In the premiere of The Real Housewives of New York City’s13th season, cast member Leah McSweeney waits patiently in Central Park as a petite Black woman strides into view sporting a mask adorned with the phrase “Black Lives Matter” and a hooded sweatshirt emblazoned with the names Yusef, Kevin, Antron, Korey, and Raymond, also known as the Exonerated Five, who were convicted and later vacated of the aggravated assault and rape of a young white woman in Central Park. McSweeney would later go on to introduce the woman from the scene to Sonja Morgan as “Black-girl magic personified” and proceed to request her presence at the infamously anachronistic Morgan townhouse for brunch. Eboni K. Williams has made her grand entrance into the Real Housewives franchise, and true to the messaging in her debut book, Pretty Powerful, she is using all of the available tools at her disposal to make her mark.
“Everything I seek is owed to me,” Williams states unabashedly. “I also make it my first business to be worthy of everything — to show up in a capacity of unadulterated, unimpeachable excellence.” That conviction has brought her to a place where she feels she can set her own terms, introducing the New York Housewives to someone else’s experiences for the first time, as opposed to merely having them endure a culture shock.
Being the first to accomplish something is not an unfamiliar feeling for Williams: Her life and career have been punctuated by firsts, from being the first Black woman at her law firm to the first to host an early prime-time show on Fox News. “We all start connections, start conversations, and start developing ideas about one another before we utter a word,” Williams points out, doubling down on the ethos of Pretty Powerful, which emphasizes that the choice between substance and appearance is a false one. “I had a lot of intentionality around what I was trying to convey to this new group of friends and women, from the Central Park scene where I wear the Exonerated Five on my chest to the bold pink blazer-dress in Sonja Morgan’s townhouse, where I’m conveying femininity but also strength.” Her sartorial references are all crafted with an objective in mind, down to her donning a Howard sweatshirt in the distinctive pink-and-green color scheme associated with her sorority, Alpha Kappa Alpha, a nod to the historically Black organization’s founding chapter as well as a subtle acknowledgment of Vice-President Kamala Harris, all reinforcing the central theme in her book: “an awareness and leveraging of how we package and present our femininity as an aesthetic that is uniquely authentic and impactful.”
In October of 2017, the actress Alyssa Milano tweeted, “If you’ve been sexually harassed or assaulted, write ‘me too’ as a reply to this tweet.” Since then, the term Me Too has taken on many forms: a viral hashtag, shorthand for a Hollywood reckoning, and a tongue-in-cheek barb. When she tweeted those words nearly four years ago, Milano didn’t know that a woman from the South Bronx had already invited survivors of sexual abuse to say “Me Too.”
Back then, Tarana Burke, a survivor herself, was working as an organizer and nonprofit leader in Selma, Alabama. In 2006, she’d founded the organization Just Be Inc., which focuses primarily on helping young girls of color who have experienced sexual abuse, assault, or exploitation. It was in 2006 that she wrote “me too” on a MySpace page, emphasizing the notion that mass healing, particularly for Black girls, is a radical act of love, empathy, and community care.
Despite Me Too’s origins, many have wondered when Black women’s experiences would receive the same level of attention as high-profile exposés. #MuteRKelly was the culmination of a decade-long effort; and despite testimony from Beverly Johnson, Bill Cosby’s reckoning was positioned as a response to white women’s accusations. The initial open letter from the Hollywood-led initiative Time’s Up was overwhelmingly signed by white women.
In recent years, however, multiple Black women have chosen to bravely come into the spotlight and share their stories. Drew Dixon, Sil Lai Abrams, Sheri Sher, Jenny Lumet, and others boldly detailed their traumatic experiences with alleged serial predator Russell Simmons in interviews, reported exposés, and the award-nominated On the Record. FKA Twigs alleged that Shia LaBeouf abused her during their relationship, setting a new precedent by filing a tort claim with the intent of donating any damages to domestic violence charities. Rapper T.I. and wife Tameka “Tiny” Harris are facing allegations of sexual assault and facilitating abuse after dozens of messages surfaced on Instagram (the two have not been charged with any crime, and have denied all wrongdoing). Alleah Taylor was introduced to the world while fighting for her life after she was allegedly brutally assaulted by her ex-boyfriend, former Seattle Seahawks offensive tackle Chad Wheeler. Despite these horrors making it into the mainstream, there’s still a lack of intersectional analysis and acknowledgment of the nuanced differences for nonwhite survivors. And meanwhile, the public awaits a magical watershed moment for Black survivors.
As the movement continues to confront the harm exacted on Black lives, the question lingers: How do we establish a framework to protect Black survivors, particularly those who aren’t established public figures? The Cut spoke with Tarana Burke about the current state of Me Too, recent headlines about gendered violence in the Black community, and the effort to create anti-carceral community tools and networks of support for working-class Black women.
Originally published for LEVEL on January 4, 2021.
More so than other years, 2020 has been encapsulated by grief. Confinement borne of an unforeseen pandemic has forced most of the world to wallow in the depth of its losses and empowered this anguish to strangle us in its isolating grip until it knows most of us by name. Poet Cheryl Boyce-Taylor, however, has been walking this path of grief for years — ever since her beloved son, A Tribe Called Quest’s Malik Izaak “Phife Dawg” Taylor, lost his long fight with diabetes in 2016.
Taylor speaks grief’s language. She has an intimate familiarity with how the waves of emotion can crescendo into maddening heights, giving way to the empty ache left behind. That closeness gives way to clarity in her newest book: Mama Phife Represents, a delicate latticework of remembrance out this week that explores the days following Phife’s passing in print, photo, and sketch. In doing so, it finds a way to reexamine and reshape how we honor our beloveds in both life and death.
The practice of elegy — rooted in the ancient Greek word elegos, meaning “mournful song” — is a time-honored classical tradition, commonly served in the form of the elegiac couplet. It’s the framework in which English Renaissance poet Ben Jonson laments the loss of his first son, the means by which American great Walt Whitman honors Abraham Lincoln in the oft-referenced “O Captain! My Captain!” But conventions are made to be broken, and the mother of the Funky Diabetic, whose group made its indelible impact in hip-hop with transcendent, unorthodox projects such as People’s Instinctive Travels and the Paths of Rhythm, delivers nothing less than an offering that honors her familial legacy. The book moves between couplets and freeform prose, pivoting to anecdotes, lyrics, and dreams with an ease and musicality that transport you between the worlds of Malik the man and Phife Dawg the persona—the universes of Linden Boulevard, the superstardom of Tribe, and the cultural anchor that remained in their homeland of Trinidad and Tobago.
Since catapulting to the top of the French charts, multi-platinum Malian-born artist Aya Danioko has been given countless labels. In one breath, she is abbreviated as an Afro-pop artist, the next bundled into France’s robust and increasingly populous rap scene, teeming with talent from Paris to Marseille.
Her success has frequently been minimized as a novelty act, despite being the most listened-to contemporary French act in the world. Her international smash hit “Djadja”—from her sublime second album, 2018’s Nakamura—placed her on a feminist pedestal she was reluctant to embrace. Her detractors looked at her unflappable demeanor as a tall dark-skinned woman, churning out hit after hit in France’s cis-male dominated music industry, and pegged her as overly cocksure.
The clearest signal in the noise, however, lies in the labels she gives herself, indicating her creative essence long before she became a mainstay on Spotify. Her performing surname, Nakamura, comes from the character Hiro Nakamura of the superhero series Heroes; a warrior who, through sheer force of will, can bend space and time, transporting himself to different worlds. This has been Aya’s superpower since the days of her 2017 debut Journal Intime—playing with the universes of not just Afrobeats, but zouk, R&B, and pop to layer in her penetrating musings on life, love, and freedom.
Originally published for Nylon on December 14th, 2020
Kitty Ca$h is an artist, producer, DJ, and universe all unto her own, having worked with everyone from SZA to Rihanna. In the midst of one of the most destabilizing pandemics of the modern era, Ca$h worked to find and reclaim a happy space for herself and others, combing through the archives of her text messages and the routines that have long brought her comfort.
Through that excavation arrived Kitty’s World, a new IGTV series, and digital reinvigoration of the feeling of running home to watch the BET classic talk show Cita’s World from the early aughts. Reprising the titular role through a contemporary lens, and pushing the vanguard of couture, digital collation, vulnerability, and community, Ca$h created a bridge between generations through the purview of an avatar — each episode a reflection of the different layers of a Black woman’s experience, anchored by contemporary music. From challenging gender norms to honoring the Black Lives Matter movement through music, the cultural innovator worked to bring prescient conversations to the forefront of her animated series through a combination of uninhibited creativity, sharpness, and trust in a collective vision of voices.
NYLON recently spoke with Kitty Ca$h about the series and her hopes for the next season.
From Despondent To Defiant, Dua Saleh’s ‘body cast’ Stomps On Everyday Injustice
May 30, 2020
Dua Saleh — Black, nonbinary, Sudanese and Minnesotan — is driven by the generative work within their communities. They released “body cast” at the close of May, stating that they “intended to save it for a project in the future, but I can’t wait that long with what is happening in my city of Minneapolis.” Over sparse production, they pack in dense couplets, wailing, “Lately I’ve had plaster on my mind / County ain’t on s*** they got bodies on the line / Lately I’ve been analyzing time / Y’all been dodging cameras like they bullets over crime.” In the course of two and half minutes, they veer from despondent to defiant, sinking into angst only to rise back up in rage. The final moments include audio from a viral video of Angela Whitehead asserting her right to refuse the police entry into her property — a vignette that is breathtaking for its utter recalcitrance and almost mythic in its seeming implausibility.
Originally published for Complex on. August 28th, 2020
A little over five years have passed since Bree Newsome commanded the nation’s newsfeeds with the insurgent act of stripping the South Carolina State House of its Confederate adornments. Despite a shift in administration, a viral pandemic and media cycles that have wildly accelerated in the wake of record unemployment and quarantine, as Newsome herself does not hesitate to point out, the more things have changed, the more they stay the same. “The system itself is the problem,” she explains. “I don’t think that the existing system can bring solutions because it’s not broken.”
In the time since her arrest, Newsome has remain unbowed, committing to coalition work in her current residence of North Carolina—such as the Housing Justice Coalition in Charlotte and its state-level campaigns such as #NeedAHome2StayAtHome. She continues to use her social and digital platforms to try to effect grassroots disruption. Simultaneously, monuments around the country—Stonewall Jackson in Richmond, Virginia, and Christopher Columbus in Boston, for example—are toppling at a much higher rate than when Newsome initially made headlines. For some, this was a harbinger of an uprising that has yet to fully materialize, while the ever-looming conversation around the November 2020 election casts its shadow over daily protests and steadily increasing unemployment numbers.
Originally published for Teen Vogue on August 18, 2020.
On March 6, Megan Thee Stallion released Suga, her third extended play project packed with nine bass-heavy tracks about rough sex, making money, and self-love. Anchored by the standout tracks “Savage” and “Captain Hook,” Megan delivered a tongue-in-cheek ode to unrepentant sexual pleasure while switching between rhyme schemes fast enough to give you whiplash.
What would follow was a year filled with women rapping about sexual agency and ensuring that they remain on the foreground of the conversation around hip-hop culture. City Girls, Saweetie, Flo Milli, Doja Cat, and Mulatto all released new music within a four-month span in 2020 as well. Megan’s two major hit songs: “Savage Remix” with Beyoncé and “WAP” with Cardi B broke records. When taking account of 2020’s music distinctiveness, it should be heralded as a year when female rappers took laps around their contemporaries, one hit song after another.
Make no mistake: The power construct in music is still heavily informed by the cishet male gatekeepers of the hip-hop industry. As a genre that historically has served as a magnifying glass for the surrounding environment, patriarchy — and misogynoir in turn — has always received a platform.
But artists like Megan and Cardi B are leveraging their varied skills with a forceful reconstruction of the lascivious Jezebel stereotype that has long been affixed to Black women — removing the shame and immorality from sexual desire and highlighting the transactional power that has always existed. There is a wide range of women’s skill and talent to choose from who are centering their own pleasure and autonomy in a genre that has used the strip club as a litmus test for marketing viability of new songs for the better part of the current millennium.
Doja Cat quickly rose from her novelty single “Moo” off her debut album Amala into a bonafide international star, with singles such as “Juicy,” “Rules,” and “CyberSex,” exploring body positivity, sexual pleasure, and female agency — landing her a coveted feature from Nicki Minaj on the remix Billboard charting single “Say So” in May. Rapper Saweetie, for her part, has navigated the sweet spot of harnessing early 2000s nostalgia while still centering her agency in the song, flipping Petey Pablo’s classic crunk hit “Freek-A-Leek,” “My Type,” and more recently “Tap In.”
Simultaneously, Alabama rapper Flo Milli has quickly risen to relevance, being welcomed into the new vanguard of rappers — with co-signs from The City Girls and Missy Elliott — with her irreverent new project, aptly titled Ho, Why is You Here. Leaning into a brash, bratty timbre with lines that thrust you right into her unrepentant aesthetic, the 20-year-old’s music is as enjoyable as it is clever. “In the Party” and “Beef Flomix” respectively, and have become such cult hits that they can have been found as backing tracks in “fancams” within stan culture; her standout single “Weak” transposes the homonymous SWV track, repurposing it into a dismissive anthem about the failings of men. Her album follows suit accordingly, as each track grows more insolent and cocksure than the last.
The women’s posse is making a comeback too: the Thot Box (Remix) is a collective of up and coming women emcees (Chinese Kitty, Dream Doll, Young MA, Dreezy, and Mulatto) flexing their muscles in response to misogynoir. Cardi B, for her part, has alluded to working on a Ladies’ Night inspired song for her upcoming album.
But how does this moment in rap fit into the greater canon of women’s place in hip-hop history?
The conversation around female artists having agency and sermonizing the power of their sexuality is nothing new. At just 20 years old, a young Kimberly Jones stood alongside her childhood friends Notorious B.I.G. and other label mates in Junior M.A.F.I.A. In a taut 4’11 package, the video for the single “Get Money” off of the group’s debut album, Conspiracy, panned over to a brown-skinned Lil’ Kim, reclining in a salon chair donning a fur, gold chain, and a strapless red dress, while she delivers line after line of erotic haymakers, flexing her sexual power and agency under a mind-blowing flow. Not long after, Lil’ Kim’s career shot into the next gear, with her own debut album, Hardcore, serving as a cultural anchor and template for a new era of women in rap.
As Kim said in the Netflix series Hip-Hop Evolution, “I was supposed to be the girl that was cute and made the guys look good, but I liked being vulgar and explicit sometimes because it made me feel free.”
This disruption was not without significant backlash — as the infamous quote goes, “well-behaved women rarely make history.” Coming out of the era dominated by of MC Lyte and Queen Latifah and the graphic language reserved for the Biggies and the Jay-Zs of the world, many viewed Kim’s content as oversexed, lewd, and anti-feminist, as opposed to a complement to the content that the other women were producing, similarly to how the Rapsodys and Nonames of the contemporary era are positioned.
Fast forward to present day and the raunchiness that shocked the charts with Lil’ Kim’s Hardcore, Foxy Brown’s Ill Na Na, Missy and Trina’s “One Minute Man,” or Khia’s “My Neck, My Back” is still just as subversive — but far less uncommon. A whole new class of young women are rising to the occasion of inverting the norms of male objectification for their benefit in their music. As scholar and authority of hip-hop feminism, Joan Morgan writes in When Chickenheads Come Home to Roost, “most women possess an almost intuitive understanding of the role sex, money, and power play in our intimate relationships — and we accommodate accordingly.”
In the 90s, Lil’ Kim redefined the “alpha” role in hip hop music — and in contemporary times, we see an ascendance of that same perspective, to an overwhelmingly positive reception by the artists’ receptive fanbases, which is a welcome change of circumstances from decades ago. That re-centering of erotic power through women going bar for bar with each other or standing on their own, far from eradicates the industry-standard hip-hop misogyny that still runs rampant, but it allows for having a choice in your relationship with intimacy in hip-hop and power dynamics that is far more expansive than just the cishet male’s perspective.
On June 28, 3.7 million people watched as the BET Awards went virtual amid not only the COVID-19 pandemic but also uprisings for racial justice happening daily across the country. The show (largely) successfully closed in around a tagline — “Our culture can’t be canceled” — and struck a harmonious balance between the gravitas of the Movement for Black Lives and the need for celebratory entertainment.
Two years prior, in that very awards ceremony, Netflix’s Strong Black Lead marketing team premiered its “A Great Day in Hollywood” commercial, tying the current wave of reinvigorated interest in Black stories to an iconic 1958 photograph by Art Kane, which captured jazz greats from Thelonious Monk to Dizzy Gillespie, in Harlem during the genre’s golden era. With 47 Black actors, writers, showrunners and producers across 20 shows, the spot aimed to bring a message into sharp focus: “This is not a moment, this is a movement.” It wasn’t merely a response to hashtags like #OscarsSoWhite, but rather a harbinger of what was to come as SBL worked to establish a cultural resonance, combining marketing and editorial in a concerted effort to shift the ethos and culture within the Netflix brand.
“You know it was special when you started going out to talent, and everybody was like, ‘I’ll drop everything, just tell me when,’ ” says Maya Watson, Netflix’s director of editorial and publishing. Reflecting on “A Great Day,” she says it was almost like they sensed today’s zeitgeist coming, “It was like a little whisper that I feel people felt: It’s our time. It’s time to shift the narratives in Hollywood. It’s time to have more representation.”
Strong Black Lead is a sub-brand of Netflix that amplifies content specifically targeted to various slices of the Black experience. While it has its own vertical on Netflix, boasting the deepest bench of Black programming among the top streaming services, it has also become a popular brand outside the platform at the cross-section of technology, culture and community-building.
“A few Black [staffers] were like, ‘Hey, we want to start prioritizing and talking to the Black audience,’ ” says Watson, who, before moving to Netflix, worked for Oprah Winfrey and former President Barack Obama. “Our colleagues were like, ‘Cool, what do you need from us to get it done?’
Since then, the team has worked to establish SBL as an integral part of Netflix through editorial content and original programming created exclusively for the brand. With almost a half-million followers on Instagram and 163,000 and counting on Twitter, successful initiatives include the #HeyQueen shortform video series featuring such celebrated Black women as former first lady Michelle Obama and Angela Bassett reciting affirmations, the Strong Black Legends podcast and video series where stars of classic Black movies are interviewed, and #BetweenTwoFaves, which highlights conversations among icons across the Black diaspora in entertainment. (One of the most popular was a chat between Phylicia Rashad and Cicely Tyson timed to their latest film, Tyler Perry’s A Fall From Grace.)
Myles Worthington, who worked for Netflix PR before joining the SBL team as a director, says one standout has been the biweekly podcast Okay, Now Listen with Sylvia Obell and Scottie Beam. Close friends, the two Black women discuss what they’re dealing with at any given moment — from belting out gospel to speaking candidly about sex — with a firmly Black cultural frame of reference (Nora Ephron, in one episode, is referred to as “the white Terry McMillan”).
Obell says working with SBL gave her the budget to do Okay, Now Listen properly and an all-Black team supporting her on a day-to-day basis. “It’s empowering,” she said, adding that it’s a “safe space for Black women to create something dope.”
Jasmyn Lawson, a manager on the team who also produces its podcasts, says that at the beginning of SBL they weren’t sure what to post. Netflix had original series like critical darlings Dear White People and She’s Gotta Have It, but their programming needed a broader voice, so they turned to data to find out what else resonates with viewers.
“Ninety percent of the time the things that would perform well and things people were responding to were things where we were celebrating Black culture,” Lawson recalls. “We homed in on what we were great at.”
Courtesy of Kwaku Alston/NetflixNetflix’s Strong Black Lead team and dozens of Hollywood talent re-created Art Kane’s iconic 1958 photograph “A Great Day in Harlem.”
In the broadcast TV eras of the ’90s and early aughts, entire programming blocks were built around shows with majority Black casts. UPN evenings were anchored by Girlfriends and Everybody Hates Chris. Fox’s North Star was In Living Color. But when the rubber met the road, consistent marketing dollars were not given to shows with majority Black casts and audiences. Now, with Netflix’s marketing budget growing to $2.6 billion in 2019, the opportunities are plentiful for a team like SBL and its sister verticals (NetflixIsaJoke, theMost and Con Todo) to build out their content and reach.
“Being able to aggregate content, voice, style and design toward any particular demographic, in this case people of color, is just smart online community-building,” says Richard Lachman, associate professor of digital media at Ryerson University in Toronto. “These sub-brands can be empowered to build relationships with press, creators and audiences on their own.”
Defining “Black content,” however, can be a bit nebulous. For example, does Shonda Rhimes’ programming count, even when she has majority white casts? The answer may come down to how the consumer engages with it.
While some Netflix titles like Dear White People are no-brainers, Lawson notes that what the SBL audience sometimes wants to talk about isn’t so obvious. “One of my favorite shows on Netflix is Sex Education, which isn’t a Black show. It isn’t even a U.S. show,” she says. “But there’s a character named Eric played by Ncuti [Gatwa] that the audience has loved and is obsessed with. I think it’s something really rare. He’s not just like the Black best friend. You get to explore his queer identity, his religious identity, his African [identity] as well as his Britishness in the show.”
Celebrating legacies is also a priority for the brand, especially through the Strong Black Legends podcast. The series aims to give beloved performers their flowers while they can still share in the moment, and one of those moments went viral in a very bittersweet way. Just a few months before his death, actor John Witherspoon was interviewed by host Tracy Clayton. A Netflix promotional photo of the Friday star was widely shared upon news of his passing, and was even displayed at his funeral.
“People only really see the final output, you only see that wicker chair photo, you only hear that interview,” says Netflix community manager Dani Howe of the image. “But. in my head, I thought, ‘Wow. Jasmyn worked her ass off and a Black woman did that. A Black woman gave us that final moment.’ “
These moves have not inoculated Netflix from growing pains when it comes to addressing diversity and inclusion. In 2018, former communications chief Jonathan Friedland was fired over his repeated use of the N-word. In November 2019, comedian and Oscar-winning actress Mo’Nique sued the company, alleging race- and gender-based discrimination over the pay she was offered for a stand-up special. Most recently, British multihyphenate Michaela Coel revealed that her critically acclaimed series I May Destroy You didn’t land at Netflix, despite a $1 million offer, because of the company’s unwillingness to allow her to retain a share of the copyright.
The streamer’s public U.S. workforce demographics also show there’s still work to be done: Only 7 percent of the staff is Black (although that is almost double the reported figures from 2018).
Lachman says it’s important that offering inclusive content doesn’t distract from fixing those underlying issues. “Inclusion can’t only be marketing,” he says. “It needs to reach the level of the senior executive and the key decision-maker.” (Tendo Nagendo is vp original film and in July, Netflix hired Bozoma Saint John as chief marketing officer.)
Adds TimeJump Media CEO Larissa Lowthorp, “A market vertical, or niche focus, will backfire if the audience perceives that it’s been done solely to capitalize on current trends, consumer sentiment or tragedy. In order to be successful, and also ethical, the marketing niche must be driven by a genuine need to serve and represent a specific audience, use their core data, test viewership and [use] feedback to better the brand.”
The SBL team isn’t shying away from those tough conversations. “We’re at a time now where people are being very critical and should be very critical of the companies that are creating our content,” says Lawson. “I want our audience to respect us for listening to them, [and know] that we are giving opportunities to Black directors and Black folks behind the scenes.”
That Black content is currently trending isn’t good enough for SBL’s team. They want it to be sustainable. With Netflix’s marketing machine at its back, and direct, authentic interaction with their audience, they’re able to understand what people want.
“We have super insights sitting there in the comments,” says Worthington. “Here’s the storylines, the characters, the creators that really resonate. They can use this as a way to deeper understand the audience and they can make better choices on product content decisions.”
Investments of this sort recently paid off in a significant way. After Netflix acquired seven classic Black UPN shows, including Girlfriends and Moesha, SBL turned the news into a viral moment for the company with a tweet that nabbed 170,000 likes and prompted the approving hashtag #okaynetflix to trend.
“You can’t make a campaign like this,” Watson remarks. “It comes from a deep place of understanding the void in the marketplace. And then saying, ‘This needs to exist.’ “
This originally published on July 6th 2020 as part of my Newsletter series on Substack here.
Today (July 6th) marks 45 years of Comorian independence from French rule – when three of the four islands of Grand Comore (Ngazidja), Moheli (Mwali), Anjouan (Nzwani) and Mayotte (Mahore) successfully parted ways with the notoriously domineering regime of French colonialism.
It came a full 15 years after the wave of what is known as the “Year of Africa” (1960); where 17 African nations declared independence from colonial rule – overwhelmingly from France – including the then-Republic of the Congo from Belgium (marked by Patrice Lumumba’s seminal speech), and punctuated by Ghanaian President Kwame Nkrumah’s address at the United Nations General Assembly:
For years, Africa has been the foot-stool of colonialism and imperialism, exploitation and degradation. From the north to the south, from the east to the west, her sons languished in the chains of slavery and humiliation, and Africa’s exploiters and self-appointed controllers of her destiny strode across our land with incredible inhumanity without mercy, without shame, and without honour.
This year was concluded by the ratification of the Declaration on the Granting of Independence to Colonial Countries and Peoples in the United Nations – which, it should be noted, was abstained by the colonial powers of Belgium France, Portugal, Spain, United Kingdom, and the United States.
(We also got the Congolese Rhumba hit “Indépendance Cha Cha.”)
Of course, no fracture comes without its pound of flesh: many of the countries within the Francophonie in particular continued to orbit around the vestiges of the colonial empire. The CFA remained that kept many countries economically tied to France, with their reserves kept in French treasuries, simply rebranding from colonies francaise d’Afrique to communaute financiere africaine in West Africa and Cooperation financiere en Afrique centrale elsewhere. This is a financial bind that is still being unwound to this day – with a proposition pending for a new regional currency, that is still pegged to the Euro and backed by the French Treasury, running at odds with the ongoing ECOWAS efforts (led by Nigeria) to form the Eco currency.
In the case of the Comorian archipelago, after winning our vote for independence (with the key assistance of several under-acknowledged women in the organizing efforts leading up to independence) with 95% of the vote, France rejected the vote and demanded assessment island by island, in which Mayotte was accounted as voting to retain French ties, and used as a just cause for annexation – despite running afoul of the aforementioned UN policy on decolonization. Since then, twenty UN resolutions have condemned France’s annexation of Mayotte – including an attempted United Nations Security Council resolution in 1976 recognizing Comorian sovereignty over Mayotte, supported by 11 of the 15 members and vetoed by France, whose permanent seat on the Council is an outgrowth of their colonial reign. Below is a link to a summary video of the road to independence in French for those who can understand:
Since then, Mayotte has become part of the French outre-mer– yet another remnant of the formal colonial era – officially becoming an “overseas” department in 2011, joining the likes of Guadeloupe, French Guiana, Martinique, and Réunion. In the time since, a visa known as the visa Balladur was put in place in 1995 (named after Édouard Balladur, the prime minister of France at the time) requiring clearance for Comorian nationals to enter the 4th island. It has caused fractures and significant loss (emotional and physical) that remain to this day, particularly with generations of Mahorais that are raised with the knowledge of being “French” and consider Comorians outsiders, and the stratification of resources that exist between the two communities. For more insight (in English), please feel free to watch this Al Jazeera special below (although I caution that even this cannot fully capture all the nuances of such a complex matter).
I chose to do the second issue of this newsletter on Comorian Independence Day for a few reasons. The first is, of course, out of pride for my homeland; the second is to impart the key takeaway that historically-supported pathways to freedom are red-herrings that can still come with many caveats, whether it be the trappings of neo-colonialism or seizure of assets. Operating within these constructs is not a route to liberation so much as it is a route to incrementalism, with punitive tactics undertaken in tandem by former overseers (for the sake of brevity, look up Bob Denard).
I think about this a lot in this current moment, as our various communities and organizing groups start to think through what the future we envision for ourselves as Black peoples would start to look like. In Angela Davis’ “Lectures on Liberation” , she said, “one of the most acute paradoxes present in the history of Western society is that while on a philosophical plane freedom has been delineated in the most lofty and sublime fashion, concrete reality has always been permeated with the most brutal forms of unfreedom, of enslavement.”
This is what we are all trying to break free from and reimagine; all forms of enslavement, from neocolonialism to the modern prison industrial complex in the Americas and everything in between. As Angela Davis said during the Dream Defenders’ Sunday School session on June 14th, “Abolition allows us to get to the root of the problem. That is how it is the radical alternative.” K Agebebiyi added, “the prison system aims to redefine who can be human. We know that we are human. Abolition requires me to ask, ‘how can the human in me, see and honor the human in you?’” Derecka Purnell eloquently stated, “it’s an invitation to think about the politics and struggle through it together.”
“To bring Rhodes’ statue down is far from erasing history, and nobody should be asking us to be eternally indebted to Rhodes for having “donated” his money and for having bequeathed “his” land to the University. If anything, we should be asking how did he acquire the land in the first instance…But bringing Rhodes’ statue down is one of the many legitimate ways in which we can, today in South Africa, demythologize that history and put it to rest – which is precisely the work memory properly understood is supposed to accomplish. For memory to fulfill this function long after the Truth and Reconciliation paradigm has run out of steam, the demythologizing of certain versions of history must go hand in hand with the demythologizing of whiteness. This is not because whiteness is the same as history. Human history, by definition, is history beyond whiteness. Human history is about the future. Whiteness is about entrapment.”
(It should be noted, of course, that the Rhodes Scholarship has still retained its name).
Of course, this pattern of coalescent discourse is a cyclical behavior that can be seen in all sorts of diasporic thought, whether it be socio-political or purely arts-related (in each instance, it is still creative in spirit). Take, for example, this conversation between Haitian poet Rene Depestre and Martinican writer and co-founder of the Negritude movement Aimé Cesaire during the Cultural Congress of Havana in 1967, transcribed in the seminal text “Discourse on Colonialism”:
A.C.: I remember very well that around that time we read the poems of Langston Hughes and Claude McKay. I knew very well who McKay was because in 1929 or 1930 an anthology of American Negro poetry appeared in Paris. And McKay’s novel, Banjo – describing the life of dock workers in Marseilles – was published in 1930. This was really one of the first works in which an author spoke of the Negro and gave him a certain literary dignity. I must say, therefore, that although I was not directly influenced by any American Negroes, at least I felt that the movement in the United States created an atmosphere that was indispensable for a very clear coming to consciousness. During the 1920’s and 1930’s I came under three main influences, roughly speaking. The first was the French literary influence, through the works of Mallarme, Rimbaud, Lautreamont, and Claudel. The second was Africa. I knew very little about Africa, but I deepened my knowledge through ethnographic studies… and as for the third influence, it was the Negro Renaissance Movement in the United States, which did not influence me directly but still created an atmosphere which allowed me to become conscious of the solidarity of the black world.
He later continues:
I have always recognized that what was happening to my brothers in Algeria and the United States had its repercussions in me. I understood that I could not be indifferent to what was happening in Haiti or Africa. Then, in a way, we slowly came to the idea of a sort of black civilization spread throughout the world. And I have come to the realization that there was a “Negro situation” that existed in different geographical areas, that Africa was also my country. There was the African continent, the Antilles, Haiti; there were Martinicans and Brazilian Negroes, etc. That’s what Negritude meant to me.
I can only hope that we recognize the power of this as we continue to conceptualize and dream of the world and spaces we deserve; and lean on each other as an oppressed peoples to help get there.
This month:
For those who are still out in the streets (while your algorithm may have you convinced otherwise, protests are still very much happening): check out resources such as Mask On Zone and resources from Decolonize this Place to continue to engage in organizing and disrupting efforts as safely as possible.
That’s the thing about posthumous albums — they’re forever framed by the circumstances under which they were released, forever tied to death. They become an exercise in myth-making as much as reminders of what has been lost. To listen to Shoot for the Stars is to wonder where Pop begins and ends, to search for him among his peers and imagine that their chart-topping and history-making ascents would’ve been his destiny as well. In his absence, we’re left only with snapshots of his potential, possibilities refracted through other people’s imaginations and suspended now within the span of the album. It could never be enough, but it’ll have to do.
If you aren’t already subscribed to Woy Magazine’s weekly newsletter – providing you with news and commentary on Haiti and the Diaspora – you should be. The latest issue covers important information around organizing efforts and protests that have been happening in Haiti that have been facing police violence tactics akin to that in the United States, as well as mass deportation updates.
Black women who were formerly employed at OkayAfrica and OkayPlayer (Antoinette, Oyinkan, Hanan, Ivie, Sinat, Winnie, Olabisi and others) have been making unprecedented waves in Black media for mistreatment at the hands of their CEO and publisher Abiola Oke (who has since relinquished his position), demanding his removal and other amends be implemented at the publication moving forward. Important note: they have not alleged personally to any sexual assault/harassment (while allegations have been revealed as a result of this ongoing story) or requested their jobs back. As someone who has worked with OkayAfrica for some time and was nominated for #Okay100Women this year, hearing the accounts of the mistreatment was unnerving; but I will always stand with, believe, and support trusted Black women voices in media, and hope to see more people do so. Click here to stay up to date with the latest developments and donate to their fund if you can. #itsneverokay
On American Independence Day, I had a conversation with Sophia Gurulé – a Xicana public defender who represents incarcerated immigrants facing deportation – on #FreeOusman, the concept of citizenship and sovereignty, harmful immigrant narratives, the prison-to-deportation pipeline and race and class implications, DACA, ICE, and anything else that came to mind around identity, borders, and the carceral state, and how this all fits with the Movement for Black Lives and in my reporting on police brutality for Black immigrants. Feel free to check that out below (as well as my purple hair).
Comorian-American (by way of France) rapper Napoleon Da Legend has a fantastic EP out, Charles de Gaulle, with tracks in both French and English. Give it a listen below:
Malcolm-Aimé Musoni launched the first installment of his Zine, Blacks Rule Vol 1, with the collaboration of a lot of Black creatives (myself included). I did want to explicitly pull out an excerpt of an essay from my friend Mack titled “Kill the Cop in Your Head,” because I think it’s especially potent and resonant for right now – but check the rest out for yourself.
I leave you with three final things: 1) the audio of Lumumba’s Independence Day speech, 2)one of my favorite montage videos of the Comorian National anthem (with French subtitles 3) a lovely playlist from the women at FourTwo Creative. Yes, you can let go and get free. ♥️
