“In this video clip are brief examples of two mentalities, integrationist and nationalist. In the points raised for both, one has caused a sense of apathy among our people and stunted our growth, the other the door is still open and it’s not too late. Your opinion is welcome.”
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By Elliot Booker — 3 years ago
JOSEPH BLACKBURN BASS 1863 – 1934
Joseph Bass was born in 1863. He was an African American teacher, businessman and newspaper editor.
From Jefferson City, Missouri, Joseph Blackburn Bass taught school for seven years but in 1894, William Pope, editor of the Topeka Call offered him the job of newspaperman. In 1896, Pope died, and Joseph Bass became owner, publisher, and editor. In 1898, Nick Chiles purchased the newspaper and changed the name to The Topeka Plaindealer. J.B. Bass worked as Chile’s associate until 1905 when he moved to Helena, Montana to establish The Montana Plaindealer. Bass wrote, edited, and published the Plaindealer at 17 South Main Street in Helena, aided by an assistant, Joseph Tucker, from March 1906 to September 1911. An activist and promoter of civic organizations, Bass embraced progressive political goals and urged Helena’s sizable African American population—more than 450 in 1910—to be entrepreneurial and engage in cultural uplift. In 1906, Bass helped organize the St. James Literary Society, based in the St. James AME Zion Church. Three years later, Bass spearheaded the Afro-American Protective League, an ambitious statewide organization that meant to defend African Americans in Montana from racism. The group lasted only a few months, but Bass had established himself as a community leader. Two years earlier, in 1907, he helped organize a Helena chapter of Booker T. Washington’s National Negro Business League, which included more than a dozen businesses in town, and in 1908 Bass created the Afro-American Building Association, a self-help group of African American real estate owners in Helena.
In 1911, he went to San Francisco for one year, then on to Los Angeles for a brief visit around October 1912. J.B. Bass decided to stay and in late 1912 he paid a visit to the California Eagle, which was on 1328 Central in L.A. In 1913, Charlotta Spear hired J.B. Bass to do a limited amount of newspaper work, including running the newspaper for two weeks while she traveled north. At the end of 1913, she offered Bass the position of editor of the Eagle, they married in August 1914.. Joseph Bass held that position until his death in 1934.
An excerpt from Charlotta Bass’s column, “On the Sidewalk,” dated April 2, 1937, reads: “My last visit Sunday was to the grave of the late editor of this paper, J.B. Bass. I did not lay a large bouquet upon the grave of him who sleeps beneath, but gardenias three in number, with their fragrance mild but sweet, conveying a message I cannot here repeat.”
“Together we started,
“Together we parted,
“He sleeps, and I go on with the task, he would have me complete.
“Fellow traveler, I do not ask for a lift–
“I can carry my load.
“I only ask that you do not block my path.”
Black Past,Joseph Bass
CHARLOTTA A. BASS 1874 – 1969
Was an African American educator, newspaper publisher-editor, and civil rights activist. Bass was probably the first African-American woman to own and operate a newspaper in the United States; she published the California Eagle from 1912 until 1951. She used her influence as the publisher of a newspaper to uncover injustice and fight for civil rights.
Bass was born Charlotta Amanda Spears in October of 1880 in Sumter, South Carolina. She was the sixth of 11 children between Hiram and Kate Spears, but very little is known about her parents or her early life. Bass moved to Rhode Island soon after graduating from high school, and found work selling ads and doing odd jobs at a newspaper. She grasped the nuances of the business over 10 years of employment at the Providence Watchman. After moving to Los Angeles, California, in 1910, she found work selling subscriptions to the African American newspaper the Eagle.
Two years later, the Eagle’s publisher, J.J. Neimore, took ill and asked Bass to take over the operation of the paper upon his death. The surprise bequest made Bass the first African American woman to run a newspaper in the United States. However, the Eagle was in dire financial straits when she finally assumed the role of editor and publisher. Determined to correct the paper’s course, Bass changed the name to the California Eagle, and began hiring staff that were less interested in society reporting and more dedicated to reporting on the issues of the day. In 1912, she hired Joseph Blackburn Bass to be the paper’s editor. Bass had been one of the founders of the Topeka Plaindealer. He shared his concern with Spears about the injustice and racial discrimination in society. He eventually became Bass’ husband and they ran the newspaper together.
By 1915, the paper was staking out firm political stances. Bass ran editorials denouncing D.W. Griffith’s The Birth of a Nation, a film that many found offensive for its glorification of the Ku Klux Klan and ideas of white supremacy. Bass’ protest motivated African American newspapers around the country to join her in condemning the film. When she realized the true scope of influence the media possessed, Bass redoubled her efforts to use the Eagle as a tool to fight for the rights of African Americans. The paper tackled issues such as fair access to housing, segregated schools, and illegal hiring practices by corporations. The Basses powerfully championed the black soldiers of the Twenty-Fourth Infantry who were unjustly sentenced in the 1917 Houston race riot. They also covered the case and supported the “Scottsboro boy,” nine young men who were framed and convicted of rape in Scottsboro, Alabama in 1931.
During the 1920s, Bass became co-president of the Los Angeles chapter of the Universal Negro Improvement Association, founded by Marcus Garvey. Bass formed the Home Protective Association to defeat housing covenants in all-white neighborhoods. She helped found the Industrial Business Council, which fought discrimination in employment practices and encouraged black people to go into business. As editor and publisher of the California Eagle, the oldest black newspaper on the West Coast, Charlotta Bass fought against restrictive covenants in housing and segregated schools in Los Angeles. She campaigned to end job discrimination at the Los Angeles General Hospital, the Los Angeles Rapid Transit Company, the Southern Telephone Company, and the Boulder Dam Project.
By the mid-1930s, the Eagle was in solid financial shape, and with a circulation of 60,000, was the largest African American newspaper on the west coast. Her husband’s death in 1934 was an emotional blow to Bass, and a key transitional point in her life. When she recovered from grieving, she began to dedicate herself to political activism beyond the newspaper. Bass worked diligently on the “Don’t Buy Where You Can’t Work” campaign that urged African Americans to take a personal stand against discriminatory hiring practices, and only spend their money at businesses that hired, or were run by, African Americans. Soon, she began to consider the possibility of running for public office.
After rallying a group of black leaders in a battle against Los Angeles mayor Fletcher Bowron, Bass became convinced that politicians were not representing the issues that were important to the people. Although her group was successful in pressuring Bowron’s office to expand its Committee on American Unity, none of its other demands related to racism and discrimination were addressed. In 1945, Bass ran for Los Angeles City Council, and in 1950, became the Progressive Party’s candidate for state senate. She didn’t win either race, but gained a taste for politics and a platform for voicing ideas provided by political debate among candidates.
Because Bass’ political rhetoric was decidedly leftist as the United States entered the McCarthy era, and as suspicions toward communists, intellectuals, and activists reached a fever pitch, she found herself under surveillance by the FBI. In 1950, she was called before the California Legislature’s Joint Fact-Finding Committee on un-American Activities. Though neither Bass nor her paper were found guilty of any wrongdoing, she was subjected to surveillance for the remainder of her life. This did little to slow her political ambitions, however, and in 1951, after nearly 40 years as the managing editor and publisher of the Eagle, Bass sold the paper and began preparations for what would be her greatest challenge. Bass served in 1952 as the National Chairman of the Sojourners for Truth and Justice, an organization of black women set up to protest racial violence in the South. Also In 1952, she ran for vice president of the United States on the Progressive Party ticket with Vincent Hallinan. She did not aspire to win, but rather to broadcast her views into a more public and national forum with a motto of “Win or lose, we win by raising the issues.” The bid for the vice presidency made Bass the first African American woman to run for a national office.
Despite her splashy appearance on the national stage, Bass continued to be dedicated to political work in and around Los Angeles throughout the remainder of her life. She never saw the city become the place of racial harmony that she envisioned, but during Bass’ life, Los Angeles was one of the most progressive cities in the United States, due in great part to her own efforts. When Bass moved just outside of Los Angeles in 1960, to Lake Elsinore, she opened her own garage as a community center and reading room. She hosted voter registration drives and became a regular participant at local protests against South African apartheid policies and on behalf of prisoners’ rights.
Throughout her journalistic and political careers Bass fought for the rights of African Americans across a range of practical issues. In the course of her work, she befriended the famous activists Paul Robeson and W.E.B. Du Bois. Although Bass never was elected to public office, she was successful in her attempts to galvanize national energy around discrimination and civil rights.
In 1966, Bass suffered a stroke that confined her to a convalescent home. On April 12, 1969, she suffered a cerebral hemorrhage and died in Los Angeles. She is buried alongside her husband in Evergreen Cemetery, East Los Angeles, California.
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If you truly knew what the N-word meant to our ancestors, you’d NEVER use it. It was used and still can be used to make us hate ourselvesBy Elliot Booker — 2 years ago
A few years ago, I read slave narratives to explore the lives of black agricultural workers after the end of the Civil War. The narratives came from the Federal Writers Project of the Works Progress Administration, a program that employed researchers from 1936 to 1938 to interview former enslaved people, producing more than 2,300 narratives that, thankfully, reside online and are fully searchable.
Those whom the law defined as property recounted various unique human experiences — their daily horrors and monotonies, how they freed themselves or learned of their emancipation, the surge of exhilaration upon securing freedom, and how they endured life on the edges of a white supremacist society in the decades thereafter.
As I pored over the narratives, I was struck less by their experiences, as heartrending as they were, than by how their experiences sculpted their self-perceptions. The best explanation of what I gleaned, what social scientists called internalized oppression, describes the psychological trauma that ensues when a person from a stigmatized group believes those negative stigmas.
White folk indoctrinated them into accepting their supposed inferiority. These narratives illustrate the success of this campaign of mental terrorism, and no word conveyed the depth of this internalized oppression more than “nigger.” Now, whenever I hear the epithet, a visual and emotional representation of the heinous process by which a people — my people — were induced to think they were less than trespasses into my thoughts. After years of habitual use of “nigger,” I banished it from my speech to honor the humanity that many never saw in themselves.
The internalized oppression revealed itself in various ways. Sometimes the former enslaved people clearly, perhaps subconsciously, considered themselves subhuman, just like how their former owners regarded them. Jim Allen, for example, dubbed himself his master’s “pet nigger boy” and a “stray” and thought himself privileged because he could sleep on the floor beside his master’s bed. That he likened himself to a fortunate mangy mutt or frisky feline crushed me. The word laid bare a worldview that held black folk as a lower order of being, as when Irene Robertson claimed her former master Mr. Sanders was mean, in part, because “he beat his wife like he beat a nigger woman.”
“Nigger” also signaled antipathy toward fellow black folk. After the end of slavery, Mattie Mooreman went north to Wisconsin with a white family for whom she worked. Members of the family wanted her to go to the circus to watch a black boy’s performance. She told her interviewer, “Guess they thought it would be a treat to me to see another niggah. I told ’em, ‘Law, don’t you think I see lots, lots more than I wants, every day when I is at home?’ ” But read how she talks about the family’s baby, whom she constantly watched over, fearing, irrationally, someone would kidnap him: “No matter what time they come home they’d find me there. ‘Why don’t you go in your bedroom and lie down?’ they’d ask me. ‘No,’ I’d tell ’em, ‘somebody might come in, and they would have to get that baby over my dead body.” Her eyes fixated on the white baby, but she saw too many niggers.
A barrage of dispiriting uses of the word bloodied me as I combed through the narratives. “The Ku Klux kept the niggers scared.” “The Ku Klux did a whole lot to keep the niggers away from the polls. …” Slaves owned by “nice” masters are repeatedly called “free niggers.” “Niggers ain’t got no sense. Put ’em in authority and they gits so uppity.” “I’se just a poor old nigger waitin’ for Jesus to come and take me to heaven.” Slave traders are called “nigger traders.” Defiant enslaved people required the service of a “niggerbreaker.” “Nigger dogs” aided the recapture of those who escaped.
Perhaps more depressing, ironically, was that circumstances sometimes led them to opt against calling a black person a nigger. William Porter stated that “some of the Tennessee niggers was called free niggers. There was a colored man in Pulaski, Tennessee, who owned slaves.” A black man who kept others in bondage — he’s a “colored man,” yet those who were owned were “niggers.” I instantly thought of a moment from the O.J.: Made in America documentary when a white woman who saw black people talking to Simpson uttered, “Look at those niggers sitting with O.J.” Simpson delights in hearing this because she “knew I wasn’t black. She saw me as O.J.” Porter’s outlook matched that of both the racist white woman and the unspeakably racially deranged O.J.
Since reading those narratives, I’ve noticed this mindset when perusing the remarks of freed people in other contexts. For example, before the trial of Rufus Martin, a black man who stood accused of the 1903 murder of Charles Swackhammer, a woman whom the Fort Worth Star-Telegram referred to as an “old negress who occupied a front seat in the court room” bellowed:
It’s the white people that is to blame. They know that they got to make niggahs work or they ain’t no good and they know as long as they ‘low niggah men to loaf aroun’ low down saloons they ain’t goin’ to work. This man come from a good niggah fam’ly — one of the best I knows of, but the p’lice ‘lowed him to loaf aroun’ without workin’, and to drink and gamble, till he just got to be no good and thought he didn’t have to work. The p’lice ought to raid them low down niggah saloons every day and every night till they make every blessed one of the niggah toughs go to work or else send ’em all to the county road. Them saloons is what makes bad niggahs and the white folks is to blame for it, ’cause they let ’em run.
That Martin sported a reddish mustache, light hair and skin so bright he could pass for white almost certainly colored her perception that Martin came from a “good niggah fam’ly.”
Black folk rescued the word from the smoldering debris of a virulently racist land, reclaimed it and renovated the slur into a celebration of black comradery — defenders of contemporary usage of “nigger” repeat this. When this tale collides with reality, however, it shatters as a misreading of history — the current use of the word is owed less to white folk calling black folk “nigger” and more to black folk who thought they were niggers and said so. Black people have hurled the infamous word for nearly as long as white folk have. It exists within black speech now because it existed within black speech then. The uncomfortable truth must be confronted: Absent the internalized oppression of those who called white men and women their masters, “nigger” would probably not be a part of black folk’s lexicon. We black folk are reclaiming it not from bigoted white folk but from our ancestors, who, sadly, deemed their blackness a badge of inferiority.
I seek not to usher the word to the gallows. I harbor no aims to kill it. I can still bump a Young Thug track or chortle at a Dave Chappelle routine. “Nigger” does not bar my enjoyment of popular culture. My soul, though, winces whenever I hear it. The decision for black people to include it in their vocabulary, nonetheless, remains personal, and I reject the criticism of black folk who continue to wield it.
I write only to summon the words of former enslaved people from beyond the grave to express that “nigger” is haunted by the ghosts of hate and the more spiritually chilling ghosts of self-hate.
Brando Simeo Starkey is an associate editor at The Undefeated and the author of In Defense of Uncle Tom: Why Blacks Must Police Racial Loyalty. He crawled through a river of books and came out brilliant on the other side.Post Views: 341
By Elliot Booker — 2 years ago
Today’s REVIVE show topic is entitled:
It would be amazing to hear your perspective. So please call in we want to hear what you guys out there have to say always. Once again this show is for the people. We here at REVIVE thrive off of communication. So call us at (215)490-9832. This episode of REVIVE will be an open forum so all perspectives can be heard through great conversation.
This episode on REVIVE is entitled “Relationships 101” as we discuss lust versus love, dating, true love, situationships, and more! We need you to be apart of the discussion! Does TRUE LOVE really exist?!
BLAC LOVE MATTERS: What happens when a young educated (…and sometimes ratchet) black couple moves from Detroit to white ass New England in search of a better life? Well, we about to tell you…The Black Love Matters Podcast have hilarious and raw conversations about love while being black. From finding your inner Barack and Michelle (or Jay-z and Beyonce) to your spouse eating the last of the ice cream to building a better life without losing your roots, Niram and Niambi tackle all these matters and more.
Tyrone Blassingame: Tyrone Blassingame has been studying acting for five years. Besides studying under some great acting coaches, some of his work includes a episode of “How To Get Away with Murder” produced by Shonda Rhimes. Tyrone likes being on camera but loves being behind the Camera even more. After writing his first project “Peyton’s Court” he never looked back. After that came Short film/ Poem Visual who he teamed up with partner Ja’Nell Hall-Ragin titled “Hand Up, Don’t Shoot”. Which address the issue of Police Brutality. Now Tyrone Dropping Newest project a Web-Series Called “The Break-UP”. This Romantic Comedy is full of laughs and real situations that Tyrone believe the people will relate to.
Julie Wadley: Julie Wadley is a certified life and relationship coach and the owner Eli Simone, LLC, a boutique matchmaking and coaching firm for Bold, Brilliant, Beautiful, Black Women. Trained at both the Matchmaking Institute and Relationship Coaching Institute, Julie has learned that the ability to love and be loved is one of the strongest forces of nature, yet one of most overlooked and underrated life goals. Infusing her no-nonsense, cut to the chase personality, she challenges successful professionals to get back to basics on building a fulfilling life. Her mission is to empower individuals to find and keep love by assessing individual goals and customizing strategies to achieve them. Her goal is to bring out the best in people so they can bring out the best in others. Julie has been a featured relationship expert on NBC, CBS, FOX, The CW, Ballantyne Magazine, Elevate Lifestyle Magazine, and MadameNoire online magazine, to name a few. Her workshops, eCourses, and programs offer a multitude of practical techniques to “Bring Love to Life.” Her podcast While We Wait, created in 2017 is dedicated to helping women turn their dreams into goals “in the meantime”.
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It would be amazing to hear your perspective. So please call in we want to hear what you guys the listening audience out there have to say always. Once again this show is for the people. We here at REVIVE thrive off of communication. So call us at (215)490-9832 & follow on Twitter and Facebook @REVIVE_POC !
WE NEED YOU ALL TO BE APART OF THE CONVERSATION!!Post Views: 367