So, what next?? More name calling, more disrespecting each other? So many more important things we can focus on like being especially mindful when we know someone else is not. We have been mistreated, divided and conquered over CENTURIES….don’t you think it is time we stop and think before we rush into all the emotions. I get it, sometimes we want to let it rip to feel better. But sometimes for the greater good we should not. So, let’s try to be mindful of each other. We have bigger fish to fry in the next few months and all these “issues” are all just distractions. The puppet masters are looking on and taking notes of the successes. What are you taking notes about?
Discussions are discussions which require skills such as the athletic discussions of the highest division , eh 🤨
Now let me differentiate somethings Here
There are sometimes trade secrets, DIY
information, including how all the home remedies from old thymes Trinidad 🇹🇹 are now considered – big word here, please don’t stumble – 🤨“naturopathic”. Wasn’t it naturopathic when you were taking senna and worm grass???🤐
Oh, let me not forget about the goo goo, gaa gaa baby talk 👶 which there is no escaping the talks and videos and pics – repeatedly, even though you saw these self same famous shots AND videos TWICE before!!!!😭
Next level is the children touting which can go several ways, but the most mentioned are as follows , not necessarily in order so brace yuhself eh…😇
1. My son/daughter graduated with highest honors
2. Their salary is….😭
3. Their house bigger than🧐
4. I can sit in the pantry like it is a porch
5. Their wife/husband have a big big job
6. Their job promoted them
7. Baby in the oven Next😱
8. I never knew I would sit in Bentley in my lifetime
Dr. Woodruff is a historian and the author of “American Congo: The African American Freedom Struggle in the Delta.”
Hundreds of black citizens were killed in Elaine, Ark., a century ago this week.
One hundred years ago this week, one of the worst episodes of racial violence in American history unfolded in Elaine, Ark., a small town on the Mississippi. Details remain difficult to verify. The perpetrators suppressed coverage of the events, and the victims, terrified black families, had no one to turn for help. In fact, local police were complicit in the killing of untold numbers of African-Americans.
The Elaine massacre was among the worst instances of racial violence in American history, and it took place in a region, the Delta, that defined itself by its violence and oppression. One African-American, William Pickens, described the region as “the American Congo.” Elaine, though an isolated plantation region, was part of the broader social upheaval following World War I that came in the form of massive strikes and racial confrontations, both at home and abroad.
Elaine sits in Phillips County, on one of the many bends in the Mississippi, roughly 95 miles southwest of Memphis. There, in the early fall of 1919, a different struggle for democracy was taking place. Emboldened by their war experience, African-American veterans returned to the Delta to demand the full rights of citizenship and justice, not only before the law but also in their labors. In Phillips County, this struggle directly challenged planter dominance.
The town was at the center of a rapidly changing lumber and plantation economy known for harsh working conditions. Sharecroppers worked the land for a small share of the crop and were forced to sell their cotton to the landowners, who paid less than market prices. Workers also had to buy food, clothing, household wares, tools, seed and fertilizer at the plantation commissary, which charged exorbitant interest rates. It was a system intended to keep black people in debt and dependent upon planters. Legal disfranchisement stripped them of the vote and an ability to share in any benefits of citizenship.
But World War I brought changes to the Delta, as it did in Northern urban centers. Men and women migrated to Northern factories or joined the military, creating a labor shortage in the cotton fields and lumber mills. Women received domestic allotment checks from men in the military, giving them cash beyond the control of planters. Consequently, plantation owners and lumber mills had to pay higher wages to have the cotton picked or timber milled. Even worse from the planters’ perspective, the much-feared radical Industrial Workers of the World, or Wobblies, were rumored to be organizing in the fields and mills.
The heroism of black soldiers in the war enhanced the struggle for black freedom, causing industrialists and plantation owners to brace themselves for the return of black veterans. As racialized violence spread in both Northern and Southern cities during the Red Summer of 1919, Delta planters were paying close attention. The violence occurred not only in the more familiar urban centers of Chicago and Washington, but also in the hinterlands of Omaha; Charleston, S.C.; Longview, Tex.; and in the plantation region of the Arkansas Delta.
Late in the evening of Sept. 30, black sharecropper families gathered in the Hoop Spur church near Elaine. They came to discuss membership in an organization called the Progressive Farmers and Household Union, which would help them secure a fair price for the cotton they pickedand to buy land. They aimed to hire a lawyer to represent them with the landlords. The 1919 cotton crop was the most profitable in history and they stood to make a good amount of money.
At 11 p.m., a band of white men shot into the church. Black guards returned the fire, killing a white agent of the Missouri Pacific Railroad. News of the shooting quickly reached the county seat of Helena. Soon, word spread that blacks were attacking whites in Elaine. By early morning Oct. 1, the sheriff sent white veterans from the American Legion post to suppress what he deemed an insurrection.
Calls went out to the governor for federal troops. Telephone lines to Elaine were cut. Throughout the day at least 1,000 white vigilantes came from all over the state and from Mississippi to join plantation owners, their managers, sheriffs, deputies and the veterans to put down what they called an uprising. It was effectively an invasion. By day’s end, countless black women, men and children had been slaughtered.
The following morning, Gov. Charles H. Brough of Arkansas and a World War I veteran, Col. Issac Jencks, personally escorted 583 soldiers, including a machine gun battalion, from Camp Pike in Little Rock, the state capital, to Elaine. Colonel Jencks sent all of the white women and children to Helena by train, ordered the immediate disarming of everyone and authorized the killing of black insurgents who failed to disarm. Then the real massacre began: For the next five days, Colonel Jencks and his troops, assisted by vigilantes, hunted black people over a 200-mile radius. They scorched and burned homes with families inside, slaughtered and tortured others. The troops were aided by seven machine guns.
On Oct. 7, Colonel Jencks declared the insurrection over and withdrew his troops. He brought the men and women deemed insurrectionists to the Phillips County jail in Helena. On Oct. 31, a grand jury indicted 122 black men and women for offenses ranging from murder to night riding. A jury convicted 12 black men in the murders of three white men, even though two of the deaths had occurred from white people accidentally shooting each other in a frenzy. The “confessions” of the black men had been secured through torture. Black people were thus blamed, sentenced and jailed for their own massacre.
Local officials and businessmen conducted their own investigation of what had transpired in the Elaine area. They produced a predictable narrative that resembled those dating back to slavery. In their view “a deliberately planned insurrection” had occurred, where black sharecroppers had intended to murder the plantation owners to seize the land. The findings blamed outside agitators for stirring up ignorant sharecroppers. The committee’s narrative appeared in newspapers all over the country. Colonel Jencks’s report of his mission supported this view, claiming only two black people and one of his corporals had died. He praised his troops for their restraint in suppressing the rebellion.
The official narrative presented a picture at odds with reality. According to several accounts from white witnesses, both vigilantes and the troops committed acts of barbarism. A local schoolteacher saw “28 black people killed, their bodies thrown into a pit and burned,” and “16 African Americans killed, their bodies hanging from a bridge outside of Helena.”
A Memphis reporter described events on Oct. 2 after the troops had arrived. Troops and vigilantes, he noted, went into the canebrakes in search of “negro desperadoes,” leaving dead bodies “lying in the road a few miles outside of the city. Enraged citizens fired at the bodies of the dead negroes as they rode out of Helena toward Elaine.”
Still others described the barbarism of “cutting off the ears or toes of dead negroes for souvenirs and the dragging of their bodies through the streets of Elaine.” Gerald B. Lambert, the founder of Listerine, who owned 21,000 acres near Elaine, saw white men spread throughout the woods, firing at any suspicious person. “A steel gondola car was hauled back and forth on the railroad track,” he said, adding, “the men inside firing from the shelter of the steel walls of the car,” shooting black people. He also told how soldiers brought a suspected union leader to his company store for interrogation, poured kerosene over his body and tossed a match.
The account that best captured the perspective of the sharecroppers came from Ida Wells Barnett, the legendary anti-lynching crusader and journalist. She had been driven from her home in Memphis to Chicago because of her activism. One of the convicted 12 wrote to her from prison, requesting help. Courageously, she dressed up as a sharecropper and went to Arkansas. There she interviewed the 12 prisoners accused of murder, their wives, and many others, publishing her findings in a 1920 pamphlet.
Ms. Wells Barnett gathered testimonies that described the sheer horror of the massacre from those who endured and lived to tell their stories. One union member, Ed Ware, told her that men had fired into the Hoop Spur church, killing several people, then burned it down the next day with bodies inside. When he returned home, 150 men came to ransack his house, seizing his union meeting minutes and his Masonic lodge books. As they surrounded his house, another man inside, Charlie Robinson, tried to run away. He was elderly and handicapped, and ran too slowly. They shot him and left him to die. They stole Ware’s cow, two mules, one horse, a farm wagon, his Ford car and various household goods. He lost 121 acres of cotton and corn.
Many families described how they had run into the woods for safety from bloodthirsty mobs, hoping to surrender themselves to the federal troops for safety. Instead, the troops either shot or arrested them.
Vigilantes from Mississippi seized another union member, Lula Black, and her four children from her house, knocked her down, pistol whipped and kicked her, then took her to jail. Carrying an ax with their guns, they then moved to another home, where they murdered yet another union member, Frances Hall. In a final act of disrespect, they tied her dress over her head and left her body on the side of the road for several days.
Seventy-nine-year-old Ed Coleman had remained at home with his wife when people fleeing Hoop Spur came to his house and warned them to leave. As they ran from the posse, the Colemans saw his neighbor, Jim Miller, and his family burned alive in their house. After hiding for two days in the woods, the Colemans returned home to find dead bodies of women and children scattered about their community.
Families of union members found no welcome when they returned to their homes. The wife of Frank Moore had hidden for four weeks. When she came back to her neighborhood, a plantation manager, Billy Archdale, told her “if she did not leave, he would kill her, burn her up, and no one would know where she was.” Most of those who survived found their homes emptied of possessions that appeared in white peoples’ homes.
Ms. Wells Barnett provided hard evidence of the massacre, but it took the Supreme Court to expose the truth to national attention. In Moore v. Dempsey, the court in 1923 overturned the convictions of six of the Elaine 12, arguing that the confessions had been secured through torture. The trial had occurred in a setting dominated by a mob spirit, violating the prisoners’ right to due process.
The decision by the justices was aided by two white men involved in the massacre who reversed their previous testimonies. They now verified that the planters had gone to the Hoop Spur church to destroy the union and that the posse had killed their own men, instead of the black people who had been accused. They described the wholesale massacre of hundreds of unarmed and defenseless black people, and the torture used to secure confessions. The murders, thefts, violence and terror continued long after the troops had gone and the convicted men had been released.
It is impossible to establish an accurate death toll. Military reports were intentionally vague. Local authorities blocked press coverage. Many denied the massacre had occurred, leaving accounts of the slaughter to witnesses, reports from Wells Barnett, and stories passed down through families of the victims. Estimates have ranged from 25 to 853, the latter from an Arkansas Gazette reporter who named no source. Walter White, of the N.A.A.C.P., reported first that more than 100 African-Americans were killed, later changing it to 250.
At least two historians, including myself, have settled on a reasonable estimate of 200, recognizing that the toll was most likely far greater. What is certain is that the massacre cast a long shadow for decades, with fear of reprisals silencing those who witnessed and survived the terror.
Every day I reach for some measure of hope and positivity. Something to motivate me to the next moment, day or next season.
I have to admit, it’s not easy. Lots of people make it seem easy. All you’ve got to do is believe. It takes more than that though if your foundation isn’t right. Oh boy, now we getting technical…foundations?? What is that? Well, it’s a process. A tree doesn’t just materialize from nowhere, especially a strong, healthy tree. It started as a seed, a thought, then someone planted that seed.
Someone had to love you, believe in you to plant that seed. Even if it wasn’t an intentional planting. Someone, somewhere INTENDED for you to be here. You are not an accident. Remove that shroud and know you are everything. Your seed was purposed.
Once you were planted, then that watering process began. This is where it’s tricky. Who is watering is very important you see because their energy can easily become your energy. Do they have experience watering seeds? Most do not…let’s be honest. Not everyone is Dr. Phil.
Who taught them how to water? Do you need sun or shade? Is the soil you planted in apt to allow growth through the different seasons? All important questions right? The thing is, these are variables a planter or a farmer usually takes into consideration in the life of his crops or plants.
What do people think about when they are planting a seed called a child ? What do we think about when we reproduce a child? Do we know what kind of tree will come forth as a consequence of our grafting? Sadly for many of us that answer is – nothing and no.
How can that be ? Why if a farmer wants good crops, he makes the investment of great soil , tools, etc to produce the best crops. Why is it that people do not do the same?
Why aren’t we pairing ourselves with the right mates, great manners, positive attitude, and all the attributes we desire? That’s a question we must delve into as we move into the next millennia.
We must begin the process of changing our lives and outcomes. We reap what we sow is a fact and very relevant If we want exemplary lives.
Frame your reference
In the meantime, if things aren’t perfect here is your chance to start again – take your shovels out and start tilling the soul around you. Invest in things which enriched you. What makes you happy will have a ripple effect so just be happy. Plant seeds of hope and positivity wherever you go by the things you say and do.
It’s not always an easy road. I’ll be remiss if I misguided you this way, but it’s a process and the only way for you to find your rewards, is to live life positively.
I was recently told my demeanor is reserved yet in another breath I’m aggressive or non congenial ??? What??? Yes, and it will behoove me to be more thankful, and I have to be more friendly and pleasant!! Wow!!!
The whole experience is almost like a dream yet I know it’s real.
I’m a firm believer in people and differences and I put my foot down when others think they can control your narrative or are in control period.
I am a black woman, that’s not gonna change. Just because I am assertive does not correlate with violence or aggression.
People have to stop that hype. Seriously!!! It is very annoying.
No matter your training, education or upbringing, if you aren’t being a fool and acting a fool you are too serious and disciplined??? Really???
Lirr – my experiences with the super privileged 🤨🧐😤🤢
I’ve been riding the rail a few years. After moving to Queens, NY and suffering through long subway rides, usually an hour and forty five minutes to two hours, based on time of day, holidays or what’s happening in the city at the time.
Riding the rail has been a great relief on my body, I can spend more productive time doing other things before and after travel times. Also the time it takes me now is no more than one hour, give or take fifteen minutes – no matter what.
This has taught me I am not as patient as I use ty to be.
I usually encounter the privileged people here and there, but they usually never impact my ride the way my ride was affected yesterday and today.
Yesterday the train was packed to the brim. I was able to find a seat, thank God but the lady (well maybe not)I was preparing to sit next to had her handbag handle on the seat so I brought it to her attention
for all intents and purposes, intending NOT to be rude and just sit on her bag strap. Was she appreciative?? NO !!!! Instead she spent the ENTIRE 20 minutes squirming and fidget – felt like I was sitting next to a worm. I learned I am able to observe and not respond because a response is not necessary.
Today it was a man – not a gentleman let’s get that clear. He was clearly uncomfortable with me sitting next to him. His attitude, he kept clearing his throat and I just kept on doing my writing. When the train came to a halt, I got up and out..happier than a pig in mud that I was finally away from such negativity. I learned someone else’s state of mind or being does not have to be mine.
It’s a new season as we all move into a new year. I am genuinely praying for recovery of the mind for people who feel they are better than others because of skin color. Those days are long gone but we are still dealing with many of the evil behavior or mental slavery.
I watch a video on Instagram of parents gifting their white Daughther with a black baby doll. Her response and especially the parents response was very sad to me.
I wonder what teachable moments will we observe in 2020?
This video is indicative of what is wrong with teachable moments ignored.
Kwanzaa is a Pan-African holiday which celebrates family, community, and culture created by Dr. Maulana Karenga in 1966 and celebrated from December 26-January 1.
Kwanzaa was created to introduce and reinforce seven principles as the foundation for families, relationships, parenting, education, and communities. The seven days of the Kwanzaa holiday are organized around these seven principles.
Umoja(oo-MO-jah), the first principle, means Unity. It stresses the importance of togetherness for the family and the community, which is reflected in the African saying, “I am We,” or “I am because We are.”
Unity means that everyone in our community is responsible for one another. This means that we must constantly look out for our family members and neighbors. It also means that we must be vigilant about protecting the rights of all oppressed people. We are all one!
Self-determination is celebrated on the second day of Kwanzaa.Kujichagulia(koo-jee-chah-GOO-lee-ah) is to define and name ourselves, as well as to create and speak for ourselves.
UJIMA: COLLECTIVE WORK AND RESPONSIBILITY
Ujima(oo-GEE-mah), Collective Work and Responsibility, reminds us of our obligation to the past, present, and future, and how that will affect the role we play in the community, society, and world.
As a community, we must make our neighbors’ issues our collective responsibility. By doing this, we can solve our struggles together. Each one, teach one.
UJAMAA – COLLECTIVE ECONOMICS
Ujama(oo-JAH-mah) teaches us tosupportone another and to build businesses that benefit the whole community and helps it thrive. Opportunities includeWeBuyBlackand theBlackWallStreetapp, which identifies Black owned businesses nationwide.
The idea behind the #BuyBlack and#BankBlackmovements is exchanging the money within the community first, providing jobs to in our community, increasing the average income, bringing more opportunity for more business endeavors and expansion and then spending that increased purchasing power in our community.
Nia(NEE-ah) means purpose. It encourages us to look within ourselves and to set personal goals that are beneficial not only to ourselves, but also the community.
Recently, P Diddy held theRevolt Summit, which was decidedly hip-hop in spirit, but also featured a bevy of voter registrations tables, one-on-one “Office Hours” sessions with accomplished entrepreneurs, a job fair and an assortment of panels and work shops to both inform and empower those in attendance.According to The Root, the Summit had a purpose greater than an exaggerated concert.
To help on your quest to figure out and fulfill your life’s purpose, your money should also have a purpose. An old saying says, “Money goes where it’s treated best.”
When we light the sixth candle of Kwanzaa forKuumba(koo-OOM-bah), we celebrate how we can channel our creative energies to build and preserve a strong and vibrant community.
There are many artists in our community who are making a difference. They use their creative energy to dance, paint, create music and write books, blogs and columns that feed our souls with emotions and provide a vision of the world through a different lens.
Imani, or faith, focuses on honoring our best traditions. It draws upon the best things within us and helps us strive for a higher standard of life, for ourselves and for humankind.
Imani (ee-MAH-nee) is how we affirm our self-worth and learn to be confident that we can triumph in righteous struggles. Imani is about faith–primarily faith in ourselves.
This Kwanzaa, let’s support one another. If we build up our collective funds and strengthen ourselves and the community, we can really make a difference in our lives and our futures.