the afrolatino connection

From Black Enterprise: The Afro-Latino connection: can this group be the bridge to a broadbased black-Hispanic alliance?

CID WILSON HAD HIS FIRST UGLY RUN-IN WITH RACISM AS A TEENAGER ON A FRIDAY AFTERNOON. "One kid threw something at another kid," Wilson recalls. "The kid actually thought it was me." One of only 11 minorities in a senior student body of 300, Wilson recalls being called the "n-word" by the white teen.

"I was so infuriated with him," says the New York native. "The following Monday--its something I'm not proud of--I looked for him and got into an actual physical altercation. That whole weekend, it was just building up inside, how angry I was."

Justifiably angry, Wilson's father was the voice of reason. James A. Wilson, a medical doctor, counseled his young son to handle racism in a more constructive way in the future: demand more of yourself and work twice as hard as your white counterparts.

Now a 33-year-old Paramus, New Jersey, resident, Wilson took his father's words to heart and worked hard to excel. A former market analyst at Salomon Smith Barney, he is now a senior analyst at Whitaker Securities, a boutique investment bank, where he tracks past performance and future prospects of publicly traded stocks. Politically active, the NAACP member hopes to run for office someday. But the sting of that racial slur remains to this day.

Wilson's tale seems a familiar one to African Americans, except he's not African American. He's un puro (pure) Latino, whose parents immigrated to the United States from the Dominicans Republic. Wilson, president of the Dominican American National Roundtable, is one of millions of America's Afro-Latinos who belong to both of the United States' largest minority groups. According to the U.S. Census Bureau, approximately 1.7 million of the 38.8 million Hispanics identified themselves as both Hispanic and of African descent, yet many believe this number to be much higher--closer to 3.9 million. (More than 42% of all Latino respondents marked a box labeled "some other race" on the Census form.) Among the more famous Afro-Latinos: Dominican baseball superstar Sammy Sosa, retired Puerto Rican boxing champ Felix Trinidad, and the recently deceased Cuban salsa icon Celia Cruz.

And while historically attempts by Latinos and African Americans to forge economic, political, and social alliances have yielded lackluster results, it can be argued that this group--many of whom feel comfortable in both the black and Latino communities--could be the key to a much-needed business and political link between America's largest minority groups.

It's estimated that between 10% and 80% of Latinos who hail from countries like Cuba, the Dominican Republic, Colombia, Panama, Venezuela, Belize, and the U.S. territory of Puerto Rico have African ancestry. As the slave trade proliferated in the Americas from the 1500s through the 1800s, Europeans used Caribbean ports as a hub to transfer African slaves throughout North, Central, and South America, as part of the African Diaspora.

And some say Afro-Latinos have as much or more in common with African Americans as their lighter-skinned countrymen. Many regularly face discrimination and battle racism, both in the United States and in their native countries. Such disparaging terms as negrito (little black one), pelo malo (bad hair), or worse are commonplace for this group that often wields little political and economic power in their homelands. Poverty as well as poor educational and employment opportunities are high on the list of concerns to both African Americans and Afro-Latinos. However, the beginnings of a civil rights movement for blacks throughout Central and South America has come about fairly recently and Afro-Latinos are beginning to make some progress.

"In essence, white Latinos discriminate against black Latinos just like [white Americans] may do here," says Harry C. Alford, president and CEO of the National Black Chamber of Commerce. In order to effect change, Alford believes, "The 40 million blacks in this country need to start communicating better with the 135 million blacks in the Caribbean and South America."

The good news is, this group is beginning to come together to build a sense of pride in their African heritage by forming organizations and teaching others that Latinos crone in all shades. "Blacks have already walked twice the miles we have walked," says Grace Williams, an Afro-Latino who is president of the Atlanta chapter of the National Society of Hispanic MBAs (NSHMBA). "We're starting to walk right now."

Interestingly, efforts to increase awareness regarding Afro-Latino culture and plight can be found on the campuses of historically black colleges and universities (HBCUs). At Howard University, Nadine Bascombe heads Cimarrones, a 50-member black student union of Caribbean, Central, and South Americans that recently expanded to include a chapter at Benedict College in South Carolina. Before Afro-Latinos can even begin to link the black-Hispanic communities, more Afro-Latinos must embrace their African heritage. "Within the population of what are considered Afro-Latinos, not all people identify with being black, so they'll join the Latino organizations because it's more of an assimilation of being white," says Bascombe, a junior. "It seems that if you relate yourself to being black it's something negative, so with that problem existing within the Afro-Latino population, not too many people run towards having an organization with that name."

Another HBCU, Spelman College, recently hosted a series of lectures, performances, and a conference looking at the African Diaspora and its impact on the Americas. A visiting group of Afro-Latinos from the Spanish-speaking nations of South America discussed their similarities based on common African heritages. "It seems [to be] apparent that Afro-Latins of various sorts see [African Americans] as role models with respect to political participation and economic success," says Sheila S. Walker, a professor of anthropology, who organized the event. "Their consciousness raising and civil rights movements were inspired by their knowledge of ours."

There's no denying the merits of bringing these groups together from a business standpoint. "If we were to combine the African American and Hispanic community, it means a purchasing power block of $1 trillion dollars," says George Herrera, former president and CEO of the U.S. Hispanic Chamber of Commerce. "That kind of purchasing power and that kind of strength can basically make industry come to a standstill ... power within our communities lays in our discretionary purchasing with corporate America, to be able to change the corporate landscape and change the dialogue of how corporate America deals with our communities." Herrera says this power can be used to affect corporate governance, procurement, and employment opportunities.

Currently, the state of black Hispanic relations in the United States is a mixed picture. Surely the media frenzy surrounding the emergence of the Latino population as the largest minority group has lent itself to a contest like atmosphere between the racial groups. There's also no denying that old prejudices and rivalries remain on both sides--bringing numerous challenges to overcome before any alliance can be formed.

In order for an alliance to succeed, a national agenda would have to be created that includes such issues as diversity, inclusion, and access to economic, political, and educational resources, according to Nicolas C. Vaca, a Harvard Law School graduate and author of The Presumed Alliance: The Unspoken Conflict Between Latinos and Blacks and What it Means for America (Rayo; $24.95). "Let's figure out exactly what each party needs and wants, what is important for each group, and then work out a plan for achieving it without the rose colored glasses," he recommends.

Efforts for alliances are being made on the political front. Members of the Congressional Black Caucus Foundation hosted members of the Congressional Hispanic Caucus, Congressional Black Caucus, and the Congressional Asian Pacific American Caucus in a small beach resort in Puerto Rico in October 2003. Politicians were invited for a weekend of social activities as well as political dialogue designed to foster cross-cultural understanding and facilitate the forging of common political agendas. This was the second gathering: the group met for the first time in 2002 at a New Orleans retreat.

"In order for us to work together and dialogue, we have to be able to interact, to get to know each other," says Congressman Ciro D. Rodriguez (D-TX), chair of the Congressional Hispanic Caucus. Rodriguez adds that the caucuses have worked to jointly draft a minority legislative health initiative that will be presented to Sens. Daschle and Kennedy.

In the meantime hopefully, Afro-Latinos will continue on the path to becoming an economic and political force, and by doing so, bring the Hispanic and black communities together. This is something Cid Wilson hopes to see. "We can honestly say we know what it's like to feel racism and discrimination--on the Latino and the African American sides," he says. "The way to build bridges is to get involved in both communities."

Whether these bridges are eventually built remains to be seen. Hailing from different countries with different cultures, the movement toward a stronger sense of Afro-Latino unity and identity must pick up speed. There is no doubt that challenges will abound, but the potential rewards are too promising to dismiss.

BLACK ENTERPRISE spoke with several prominent Afro-Latinos to better understand the issues they face daily. Here's what they had to say:

MISCONCEPTIONS IN THE MEDIA

Cuban-American actress Gina Torres' television credits include recurring roles on the FOX drama 24 and ABC's Alias, as well as appearances on Law & Order, The Agency, and Angel. In nearly all her roles, however, she plays an African American. She hopes to take on more Latina roles in the future.

"I've gone out for several [Latina] roles," says Torres, who recently had cameo appearances in the highly success fill Matrix Reloaded and Matrix Revolutions films. "It has not been my experience thus far that the people that have the power to make those [casting] decisions are ready to embrace a Latina who is dark. They like to keep it simple. You don't want complicated when you're trying to sell gum. You want to say 'that is a black person, that is a Latin person, that is a white person. Everybody looks like they came from where they're supposed to come from. Let's not complicate that.'"

The Bronx-raised Torres admits that she gets annoyed when people assume she's not a real Latino. "That it's so out of the realm of possibility that somebody like me can be all Latina. Both my parents were horn in Cuba; they came over in the mid-50s before the revolution."

Torres, who married Laurence Fishburne in 2002 after meeting on the set of Matrix Reloaded, views her work as contributing to the struggle and making a difference. "I often say I didn't become black until I became a professional actress. It's when I realized I wasn't the Latina that America was comfortable with. I'm still not. Inside of the industry, it's changing slowly," she says. "The darkest Latina that first had name recognition was Rosie Perez, but because she sounded familiar no one made a big deal out of it. But the image the business perpetuates and is still most comfortable with is Jennifer Lopez, as was Rita Moreno in her day."

Torres says that she is comfortable with serving as a bridge between the black and Latino cultures. "As a people, we are both certainly much stronger if we align ... we all want our children to grow up in a better place and to have better opportunities than we did." she says. "We all want the same things, we all hit a similar wall in terms of being viewed [against] standards that were set up so long ago, that we continue to bust out of and redefine. I am proof that it works."

At an early age, Maria Perez-Brown learned to live in two worlds. Born in Puerto Rico and moving to Brooklyn at the age of 6, she lived in what she describes as a segregated neighborhood. "One block was all Puerto Rican and the other block was all black," she recalls. "I felt early on that my identifying quality was not only that I was Latina, but that I was a black Latina flora an urban experience, with much more in common with my black friends from my neighborhood than with my Puerto Rican cousins from Puerto Rico."

In the early 1990s, Perez-Brown left the corporate world for the world of television. Now, Perez-Brown is a successful television producer. Among her credits is creating and producing Gullah Gullah Island, which ran for six years and was named one of the Top 10 television shows for children by TV Guide in 1996. Sire was also the creator and executive producer of Taina, a comedy series that aired from 2001 to 2002 on Nickelodeon about a 15-year-old Latina caught between two cultures: that of her traditional Latino family and the modern world of her school and friends. Perez-Brown uses her insight into both cultures to breathe life into characters that are believable and real.

"Sometimes you look at I all no shows and Latino characters in American television and you have a Jewish writer from the Upper East Side or from Los Angeles purporting to write what he thinks is a character that's Latino," she says. "What results many times is an insulting and very offensive stereotype of a character. At no point did they think it was important to find an authentic voice to write that character, or to integrate their writers, which is a pet peeve in my industry."

If African Americans and Latinos were to form lasting alliances via the Afro-Latino connection. Perez-Brown believes perception is the first thing that needs to be addressed. "The moment you start creating an image that these two groups are separate and have separate interests, you start creating a rift that allows people to divide and conquer," she says. "We can have, wield, 25% of the population--that is huge political power. That is a huge economic force that could make a much bigger difference than we could separately."

EMBRACING HIS HERITAGE

Though he's a BE 100s executive, Frank Mercado-Valdes remains rooted in the Latino community. The CEO of The Heritage Networks (No. 61 on the BE INDUSTRIAL/SERVICE 100 list with $61,5 million in revenue) often laments the fact that with the except inn hi" baseball programming, Afro-Latinos are nearly non-existent on television--even on Latino programs.

"In Latino broadcasting we're invisible because Latino broadcasting is Mexican-centric and Mexicans really don't have many blacks--they have certain pockets of Mexico where there are black populations who have been there a long time," he says. "But for the most part, you won't see black people in anything Mexican."

The son of Cuban and Puerto Rican parents says blacks in Latin America have an even lower standing socially than African Americans did prior to the Civil Rights Movement. "There never was a Dr. King, a Malcolm X, or a Stokely Carmichael," says the Bronx native. "So some of them come here and shed their identity and what happens is they merge with the greater white Latino community rather than with the black community."

His Latino heritage has influenced his business decisions. "My business niche was the African American community at first," he recalls. "I've changed the name of my company from The African Heritage Network to The Heritage Networks because I wanted to get into the perpetuation of English-language Latino programming." The syndicated network includes original properties such as Showtime at the Apollo, Livin" Large, and Weekend VIBE, as well as Resurrection Boulevard, a drama set in Los Angeles with a Latino cast.

And though he has seen prejudices firsthand in his industry, he still gets upset when he experiences it from the African American community. "I think the most frustrating thing comes from the black side of the equation--not the white. I've never had white people say 'you're not really black, are you?'" he says, "I'm always thinking 'when did I stop being black because my last name is Mercado or Valdes?'"

Mercado-Valdes says that the Afro-Latino community could be a powerful ally to both the African American and Latino communities once more civic, business, and political leaders emerge. "It's one of the things that I feel I should have been more active in that I libel like I haven't been," he confesses. "I spent so much time being black I forgot I was Latino."

somos primos: black latino connection

Somos Primos is a website dedicated to Hispanic heritage and diversity issues (with a really strong emphasis on history). One area of the site is the Black Latino Connection which deals with the role of people of African descent in Hispanic American history. A distinctive feature of the Black Latino Connection is that instead of emphasizing Caribbean, most of the information has to do with people of African descent in Mexico, Florida and Argentina.

gender jihad

Earlier I had a blog entry about the international congress on islamic feminism. A few weeks ago, BBC News followed up on the congress with a story: Islam feminists urge gender jihad

zaid shakir on rosa parks

Now that I have a new source to plunder content from... lol... here is: Zaid Shakir commenting On the Passing of Rosa Parks The article invites a comparison between the Black Civil Rights movement and Muslim efforts for greater acceptance and tolernace in the current political climate. And of course, the obvious question is: Will we stand or will we sit?

new islamic directions

I've frequently included links related to Imam Zaid Shakir here at Planet Grenada. For example:
martin and malcolm
civic involvement and islam
approaching ramadan
not just in february
we are all collateral damage
islam, prophet muhammad and blackness

But now there is also a website called New Islamic Directions which is "dedicated to disseminating the work of Imam Zaid Shakir through print and audio formats". Check it out.

exotic

by suheir hammad ([1] , [2] , [3])



don't wanna be your exotic
some delicate fragile colorful bird
imprisoned caged
in a land foreign to the stretch of her wings
don't wanna be your exotic
women everywhere are just like me
some taller darker nicer than me
but like me but just the same
women everywhere carry my nose on their faces
my name on their spirits
don't wanna
don't seduce yourself with
my otherness my hair
wasn't put on top of my head to entice
you into some mysterious black voodoo
the beat of my lashes against each other
ain't some dark desert beat
it's just a blink
get over it
don't wanna be your exotic
your lovin of my beauty ain't more than
funky fornication plain pink perversion
in fact nasty necrophilia
cause my beauty is dead to you
I am dead to you
not your
harem girl geisha doll banana picker
pom pom girl pum pum shorts coffee maker
town whore belly dancer private dancer
la malinche venus hottentot laundry girl
your immaculate vessel emasculating princess
don't wanna be
your erotic
not your exotic

what kind of food am i?

I'm not sure what this means about me... but in case you were wondering, this is the result I got... It is sort of an odd concept, thinking of people as things to be consumed. The idea reminds me of a Suheir Hammad poem. Also, the movie Soylent Green

You Are Japanese Food

Strange yet delicious. Contrary to popular belief, you're not always eaten raw.

What Kind of Food Are You?

islam and the blackamerican: finally reading it

Yesterday, I finally started reading Prof. Sherman (Abdul-Hakim) Jackson's book Islam and the Blackamerican: Looking Toward the Third Resurrection. In the section I've read so far, Jackson deals with the question of why African-Americans (or Blackamericans) seem to have such a strong affinity to Islam and why Blackamericans form the largest part of the American Muslim community.

One might be tempted to suggest (and I actually have in some early Grenada entries like it's a black thing? and my name is kunta) that that there is a general affinity between "Blackness" and "Islam" but Jackson questions whether it is even possible to meaningfully speak in such abstract and universal terms.

In South Africa, for example, the Muslim community is represented mostly by people of Asian descent and Islam hasn't really made significant inroads in the Black population. And this situation wasn't helped by the fact that the Muslim community was incredibly late in terms of getting involved in the struggle against apartheid.

While in Latin America (where Catholicism was prevalent), it was easier for people of African descent to resist white supremacy through following African-based syncretic religions (rather than Islam).

What Jackson argues is that there is a specific body of ideas and themes he calls "Black Religion" which arose in the United States and exists somewhat autonomously from any particular religious community.

Black Religion has no theology and no orthodoxy; it has no institutionalized ecclesiastical order and no public or private liturgy. It has no foundation documents or scriptures, like the Baghavad Ghita or the Bible, and no founding figures, like Buddha or Zoroaster. The God of Black Religion is neither specifically Jesus, Yaweh, nor Allah but an abstract category into which any and all of these can be fit, the “God of our weary years,” the “God of our silent tears.” In a real sense, Black Religion might be profitably thought of as the ‘deism’ or ‘natural religion’ of Blackamericans, a spontaneous folk orientation at once grounded in the belief in a supernatural power outside of human history yet uniquely focused on that power’s manifesting itself in the form of interventions into the crucible of American race relations.

But Black Religion isn't just a catch-all for all the religions of Blackamerica, only those with a certain "political" outlook:

[At] bottom, Black Religion remains, in its abiding commitment to protest, resistance, and liberation, ultimately more committed to a refusal to be the object of another’s will than it is to a positive affirmation of any particular philosophy of life. Subversion, resistance, protest, opposition: These are all key to the constitution of Black Religion.

Jackson argues that historically in the United States, Black Religion had been "married" to the Black Church but that the nature of that relationship changed and a "divorce" occured (this is reminiscent to some things we've mentioned before in no place for me and pimpin' ain't easy) If we want to extend the metaphor further, we might even say that for a long time now, Black Religion has been "seeing other people" which might help to explain Blackamerican willingness to explore certain non-mainstream spiritual paths (Islam, Nation of Gods and Earths, Hebrew Israelites, Rastafarianism, Ma'at, Santeria, African Traditional Religion, etc.)

In the early part of the 20th century, Black Religion was strongly associated with proto-Islamic movements like the Nation of Islam and Moorish Science. This affinity continued even after Warithdeen Muhammad took over the Nation of Islam (after the death of his father, Elijah Muhammad) and brought them into the Sunni fold. Now there is an interesting and complex relationship now between orthodox Islam of Blackamericans and Black Religion (which I'm assuming the book will discuss further.)

(to be continued...)

More on the book:
review of islam and the blackamerican
Islam And The Blackamerican: The Third Resurrection
black orientalism
an extensive excerpt from the book

More on Jackson's other work:
islam, past, present, and future: summary
more on sherman jackson
might as well make it sherman jackson day

good questions, better answers

Recently, in an op-ed piece for the LA Times, Dennis Prager put forth a series of questions to the world's 1.3 billion Muslims which probably express many of the nagging suspicions (or blatant accusations) many Westerners have towards Islam.

1. Why are you so quiet (about terrorism)?
2. Why are none of the Palestinian terrorists Christian?
3. Why is only one of the 47 Muslim-majority countries a free country?
4. Why are so many atrocities committed and threatened by Muslims in the name of Islam?
5. Why do countries governed by religious Muslims persecute other religions?

Both Umar Lee (in Muslim Answers to the Questions of Dennis Prager) and former Bahai, Juan Cole (in Muslims and the 5 Questions) soundly address these suspicions on their respective blogs.

los cabildos

Los Cabildos is a rich portal for articles and other information of interest to Afrolatinos.

saxakali

I recently found the Saxakali People of Color Portal which has some excellent links to information involving multicultural and political topics. In particular, they have a section on Caribbean Studies with many good articles which fit in well with Planet Grenada.

oro negro

Oro Negro is a site I recently found with some overall information on Afro-Chilean people.

next french revolution

From the Christian Science Monitor:
Next French revolution: a less colorblind society

go back to mexico?

This is a very interesting piece from Seeingblack.com called The Black Man's White Man Fantasies by David Ikard. For me it is a reminder of how some Blacks in the United States are what I would call Afro-Gringos, people who are Black, but still very much Anglo and willing to use what little power they have (through U.S. citizenship, facility with English, knowledge of the "system" etc.) against non-Anglos. It also discusses a certain insanity behind the ways we participate in the oppression of ourselves, and people who should be our allies. Here is an excerpt:

The truth of the matter is that most Black men, whether they will admit it or not, have a love/hate relationship with White men. They covet the ways that White men are able to use their social and economic power to control minorities and women, even as they vehemently repudiate the ways that that power is being used to dominate and control them. It is this phenomenon of complicity in oppression that Audre Lorde had in mind when she noted that the "master's tools will never dismantle the master's house." The point that I am trying to make is simply this: In order to have a serious impact on the dismantling of racial inequities in the twenty-first century, Black men must own up to the ways that they participate in the maintenance of the White male status quo. I am not talking about the "treat-your-woman-as-a-Black-queen-and-take-care-of-your-children" kind of transformation. I am talking about a serious overhaul of the ways that we think about manhood.

roger bonair-agard

A poem by Roger Bonair-Agard (I imagine it was dedicated to Martin Espada, at least in part, because of this poem, previously mentioned on Grenada). At the very least, one poem reminds me of the other.


part 2 / electric boogaloo / song for Trent Lott (again) who said “…I want the president to look across the country and find the best man, woman or minority that he can find, …a strict constructionist -- yes, a conservative… I suspect there are a lot of really good, qualified women and minorities and men in America that could step up to this job.” / a sermon and some prayers

(for Amiri Baraka and Martin Espada)

this is the hardest poem
to write
I’d believed we’d agreed
on at least one thing
the fundamental human-ness
of us all

even your beloved Strom
(see my first song for you)
entertaining his black daughter’s
twice annual visits
(for checks for college and her silence)
I imagine
cringes
at this (less foot-in-the-mouth
than deep-seated hate)
projection

through bus boycotts and Martin’s sermon
on the mount
through apartheid’s fall
and the revelations of Sally Hemmings
through Muhammed Ali and Clarence
and Malcolm and Condoleeza
three-fifths is still enough
math for you to divide
man from minority

from Mississippi King Cotton’s bleeding
fingers to Harriet
even after Thurgood and Rosa
your rhetoric still
a white supremacist Nazi salute
to a nation that will excuse you
(again)

while it condemns Angela
and Amiri and Mumia and Assata
you pulpit for man or minority
a strict constructionist (spell revisionist)
to people the people’s highest court

so dig it

On this Halloween
may the spirits of 2 million
drowned-at-sea Africans
drag you to their graves
demanding a meeting

May the souls of men
- men I say – railroaded North
by Harriet pick the scabs
of their foot-blisters
over the soup
during your evening meal

May Nat Turner show up
naked and grinning
and covered in the blood
of plantation owners
in your daughter’s room

May you hallucinate
Martin’s little black children
and little white / little black
children and little white / little
black children and little white
children till all your grandkids
turn brown

May every black maid
you’ve ever coveted
show up nine months pregnant
in labor and deliver on the steps
of the capitol babies all of whom
have your eyes

This is the hardest poem
I never thought I’d have to prove
human again
though I’ve come to expect
to prove worthy
to prove non-threatening
to prove intelligent
to prove not hip-hop
to prove I won’t rob you
to prove English speaking
to prove innocent after being assumed guilty
but never human Trent
never human
Trent

What do you expect to prove
when you awake on mornings
how do you a Christian man (you say)
expect the spirits the saints
Jesus any just God
to let you get away
with all those bodies
all those hanging bodies
all those burnt bodies
all those scarred bodies
all those bottom of the Tallahachee bodies
and Amadou’s body
and Biko’s body
and my grandfather’s body
and Fred Hampton’s body
and Fred Hampton, Jr.’s body
and Jimi and Emmett and Medgar
and the invisible man who stole
Susan Smith’s kids
and all those boys shot dead in East New York
and Little Rock and Watts
and everywhere people know
the meaning of colonialism
and pre-emptive war
and first-strike option

how do you expect to get away
from your conscience
from all them black babies
born of all them colored people
all them orphaned Iraqi babies
all them orphaned AIDS babies
and children of disappeared Latin American
activists for the people Trent
from all them Bloods Crips
and Latin Kings from all them vatos
and re-incarnated of badass Indian and
runaway slave gun-toting
in the streets of America niggas Trent
how?

you keep talking and we’ll keep coming
showing up in your dreams
every Halloween in every revolution’s age
here’re a sermon and some prayers for you
what heaven do you think waits for you?
what hell are you living in right now?

the melungeons

From Hispanicmuslims.com
The Melungeons: An Untold Story of Ethnic cleansing in America By Brent Kennedy (full story)

Perhaps Nancy Hanks, the mother of Abraham Lincoln, was Melungeon. It somehow seems fitting that one of America's greatest Presidents should be of mixed race and probably Muslim heritage. But who are the Melungeons? Historical records document that from 1492 through the early 1600's an estimated 500,000 Jews and Muslims were exiled from Spain and Portugal through a religious witch-hunt known as the Spanish Inquisition. Hundreds of thousands of Muslim exiles escaped to their ancestral homelands of Morocco, Algeria, Libya, and Tunisia. In fact, the well-known Barbary Coast Pirates of North Africa sprang from this group. They, along with their Turkish compatriots, were renowned for their seagoing exploits as they sought revenge against the Spanish and Portuguese in ferocious Mediterranean Sea battles.

Many of these people made their way to the Americas where, to varying degrees, they remained a distinct ethnic group.

rolling... rolling... rolling on the river

new blogs on my blogroll: A Beautiful Struggle and The Crime of Aquinas Just goes to show you, if you make enough cool comments on my blog, you'll be famous... lol...

keep me in your dua'

one of those days...

islam needs radicals

From In These Times: Islam Needs Radicals by Mark Levine gets at some of the label issues I have been wrestling with for a while now. Radical, Left, Right, Liberal, Moderate, Conservative, Traditional, Reformer, Extremist, Fundamentalist. All these labels have their nuances and they all mean different things and answer different questions: Do you follow traditional scholarship or do you try to re-interpret the source texts apart from tradition? Should Islam accomodate itself to the larger secular society or the other way around? What is your attitude towards American foreign policy? What is your attitude towards wealth and political power in general? Do you tend to read the texts literally or figuratively? Do you tend to read the texts in ways which restrict conduct/behavior or are permissive?

It is common to find Western commentary on Islam which seems to assume that there are two camps; "good Muslims" and "bad Muslims" who can be easily distinguished based on their answers to the above questions. But on the contrary, these questions actually outline a multidimensional space where for almost any given combination of answers one could probably find a group which espouses that particular combination.

Past Grenada entries on related subjects:
take a step to the left
progressive islam?
the spiritual left
what is progressive islam?
lily munir on indonesian islamic liberation theology
tariq ramadan and globalization
muslim anarchism
how progressive is the progressive muslim movement?

muslims in the caribbean

Muslims in America & the Caribbean - years before Columbus is an interesting article giving a historical overview of some of the early contacts between Muslims and the people of the Caribbean.

While Muslim Situation in the Caribbean from the Muslim World League Journal and Muslims in the Caribbean by Larry Luxner summarize the current condition of Muslims and Islamic institutions on the Caribbean islands.

octavia butler

When I started this blog I called it *Planet* Grenada to try to evoke Afro-futurism as a theme. In reality, I've only touched on the subject occasionally. So I figure that now would be a good time to mention it again.

Recently, on Democracy NOW! there was an interview with Octavia Butler on Race, Global Warming and Religion. The interview deals with Butler's new book Fledgling about a Black female vampire and also touches on the two books Parable of the Sower and Parable of the Talents which are about a near-future world where ecological problems and certain other factors have led to a much more brutal and violent society. One of the few bright signs of hope in this future world is a particular woman with a unique gift for empathy. On top of that, her journal, a collection of revelations and insights she makes for herself at first, becomes the scripture for a new religious movement which helps to bring new life to a crumbling world.


Some excerpts:

Choose your leaders with wisdom and forethought. To be led by a coward is to be controlled by all that the coward fears. To be led by a fool is to be led by the opportunists who control the fool. To be led by a thief is to offer up your most precious treasures to be stolen. To be led by a liar is to ask to be lied to. To be led by a tyrant is to sell yourself and those you love into slavery.

and

Beware, all too often we say what we hear others say. We think what we are told that we think. We see what we are permitted to see. Worse, we see what we are told that we see. Repetition and pride are the keys to this. To hear and to see even an obvious lie again and again and again, maybe to say it almost by reflex, and then to defend it because we have said it, and at last to embrace it because we've defended it.

Good advice in any world.

a history of the african-olmecs

From Race and History: A History Of The African-Olmecs

clippings on latino muslims

In fact, the Pluralism Project also has links to other brief human-interest stories about the Latino Muslim experience:

Chicagoland Eid Celebrations Expand with Immigrant Muslim Communities

Columbia Students Discuss Role of Islam in Latino Culture, Break Fast with Tex-Mex

Number of Latino Muslims Increases Significantly in the US

Growing Number of Latinos Converting to Islam in the US

Latino Muslim speaks about religion

the emerging latino muslim community in america

The Emerging Latino Muslim Community in America is an academic report prepared by student researcher Abbas Barzegar as a part of something called the Pluralism Project. The following is just an excerpt (for the whole report, click the link above) but it raises some interesting questions on where Latino Muslims are headed in the future.

Future research that aims at understanding the significance of the rising role of Islam amongst Latinos in the United States needs to be placed along a comprehensive matrix that allows for the analysis of a number of variables simultaneously. Some of the factors that need attention include the religious tone of the Latino community, the role of Latinos in the United States, the location of Islam in American civic life, the relationships between immigrant Muslim communities and Latinos, along with a host of other concerns. I briefly present a few directions for possible future research.

As alluded to before the presence of African American Muslims in major metropolitan areas has, in various ways, contributed to the rise of Latino Muslim conversion. Islam’s visible presence in the black community dates back to the early years of the 20th century and has grown exponentially since. Today the African American Muslim community is extremely diverse in its makeup, which has produced multiple layers of cultural contribution to American society by way of religious orientation. Furthermore, because most Latinos live in metropolitan centers and thus share the same space as many African American Muslims, it is safe to say that Latino Muslims have been influenced whether, directly or indirectly by the African American Muslim community. Researching the correlation between African American Muslim cultural visibility and contribution and its effect on Latinos who convert to Islam may require more than survey questions and interviews. An ethnographic assessment of Islam as it is portrayed in inner city life may produce the information we need to examine the larger implications of Latino conversion to Islam. We may soon be in a position to ask whether or not there exists an identifiable indigenous American Muslim culture, that is, a culture of Muslims in America that is a product of conversion and not immigration.

The fact that Latinos and African Americans are converting to Islam tempts the question of race and ethnicity in America. Why is it that segments of these two historically disenfranchised communities have found meaning in the religion of Islam? Does Islam provide something unique to these communities that they have not found in other religions? Many testimonies of both African American and Latino American Muslims address the way in which the structure of Islamic belief systems serve to combat deteriorating social conditions in both communities, such as drug/alcohol abuse, gang and domestic violence, the decline of traditional family settings, and so forth.

It is also interesting to note that at a time when Islam is dubbed in public discourse a hateful, dangerous and violent religion, conversion rates increase. What might explain this phenomenon? Can it be related to the different ways different communities perceive Islam? If so, what are the contours of these differences? Furthermore, it seems that there is a tendency to emphasize religious identity above cultural and ethnic identity in most Muslim communities, how might this factor into the lived experiences of community members, who have to occupy the Latino and Islamic worlds simultaneously? Are communities forging new identities or manipulating new ones? It is also necessary, no matter how fascinated we are with the idea of Latino Muslims, to ask why there are dozens of millions of Latinos who have chosen not to convert to Islam, and perhaps the thousands that were interested but decided not to? Opening a discourse on Latino Muslims in the United States can be a fruitful endeavor and should be considered.

The simultaneous presence of Islam in the national consciousness of the American public and its rapid growth among various groups in the United States raises an interesting set of questions. To treat the phenomenon of Latino Muslim conversion laxly would be a mistake. Roughly a half century ago there existed a group of ‘so-called’ African American Muslims. Leading opinions of the time considered the movement to be temporal one based off of the charisma of various leaders. However, today there are over an estimated 4 million African American Muslims in America. The empirical trend leads us to question the potential future of the current 40,000 Latino Muslims. If trends continue the landscape of American society in just few decades may look dramatically different. The study of Latino Muslims as a component in the Muslim American landscape may yield insights, not only in related academic fields, but also into the uncertain yet impending future of American society.

npr on malcolm x

Here are a number of reports related to Malcolm X which appeared on NPR for the past couple of years. Enjoy.

npr on latino/hispanic muslims

Here are two older reports from National Public Radio on Latino/Hispanic Muslims:

Islam and Hispanics From Chicago Public Radio, Shirley Jahad reports on the thousands of American Latinos who are members of the Muslim faith. The Islamic Society of North America is met to focus on the link between Islam and Hispanic populations.

Latino Muslims NPR's Laura Sydell reports on the increasing conversion of Latinos from Christianity to Islam. The number of Latinos Muslims remains small but mark a significant change. Sydell attended a gathering in Stockton California of Latino Muslims and has this report.

the unfinished dialogue

Well, I won't be going to California to see Zaid Shakir and Cornel West speak on the legacies of Malcolm and Martin. But I can read: The Unfinished Dialogue of Martin Luther King, Jr. and Malcolm X by Clayborne Carson

Also from the Malcolm X Project journal:
Premillennium Tension: Malcolm X and the Eschatology of the Nation of Islam by Wayne Taylor

Going Back to Our Own: Interpreting Malcolm X's Transition from "Black Asiatic" to "Afro-American" by Liz Mazucci

which superhero are you?

Aww...Bruce..
You didn't ask to be like this! But you do have to
admit, you have some reaaaal repressed anger
issues. You're a good guy! Until someone pisses
you off! You aren't really a superhero..You're
more of a monster who can go either way in
situations.


Which superhero are you? (This is for the boys)
brought to you by Quizilla

beware of the hand...

Beware of the hand
When it's comin' from the left
I ain't trippin' just watch ya step
-Public Enemy, "Can't Truss It"

i'm rick james, ukhti?

I totally didn't know this until Da (whose blog is called Crime of Aquinas) mentioned it in a comment to a Grenada entry. But yes, apparently Rick James did come to identify with Islam before he passed. Here is an excerpt from an old interview with Jigsaw at AllHipHop.com

AllHipHop.com: Are you Muslim?

Rick: I study Islam and prefer to call God, Allah. I have studied Islam for 7 years. I am a spiritualist, I believe in God but I prefer to call him Allah

AllHipHop.com: What attracted you to Islam?

Rick: Because Islam is one of the most powerful dedicated regimented religions that I have ever studied. And it opened up a whole new light for me.

AllHipHop.com: Did you study this on your own, or did you have someone….

Rick: Allah, or God, leads you towards what you are supposed to do, when I was thinking about my stroke, and my mother and stuff, the only person I could turn to was God. Christianity, I didn’t believe in. Islam is not interested in what you wear, and it doesn’t care for all of that.

AllHipHop.com: I had expressed converting to Islam, with a girlfriend of mines…

Rick: When you convert to Islam you have to be ready, you have to pray five times a day. You have to know what you are getting into.

AllHipHop.com: She was immediately turned off, now with mainstream and in accordance with situation in Iraq…

Rick: There has always been in every religion, warriors and soldiers, you have fanatics. Bin Laden, we are the Bin Laden terrorists of the world, we have killed more people than Bin Laden and Saddam put together with Adolf Hitler. We dropped bombs and killed millions of people in Japan.

AllHipHop.com: Do you consider the current war, a holy war?

Rick: No, it isn’t a holy war, it is a war based on money. The only reason we went over there was to kill Saddam to get the oil. It’s a shame, ‘cause Bush’s racist brother was stopping blacks from going to the polls.

AllHipHop.com: Have you seen Fahrenheit 9/11?

Rick: I loved it. What do you think? I mean, Republicans believe it’s not true, but it is fact based. The media seems to not be as critical of the President. The President does not have the ultimate power; the largest power seat in the US is Chairman of the House. Because you can’t f**k with him. That’s what Arnold Schwartzenegger is going to run for. Louis Stokes is my first cousin and he has been a congressman for over 50 years. Me and him talk a lot, and he told me that’s the most important position. People don’t know that big brother’s are going to be watching them.

The entire interview is in 6 parts and available at AllHipHop.com

a day in the life of damali ayo

I've mentioned the work of conceptual artist Damali Ayo before (see tokens aren't just for buses and damali ayo). And now that she has come out with her new book "How to Rent a Negro", ABC News recently did a story: A day in the Life of Damali Ayo.

state of emergency declared in france

AlJazeera: State of emergency declared in France

the malcolm x project

Under the direction of Dr. Manning Marable and with the guidance of members of the Shabazz family, the Institute for Research in African-American Studies at Columbia University has launched the Malcolm X Project. The project would bring together electronic, media and film records related to malcolm x, as well as compiling and organizing the full range of written materials related to Malcolm X (correspondence, speeches, interviews, unpublished writings).

Here is the home page for the Malcolm X project and here is the Malcolm X Project Journal which is a related blog where some interesting articles and films are already available.

what's my name, fool?

To be honest, I don't often watch sports and I tend to think of them as pretty inconsequential. The topic reminds me of the Boondocks strip where Huey is sitting in front of the television and the announcer's voice (filtered through Huey's mind) says: "And today in sports, a black man somewhere ran with a ball and jumped with a ball and threw a ball and people got really excited as if they hadn't seen it a million times before". But in fact, there are certainly times when athletic competitions can have deep political/cultural implications.

This is an excerpt from Dave Zirin's new book, What's My Name, Fool?: Sports and Resistance in the United States (Haymarket Books, 2005).

No sport has chewed athletes up and spit them out -- especially black athletes -- quite like boxing. For the very few who "make it," it is never the sport of choice. Boxing has always been for the poor, for people born at the absolute margins of society. The first boxers in the United States were slaves. Southern plantation owners amused themselves by putting together the strongest slaves and having them fight it out while wearing iron collars.

After the abolition of slavery, boxing was unique among sports because it was desegregated as early as the turn of the last century. This was not because the people who ran boxing were in any way progressive. They make the people who run boxing today resemble gentlemen of great character. Those early promoters simply wanted to make a buck off the rampant racism in American society by pitting black vs. white for public spectacle. Unwittingly, these early fight financiers opened up a space in which the white supremacist ideas of the day could be challenged. This was the era of deeply racist pseudo-science. The attitude of the social Darwinist quacks was that blacks were not only mentally inferior but also physically inferior to whites. Blacks were cast as too lazy and too undisciplined to ever be taken seriously as athletes.

When Jack Johnson became the first black heavyweight-boxing champion in 1908, his victory created a serious crisis for these ideas. The media whipped up in a frenzy about the need for a "Great White Hope" to restore order to the world. Former champion Jim Jeffries came out of retirement to restore that order, saying, "I am going into this fight for the sole purpose of proving that a white man is better than a Negro."

At the fight, which took place in 1910, the ringside band played, "All Coons Look Alike to Me," and promoters led the nearly all-white crowd in the chant "Kill the nigger." But Johnson was faster, stronger, and smarter than Jeffries, knocking him out with ease. After Johnson's victory, there were race riots around the country -- in Illinois, Missouri, New York, Ohio, Pennsylvania, Colorado, Texas, and Washington, D.C. Most of the riots consisted of white lynch mobs attempting to enter black neighborhoods and blacks fighting back.

This reaction to a boxing match was the most widespread simultaneous racial uprising in the U.S. until the riots that followed the 1968 assassination of civil rights leader Dr. Martin Luther King Jr. Right-wing religious groups immediately organized a movement to ban boxing, and Congress actually passed a law that prohibited the showing of boxing films.

(click here for the full page on AlterNet)

venezuela and free trade

BBC News: Massive Protests in Venezuela against Bush and Free Trade

najee ali v. the boondocks

Ok, Najee Ali has done a lot positive things in the past. I like the brother. I'm often glad he's out there doing the things that he's doing. Some of which I've blogged about:

najee ali and project islamic h.o.p.e.
interview with najee ali
an open letter to minister louis farrakhan
the mexican stamp controversy

And I don't want to take anything away from the good he has done, but sometimes I think that he should work harder to find more constructive targets for his efforts. It's almost as if he is picking targets who will draw more attention to his organization rather than thinking about which efforts will make the most positive impact. Case in point: Najee Ali v. The Boondocks. The first episode of the Boondocks only just aired this Sunday, and Najee Ali is already organizing protests against the show's liberal use of the n-word. Given that The Boondocks represents a rare opportunity to insert a "still small voice" of positive consciousness into the mainstream television media, I definitely wish he would pick his battles more wisely. Of course, the controversy helps raise the profile of his organization, but if he "wins" he might succeed in getting rid of a uniquely positive Black voice on television.

on the paris riots

This is just a summary of some of the previously included links with news/commentary on the Paris riots, plus some new ones. (Coincidentally I'm currently in the middle of reading a book about the French Revolution and am right around the Storming of the Bastille). The similarities are arguably superficial, but then as now, the status quo can't last for long and France is going to have to do some serious soul searching about what kind of country it wants to be.

From MSNBC:New French curfew laws as euro falls on riot fears
BBC:French riots rage despite warning
From Common Dreams:Explosion in the Suburbs
From Alt.Muslim:Paris is Burning: What's Religion Got To Do With It?
From Alt.Muslim:Paris Is Burning: Religion Has A Lot To Do With It
From Black Looks:Mort pour rien - Dead for nothing
From The Moor Next Door:The Violence
From Izzy Mo:Paris is burning and New Orleans has drowned
From Umar's blog:To Riot, or not to Riot
From IslamOnline:France Riots Spreading, Gov't Says 'Organized'

digging below the underground

So the other night I saw Ladybug Mecca and the other 2/3 of Digable Planets (Butterfly and Doodlebug) perform on their reunion tour. Opening for them was the Muslim rapper, Nashid Sulaiman, better known as One.Be.Lo.

There were some interesting contrasts between the two performances. Coming from a mainstream Muslim background, Nashid's songs were generally "positive", but they actually didn't have much specifically Islamic content. (He is much more explicit about his religious beliefs on the S.O.N.O.G.R.A.M. album). Nashid's delivery was clear, cool and laid back. And he performed a number of pieces which I don't think I have heard before.

On the other hand, Digable Planets' songs are intricately laced with Afro-futuristic Five Percenter references ("I got crew kid, seven and a crescent") which gives their language a very unique feel. Digable played mostly old, warmed-over material from their first two albums, Reachin' and Blowout Comb. The only piece which I'm sure was new was performed by Ladybug Mecca from her solo album. The whole evening, it was funny to watch Mecca because she seemed so geeked to see the audience recognize and sing along to their old hits. I was disappointed that they didn't do Femme Fatale. But as expected, they 'ended' with "Cool Like That" before doing a few more songs for an encore.

All in all, it was a good show. And I think it is exciting to think about what will happen as more mainstream Muslims participate in creating popular culture and effectively compete with alternative representations of Islam.

lessons of the five percent
islam and hip-hop
more on muslims and hip-hop
unofficial Digable Planets website
Digable Planets reunion on NPR

the fire next time

More on the French riots
From Izzy Mo: Paris is burning and New Orleans has drowned
From Umar's blog: To Riot, or not to Riot

the violence

From The Moor Next Door: The Violence
more commentary on the riots in Paris

dead for nothing

From Black Looks - Musings and Rants of an African Fem:
Mort pour rien - Dead for nothing
a thoughtful look at the current rioting in France.

sushi revisited: part two

Although Muslims generally look at the split between Sunnis and Shias as a tragedy, and a great source of chaos and fitna, some have argued that there is a sort of silver lining behind this particular cloud.

For example: A Blessing in Disguise: a Jungian Reflection on Sunni-Shia Split a recent entry from the Ihsan blog, suggests that the division between Sunnis and Shias has injected a certain amount of life and vitality into the ummah:

[...] this ying-yang type of split between Shia and Sunni schools may have actually helped to maintain a balance in the collective consciousness of both Shia and Sunni Muslims. The presence of different perspectives keeps our conscious attitudes from freezing into a rigid, inflexible, stale position (as it would if we only had one correct view or a perspective) and creates a dynamic movement due to the tension of so-called opposites. Each school of thought prevents each other from petrifying into a stiff, lifeless formality. It may just be that this ying-yang type of conflict has created enough tension to allow for a continuous movement, renewal and growth for each school of thought and for the collective consciousness of the Muslim ummah.

And in The Study of Shi'ism Seyyed Hossein Nasr suggests that the Sunni - Shia split was beneficial because it allowed Islam to reach different kinds of people with diverse spiritual/ethnic/cultural inclinations:

Within each religion [...] especially within those that have been destined for many ethnic groups, different orthodox interpretations of the tradition, of the one heavenly message, have been necessary in order to guarantee the integration of the different psychological and ethnic groupings into a single spiritual perspective. It is difficult to imagine how the Far Eastern peoples could have become Buddhist without the Mahayana school, or some of the Eastern peoples Muslim without Shi'ism. The presence of such divisions within the religious tradition in question does not contradict its inner unity and transcendence. Rather it has been the way of ensuring spiritual unity in a world of diverse cultural and ethnic backgrounds.

Both approaches are appealing. The only question is whether those benefits are really worth the violence and bloodshed and division which are also associated with the split.

paris is burning

Two articles on the recent riots in France:
Paris is Burning: What's Religion Got To Do With It?
France Riots Spreading, Gov't Says 'Organized'

sushi revisited: part one

From a recent interview with Dr. Aminah Beverly McCloud:

Cedric Muhammad: What is your position on the basis of the Shi-ite and Sunni split? Do you think that the Shi-ite’s have a valid point in their view that Ali was improperly denied the caliphate beginning with the election of Abu Bakr in ‘succession’ to Muhammad of 1400 years ago?

Dr. Aminah McCloud: Actually since both sides have produced unjust societies, I do not care who is right. I do not honor this historical split. When you look at it, those who became Sunni, killed the family of the Prophet and those who are Shi’I reconstructed inherited leadership. How can any of this be right?

I find Dr. McCloud's argument intriguing but I would not go as far as she does. I don't have a problem calling myself "Sunni". But then, I would insist that being Sunni does NOT mean giving uncritical approval of those who fought against Ali (ra), Hussein (ra) or the rest of the family of the prophet. It certainly doesn't mean giving uncritical approval to the governments which followed Ali (ra). In fact, some time ago I realized that ALL four Sunni imams of fiqh (Abu Hanifa, Malik Ibn Anas, Imam Shafii and Ahmad ibn Hanbal) were put in prison or otherwise punished by the rulers of their day for taking certain political stands. So even though Sunni political theory may have a certain conservative streak, there is also room for principled disobedience of the government.

Overall I would say that as Muslims (whether Sunni or Shia) we should combine and balance 1) love of family of the prophet, 2) sufficient recognition of their high spiritual status, 3) an understanding of the mistakes of the early Muslims 4) a great deal of adab when discussing the same, and 5) an acceptance of the qadr of Allah when it comes to early Muslim history. And I would suggest that by emphasizing these points we might find more common ground and mutual understanding between Sunnis and Shias.

Sunni sites on Ahl al-Bayt:
Ahl al-Bayt Homepage
Ahlul Bayt (a Naqshbandi site)
Muslims of the Americas Ahlul Bayt site

Previous Grenada entries on Su-Shi issues:
sunni - shia
is love sushi... or is that su-shi?
even more su-shi love

new age jahiliyyah

In Hip Hop and the “New Age” of Ignorance Adisa Banjoko points to an interesting parallel between the age of Jahiliyah (ignorance) before the coming of the prophet Muhammad (saaws) and the ignorance which is manifested in many of our modern urban communities. I've often seen some of the same similarities myself. On the one hand, these similarities indicate that there are a lot of deep problems in our cities which need to be addressed. On the other hand, they also suggest that if Arabia in the time of jahiliyyah was ready for the coming of Muhammad, then perhaps our modern urban areas will be especially receptive to Muslim efforts to serve and contribute those same communities. I don't want to speak for them, but that seems to be one of the main pillars behind the organization I.M.A.N. (Inner-city Muslim Action Network)

spanish muslims celebrate eid

Spanish Muslims Perform First 'Open-Air' `Eid Prayers

the shia of south america and the caribbean

From Shianews.com: The Shia of South America and The Caribbean is a very brief look at the needs of the Shia community in Guyana and nearby areas.

martin and malcolm

Martin and Malcolm
Implications of their Legacies for the Future
With Dr. Cornel West and Imam Zaid Shakir
Date: Friday, December 2, 2005.
Time: 8 p.m. - 11 p.m.
Doors open at 6.30 p.m.
Henry J. Kaiser Convention Center
Calvin Simmons Theatre
10 Tenth Street
Oakland, CA 94607
Tickets available online only!
Regular: $20.00
Student: $10.00 with valid student I.D. at the door
And check out the related Cognizance Website

That actually raises an interesting question: In contemporary times, what individuals, organizations or movements really are the best manifestations of the respective legacies of El Hajj Malik El-Shabazz and Martin King?

eid mubarak y'all

piri thomas interview

From In Motion magazine: An interview with Piri Thomas, a pioneering Afro-Latino writer and poet. He discusses the inspiration for his ground-breaking autobiography Down These Mean Streets, along with his broader outlook on poetry, prison and Puerto Rican politics. Punto (as Piri would say).

the black latino experience

The Black Latino Experience by Grisel Y. Acosta is an article from Para Mi magazine which touches on some of the common experiences of Afrolatinos growing up in the US.

Growing up in the 1970s and ‘80s as a mixed Cuban/Colombian in Chicago's Logan Square neighborhood, with its large Puerto Rican and Polish populations, was confusing. Everyone thought I was Puerto Rican, and when I explained where my parents were from, they looked at me funny, as if I had said, “I am from the galaxy of Cuba, located in the region of Colombia, far, far, away.”

the boondocks: tv show website

The Boondocks TV show website

dia de los muertos

So today is Dia de los Muertos or Day of the Dead [2] [3].I don't think I'm going to be eating candy skulls but I will be thinking of my loved ones who aren't here anymore.

interesting exercise

Can you sort people by race?

the challenge of being both black and muslim

The Challenge Of Being Both Black And Muslim by Mark I Pinsky
From the Orlando Sentinel, by way of Blackelectorate.com

interview with najee ali

Interview With Imam Najee Ali, Founder of Islamic H.O.P.E. on his reconcilliation with Russell Simmons, the future of the American Society of Muslims (ASM), unity with the NOI, and more broadly the future of Muslim political organizing.

rosa revisited

As some of you may have learned recently in the flurry of stories about her (or from the film Barbershop), Rosa Parks was actually NOT the first African-American to refuse to give-up her seat on a segregated bus in the name of equality. About 9 months before Rosa Parks took her stand (by sitting down) Claudette Colvin, a fifteen-year old high school student at the time showed exceptional courage for making the same decision. In fact, as a plaintiff in Browder v. Gayle, Colvin's case played a role in helping to dismantle legal segregation in this country. (Rosa Parks was obviously a powerful symbol and inspired the Montgomery Bus Boycotts but technically her case didn't have much legal impact)

Some suggest that Colvin's prior act of resistance is understated in the history books because it was decided she was not a suitable symbol for the civil rights struggle. Rosa Parks was older, and had more "respectable" image while Colvin was a young dark-skinned, poor unwed woman who was pregnant by a married white man.

Several accounts of Claudette Colvin's role in the movement against segregation:
THE ORIGINAL FREEDOM RIDER
BROWDER v. GAYLE: The Women Before Rosa Parks
She had a dream
In The Shadow Of Rosa Parks: Unsung Hero Of Civil Rights Movement Speaks Out
Claudette Colvin, Cindy Sheehan, and Us
Daybreak of Freedom: The Montgomery Bus Boycott

But in fact, even Colvin was not the only person to refuse to give up her seat before Rosa Parks. Aurelia Browder, Susie McDonald and Mary Louise Smith (the other three plaintiffs in Browder v. Gayle) made the same decision.

And in 1944, about 11 years prior, Jackie Robinson (yes, that Jackie Robinson) refused an order to get to the back of the bus while he was in the army where he faced court martial but he was ultimately acquitted. In the same year, Irene Morgan also refused to give up her seat on a Greyhound bus to a white person and her court case, Irene Morgan v. Commonwealth of Virginia, also chipped away at the legal foundations for segregation.

So clearly, what made Rosa Parks special wasn't just the mere refusal to give up her seat. We are tempted to see major events as being caused by individuals, either great heroes, or great villains. But in reality, such individuals are often "in the right place, at the right time" and backed by many others who blaze the trails or provide other kinds of support. This doesn't take away from Rosa Park's greatness, but it should help us see her actions in a broader context.

A Common Dreams piece more about the general hero myth surrounding Parks: Let Us Honor Rosa Parks by Shattering the Myths About Her

Two previous Grenada pieces which address related topics:
the people, united
rosa parks (1914-2005)

imam mustafa el-amin and cedric muhammad

Exclusive Q & A With Imam Mustafa El-Amin on: The American Society of Muslims, Theology, and The Role Of Blacks In Spreading Islam In The United States

This is an extensive two part interview between Imam Mustafa El-Amin and Cedric Muhammad at Blackelctorate.com.

Part One ranges from discussions of El-Amin's time in the Nation of Islam, his research of Freemasonry, and Imam Warith Deen Mohammed's resignation as leader of the American Society of Muslims.

Part Two deals more with the future of ASM, Muhammad (saaws) as the last prophet and messenger, 9/11, African-American dawa, relations between the Nation of Islam and ASM, and future political/ economic developments in the organized African-American Muslim community.

aminah beverly mccloud

Exclusive Q & A With Dr. Aminah Beverly McCloud, Professor, Islamic Studies in Religious Studies, DePaul University. An excellent interview. I've actually met her once. She's a trip in person. We need more people like her who are willing to speak their own minds.

Part One emphasizes the struggles faced by African-American scholars in the field of Islamic studies and academia in general.

Part Two deals more with modern negative portrayals of Islam, the sunni-shia split, other movements within the ummah, and the status of women.

mccarthyism watch

Ever since 9/11, Matthew Rothschild at the Progressive has been keeping track of the changes in the current political climate through his web-based column, McCarthyism Watch.

tony blair v. hizb ut-tahrir

21st-century McCarthyism discusses the British governments ban of the non-violent Muslim group, Hizb ut-Tahrir or HT.

why i almost never feel like dressing up for halloween

We wear the mask that grins and lies,
It hides our cheeks and shades our eyes--
This debt we pay to human guile;
With torn and bleeding hearts we smile
And mouth with myriad subtleties.

Why should the world be over-wise,
In counting all our tears and sighs?
Nay, let them only see us while
We wear the mask.

We smile, but oh great Christ, our cries
To Thee from tortured souls arise.
We sing, but oh the clay is vile
Beneath our feet, and long the mile;
But let the world dream otherwise,
We wear the mask!

-Paul Lawrence Dunbar

andalusian agony

Andalusian Agony by Ameer U. Shaikh is a good explanation of the role Spain has in the collective Muslim psyche. Personally, I'm still articulating for myself how I relate to it. Obviously it is going to be different due to my background, but I'm basically taking a whole blog to explain how...lol. Spain is mine and not mine, but in ways which are different from other Latinos and other Muslims.

"funny, you don't look moorish"

Even though I use the term "modern-day Moor" I should probably clarify that I'm not from Morocco. Also, although I think the movement is interesting from a cultural perspective, I'm also not a part of Moorish Science which has a distinct Circle 7 Koran as their scripture. I explain what I do mean by "Moorish". elsewhere on the blog.

in the ghetto

In the Ghetto...? by Jamshed Bokhari is a piece looking at how immigrant Muslim youth, especially from South Asia, want to immitate and participate in "gangsta" culture. It's a nice read, although in my opinion Bokhari only really scratches the surface. More could probably be said about the role of class, and racism (both from the immigrant community towards African-Americans, and from the larger mainstream society towards Muslim youths) and other factors which play a role in the decisions these kids are making.

lyrical swords

Dilshad D. Ali's article: Raising the Social, Political, and Spiritual Consciousness of Hip Hop is a review of Lyrical Swords: Hip Hop and Politics in the Mix by Muslim convert and hip-hop journalist, Adisa Banjoko. (If you want to read more from the man directly, Adisa's blog, Holla at a Schola is also on my blogroll)

ramadan round the world

By Salma Elhamalawy

an article on about how Muslim communities in Chile, Spain, the Dominican Republic, Nicaragua, and China celebrate the month of Ramadan.


The 3,000 Muslims that live in Chile try to integrate their lives with their spiritual beliefs in a difficult environment

The celebration of the month of Ramadan possesses an important religious and social meaning for the Islamic community and Latin America is no exception. In the Hispanic world, Muslims should adapt their schedules in order to break their fast, but at times, due to work difficulties, they have no choice but to delay it. They are limited to breaking the fast with a glass of water, and have to wait until they leave work to break the fast collectively as tradition states.

Ramadan in Chile

Fareed Maymoun, a Moroccan immigrant, is used to waking up early to go to his job as a construction worker, but when Ramadan starts he gets up half an hour before sunrise. “It’s an important time for me. For the 3 years that I have been living in Chile Ramadan has a very special meaning for me. The first day is marked by a reunion at the mosque to celebrate another year, and break the fast together with the rest of the community.”

Like Fareed, the 3,000 Muslims that live in Chile try to integrate their lives with their spiritual beliefs in a difficult environment. “Christian co-workers are now used to my fasting. When we are on our lunch break many openly admire the will of those who are fasting, although they do not understand why we do it,” he states.

The first days of Ramadan as well as the last days are marked by family visits while children enjoy their new toys and sweets

The Islamic Center itself fills with children and their parents, when the prayers are finished families get together to enjoy the many activities prepared: popular songs, and delicious food.

“In the mosque a festive atmosphere is evident, people fill the halls and their children run from here to there. You hear kul 'am wa anta bikhair, to wish many happy returns for the beginning of Ramadan” Nawal Alvarez states.

The majority of families take advantage of this day to eat together. “We prepare Mote con huesillo, a special juice with pieces of dried apricot.” explains Nawal.

“In Morocco Fareed and I would have met with all our relatives, but here we’re going to eat with some friends at the mosque. Last year was the first time to break the fast without my family and it was very hard”, adds Yasmina, Fareed’s wife.

Nawal and Yasmina have it all prepared for this year, the first weekend of Ramadan they will organize an iftar (meal to break the fast) at the mosque. “We will be eight women cooking and the menu is a traditional one, first sweet tea then couscous and dried fruits with many Ramadan sweets”, explains Yasmina.

The first days of Ramadan as well as the last days are marked by family visits while children enjoy their new toys and sweets. However, for those working, their situation is no different from those of any Muslim minority.

“The difficult thing is when we are not allowed to leave a short time before the Maghrib (sunset) Prayers. For us, it is very important to be with the family at the Prayers and the breakfast. Normally we offer to work during lunch breaks to compensate. But sometimes the supervisors do not accept,” stated Fareed. “In Chile it is more difficult than in other countries because here there are fewer Muslim immigrants. In France, or Germany, there are businesses where Muslims are a majority and they are able to manage their work hours.” He said.

Ramadan in Spain

The celebration of Ramadan acquires a special importance in all Spanish cities--like Madrid, Barcelona and Catalonia

In Spain an Agreement of Cooperation, between the Spanish State and the Islamic Commission of Spain was established in 1992 and approved as Law 26/1992. The law affirms in article 12.1 that: “Members of the Islamic Communities belonging to the Islamic Commission of Spain who desire, will be able to request the interruption of their work on Friday of each week, from 1 p.m. to 4.20 p.m., as well as finishing work one hour before sunset, during the month of Ramadan”.

The celebration of Ramadan acquires a special importance in all Spanish cities--like Madrid, Barcelona and Catalonia--where numerous Muslim communities reside. Muslims get together to break their fast and they organize social meetings in the mosques. Amin Villoch, a Spanish Muslim, illustrates this, “The first day of Ramadan more than 9.000 Muslims gather at the mosques in Madrid to celebrate the breaking of the fast. Ramadan is an important factor in reuniting the community. The Islamic Center of Madrid always prepares many activities during this month for them.”

After the Maghrib Prayers, the mosque becomes a place of festivity. Everyone eats harrisa (an oriental sweet) and dates; Ramadan treats which no Muslim house lacks. “Women spend all day preparing typical food to offer to their relatives and friends whom they meet at the mosque”, explains Amira Masaad. “The first day of Ramadan is a special day. Although, it’s difficult being far away from my family, the mosque organizes events and activities to bring the Muslim community in Spain together.”

Many of the Muslims living in Catalonia visit the mosques occasionally, more to meet the community than to pray. However, when Ramadan starts, the mosques are filled with Muslims. “Muslims celebrate fully these 30 days and dedicate a lot of time for prayers.” This is when the situation becomes difficult too, “the lack of space for Prayer comes to light during Ramadan. The Catalonian Muslim community puts a lot of effort into establishing new places for Prayers and to be able to continue to attract more Muslims.”

Other activities that Spanish mosques organize during Ramadan include Arabic classes, Islamic culture classes and Qur’an and Hadith discussions.

Ramadan in Nicaragua & Dominican Republic

In Nicaragua approximately 300 Palestinian, Jordanian, Iraqi, Libyan and Nigerian citizens, as well as 4 Nicaraguans; all faithful Muslims, celebrate the month of the Ramadan. In 1999, Muslims established a mosque in Cuidad Jardin, where they gather every Friday to pray. Ahmed Hajjami, a Muslim who has resided in Nicaragua for 6 years, assured us that approximately 300 faithful Muslims, celebrate Ramadan in Nicaragua.

“We begin at half past five in the morning. There isn’t any difference in complying with Ramadan in Nicaragua or any other part of the world”, he said.

Nevertheless, he emphasized that given the characteristics of Nicaragua, it is more difficult to carry out Ramadan’s obligations. “One of the main obstacles is the time to pray, on some occasions we only pray in the morning and at night, it is almost impossible to pray the other three times,” he explained.

For Muslims in Nicaragua, the renewal of faith during this period is the main celebration. Ramadan is not a month of penitence by fasting, but of festivals with banquets, gifts and new clothes.

The mosque also publishes a calendar with prayer times and times of fasting, which is coordinated with Al-Noor Mosque in Santo Domingo, Dominican Republic. In the Dominican Republic there are approximately 2,500 Muslims, and the ones that reside in the capital regularly attend the festivities of Ramadan at Al-Noor Mosque, the only mosque in the city.

Yunis Ribas explains, “Although the community is rather small in the Dominican Republic, Muslims gather on the first day at Al-Noor Mosque and their families usually accompany them. Later they meet in Recoleta at a halal (permitted by Allah) restaurant, a Jordanian immigrant runs it. We usually have harira, a traditional Moroccan soup, and shawarma, a spicy meat dish, on the first day.”

The mosque distributes audio materials for the Muslim community, and Muslims gather for Tarawih Prayers before heading home. “You can see the happiness of Muslims when they exchange greetings after the prayers, especially when there are new faces. Usually the day ends with a traditional herbal tea.” Yunis declared.

Ramadan in China

For Muslims in China, Ramadan is traditionally a period of fraternity, solidarity and Islamic charity.

Li Xan is a Chinese student who studies engineering at the Universidad Del Desarrollo in Chile. He has been living with his father in Chile for 3 years now. However, he remembers how his family used to celebrate Ramadan in China. “During Ramadan my father would get up at 4 o'clock in the morning, and an hour later he’d arrive at the Mosque of Niujie, in the center of Beijing, just in time for the Dawn Prayer.”

For Muslims in China, Ramadan is traditionally a period of fraternity, solidarity and Islamic charity.

“Every day in Ramadan, we attended all the five prayers at the mosque. My father’s friends understood our commitment, and when he was occupied with a lot of work they would help him to do it so that he could be punctual for Prayers”, Li explained.

Li is among more than 20 million Chinese Muslims that live by Ramadan’s obligations, continuing strictly the Islamic doctrines, praying five times a day in mosques and abstaining from eating and drinking from dawn to dusk.
According to the Islamic association of China, Chinese Muslims have convenient access to prayer services as there are more than 34.000 mosques throughout the country.

”Since the foundation of the Peoples Republic of China in 1949, the rights and religious liberty of the Muslims have been protected by the constitution and the law”, he states.

The Niujie Mosque, built in 996, and that of Dongsi, 500 years old, are the two most two famous mosques in the capital. The Niujie Mosque is an important center for Islamic studies and operates a Qur’an school. During the last 50 years, the government has assigned, on numerous occasions, special funds for the repair of these buildings because of their historical importance.

Beijing has over 900 Muslim restaurants and food stores. Some supermarkets sell food especially for followers of Islam. “Thanks to the social stability and the fast economic growth of the country, Chinese Muslims enjoy a peaceful Ramadan. Many Muslims share traditional food with their neighbors, and distribute gifts to poorer Muslims,” noted Hang Xian a 61 year old Chinese Muslim trader.

Wherever you are, Ramadan is undoubtedly a most special month.

Source: Islam Online

orlando valencia's body found

From the Word War 4 Report: Paras kill Afro-Colombian leader

On the morning of Oct. 27, authorities certified that the body of an Afro-Colombian found washed up on the banks of the Rio Leon at Bocas de Zabalo, Chocó department, dead of gunshot wounds, was that of Orlando Valencia, a peasant leader from Curvaradó who was abducted by paramilitaries Oct. 16. [...]

The Comisión de Justicia y Paz states that the conflict has its roots in commuunity efforts to recover traditional lands legally titled to the Afro-Colombian villages for the past five years, but now under the control of big palm-oil producers following the forcible eviction of peasant cultivators by the paramilitary Bloque Elmer Cárdenas. Justicia y Paz cites over 100 assassinations of Afro-Colombian peasant leaders related to this struggle in recent years.

black studies professor arrested

Once I met a professor (older African-American man) from Stanford who was complaining that people who saw him on campus would often assume that he was a bus driver. He even joked around about getting t-shirts made which said across the front "I am not the bus driver". I guess some folks have a hard time imagining a Black person in an academic position.


Other folks have a REALLY hard time: Black Studies Professor Arrested (for the full story)

San Francisco State professor Antwi Akom was arrested last night and placed in county jail for going into his campus office. He was released earlier this evening.

While in jail, he spoke with numerous friends and colleagues in the Ethnic Studies Department to tell them what happened. Among them was Shenoda, his teaching assistant Ashley Moore, and Dean of Ethnic Studies Kenneth Monteiro. According to these friends, Akom came to campus around 10 p.m. Tuesday evening to pick up a book he needed for teaching his class.

When he arrived in the front of the Ethnic Studies building (which is where his office is located), he was approached by a security guard who asked him what he was doing here. Akom reportedly told the security guard he was a professor and he was simply going into his office. He then proceeded to go inside.

“When he came out, there was a white cop to meet him and told him to put his hands behind his back,” said Shenoda. [...]

racial tension in birmingham turns deadly

Damn... we (however you want to take that) really need to practice what we preach. Racial Tension In Birmingham Turns Deadly: Riots between the British Asian (i.e. Pakistani, presumably Muslim) and Afro-Carribean immigrant communities in the UK highlight racial tensions that have increased in recent years.

orlando valencia

From In These Times: Orlando Valencia, an Afro-Colombian activist, was recently kidnapped by paramilitaries aligned with the Colombian government.

"because i know you don't read the newspaper"

Like It or Not, 'Boondocks' Will Finally Hit the Airwaves Apparently they had to rework the first episode to remove some Rosa Parks jokes. It is about time they put this on tv. I expect to be cracking up so much, I will need to watch with an oxygen mask.

Boondocks trailer courtesy of Adisa.

and several old posts:

boondocks tv interview
birth of a nation: a comic novel
boondocks: public enemy #2
boondocks: livejournal

the real granada

Man Yee at Under the Sun has recently had a couple of brief posts on Andalusia and the real Granada.

"homie don't play that"

So, last night I was watching some television and happened to come across a rerun of In Living Color. Homie the Clown (played by Damon Wayans, and invented by Paul Mooney) was "keepin' it real" by bopping a group of young children on the head with a partially-filled sock. It reminded me how in college, one of the texts for a Latino studies class I was taking, talked about a Brazilian trickster/clown figure who engaged in similar antics. I was moved to try to find information about that particular character online (and failed) but I did find a brief description of a related Puerto Rican character...

The Vejigante
The Vejigante (bay-he-GAHN-tay) is a fantastic, colorful character introduced into carnival celebrations hundreds of years ago. He is a classic example of the blending of African, Spanish, and Caribbean influences in Puerto Rican culture.

The name Vejigante comes from the Spanish word for bladder, vejiga. The Vejigante inflates a dried cow's bladder and paints it to resemble a balloon. The Vejigante's costume is made from scraps of fabric and looks like a clown suit with a cape and bat wings under the arms.

During the carnival celebrations in Loíza Aldea and Ponce, the Vejigantes roam the streets in groups and chase children with their vejigas. The Vejigante is such an old character that he is even mentioned in the classic novel Don Quixote written in 1605.

homie don't play that!

what's in a name?

At blackamericaweb.com, the editorial Black History is Much More Complex and Fascinating than We’ve Been Taught suggests that some "slave names" are actually more "African" than you would think.

somewhere between mexico and a river called home

Where Arab-American Meets Tex-Mex is review of Marian Haddad's recent book of prose poetry, "Somewhere Between Mexico and a River Called Home". Haddad is a Syrian-American woman who grew up in the Southwest and so her work is influenced by accents of Mexican culture along with her Arab-American roots. After finding out a little more about her, she seemed less Grenada-esque than I thought at first (the "Mexican" aspect does not seem much deeper than accent and scenery. She's from a Christian background, not Muslim). But that doesn't make her a bad writer.
a profile and interview with Marian Haddad
one of her poems (which later inspired a visual work)
two more poems
her Pecan Grove Press page

blog quake day

To help raise funds towards South Asian earthquake relief, Desipundit is encouraging the blogosphere to make tomorrow (Wednesday) Blog Quake Day.

For more info about the situation and what you can do to help, check out:
Wiki on the 10/5 Earthquake
South Asian Earthquake Relief
South Asia Quake Help

Damn, there are places still recovering from the Tsunami last year that now have to deal with this.

rosa parks (1913-2005)

Whoever said these are the things that you can do
And the things you ain't supposed to?
So am I further when I think I'm getting closer?
That's when I tend to think of Rosa
How Rosa took a seat to make a stand
But now in standin' we gettin' more demanding
"Freedom", Panther Sountrack
Rosa Parks (1913-2005)

greedy for attention

Ok, I just updated my blogroll, mainly adding the blogs I've been mentioning recently plus a couple of others where I've been commenting. I'm willing to add more but I don't have any really "on deck" at the moment. Also, conversely, if you like what you read here, feel free to add Planet Grenada to your blogroll. Leave a comment. Make criticisms or suggestions for improvement. Even leave a shameless plug for your blog. (So far, I've only deleted spam and I'm in the middle of deciding what to do with missionaries who leave comments which are equivalent to spam). In any case, feel free to use your voice.

international congress on islamic feminism

In a few days (October 27-29), in Barcelona, Spain the International Congress on Islamic Feminism is planned to take place. And in a related statement on "Gender Jihad", Abdennur Prado argues in favor of a "jihad" against patriarchy in Muslim communities.

Link thanks to Latino blogger, Ulises Ali Mejias at ideant

so white they named white people after them

From Adisa Banjoko's blog, Holla at a Scholar: People always look at me crazy when I tell 'em "Theres' HELLA White Muslims on the planet".... on the situation of Muslims in the Caucasus region and their relations with the Russian government. For me, it is one of the remarkable features of Islam that it is able to become internalized by so many different ethnic groups and races. Each group relating to Islam in a way which makes it their own. And yet its the same religion.

i'm allergic

Study Says Blacks Living in Majority-White Countries Have Poorer Health

really old story, new tribes

Following up on old story, new tribes here is more information about New Tribes, the American evangelical missionary organization which is being expelled from Venezuela by Chavez. According to Prensa Latina, New Tribes may have been conducting experients which infected the indigenous population with a virus and led to about 80 deaths. Missionaries' Experiments on Indigenous Denounced in Venezuela Can we say smallpox blanket?

democracy in the middle east

Writing for Al-jazeera, Soumaya Ghannoushi discusses some of the obstacles to Arab democracy in The great Middle East Power Games. Does the US really believe that the people of the Middle East should freely choose their own path or is it more interested in a Middle East which is configured to serve US objectives?