Showing posts with label African man. Show all posts
Showing posts with label African man. Show all posts

Monday, January 14, 2019

the African People + the Terrorists


Royalty has its way of expressing itself outside the vernacular of Europe with profound dignity and the lightness of play with the essential elements of spirituality, in the context of what is ancient about African traditions. This is far away from the pretense of British royalty, which does not repent playing its game, as if its evil has nothing to do with its stench, its practiced cruelty and the Arabic terror attacks in Europe and the U.S.! This kind of denial is unique among apex predators. It is a blindness protected by fear: fear they created and sustained in others, and by the techniques that employ servitude with gratitude colored by fears of 'them'!

This is a language whites, for hundreds of years, have refused to acknowledge but know; didn't want to accept, but outlawed taking humanity from other people they don't respect. That's a puzzle? Imagine being the grandchild of an ex-slave negotiating a life among masters of terror, who claim not to be the terror they generate!

Gregory E. Woods, Keeper of Stories
September 3, 2018


Royalty has its way...



Sunday, September 11, 2016

A Story of Man



African man's presence of power is...

 
"In this African man is a story more about the presence of power and purpose that is the hidden principle as a story or testament of masculinity criminalized by a segment of the world out of fear of the possible birth of what truth to power could be in the world." - Gregory E. Woods, Keeper of Stories (Sept. 11, 2015)  



 

Saturday, September 19, 2015

Black Souls Do Heal!



Ron Green & two Rastafarians
August 22
 

I have missed seeing pride in Black men; in their stance, ideology and commitment to higher ideals beyond their immediate circles of influence! - Gregory E. Woods, Keeper of Stories Sept. 19, 2015


#WhatsUpAfrican?



Ron Green & Queen Nefertiti Bennett

#AFROdisiac
#RBGFAMILYWEEKEND
 

Monday, February 16, 2015

Free African Business Man early 1800's


2 women & a little boy


"Imagine listening to Beethoven with the prepossession that C is a good note and F a bad one; yet this is exactly the standpoint from which all uninitiates contemplate the universe. Obviously, they miss the music." - Aleister Crowley




Yarrow Mamout portrait by Charles Wilson Peale,
1819 was a former slave, property owner, brick layer in Georgetown, DC

Yarrow Mamout, the slave who became a Georgetown financier

February 13, 2015


“Old Georgetown had a curfew against blacks being on the streets at night, but the curfew was lifted on Christmas Eve to permit African Americans to go around caroling at the houses of the wealthy.”
— James H. Johnston, “From Slave Ship to Harvard”


Yarrow Mamout, a former slave, entrepreneur and Georgetown property owner, is the “man who never was” in a city in full-throated celebration of Black History Month. Today, nearly 200 years after his death, Mamout looms large as one of the best, mostly unknown stories in our nation’s capital.
Mamout’s biographer, James H. Johnston, laid it out in his book and in testimony last month before the Old Georgetown Board, a little-known three-member panel appointed by the U.S. Commission of Fine Arts to review proposed renovations and construction of Georgetown properties.
 
Time was, as Johnston reports, the Georgetown area was more than 30 percent black. A slave market was located on P Street. Nearly 1,500 slaves and more than 200 free blacks lived in Georgetown, according to the 1800 census. The number of blacks in Georgetown grew from there, but in the 1950s a combination of adverse public policies and gentrification would drive most of them to the other side of Rock Creek.
 
Johnston’s appearance before the Old Georgetown Board on Jan. 7 was prompted by an application submitted by a developer to construct townhouses at 3324 Dent Pl. NW, property once owned and occupied by Mamout.
 
Mamout’s story, if not his property, is worth preserving. His likeness already is. His portrait, rendered by James Alexander Simpson, is on display in the Peabody Room of the Georgetown Library. Artist Charles Willson Peale, painter of the Founding Fathers, also captured Mamout in an 1819 portrait.
 
However, it’s what Mamout did with his life that makes him remarkable.
 
He was unusual from the beginning. Enslaved at 16 and brought to Annapolis from Guinea in 1752, Mamout, a Muslim, could read and write in Arabic and write his name in English.
 
He was kept in slavery by Samuel Beall, who owned a plantation in Takoma Park, and later Beall’s son, Brooke, who lived in Georgetown. Mamout gained his freedom, after 44 years as a slave, when he was 60. But he never left Georgetown.


Johnston describes Mamout as a brick maker who earned top dollar for his work and “a jack of all trades” who made money making charcoal, loading ships and weaving baskets. He earned enough not only to acquire the Dent Place property but also to become a financier who lent money to merchants.

He owned stock in the Columbia Bank of Georgetown.
 
It’s doubtful, however, that Mamout attended stockholder meetings. As Johnston observed, “The tavern where the bank held stockholder meetings also served as a site for slave sales.”
 
The Dent Place lot is what brings us to this day. Mamout’s home, described as a “log house,” is gone. It was replaced after the Civil War by a wood-frame structure, Johnston said, which was demolished in 2013 after being crushed by a tree.
 
But the property is still there: D.C. land once owned and occupied by a slave brought from Africa.
Not much is known about Mamout’s occupancy of 3324 Dent Pl. because its history is buried — where, to this day, it may remain undisturbed. So, too, Mamout’s body, which reportedly was laid to rest in the corner where he went to pray, facing Mecca. Johnston speculates that Mamout’s final remains may still be there under the earth.
 
Could it be that 3324 Dent Pl. contains artifacts, architecture and a body, as Johnston suggests? Could this plot contain a one-of-a-kind piece of America’s racial history?
If so, doesn’t that warrant recovery and preservation, as recommended by Johnston and some members of the historically black Mount Zion Methodist Church in Georgetown?
 
According to Thomas Luebke, secretary of the Commission of Fine Arts, the Old Georgetown Board reviewed an application for construction on Mamout’s property last week but took no action pending a decision by the city to participate in an archaeology dig at the site. On Feb. 2, the D.C. Historic Preservation Office advised the commission that the Dent property “has archaeology potential, including a potential for human remains.”
 
The Historic Preservation Office said that it received permission from the property owner to conduct an archaeological survey but that the work has to “be pro bono,” without needed mechanical equipment. The office said that it could partner with archaeologists, students and volunteers but that it would have to ask the developer for “some material support” to acquire tools to do “remote sensing, or other high-tech studies.”

Meanwhile, Yarrow Mamout’s remarkable story remains out of sight, and perhaps under the ground, as Black History Month is celebrated downtown.
 
Read more from Colbert King’s archive.

 

Monday, August 18, 2014

brown sista's dilemma

brown sistas disappointment
brown sistas playful face



















Black American women face a stiff challenge to their lives, dreams, aspirations, and the core of their being. People, all of us, are identified by the idea of ourselves we convey in our daily lives. The indicators are silent and overheard. The songs Black American women project into the body of knowledge of songs isn't in harmony with the condition of their collective souls, or the possessive beauty that appeals to Black men. Bound by traditions of survival the potency of the dare to be different than a granddaughter of an ex-slave is weakened by the chains committed to the stale mate they often find themselves yoked to. These facts of life for millions of Black American women lead to a short list of why questions answered best and most painfully by many an African man from the Mother Land.

As I have learned from Old Man African men enjoy dating Black women, but often seek their wives from their own tribes because Black American women are trained to be mistresses, not wives. - Gregory E. Woods, Keeper of Stories 4.28.13



Jan. 30, 2011
Tina Lewis-Nowak


Tuesday, July 15, 2014

A Man of the Maasai


 The Maasai are identified by their bow tie symbol in the necklace.



Wednesday, June 25, 2014

AFRICAN BELIEF

Giving a young lady her piano lessons, in Georgia, around 1899.
One of the W.E.B. DuBois' exhibition photos.


ALL MY LIFE I’VE BEEN CONSIDERED THE WORST.

The black man is feared all over the world. Everywhere he goes he seems to be the first enemy. Whether it’s the lady clutching her purse tightly at the sight of a black man entering the elevator or the fact that the prisons are filled with black men. Being the biggest target of the police, they are the enemy of the state. Everything negative seems to amplified as a black male.

Although he is feared he is also admired. Black men’s presence is admired by women all over the world. Their physique is often referred to as godly. Physically dominating in most athletic competition. The educated black man’s swag is impeccable.

Black men are the fathers of humanity. And when a black man reaches his full potential? Man the possibilities are endless. What would happen if black men unified with black women and focused on rebuilding their communities? New Kemet can be built.

Written by @solar_innerg



Group of women at the Midwest Horse Show in Chicago, the pinnacle of the African American social scene. 1938



Sunday, February 9, 2014

C H A M P I O N ! ! ! !


He Walked The Earth As A Man! 

Muhammad Ali walking the streets as a young man in the 1960's was the epitome of a champion walking with American Black men of the time in step with what resonated within the fiber and the soul of the bones of Africans back on the continent, and throughout the African Diaspora needing the affirmation, and the knowledge of how to walk like a man in a world drawn and quartered by white men. Even little colored boys and their Mommas sensed this intelligence.- Gregory E.Woods, Keeper of Stories 12.15.13 



Muhammad Ali talking to a little boy. 



Saturday, October 5, 2013

the Mature sounds of....

I held a dream a long time of marrying into the Turkana tribe in Kenya. It was one of a few I was aching to become a part of in my search for a wife years ago.

Turkana woman
Senegalese man in 1882

I have the nostalgia for the powers of the old days in Africa. I don't have the romance of Africa within me having lived there. What I feel is the land, and the land, the touch and the stories of the land and how they feel coursing up through the feet is beyond words. The histories of various parts of the continent, like Senegal, and the struggles of the time the old pictures were taken were wrought with turmoil as the colonial powers tore through the countries. 

What that was like is on this elder's face. Is it not? How could those emotions have not been upon his face if there was a white man taking his picture? - Dawn Wolf 2.24.13



Friday, July 12, 2013

AFRICAN REVOLT in Richmond, VA


Gabriel Prosser's Plot

By , About.com Guide



Gabriel Prosser and his brother, Solomon, were preparing for the farthest reaching rebellion in United States History. Inspired by the egalitarian philosophy that inspired the Haitian Revolution, the Prossers galvanized enslaved and freed African-Americans, poor whites and Native Americans to rebel against wealthy whites. But a combination of inclement weather conditions and fear on the part of a few enslaved African-American men halted the rebellion from ever taking place.


Who is Gabriel Prosser?
Prosser was born in 1776 on a tobacco plantation in Henrico County, Va. At an early age, Prosser and his brother, Solomon, were trained to work as a blacksmiths. He was also taught to read and write. By the age of twenty, Prosser was considered a leader amongst slaves--he was literate, intelligent, strong and was over six feet tall.
In 1798, Prosser's owner died and his son, Thomas Henry Prosser became his new master. Considered an ambitious master who wanted to expand his wealth, Thomas Henry hired Prosser and Solomon out to work with merchants and artisans. Prosser's ability to work in Richmond and its surrounding areas allowed him the freedom to discover the area, extra money and the ability to work with freed African-American laborers.
Gabriel Prosser's Great Plan
In 1799, Prosser, Solomon and another slave named Jupiter stole a pig. When the three were caught by an overseer, Gabriel fought him and bit off the overseer's ear. Shortly after, he was found guilty of maiming a white man. Although this was a capital offense, Prosser was able to choose public branding over being hung if he could recite a verse from the Bible. Prosser was branded on his left hand and spent a month in jail.
This punishment, the freedom Prosser experienced as a hired-out blacksmith as well as the symbolism of the American and Haitian Revolutions that prompted the organization of the Prosser Rebellion.
Inspired primarily by the Haitian Revolution, Prosser believed that oppressed people in society should work together to change. Prosser planned to include not only enslaved and freed African-Americans, but also poor whites, Native Americans and French troops stationed in the area to participate in the rebellion. Prosser's plan was to take possession of Capitol Square in Richmond. Holding Governor James Monroe as a hostage, Prosser believed he could bargain with authorities.
After telling Solomon and another slave named Ben of his plans, the trio began recruiting revolters. Women were not included in Prosser's militia but free blacks and whites became dedicated to the cause of insurrection.
Pretty soon, the men were recruiting throughout Richmond, Petersburg, Norfolk, Albermarle and the counties of Henrico, Caroline and Louisa. Prosser used his skills as a blacksmith to create swords and molding bullets. Others collected weapons. The motto of the rebellion would be the same as the Haitian Revolution--"Death or Liberty." Although rumors of the upcoming rebellion was reported to Governor Monroe, it was ignored.
Prosser planned the revolt for August 30, 1800 but could not take place because of a severe thunderstorm that made it impossible to travel across road and bridges. The plot was supposed to take place the following day on Sunday August 31 but several enslaved African-Americans told their masters of the plot. Landowners set up white patrols, and alerted Monroe who organized the state militia to search for rebels. Within two weeks, almost 30 enslaved African-Americans were in jail waiting to be seen in theOyer and Terminir , a court in which people are tried without a jury but can provide testimony.
The Trial
The trail lasted two months and an estimated 65 enslaved men were tried. Almost thirty of these enslaved men were executed while others were sold to owners in other states. Some were found not guilty and others were pardoned.
The trials began on September 11. Officials offered full pardons to enslaved men who gave testimony against other members of the conspiracy. Ben, who had helped Solomon and Prosser organize the rebellion offered testimony. Another man named Ben Woolfolk offered the same. Ben offered testimony that led to the execution of several other enslaved men including Prosser's brothers Solomon and Martin. Ben Woolfolk provided information on enslaved participants from other areas of Virginia.
Before Solomon's death, he provided the following testimony: "My brother Gabriel was the person who influenced me to join him and others in order that (as he said) we might conquer the white people and possess ourselves of their property." Another enslaved man, King, said, "I was never so glad to hear anything in my life. I am ready to join them at any moment. I could slay the white people like sheep."
Although most recruits were tried and convicted in Richmond, others in outlying counties received the same fate. In places like Norfolk County, however, enslaved African-Americans and working class whites were questioned in an attempt to find witnesses. However, no one would provide testimony and enslaved men in Norfolk County were released. And in Petersburg, four free African-Americans were arrested but could not be convicted because the testimony of an enslaved person against a freed person was not permitted in the courts of Virginia.
On September 14, Prosser was identified to authorities. On October 6, he was put on trail. Although several people testified against Prosser, he refused to make a statement in court. On October 10, he was hung in the town gallows.
Aftermath
According to state law, the state of Virginia had to reimburse slaveholders for their lost property. In total, Virginia paid more than $8900 to slaveholders for enslaved men who were hung.
Between 1801 and 1805, the Virgina Assembly debated on the idea of gradual emancipation of enslaved African-Americans. However, the state legislature decided instead to control enslaved African-Americans by outlawing literacy and placed restrictions on "hiring out."
Although Prosser's rebellion did not come to fruition, it inspired others. In 1802, the "Easter Plot" took place. And thirty years later, Nat Turner's Rebellion took place in Southampton County.








Femi  Lewis


Femi Lewis
African-American History Guide



Thursday, June 13, 2013

SAGE MASCULINITY






YOUNG AFRICAN MANHOOD

“There is a prowess, and a deep ordering of masculine energy moving and revolving around ideas and concepts within a young Black man. The sexual energy is enormous. It is built into young men, but within the soul and strength of black and African men there is something more. There is something to tread lightly upon in one circumstance and in another there is nothing to fear, or handle carefully, and thus no need to tread lightly!

To be young, gifted, and in possession of beauty of body, sharp of intellect, and handsome is a responsibility, and an obligation to serve in the most creative and powerful ways a man can as a sensual being, as a man, an employee, a dreamer, and whatever else a woman he needs, or wants for him to be. There is a lot to say about young men, and a lot young men need to say to older men. We were them looking to us for guidance yesterday a long time ago.” © Gregory E. Woods {12.9.12}





Monday, May 20, 2013

BLACK MAN born a LEO




LION HEART


“A man’s strength determined by his ability and willingness to hunt the weak is, in itself, a weakness. The Lioness’ inability to hunt the weak leaves the pride starving, and the Lion’s inability to protect the pride from the weaker predators determines the style of their deaths.” – Gregory E. Woods






Friday, July 13, 2012

BLACK ACHIEVEMENT: Idris Elba, actor


Understand how hard it is for people in pursuit of the development of high skill who live with a vision that requires a commitment to excellence. That calling leads to roads beyond mediocre, and most people are incapable of holding and sustaining that kind of energy for years upon years in the partnership of marriage and friendship. If Idris Elba has a white woman, or a woman from Argentina instead of a Black woman it doesn't mean his relationship with Black women is severed. It is enhanced constantly because of his relationships with Black women's energies from birth to the present is a potent force of reciprocation.

Many Black women, and men often underestimate the value of developmental work, and the value of owning a spiritual consciousness needing to elevate itself beyond belief into knowing. It ain't easy, but it is needed by men and women at certain levels of development and involvement with Life. - Gregory E. Woods, Keeper of Stories