Although white and colored teachers are under the same Board of Education and the system for the children of both races is said to be uniform, prejudice against the colored teachers in the public schools is manifested in a variety of ways. From 1870 to 1900 there was a colored superintendent at the head of the colored schools. During all that time the directors of the cooking, sewing, physical culture, manual training, music and art departments were colored people. Six years ago a change was inaugurated. The colored superintendent was legislated out of office and the directorships, without a single exception, were taken from colored teachers and given to the whites. . . .

Now, no matter how competent or superior the colored teachers in our public schools may be, they know that they can never rise to the height of a directorship, can never hope to be more than an assistant and receive the meager salary therefore, unless the present regime is radically changed....

Strenuous efforts are being made to run Jim Crow cars in the national capital. . . . Representative Heflin, of Alabama, who introduced a bill providing for Jim Crow street cars in the District of Columbia last winter, has just received a letter from the president of the East Brookland Citizens’ Association “indorsing the movement for separate street cars and sincerely hoping that you will be successful in getting this enacted into a law as soon as possible.” Brookland is a suburb of Washington.

The colored laborer’s path to a decent livelihood is by no means smooth. Into some of the trades unions here he is admitted, while from others he is excluded altogether. By the union men this is denied, although I am personally acquainted with skilled workmen who tell me they are not admitted into the unions because they are colored. But even when they are allowed to join the unions they frequently derive little benefit, owing to certain tricks of the trade. When the word passes round that help is needed and colored laborers apply, they are often told by the union officials that they have secured all the men they needed, because the places are reserved for white men, until they have been provided with jobs, and colored men must remain idle, unless the supply of white men is too small. . . .

And so I might go on citing instance after instance to show the variety of ways in which our people are sacrificed on the altar of prejudice in the Capital of the United States and how almost insurmountable are the obstacles which block his path to success. . . .

It is impossible for any white person in the United States, no matter how sympathetic and broad, to realize what life would mean to him if his incentive to effort were suddenly snatched away. To the lack of incentive to effort, which is the awful shadow under which we live, may be traced the wreck and ruin of score of colored youth. And surely nowhere in the world do oppression and persecution based solely on the color of the skin appear more hateful and hideous than in the capital of the United States, because the chasm between the principles upon which this Government was founded, in which it still professes to believe, and those which are daily practiced under the protection of the flag, yawn so wide and deep.

This speech was written over 100 years ago. What do you think about it?

Believe in Ohio: Mentoring Matters ... Shavon's Story

noreply@blogger.com (Anonymous) — Fri, 09 Oct 2015 14:15:00 +0000

We need mentors. Dr. Julian Earls shares his thoughts on the mentor process. Our hope is that you will find a way to become a mentor for a young person in the state of Ohio.

We are trying to reach 100 mentors in Cincinnati, Cleveland and Columbus. We truly need your help to find 100 mentors over these 100 days. Reply to this message over visit our mentor sign-up sheet if you want to be part of the solution for delivering on this STEM-based business plan competition in urban areas of Ohio.

I first met my mentor when I was in his math class at Tri-C. He has made a big impact on me both academically and personally. He gave me opportunities not only in the STEM field, but helped me work towards by career goal. He also gave me the chance to meet professionals in STEM field so I can learn from them. He guides me through school to make sure I stay on top of my schoolwork.

He is very honest, whether you like it or not. He got to know me and truly understand me. Whenever I don’t know something he is the first person I contact. If only words can express how truly thankful I am to have worked with him.

Shavon Castro, Student
Cuyhoga Community College
Cleveland, OH

Shavon’s story is why we need mentors. The Urban STEM Mentoring Network is designed to assist high school students for only 1 hour per month. Click on http://www.believeinohio.org/mentor-signup/ to assist the Shavon’s in our community.

Believe in Ohio: 'Mentoring Matters ... Alisa's Story'

noreply@blogger.com (Anonymous) — Tue, 29 Sep 2015 14:00:00 +0000

I am a student at Cuyahoga Community College in Cleveland, Ohio and became aware of a mentoring program there through the Black American Council. My mentor has helped me both professionally and personally. He ensured that I stayed on track with all of my math courses to achieve my Associate Degree.

My mentor also introduced me to the National Technical Association (NTA), the nation’s oldest professional organization supporting minorities in engineering and technology. Through NTA I am deeply involved with STEM (Science, Technology, Engineering, and Mathematics) and participate in robotics competitions, STEM presentations along with other activities that help prepare me for science careers. With the help of my mentor, by engaging in the programs that my mentor helps provide, I’ve grown a great deal in STEM knowledge and experience.

Importantly, my mentor inspires me by the way he gives back to the community. One day, thanks to the example that my mentor shows through his support, dedication and passion, I will mentor other students so they can also follow the path of a great journey to success.

Alisa Smith, Computer Network Technology Student
Cuyahoga Community College
Cleveland, Ohio

Alisa’s story is why we need mentors. The Urban STEM Mentoring Network is designed to assist high school students for only 1 hour per month. Click on http://www.believeinohio.org/mentor-signup/ to assist the Alisa’s in our community.

Spoken Word: 'The Libretto of the Opera: Death of a Black Boy' (Ed Mabrey)

noreply@blogger.com (Anonymous) — Sun, 27 Sep 2015 17:00:00 +0000

Spoken word is powerful when it is done correctly. Ed Mabrey does it correctly. Ed Mabrey is the current Individual World Poetry Slam Champion, having won the title three times in his poetry career. He was the first person of color to win the title and continues to be a trailblazer, consistently raising the bar and setting new and ambitious standards for this performance art form.

I saw him perform this poem on Versus and Flow. I hope you enjoy it as much as I did:

Do you have any Spoken Word artists that you would recommend to other Villagers?

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