Whether written, broadcast, or spoken – the media is a powerful force that often shape the minds our society. It subconsciously impact the psychological development of black children, while influencing everyday decisions of black men & women.
Today, the black owned media space is almost nonexistent due to “corporate takeover” or partnership with mostly white owned companies. This adversely affects the perception of black people since often times we are misrepresented.
In the words of Dr. Boyce Watkins, “no matter how well-intended a partnership might be on the surface, the truth is that when the hard decisions are being made and that white editor comes into your office to tell you that your article is too radical, you have no choice but to stand down.”
If the decline of black owned media continues there’s no telling what the future may hold for the perception of African Americans. Check out this list of companies that are no longer or was never black owned but identifies with the black community.
#1. Essence Magazine
In 2013, Essence magazine editor Constance White was fired as corporate overseer. According to White, Essence was being pushed in a direction that she felt was designed to dumb down the black woman in America, focusing more on fashion and beauty tips than more serious issues of the day. It’s safe to say that Essence magazine now represents the black woman that white people would like for them to become.
#2. Ebony Magazine
In 2011, Ebony magazine was bought out by JP Morgan Chase. The announcement marked the end of a 69-year period in which the company was family-owned. Last year, Ebony received backlash for using a cracked photo of the Huxtables (a black family) in an effort to demean Bill Cosby over sexual assault allegations.
#3. XXL Magazine
XXL magazine, owned by Townsquare Media, is touted as the new voice of the hip-hop generation.
#4. Huff Post: Black Voices
Huff Post: Black Voices, originally known as Blackvoices.com, is owned by Arianna Huffington. This website has writers from different race addressing issues within the black community. Huffington, a pale skinned white woman, came under fire in 2012 when she said Michelle Obama wasn’t black enough.
TheRoot.com was sold to Univision in 2015. Univision prides itself in being an American media company serving Hispanic America.
#6. TV One
TV One is not 1980s BET in the making. This company is primarily a partnership between Radio One’s Cathy Hughes and cable company Comcast Corporation.
#7. VH1 Soul (BET Soul)
Vh1 Soul, now known as BET Soul, is owned by Viacom. VH1 repeatedly shows images of black men as thugs and black women as hoochies (Love & Hiphop, basketball wives etc).
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By Elliot Booker — 5 years agoPosted by Jim Clingman April 11th, 2016Piney Woods is a boarding school for grades 9-12, founded in 1909 by Dr. Laurence Jones.It is located 21 miles south of Jackson, Mississippi. Nestled among the pine trees, amid rolling hills, lakes, and farmland, during my initial visit, Piney Woods gave me the feeling of having found a lost treasure. As I walked the campus and learned about the history of this school, a deep sense of melancholy came upon me and, feeling almost ashamed, I questioned why I had not come to that magnificent, historic, and wonderful place much sooner.
Since that first visit to the school in 2004, when I spent two days and nights on campus, had meals with the students, sat in on their classes, and toured the grounds, I have been advocating for Piney Woods. When former President, Dr. Charles Beady,
told me the story about a national fundraising effort in 1954, I decided to start another such fundraiser some fifty years later; our goal was to raise $1 million ($5.00 each from 200,000 donors) for Piney Woods via a group we established known as the Blackonomics Million Dollar Club (BMDC). We helped a lot but came nowhere close to our goal.
Back in 1954, Ralph Edwards, host of the television show, “This is Your Life,” featured Dr. Laurence Jones’ life. Edwards was so impressed with Jones and Piney Woods that he put out a call to his viewers to send in $1.00 each to the school in an effort to raise $1 million; according to Dr. Beady, Edwards’ campaign raised about three-quarters of a million. I figured if $750,000 could be raised in 1954 from an effort that went out over television, a medium only a few families were fortunate enough to have, surely we could eclipse that effort in 2004 with the Internet at our disposal. Optimist that I am, I am absolutely sure we can do that in 2016.
By way of example, Brother Umar Johnson has raised hundreds of thousands of dollars for his proposed school. He has not yet determined where it will be located, but donors have responded with their dollars nonetheless. Piney Woods has been around for 106 years; it is viable, competitive, and dedicated to serving students and families, most of which are unable to pay the entire tuition necessary for room and board. Why wouldn’t we do the same—and more—for Piney Woods? Piney Woods President, Will Crossley says, “Our students – both male and female – hail from more than 24 states and foreign jurisdictions; from inner-city urban locations, as well as rural spaces; from points north, south, east, and west. As diverse as they are, our students share this status: they all receive scholarship support to help fund their education here. They also share an amazing result: admission to post-secondary educational institutions. I know these principles well and in a personal way. While I am the fifth president of this historic, 107-year-old institution, I am the first alumnus to head our school.”
The school’s national press release states, “Piney Woods creates a living and learning environment where students are expected to excel academically, and become civically engaged and socially responsible. Over 75% of the pupils hail from lower income areas where the failing public school systems and negative peer pressure often inhibit them from accomplishing their life goals. However, after undertaking Piney Woods Schools’ rigorous educational, spiritual and vocational curriculums 99% of the graduating seniors are admitted to colleges and universities.”
The “Give from the Heart National Challenge 2016” fundraiser campaign for Piney Woods began in February 2016. On Saturday, April 30, 2016, an all-star benefit concert will take place at the Word and Worship Church in Jackson, MS. Please plan to attend; but if you cannot, please send a donation to this deserving and worthwhile institution. This is an opportunity for everyone to help Piney Woods maintain the same high-quality education it has provided for years, an education that results in 95% of its graduates going on to college. I believe in the “little from a lot” way of getting things done. In this case once again, if 200,000 persons sent $20.00 every six months to Piney Woods, the school could be well on its way to building an endowment, continue to have the financial ability to give even more student scholarships, pay its teachers and administration attractive salaries, and maintain the school’s infrastructure. Who knows? Maybe your child or grandchild will have the privilege to attend Piney Woods one day.
Why not plan to visit the campus soon, and please send your tax-deductible donation to Piney Woods School, U.S. Highway 49 South, Piney Woods, Mississippi, 39148. For more information see www.pineywoods.com or call 601 845 2214.Post Views: 1,058
By Elliot Booker — 5 years ago
We are calling for (minimally) one million Race-conscious Black voters to join forces with us, and as our One Million continue to hear and heed our call-to-arms, the abundance of talent, skills, and expertise to be found among you will readily become evident, and each of you will begin to find or make your place in our ranks, and take on assignments critical to our eventual success.
What is a “Conscious Black Voter?” The One Million Conscious Black Voters and Contributors Movement refers to Black individuals who are fully aware that our race needs the best-and-brightest we produce to place the interests of our people collectively in “first-position.” In doing so, we put into practice what all other racial and ethnic groups do routinely and automatically.
This is By calling the best and brightest among us to join forces and pool resources to build the capacity of our race to advance and protect its collective interests, the One Million Conscious Black Voters and Contributors campaign seeks to have black people do what other groups have done and do every day: Lift ourselves out of our lowly condition by our own collective efforts! A conscious Black voter would do this by voting as part of a solid block of Black voters determined to influence public policy decisions so that they favor rather than hurt black people, and open pathways to a better future for our children.
Correspondingly, a conscious Black contributor would readily pool his/her financial and other resources and resourcefulness to provide the wherewithal to underwrite the costs of projects and programs designed and intended to serve the needs and interests of our people.
To the skeptics out there who think Black folks are too individualistic to come together in such a large number, that one million Black folks will not cooperate, that we have too many schisms among us, and we will not trust one another, we say, “Not so.”
To the doubters who continue to have faith in Democratic AND Republican platforms, which have ignored our needs, collaborated against our best interests, and engaged in flawed analyses of problems and the solutions thereof, we say, “not so fast.”
We submit to you that even within the most reactionary, non-revolutionary Black person there is at least a REMNANT of a DESIRE to love Black people; and it is that residue of unrequited love that we are appealing to. Our assertion is that there are at least 1 million Black folks actively seeking for ways, means and reasons for us to come together to take corrective ACTION.
We invite you to become One of the Million Conscious Black Voters and help us break the ties that bind our people to dependency, self-negation, and the lowest rung on the political, social and economic ladder of American society.
Be “One of the Million” and let’s finally let our people and everyone else know that we are very serious about being economically and politically empowered.
PLEASE JOIN http://www.iamoneofthemillion.com/Post Views: 712
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 — 3 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: 653