WE MUST NEVER FORGET!!
PRAISE OUR TRIUMPHS…..LEARN FROM OUR ERRORS!
THE AFRICAN CIVILIZATION SOCIETY 1858-1869
The African Civilization Society (ACS) was founded in 1858 by Henry Highland Garnet who sought to encourage black American to immigrate to Africa. Garnet envisioned educated black Americans moving to the African Continent as cultural missionaries to lead the economic, political, and moral development of the various indigenous peoples. The ACS Constitution outlined its goals for Africa and people of African descent in other areas of the world. The ACS also saw itself as a major force in the destruction of the African slave trade and in promoting African self-governance and self-reliance. Specifically, the ACS sought to make African nations independent cotton producers. They believed that cotton grown in Africa and sold on the world market would break the monopoly of southern United States slave-grown cotton in European and American textile production, and thus hasten the end of slavery.
Headquartered in the Weeksville section of Brooklyn, New York, the ACS worked with black churches and schools. Prominent African Americans involved with the ACS included Reverend Amos N. Freeman, Reverend Rufus L. Perry, Richard H. Cain, and John Sella Martin.
Embracing a 19th Century version of cultural nationalism, the ACS argued that black Americans should lead their own education efforts and establish and control the political and social institutions in their communities. This majority-male organization was one of the first 19th Century groups to recognize the importance of black women in reform and uplift efforts. Challenging the prevailing view that black Americans were dependent by nature and by generations of enslavement, they called on black leaders to elevate their race through the promotion of ideas of self-reliance and self-help. Such efforts, they said, required an educated leadership.
By 1866 the African Civilization Society employed 69 African Americans engaged in teaching over 2,000 students in Sabbath and day schools in the Northeast. Also by that date, the ACS was the only black association sending teachers to the South to educate the freed people.
The African Civilization Society began to decline around 1866 due to financial difficulties. By 1869 the organization ended its activities.
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By Elliot Booker — 2 years ago
George was an African-American youth convicted of the first-degree murder and, at age 14, the youngest person executed in the United States in the 20th century. George was executed for the first-degree murder of two pre-teen white girls: 11-year-old Betty June Binnicker, and 8-year-old Mary Emma Thames; HOWEVER NO PHYSICAL EVIDENCE EXISTED IN THE CASE, AND THE SOLE EVIDENCE AGAINST STINNEY JR. THE CIRCUMSTANTIAL FACT THAT THE GIRLS HAD SPOKEN WITH STINNEY AND HIS SISTER SHORTLY BEFORE THEIR MURDER, and the testimony of three white police officers, who testified at a trial which lasted barely two hours, that Stinney had confessed to the murders.
The girls had disappeared while out riding their bicycle looking for flowers. As they passed the Stinney property, they asked young George Stinney and his sister, Katherine, if they knew where to find “maypops”, a type of flower. When the girls did not return, search parties were organized, with hundreds of volunteers, and their bodies were found the next morning in a ditch filled with muddy water. Both had suffered severe head wounds.
Stinney was arrested a few hours later and was interrogated by several white officers in a locked room with no witnesses aside from the officers; within an hour, a deputy announced that Stinney had confessed to the crime.
According to the confession, Stinney (90 lbs, 5’1″) wanted to “have sex with” 11 year old Betty June Binnicker and could not do so until her companion, Mary Emma Thames, age 8, was removed from the scene; thus he decided to kill Mary Emma. When he went to kill Mary Emma, both girls “fought back” and he thus decided to kill Betty June, as well, with a 15 inch railroad spike that was found in the same ditch a distance from the bodies.
According to the accounts of deputies, Stinney apparently had been successful in killing both at once, causing major blunt trauma to their heads, shattering the skulls of each into at least 4-5 pieces. The next day, Stinney was charged with first-degree murder.
With the murders raising racially and politically charged tension. Townsmen threatened to storm the local jail to lynch Stinney, but prior to this, he had been removed to Charleston by law enforcement.
Following Stinney’s arrest, George Sr. his father was fired from his job at the local lumber mill. Stinney’s parents and siblings were given the choice of leaving town or BE LYNCHED. The family was forced to flee, leaving George Stinney with no support during his 81-day confinement and trial.
The entire Stinney trial, including jury selection, took one day. Stinney’s court-appointed defense counsel was a tax commissioner campaigning for election to local political office. Stinney’s lawyer did not challenge the three police officers who testified Stinney confessed to the two murders, despite this being the only evidence presented by the prosecution. The police did not make written records of Stinney’s purported confession, and at trial, Stinney denied confessing to the crime.
The jury at Stinney’s trial consisted entirely of white people; due to racial segregation, no African-Americans were present in the courtroom.
Other than the testimony of the three police officers, at trial, prosecutors called three inconsequential witnesses: the man who discovered the bodies of the two girls, and the two doctors who performed the post mortem. Stinney’s counsel did not call any witnesses. Trial presentation lasted two-and-a-half hours. The jury took ten minutes to deliberate, after which they returned with a guilty verdict with no recommendation for mercy. Stinney was sentenced to death in the electric chair. When asked about appeals, Plowden replied that there would be no appeal, as the Stinney family had no money to pay for a continuation. When asked about the trial, Lorraine Binnicker Bailey, the sister of Betty June Binnicker, one of the murdered children, stated:
“Everybody knew that he done it, even before they had the trial they knew that he done it. But, I don’t think that they had too much of a trial”.
Local churches, the N.A.A.C.P., and unions pleaded with Governor Olin D. Johnston to stop the execution and commute the sentence to life imprisonment, citing Stinney’s age as a mitigating factor. There was substantial controversy about the pending execution, with one citizen writing to Johnston, stating, “Child execution is only for Hitler”. Still, there were supporters of Stinney’s execution; another letter to Johnston stated: “Sure glad to hear of your decision regarding the nigger Stinney.” Johnston did nothing, thereby allowing the execution to proceed.
The execution was carried out at the South Carolina State Penitentiary in Columbia, South Carolina on the morning of June 16, 1944, less than three months after the crime. At 7:30 a.m. Stinney walked to the execution chamber, a bible under his arm, which they later used as a booster seat in the electric chair.There were difficulties strapping the boy who at 5-1 feet and just over 90 lbs was comparably small for his age, to the electric chair. In addition, the state’s adult-sized face-mask used in executions did not fit properly. As a result, according to witnesses, it slid of his face during the execution, exposing his face to the witnesses “revealing his wide-open, tearful eyes and saliva coming from his mouth. Stinney was pronounced dead less than four minutes after the execution began. From the time of the murders until Stinney’s execution, 81 days had passed.
It was later found that a beam with which the two girls had been killed weighed over twenty pounds. It was ruled that George wasn’t able to lift the beam, let alone swing it hard enough to kill the two girls.
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The Forgotten Exodus: 7 Facts About the Black Loyalists and Refugee Negroes Escaping American Wars to CanadaBy Elliot Booker — 3 years ago
June 29, 2016 | Posted by Ricky Riley
The War of 1812
After the War of 1812, former enslaved Blacks fled to Canada and the Caribbean in search for a better life post-slavery. The second war between the British and the young United States of America was waged over tariffs, trade and the conscription of 10,000 American sailors. From 1812-15, this war was a footnote to the much larger Napoleonic Wars of the time.
According to historical records, British vice admiral of the empire’s royal fleet, Sir John Borlase Warren, wanted enslaved Blacks to fight for the Red Coats. To achieve this, Warren promised Black men and their families freedom in exchange for military service.
Immediately, the Royal Navy got word of this and officers began to employ the strategy throughout their forces.
The Voyage to the Great Frozen North and Deep, Deep South
There were an estimated 3,600 former enslaved Africans who came from Maryland, Virginia, North Carolina, Louisiana and Georgia fleeing to the Red Coats’ side.
This large influx of free Black people settled in Nova Scotia, building homes and churches that still stand today. The “Refugee Negroes” also settled in the Canadian province of New Brunswick, and 95 went to the Caribbean island of Trinidad in 1815.
The First Black Person in Canada was from Benin
The very first Black man to come to Canada was a free Benin interpreter named Lusofonia — also known as Mathieu da Costa.
In 1605, Lusofonia was a member of the French exploring party including Pierre Dugua, the Sieur de Monts and Samuel de Champlain. He began translating for the Portuguese in the late 1500s. However, by 1600, he began to work for the French accompanying de Champlain and Dugua on voyages along the Canadian Atlantic Coast.
His mastery of English, French, Portuguese, and Dutch languages made him a valuable commodity to the French
Canada was Not the Perfect Paradise
By 1630, Black people were brought to Nova Scotia during the founding of the towns of Louisbourg and Halifax as enslaved people. In the 18th century, a second wave came to the nation during the American Revolution. This group were the “Black Loyalists” who left America, joined the British during the American Revolution, and moved to Canada. Many loyalists joined the British forces as soldiers serving in regiments such as the Royal Ethiopian and Black Pioneers.
A Brave New World
After the Black Loyalists settled this brave new world, Black people began to create a society for themselves.
For example, Rose Fortune was born into slavery in the U.S. but in Canada she became an entrepreneur and the first woman of any race to be a police officer. Fortune came to Canada as a Black Loyalist during the American Revolution. The Black pioneer policed and protected warehouses of Annapolis Royal, Nova Scotia.
However, many were not as lucky as Fortune. The colony of Nova Scotia fell into an economic depression by the tail end of the War of 1812. It was also faced with an influx of European immigrants adding more competitors to the weak job market.
Glacial Progress in the Land of Snow and Ice
After a few decades of adjusting to their new reality, the opportunities for Black Nova Scotians began to open up. The creation of institutions such as the Royal Acadian School and the Cornwallis Street Baptist Church helped inspire hope and increase literacy among the newly arrived.
The Royal Acadian School was created in 1814 by British officer and reformer Walter Bromley to teach Black, poor and immigrant children in Halifax, Nova Scotia.
The Black Refugees founded the Cornwallis Street Baptist Church (formerly known as the African Chapel and the African Baptist Church) in Halifax in 1832. This church became a cultural center for the Black community well into the 1900s.
Black Power in the Frozen North
By the 1900s, Black liberation movements were created to address the racial discrimination aimed at Black Canadians. The church became a de facto meeting place and headquarters for the Nova Scotia Association for the Advancement of Colored People, established in 1945.
The man at the center of this Black unification for justice was William Pearly Oliver, minister of Cornwallis Street Baptist Church starting in 1937.
The NSAACP arrived on the international stage after protester and businesswoman Viola Desmond of Halifax was arrested for refusing to get out of her seat at the New Glasgow Roseland Theatre on November 8, 1946. Desmond sat in the “white-only” section of the theater even though she was willing to pay for the more expensive ticket. The Canadian civil rights pioneer defied segregation nine years before Rosa Parks did. The incident launched the modern civil rights movement in the nation, and Oliver was at the forefront. Many other organizations sprung from the NSAACP, such as the Nova Scotia Human Rights Commission (1967), the Black United Front (1969), and the Black Cultural Center (1983).Post Views: 68
By Elliot Booker — 2 years ago
The Moravian Church in Denmark and several Danish citizens have released a statement apologizing for the atrocities of slavery in the Virgin Islands, as its former territory reflects on the Transfer Centennial and 100 years under the American flag.
“Together with several other citizens of Denmark, we declare to be troubled about a deeply regrettable past in which the forefathers of the population on the U.S. Virgin Islands were enslaved and against their will were forced to labor for masters, many of whom came from Denmark. For this, although belated, we apologize in the spirit of love,” Rev. Dr. Jørgen Bøytler, pastor of the Moravian Church in Denmark, stated in the one-page statement. “The amount of human sorrow, pain and despair caused by the slavery cannot be imagined. The lack of respect of the human dignity of the people, who against their will were enslaved, is not comprehensible for us today. The injustice caused by our forefathers to the forefathers of the population of the islands is inexcusable.”
The statement, expected to be signed by church officials and private Danish citizens during worship services in Denmark on Sunday, was received by Senate President Myron D. Jackson and distributed to Moravian churches throughout the territory by Memorial Moravian pastor Dr. Winelle Kirton-Roberts. Those churches are expected to present it to their congregations. Jackson will read the apology at the Memorial Moravian Church on St. Thomas in a special Centennial Service at 8:45 a.m. on Sunday.
“The moral compass has been set straight by the Moravian Church’s apology to the people of the Virgin Islands for the role that Denmark played in the transatlantic slave trade as well as in the institution of slavery,” Jackson said. “I think it is appropriate that this apology comes on the eve of the 100th anniversary of the Transfer. I commend the Moravian Church in Denmark for taking a bold step in this apology. Its message will resonate throughout our region and the world because it is the right step towards healing and reconciliation.”
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