African Burial Ground

While preparing to build a building, in Lower Manhattan, a group of construction workers found bones in the ground. These were the bones of slaves, Slaves from the 17^th and 18^th century. Long ago this once was the sacred burial ground of freed and non-free slaves.

Dr. Mark E Mack presented this lecture topic to us, He first began to tell us, upon the discovery of these bones, the government tried to keep it a secret. However, someone on the inside began to inform Black news stations, magazines and papers. Once word got out, people started to rally to cease construction of the new building. The students and workers from Howard University took upon the task of unearthing the remains of the slaves. They uncovered over 400 skeletal remains

While excavating at the sight, they learned that the African slaves kept their burial traditions they had when  they were in Africa, some were buried with jewelry, head and body wraps, and some were even buries with their children. Now the site is now a museum dedicated to the lives of who once were buried there.

All Students are Equal

I had the opportunity to attend Howard University’s 144^th Opening Convocation this week – and I must say that I was surprised to enjoy it as much as I did. I think the enjoyment had a lot to do with the speaker Dr. Michael L. Lomax, President and CEO of United Negro College Fund.

He opened his speech with the point that it has been asked if the country still needs historically black colleges and universities. Dr. Lomax responded with a resounding “yes, we do!”. He discussed the importance on the UNCF and the significance of the education that HBCUs have been providing African American students for years. The students that have been to college – more specifically, historically black ones – are more likely to earn further educational degrees and opportunities – they are encouraged to further their learning. The fact that only eight percent of black college graduates and only sixteen percent without degrees can obtain jobs proves that race in this country still matters, which is why the UNCF is so important.

The idea of letting all students, no matter what their race, religion, or sexual orientation, have the opportunity to attend college is not only President Obama’s goal, but also UNCF’s goal; it has been the aspiration of the organization for over seven decades to highlight the point that all students are equal. Dr. Lomax made the very intriguing point that colleges are too focused on what they used to do and not focused enough on what they need to do to further their students’ success; upholding tradition and integrity is more important than taking care of the students and the generation that will become the country’s future. It should be emphasized that students are in fact “customers that can take their business elsewhere”, in the words of Dr. Lomax.

Even more important is the fact that those who graduated from HBCUs should be giving back more than they have been; it is their job as people who graduated from these great colleges and universities to encourage the younger generations to continue to learn and further their education so that they can have successful lives. After attending the Opening Convocation, I officially feel as though I am part of the Howard University community. Feeling like a part of this community encourages me even more to make a difference in my life and in the lives of those around me.

The New York African Burial Ground

The New York African Burial Ground so far has yielded a little over 400 skeletal remains, with thousands more yet to be unearthed. The bones are those of Africans who lived around the region during during the 17th century. Those who came to research and analyze the remains could learn much about what they meant and the conditions the Africans lived in. Things such as origins, physical quality of life, biological and cultural transformation, and modes of resistance were determined just by examining the bones.

One of the things observed about the bodies were tell-tale signs of slavery. Broken bones and things of that nature could easily be explained as resistance or torture at the hands of slave owners. Also, rites of passage and points of origin could be observed by looking at the skeletons. One rite of passage among the Africans was the shaving of teeth, and dental patterns were preserved over the span of hundreds of years.

The monument is a stepping stone towards learning more about our history. It is amazing that such a discovery was made and that so much information can be derived from the remains of people who lived hundreds of years ago. It would be a powerful moment to visit the burial site of my ancestors. I believe Howard University was chosen to take part in the excavation and research of the Burial Ground because of the high quality of work that the university consistently yields. Howard is known for using its knowledge of the past to serve the Black community. It makes me proud to be a student here and it also makes me wish I could have been a part of the research process.

The 144th Opening Convocation

It was an honor to be a part of the Howard University 144th Opening Convocation. Dr. Lomax's address was empowering and very thought-provoking. He spoke on the need for HBCUs and the need for people to give back and preserve our institutions. It was inspirational and shed a new light on the condition of young Black students and education in America.

Dr. Lomax began with the question of whether there is still a need for HBCUs. The answer to this, of course, is yes. As he stated, HBCUs do more for the education of Blacks than other institutions of higher learning. No one cares about the education of Black youth more than Black people. HBCUs are needed to give young African Americans an opportunity to succeed in this world. Also, Dr. Lomax stated that we live in a society that rewards those with an education and punishes those without. Unfortunately, a majority of our young Black men do not make it to colleges and universities. There is a higher percentage of women than men in HBCUs. We must keep them around to give young Black men a place to try and better themselves.

Another point made by Dr. Lomax was the lack of alumni giving back to Howard University and Black colleges as a whole. Only 11% of Howard Alum give back to the institution. The lack of people giving back is a problem at every Black college in America. It threatens the longevity of our institutions and creates a need for competition amongst Black schools. Not only are they competing against white schools for students, donors, and esteem, but now they must also compete with one another instead of coming together. Students and Alumni must accept a collective responsibility for transforming and saving our institutions, especially when there is a change we would desire to see in our schools.

Dr. Lomax stated in the end that great universities cannot be complacent. They must have a discomfort that propels them forward to consistently better themselves. I feel that anyone who heard his address and even those who did not have a charge over them to do more for HBCUs. If we really wish to preserve them and what they stand for, we have to stand behind them like they stand behind us.

Works Cited

Lomax, Michael. "The Convocation Address". Howard University, Washington, D.C. 23 September 2011.

The Howard University Opening Convocation

The 144th Howard University Opening Convocation ceremony held this past Friday was a very welcoming experience as a freshman at Howard University. Every speaker who stepped up to the microphone greeted the Class of 2015 with enthusiasm.  I was most excited about the speaker Dr. Michael L. Lomax, president of the United Negro College Fund (UNCF). He is a powerful speaker who orated perfectly on the place of black colleges in the USA.

Dr. Lomax answered the question of whether or not we still need Historically Black Colleges/Universities (HBCUs) today. He said that we do need HBCUs because black colleges continue to outperform giving higher degrees to African American citizens. He also said that HBCU students are more likely to be civically engaged and view themselves as leaders.

He spoke of needing more black men in college. Only 30-35% of HBCU’s are made up of men, he said. Black and Latino men have been the muscle and not the brain behind this country for too long. The UNFC’s goal is to help African Americans realize their dreams of a college education.

                He said that universities compete for the smartest students and black students can go to any college the so chose, but we want them to come to an HBCU. Therefore, Dr. Lomax advised colleges to take care of their students because “students are customers who can take their business elsewhere.”

I thoroughly enjoyed the speaker and agreed with many of the points he made. I also really enjoyed seeing such a full auditorium of educated black people both students and alumna.

Works Cited

Lomax, Michael. “The Convocation Address.” Howard University, Washington, D.C. 23 September 2011.

The African Burial Ground

In 1991, a group of workers discovered a burial ground in lower Manhattan not too far from where the twin towers would collapse a decade later. These were not regular bones, however, these were the bones of over 400 Africans, some enslaved and some free. This African Burial Ground held bodies of Africans in the 17^th and 18^th century.  In that time it was not called New York, it was called New Amsterdam and the burial ground was right outside of its city limits.

In Freshman Seminar this week Dr. Mark E. Mack presented a wide scope of information concerning the African Burial Ground and Howard Universities role in its uncovering. After examining the bones of some of the men, women, and children students at Howard University begun to tell some of their individual stories. They could answer some questions of their origins, physical quality of life, biological transformation from African to African American and their modes of resistance in order to “maintain their humanity,” Dr. Mack said. Howard studied their teeth, the piece of their clothing that did not decompose, and their bone structures.

 In the lecture Dr. Mack continued to answer the question of whether Africans retained their culture. We know they did because some of the African’s had tribal, and rite of passage filings common in some African tribes. Some of the women were buried with cowry shells and waist beads which are worn in Syria Leon. All the bodies were also facing approximately east which may have been another African tradition. Also, the care in which some bodies were buried tells us that there were formal funerals held for these Africans. In one of the graves was a mother wrapped in a white stroud and her baby was also wrapped in a white stroud. 95 percent of the bodies were buried in coffins.

After studying some of the bones of these Africans students at Howard discovered the Africans to be in poor health. One boy was made to carry such heavy things on his head that he had no line dissecting his cranium. Similar things were discovered in a woman who was made to lift something so heavy that it tore her pectoral muscles.

When I first heard of this African Burial Ground and the bodies being examined I questioned whether the grave site should have been dug up. However after listening to the “Ancestral Rites of Return” digital gallery and seeing what was done for them I am partially happy that they were dug up. When these people died their bodies were buried with care by probably fellow slaves and that in itself is sacred. But it is also sacred to note that these 419 bodies were reburied in beautiful sarcophagus’ lined in kente cloth by their descendants. When I visit the site in October I think I feel a stronger connection to the bones of these people who were treated so wrongly yet managed to keep their culture.

 I believe Howard was chosen to study these bones because the school is very strong in black culture and people knew that the bones would be in the hands of people who would properly care for them. Howard’s involvement makes me proud to say that I go here and I hope that I can be a part of something as beautiful as the African Burial Ground project.

Works Cited

Mack, Mark. “African Burial Ground.” Howard University, Washington D.C. 20 September 2011.

History of the New York African Burial Ground

The lecture this week was titled “Practices of Freedom and Justice: The Black Diaspora”, given by Professor Mark E. Mack. I really enjoyed this lecture because of its focus on not only the history of the Burial Ground and the influence the Diaspora had on it, but also the exploration of the science aspect of the site. Professor Mack showed us the four research points/questions that the excavation team used in order to further analyze the skeletal remains: the origins, the physical quality of life, the biological and cultural transformation from African to African American, and the modes of resistance (maintaining their own humanity). The main reason for digging up these remains was in order to learn more about the history of these Africans that were part of the Diaspora; the excavation was done in order to discover more about the “negroid” bone structure as well as their culture.

Things like teeth filing and waist beads that were found on the skeletal remains are ethnic identifiers; they are signs of the rites of passage ceremonies that were important to the African people. Though Africans were given the right to bury each other, by looking at the remains at the Burial Ground, there were clear indicators of European influence found. I think the most interesting thing that Professor Mack said was that African burial traditions were carried on no matter how hard the Europeans and Whites attempted to eradicate them. This is just another sign that African culture, even during the present time, were not completely wiped out and that the African people need more recognition than they get for things that are common in today’s culture.

After visiting the website, I learned that there was a re-burial of 415 ancestral remains that took place a few years ago as well as the return of 4 bodies that took an east coast tour. I got to learn about Akoma symbol, which looks like a heart, that represents love, goodwill, unity, faithfulness, endurance, patience, tolerance, and the unity of two hearts. According to the Igbo people of Nigeria, when someone is said to have a heart in his or her stomach, it means that the person is very tolerant. Akoma represents emotion and the need for patience in a time of frustration. The qualities that Akoma represents are used throughout the African Burial Ground. Tanit represents the African Muslims and the faith that they brought the country. The crescent is often used to represent the Islamic faith, though the crescent and star were originally used by the Turks – the most frequently represented Muslims in the Western world. The Islamic faith was practiced among some Africans in New York. At the Burial Ground, rocks encircle graves, a tradition found in Muslim West African states. The roots of Islam can be traced back to the African Burial Ground. Yowa, represent the spiritual and material world. The arrows represent the interaction and movement between the realms of the living and of the dead. Though separate, the cosmogram (derived from the word “cosmos”, which means “celestial world”) represents the idea that the realms are intertwined. The circle at the center of the symbol represents the core, where the dead and living mingle. The symbol is an example of the importance of nature and spirit to Africans. Sankofa, which means to learn from the past, is directly related to the proverb “look to the past to figure out the future”. It is sometimes illustrated as a bird that is moving forward and looking back. In both Ghana and New York, this African symbol can be found on coffins. Legba, guardian of the crossroads and the “trickster”, is part of the Yoruba (Nigeria) spiritual system.

Africans that came to America used all of their symbols as a way to adapt to the new culture. They continued to use symbols that represented different aspects of life despite how far away they were from Africa. The fact that these symbols can be found at the Burial Ground is a sign that Africans were attempting to re-build the life they once had; they were trying to make a place for their culture in the New World. Learning about this project definitely makes me want to become involved in the study of African culture and the African world, past and present. As someone interested in the sciences, this lecture was particularly interesting for me to hear, as it shows that now matter what field you are, there is African history to be learned and discovered.

Our African Culture has not left us

Dr. Mario Beatty presented a very interesting message this week in Freshman Seminar. The lecture, titled “Abandonment and Dismemberment: Something Torn and New” was one of the most interesting messages yet. Like all the previous lectures it unveiled some of the ways scholars identified some African concepts. In this particular lecture it considered African dismemberment, abandonment, and the idea that the African culture in America exists. (Beatty)

The definition of dismemberment, according to Dr. Beatty, is to be retched from something. An example of African dismemberment is the “Middle Passage.” Africans were taken from their families and their homes, without their consent, to another place where they were treated unfairly. In the lecture Dr. Beatty said, “[The Middle Passage was a] 1 to 3 month process of forcibly taking African people off the continent [and] transporting them to various parts of the New World.” The way scholars describe dismemberment by saying “blacks brought nothing with them to the new land” or “they lost their culture and heritage” makes it seem like there is no African culture in the African American community; if that were the case then there would be no difference between African Americans and Americans. If blacks were unable to preserve their culture then coming out of slavery and then progresses to where we are today would mean so little to us. In Africa we were royalty and in America we are slowly returning to our former glory. (Beatty)

            The definition of abandonment, according to Dr. Beatty, is to completely leave something behind. For example, scholars suggested that when Africans were taken from their homes they abandoned their culture. However, this theory is disputed by many books as well as things we see in black culture every day.

In the lecture, Dr. Beatty asked us for examples of some of the things that Africans brought with them to America; some things that were mentioned were dance, religion, food, music, kinship bonds, social structures, ethics, morals, beliefs, storytelling, and discipline. Exchanging our Country Marks by Michael Anglo Gomez is totally based on the concept of specific African ethnic groups coming to America and creating “something new out of something old.” That means Africans did not abandon their culture, they kept it alive and many things like the way we talk and the stories we tell started with our ancestors in Africa. (Beatty)

Works Cited

Beatty, Mario. “Abandonment and Dismemberment: Something Torn and New.” Howard University, Washington D.C. 13 September 2011.

Abandonment and Dismemberment

This week's lecture described African Diaspora in a different way than the other lectures. Dr. Beatty explained the move from Africa as a form of "abandonment and dismemberment". When I think of dismemberment, I think of the way a body may be broken or dismantled. That's exactly what happened to Africa. It was a body of people, cultures, and ideas that was broken apart by the hands of other countries.

As Dr. Beatty stated, there were about six million people entering the New World from 1492 to 1776. Five out of six of those people were Africans. The means of dismemberment from Africa was called the Middle Passage. Africans were unwillingly introduced to a new world and new living conditions. Unfortunately, they were not allowed to openly contribute their culture to the new setting. The question posed in relation to this by Dr. Beatty was, "does physical dismemberment equate to cultural dismemberment?"

The answer to this question is both yes and no. Africans were adamant about holding on to their culture. They did not come to America as one ethnic group. There were many distinct ethnic groups from Africa that came with their own languages, customs, and ideals. Over time, they blended and combined customs to survive their new social conditions. At the same time, their collective African culture combined with that of the Europeans. However, the combination erased a bit of African culture and put the main focus on European traditions.

Africans resisted European tradition in a number of ways. One way was to set up maroon societies throughout various parts of the Americas. They had their own social structures to uphold, and could not carry them out under the thumb of American social structures. Self-governance and resistance was the African's way of reconnecting to the homeland. Through maroon societies, Africans had the ability to overcome cultural dismemberment.

The idea of rewriting history to emphasize African presence and impact is something that has been reiterated in each lecture. Dr. Gbadegesin stated the same idea in context with transforming knowledge to better serve the community. I believe that through these lectures, every student has the opportunity to emphasize African presence so that the world can know the truth. It is our imperative as Howard University students to refresh and renew the ties of African history to that of the world as a whole.

The "Invisible Institution": How African Continues on in America Today

This week’s lecture, given by Dr. Mario Beatty, was entitled “Abandonment and Dismemberment: Something Torn and New”. In the beginning, Dr. Beatty briefly defined the words “abandonment” and “dismemberment” as the act of completely leaving something or giving something up. He reminded us of the history of the Middle Passage (slave trade) in the 15^th century and where the slaves were taken; he mentioned the process, and later began to elaborate on the effect, of the African Diaspora. Dr. Beatty asked us the question of whether a physical dismemberment and/or abandonment lead to or cause cultural dismemberment.

Dismemberment was further explained to us in steps, first as the historical narratives of loss – the loss of names, culture (defined as “intergenerational transmitted beliefs, behaviors, values, and world views”), morals, beliefs, religion – and emptiness. Next, as the process of African synthesis, transformation, and adaptation to the surrounding social conditions takes place. Finally, it is the blending of African and European traditions (often with the Europeans getting the primacy); it is the combination of something old that is adapted and changed to a new setting and context.

Despite the Diaspora that resulted in the loss of culture, Dr. Beatty discussed how Africa continues on in American today. Maroon societies, societies that were created by African people who left the plantations and started new lives in new places in order to gain a sense of independence and sovereignty, can be found in Jamaica, Brazil, and Haiti. The social structure, or the “invisible institution”, was continued on despite what the social structure was that was imposed on the African people. Things like family patterns, roles in society (mothers, kings, ministers), rituals and traditions were kept alive in the private sphere of life. The African people attempted to ignore the enforced roles that the whites gave to them in the public sphere, like laborers, soldiers, and servants. This “invisible institution” includes Africanized Christianity; the Bible is a book that the African people populated with their own intentions. These ideas of the Africans’ private sphere can be found in Brazil and Cuba to New Orleans and other parts of the United States. Even science and technology from the African people stayed alive and improved as time went on. Medicine men and women, language, literature (story telling), agricultural cultivation, and musical instruments are all derived originally from Africa.

There was once again an echo of the first lecture given by Dr. Carr, when Dr. Beatty stated that it is our imperative to “rewrite history of America emphasizing the African presence and impact”. In other words, we are once again told that it is our job to try to rewrite our history and make sure that the African influence is recognized. Even after hearing quite a few lectures, I keep learning new and different ways in which African culture, ideals, and ways of life influenced the rest of the world. I think it will be vital to remember this fact throughout the rest of the course in order to answer the overall question about the human condition.

Omolouabi; “A child begotten of the chief”

Dr. Gbadegasesin’s Lecture is one I can truly identify with. Knowing who you are and where you come from, I feel this is something so important to anyone in any culture. You mush know your struggle to have a greater progress. We often tend to ignore or forget this while on our life’s journey which leads you on a empty voyage.

Omolouabi; “A child begotten of the chief” or a person of good character was Dr. Gbadegasesin topic. The world makes it seems today as if Africans have no history, when in fact African history is richer than any other. This is because white men tried to write them out of history, and make it seem as if Africans are worthless and less of a people than they are. They are Afraid to give credit to someone of darker skin tone to them.  For instance it is commonly said that the first philosophers were Plato, and Aristotle. Before them there were the Goddess Ma’at; the Vizier Ptahhotep, and Ramses the great. I now realize why we make the statement “The white mans greatest fear is an educated black man.”

This lecture taught me many things I have never heard if before. I never knew who Ma’at was. My school never went over any serious black literature or philosophy. It seems today that society just wants us to think of slavery, and civil rights movement when we think of Africans/African Americans. We are far greater and beyond that.

Lastly, Dr. G introduced Iwa to the class. Iwa is your existence or character. Dr. Car and Dr. G’s lecture had many similarities. They both spoke on the topic of the true African history and how whites try to discredit anything good from Africans. They spoke of truly knowing your history and being educated to the full extent. I enjoyed both lectures.

Works Cited

Gbadegesin, Segun. “Omoluabi: Self-Actualization & Communal Responsibility.” Howard University, Washington D.C. 6 September 2011.

Omoluabi and its Importance

Omoluabi’s exact translation is “a child begotten of the chief,” but it essentially means “a person of character (Gbadegesin).” Last week Dr. Segun Gbadegesin lectured about the connection between a good character, self-actualization, and communal responsibility. This lecture was packed full of information and Dr. Gbadegesin made some very insightful points. Some major themes of this lecture were academic knowledge, classical African antiquity, and Iwa, which means existence.

In order to have a good character you must, first, realize your full potential. Many scholars have said that Africans do not have a history and the truth is that history is the African. Africans are at the origin of civilization. According to Dr. Gbadegesin, it seems like Africans have no history because the white man wrote his books and then proceeded to leave the African out of them. But history occurred whether it is documented or not. Dr. Gbadegesin said, “History has to occur before you [can] write it down.” It is also said that “there is no black philosophy” and yet blacks have been thinking long before whites. “A thought has to happen before you [can] write it down,” according to Dr Gbadegesin. When western society us trying to belittle your African ancestry it is important to understand the truth so that your full potential is not undermined. The lecturer also stressed that there is a difference between a philosopher and an intellectual. An intellectual has knowledge but philosopher is wise. These differences are essential to note in the process of self-actualization. 

The Prophet Mohammad, Plato, and Moses all came after the Goddess Ma’at, the Vizier Ptahhotep and the Pharoah Rameses the Great. Dr. Gbadegesin said that learning and wisdom started in classical African antiquity. However, that is not what is taught in schools. To be honest this is the first time I am hearing about the Goddess Ma’at or the Vizier Ptahhotep. In my high school there was no African literature, the most we got was African American and that was all crammed into the short month of February.

Finally, Dr. Gbadegesin introduced the term Iwa, which means existence or character. He told us the story of Iwa and then how it related to each and every one of us. The good of existence is that my existence must have meaning for myself and others. I have a responsibility to myself and a responsibility to remake myself through good education; most importantly, I have the responsibility to serve my community through my education. (Gbadegesin) I plan to serve my hometown, Antigua and Barbuda, with the business education I gain from Howard and hopefully Antigua’s economy will be built back up.

There were many connections between Dr. Carr’s and Dr. Gbadegesin’s lectures; for example, they both spoke of the importance of a responsibility to education and a responsibility to knowing your African history. I really enjoyed both lectures and am excited to hear more.

Works Cited

Gbadegesin, Segun. “Omoluabi: Self-Actualization & Communal Responsibility.” Howard University, Washington D.C. 6 September 2011.

"I will always be with you"

In today’s chapel service, I had the pleasure of hearing Dr. Robert Michael Franklin speak for a second time. When I found out that he would speaking this week for the Morehouse and Howard Commemorative Program, I remembered him coming to speak at my church last year when I had just decided to attend Howard University. His sermon was great then and it was even greater this morning.

The verse he chose to focus on was chapter 3 of Ecclesiastes. He told us the story of Solomon and how much of a “construction he was: he was handsome, suave, had multiple wives to keep the peace among many countries, but then something had changed. It was when he locked himself away in order to write to the Lord, asking him why bad things, usually involving great pain, happened to good people. Dr Franklin then mentioned that while there were no good answers provided to these questions, a reply from the Lord that can be found everywhere throughout the Bible says “I will be with you”.

Early in the sermon, Dr. Franklin discussed 9/11 and what the four main responses were in the nation. First, there was healing, mentally and physically of everyone involved. Secondly was defense, sending thousands of women and men overseas to fight back. Next was reckoning and the occurrence of many people around the country asking the questions of “why us?”. Lastly was rebuilding of our nation and internationally, physically or otherwise. The point Franklin made, though, that was echoed through the entire sermon was that one must go through pain in order to fully understand how to rejoice; the fact that one must experience both emotions to get the most out of their religion is a great aspect in many religions, and more specifically, black faith (defined as “African faith shaped by Biblical forms”).

Dr. Franklin concluded his sermon with three things to consider involving Ecclesiastes: to be discerning of the times (what your purpose is at any time and that there is a time for every purpose), realized that disappointments are a part of life and to prepare for difficulties while times are good, and to remember that you do not know the times of another, therefore, you should always be generous and kind. His final thought was that “if you feel the warmth of other suns, stand up for injustice, for you are never alone”.

His last sentence made me think about the question we are required to answer for freshman seminar involving the human condition: I believe that if we remember his last three points made, as well as the others mentioned throughout the sermon, we will be able to help those around us and quite possibly obtain that communal responsibility that Dr. Gbadegesin mentioned in Tuesday’s lecture. As we progress in our first semester, I cannot wait to hear more speakers and lectures that will benefit us in answering the question “How have scholars across the various fields of study advanced and transformed academic knowledge related to enduring problems of the human condition?”.