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June 29, 2013

 

 

(Marvin Joseph/The Washington Post) - Reisha Raney is a descendant of Thomas Jefferson’s family. She is photographed in the Connecticut Board Room inside DAR Constitution Hall in Washington, D.C. on June 28, 2013.

(Marvin Joseph/The Washington Post) – Reisha Raney is a descendant of Thomas Jefferson’s family. She is photographed in the Connecticut Board Room inside DAR Constitution Hall in Washington, D.C. on June 28, 2013.

A complicated family history

places black Md. woman

in DAR’s ranks

 

By  

Reisha Raney’s role in Friday night’s Daughters of the American Revolution ceremony for the military was minor. She carried Virginia’s flag in a procession that walked a few steps down a carpeted aisle at Constitution Hall and then stood perfectly still.But for Raney, an African American raised in Prince George’s County, it was one of the most pivotal moments in her life. Her place in the DAR, a predominantly white organization whose annual convention at Constitution Hall in the District ends Sunday, was proof of her extraordinary family history.

(The book: All Is Never Said) - Ancestors Edwin Durock Turpin, his wife Anna Elizabeth CochranTurpin and their two children Martha Jane, left, and Edwin Durock Jr. circa 1874.

(The book: All Is Never Said) – Ancestors Edwin Durock Turpin, his wife Anna Elizabeth CochranTurpin and their two children Martha Jane, left, and Edwin Durock Jr. circa 1874.

The group certified research that traced Raney’s roots to William Turpin, a patriot who fought against the British in the Revolutionary War. Turpin’s mother was Mary Jefferson, the aunt of the nation’s third president, Thomas Jefferson.Raney respects her ties to Jefferson, but he’s not the reason the 39-year-old Fort Washington resident went to a beauty salon, slipped on a flowing white gown and smiled like a beauty-pageant contestant as she walked the halls of a group that at one time barred black people.

She was honoring William Turpin’s son, Edwin, Jefferson’s second cousin, who purchased a slave, Mary, and married her in Canada. The two lived in neighboring houses on a plantation in Goochland County, Va. The houses were burned when word got out, and then were rebuilt, according to a family memoir. Before his death in 1868, Edwin wrote in a will that the children he had with “my woman Mary” were to be free.

“What I’m going to think about as I walk down that aisle is Edwin and Mary rebuilding that house,” Raney said as she prepared for the DAR ceremony honoring national defense, where an Army band played “This Is My Country.” “I’ll think about those torches. I’m doing this for my family.”

Raney, a systems engineer and mathematician with degrees from Spelman College and the Georgia Institute of Technology in Atlanta, talks less about Jefferson than about the couple who intertwined her black family’s line with that of the Turpins. She’s the leader of the Fort Washington chapter of the DAR, Harmony Hall, and is credited with saving it from being dissolved by recruiting younger women as older members passed away.

“I have no doubt in my mind she will move on to become a state officer or national officer” in the DAR, said Dorothy Weberling, 64, a former leader of Harmony Hall who processed Raney’s application. “She’s just that smart.”

There’s no doubting that Raney belongs, said Weberling, who’s white. “The ladies who’ve accepted her are all college women. They have a greater understanding of history and what actually happened. What we’re bringing out into the open is that white men and black women did have relationships. It’s better to bring the secrets out.”

It’s rare that black family history such as Raney’s is unearthed, traced and documented, historians said. It’s rarer still when it’s linked to a storied family with power, privilege and a celebrated legacy. Jefferson’s intimate relationship with his young slave, Sally Hemings, is one of a few.

Tens of thousands of fair-complexioned black people like Raney can only guess at their origins because of the secrets that hid them, historians said — and because of records that were lost, burned or never searched.It makes entry into groups such as the DAR harder for African American women, said Darryn Lickliter, the group’s director of genealogy. The DAR, established in 1890 to recognize descendants of patriots who fought for American independence, uses rigorous genealogy searches to verify the claims of applicants.

Many years ago, the group took the added step of barring black women from its ranks. The DAR is still working to repair its reputation, which was marred decades ago after it blocked Marian Anderson, one of the world’s most famous opera singers, from performing at a 1939 concert at Constitution Hall because she was black.Its highest-profile member, then-first lady Eleanor Roosevelt, quit in protest. In the years since, the DAR apologized profusely and invited Anderson to perform at Constitution Hall several times before her death in 1993. It also opened the hall to numerous black entertainers, whose posters currently adorn its walls.

Wilhelmena Rhodes Kelly, 66, a genealogist and writer who joined the DAR nine years ago and became the first black woman to start a chapter last year, in Queens, said the group has changed. “Not everybody is going to hug you, but I’ve never felt discrimination in any way, I can honestly say that.”

The DAR is trying to strengthen its ties to nonwhite women in other ways. In the 1980s, it started Forgotten Patriots, a project that works to identify black and Native American men who fought in the Revolutionary War, so that descendants can more easily link to them.

The project sometimes shines a light on long-hidden relationships between slaveholders and slaves. The “DAR is trying to make its records accurate to show the true history of the situation,” said Eric Grundset, its library director.

New England states have the best 18th-century records because “they used a lot of color descriptions,” he said. “But the further south you go, the worse it gets.”

Raney heard family members in Maryland talk about links to Thomas Jefferson’s relatives but paid it little mind.

A distant cousin in Louisiana, Odette Harper Hines, 100, provided an oral history, “All Is Never Said,” that detailed Edwin and Mary Turpin’s story as passed down by elderly family members, but Raney still didn’t quite believe.

In 2006, that changed. She watched “African American Lives,” a show in which Harvard professor Henry Louis Gates Jr. traced the histories of famous people. As soon as it ended, she called genealogy company African Ancestry to submit a DNA test, hoping to find her origin “somewhere in Africa.”

A sequence of DNA tests placed her ancestors in Mali and other west African countries, but also contained a surprise — she was 30 percent European.

Digging deeper, she spent thousands of dollars ordering more DNA tests for herself, her mother, Carolyn, and her father, Robert.

Her father’s result, which came in the middle of the DAR’s months-long process of certifying her family tree, “blew my mind,” Raney said. He was 64 percent European.

“My dad,” she said, “was a white man.”

“It blew my mind, too,” Robert Raney said in a telephone interview from his home in Suffolk, Va. He strongly identifies as black because of culture and the way he looks. “I was the darkest person in my family. At one time, I thought I was adopted,” he said.

Family documents played a role in the DAR’s certification, too. Augustus Granger, Raney’s third cousin, has researched the family’s history for 20 years.

Edwin Turpin bought a farm in Goochland County once owned by his famous second cousin, Thomas Jefferson. In the will in which Turpin declared his children free, he also left them all his possessions.

Edwin’s and Mary’s names turned up on documents from four years after his death, in 1868, when a son, Thomas H. Turpin, signed papers at the Freedmen’s Bureau, a federal agency that helped freed slaves.

Thomas Turpin’s occupation was recorded as a painter and his complexion as light. The names of his mother and father, and those of eight brothers and sisters, living and dead, were also listed.

Raney said she identifies as African American, but it’s a complicated history. A brave and loving white man is in the picture, as are his children, who could pass for white but have struck up relationships with women who look more like their dark-skinned mom.

“I just feel like I always constantly have to explain myself to people who don’t understand why I joined DAR,” Raney said. She fingered pins on her chest that the DAR awarded for her service and the contributions of her ancestors.

“I earned these,” Raney said.

Twitter: @bydarrylfears

 

>via: http://www.washingtonpost.com/national/health-science/a-complicated-family-history-places-black-md-woman-in-dars-ranks/2013/06/29/976cf1a6-e00d-11e2-b2d4-ea6d8f477a01_story_1.html

 

 

photo by Alex Lear

photo by Alex Lear

 

 

 

time is a funny thing

 

there have been times when i found myself with literally nothing i could do like when i would sit at a stop sign for what seemed hours trying to figure out how to straighten out the mess i’d made of my marriage, tayari alone with our five young people & me alone at a stop sign, & eventually i just crawled on–it’s not like i was the only man who had ever stumbled at that specific crossroads but when i was there the sun shone all night & i saw no one’s shadow but my own forlorn form tangled in the rocks & weeds of my emotional life, & although then was years ago, occasionally i am still shook by an invisible hand, it could be when i pause in mid-embrace as i hold a comrade from back in the days i haven’t seen in quite a while & they hurl me into a time machine when they innocently ask with a sincerity so certain “how are tayari & the kids, they must be grown now?”

 

 

there have been times when i felt i was drawing my last breath & about to bankrupt the bank, especially that sunday morning we went to face down the klan & the night before those hooded ones goose-stepping around garish flame cross light had shot at police in algiers without being arrested which we knew meant targets were pinned on all our chests but we had to go to high noon, such poot or get off the pot days give men & women no choice, & then there was the helpless waiting to exhale of the pulse pounding pause on the unforgettable creaking bus stuck to a motionless stop like a lamb patiently awaiting a slaughter somewhere in the middle of nica. libre between rama and managua, the u.s. armed contras on the other side of the hill, hard working people softly mumbling spanish prayers & attempting to hide anything that might call attention to themselves at the bottom a half mile or so from the peak & no sandanista soldier rescuing cavalry anywhere in sight, & me frankly more worried about the photos & taped interviews i might loose than about whether i would die & yet at the same time after having heard gunfire in the nights i was acutely aware, as fred sanford was fond of seriously joking, that this could be the big one, the one where the bullet singes your skin without a so much as an excuse me

 

there have been times i paused to count the endless ripples on a lake, to note the shape of each leaf on a tree so tall my myopic eyes could not clearly see the top, to merge my being with the azure luminosity of a spring sky, raise my closed eyes to sun warmth & be clearly seen by any passerby as i stand swaying in the breeze mindlessly enjoying the great goodness of nature’s beauty

 

there have been times i have been so harried with details & overwhelmed by minutiae i must have looked like rockerfeller’s accountant around tax time, dragging myself home mentally exhausted, nia reminds me i started to snore during the month we crammed in a half year’s worth of work within six weeks when we did the jazzfest posters in 1993 & have not been able since to shake that sleeping disorder

 

there have been times i’ve shared with people events which are now noted in history, our names engraved into the consciousness of both friends & foes so audacious was our doing, we were the flesh levers which moved social mountains, the meaningful moments whose significance sometimes can only be read in hindsight because at the time we were just going with the flow doing what we did & such doing just seemed as right as warm rain & inevitable as darkness following sundown

 

there have been times when i have made statements so stupid there must have been a poltergeist in my mouth misguiding my tongue, i remember one utterance & each time i remember the cruelty of those words i pause & apologize, a friend was going for her phd at the same time she was dating this man she hoped to make her husband, a hope most of us recognized as a longer shot that a three legged horse beating secretariat in a derby run, but still she was proud of both & in one twisted indiscreet swoop i flung assassin words across a room: “yeah, then”–meaning when she got her phd–“then, you can buy a husband,” oh the demons of disorder danced that night i’m sure, my only consolation is that i have not unconsciously done anything as callous as that since, & though i know each of us has been awarded an asshole of the month award for some act whose erasure is fervently desired, knowledge of others fucking up does nothing to dim the blemishes on the resume of my own heart

 

likewise, there have been times when i’ve made my ancestors proud, particularly my enslaved african ancestors who courageously & creatively figured ways to squeeze banquets from mustard seeds, times i’ve proved to be worthy of the sacrifices, guidance, love & understanding showered on me by the union of degreeless first black lab tech at va hospital-new orleans, big val ferdinand, whom friends lovingly called “ferd” with the preacher’s daughter, quintessential third grade school teacher, inola, my physical & spiritual earth parents, & most significantly times i’ve caused a child, i’ve both fathered & inspired, to stick their chest out or cry joy tears to know that their flesh was connected to mine

 

but that’s the way of the world, one day the weight of my big body will be light as dust, blood gone to rain, spirit gone to ghost, then the meaning of my life will be only in the quality & effects of what i did while traveling through, what creations i birthed, what constructs i destroyed or transformed, i will be measured by what i have meant to others & to the overall health of the earth, those nodes are not just mine but indeed are the arc of each generation & every individual, no matter how each of us consumes our time allotment, chewing cautiously deep in rational thought or wolfing the chow down, savoring the taste of each moment or swallowing several mouthfuls as swiftly as we can, fasting or being gluttonous, focused or totally random, the reality is our matter is only a mere morsel in the mouth of galactic motion, what does the sun care what we do with our little piece so small, so overall futile a wrestling with fate & destiny attempting to shape something significant from the brief ticket we purchase in this crazy lottery of living, only people care & that is the sole true way to identify one’s humanness, do we care about being here & care about everyone & everything we encounter in time

 

time is such a funny thing, whether you think about it or not, whether exciting as tongue kissing an exquisite taboo or boring as olive drab painting of army equipment for the 300th repetition, regardless of what we don’t or do, the funny thing is that time is a changing that is constantly the same, is both totally silly & movingly profound, is the depth of blue & the velocity of red, the density of black, the blankness of white & the spectrum scale of all the grays in between, no matter how big a ripple we cause plopping into the cosmic pond eventually the lake’s face recomposes into smooth placidity, whether we spill piss or perfume, deposit tears or blood, no matter, the planet receives them all just the same because in the end, just as in the beginning, they all & we all, everything big, little, short & tall, equally slip right on away, ain’t if funny?

 

—kalamu ya salaam

 

 

 

 

 

sly & robbie 04

SLY & ROBBIE

Featuring Ernest Ranglin & Tyrone Downie

sly & robbie 03

2012-07-18
Pori Jazz
Kirjurinluoto Arena, Pori, Finland

Jamaican Legends live at Pori Jazz 2012

Drum Song
I Need A Fat Girl (Fattie Fattie; Fatty Fatty)
King Tubby Meets The Rockers
Satta Massagana
Lively Up Yourself
Below The Bassline
No No No (You Don’t Love Me Anymore)

total run time: 00:54:33

Sly Dunbar – drums
Robbie Shakespear – bass
Ernest Ranglin – guitar
Tyrone Downie – keyboards 

 

 

 

 

 

 

Speak Out About Hiv + AIDS

In sub-Saharan Africa, women constitute 58 percent of all people living with HIV and AIDS.

UN Aids 2004

The Truth is if you aren’t infected with HIV/AIDS you are affected by it.

HOLAA! is asking you to share your experiences and observations about LGBTQI women and HIV/AIDS in Africa.

The rumour amongst Queer Women is that “all this HIV/Aids stuff” is for someone else.

Is this true? Do you feel you can get it? How does the pandemic affect you as a woman who sleeps with women?

This is anonymous. This is important. This is a women’s issue.

Your voice matters, so let us know.

For queries or submissions please e-mail us: holaafricaonline@gmail.com

To send us things anonymously (no names, email, or anything) please click here

*All communications will be kept confidential, all identities will be withheld and your privacy will be respected. Even HOLAA will not know it is you should you submit through the anonymous route.  Should you wish for your story to be published please indicate so in your submission. 

 

>via: http://holaafrica.org/2013/06/04/speak-out-about-hiv-aids/

 

 

 

 

maroon

“Maroons, Indigenous Peoples, and Indigeneity,”

June 20-22, 2014, Charles Town, Portland, Jamaica

full name / name of organization: 
Charles Town Annual International Maroon Conference

contact email: 
maroonconference@gmail.com

June 20-22, 2014
Charles Town, Portland, Jamaica

The Sixth Annual Charles Town International Maroon Conference will be held under the theme “Maroons, Indigenous Peoples, and Indigeneity.” The Conference invites papers that examine themes related to the existence and survival of Maroons and Indigenous Peoples and which explore the multifaceted relationships between place and tradition in communities around the globe.

Held in the Maroon community of Charles Town surrounded by Jamaica’s Blue Mountains, this interdisciplinary conference will explore issues, values, and practices of Maroons and Indigenous Peoples as well as ideas about marronage and indigeneity to consider the ways they have endured, transformed, and resonated in the Caribbean, Canada, Australia, South America, Europe, the United States and Africa. The conference offers a unique combination of cultural events as well as scholarly panels across a wide range of fields including (but not limited to) history, linguistics, art, literature, film, sociology, ethnography, ethnomusicology, geography, legal studies, gender studies, post-colonialism and cultural studies.

Please send abstracts of 250-300 words or inquiries tomaroonconference@gmail.com.

Issues to consider might include but are not limited to:

Land Rights
Cultural Rights
Treaty Rights
Territoriality

Sovereignty
Representation
Language and Literature
The Tainos and the Maroons
Traditional Leadership
Identity

Customary Laws and Legal Pluralism
Space/Place

Sustainability

Dispossession and landlessness

Reparations
Cultural heritage economics
Tourism

DNA

Education

cfp categories: 
african-american
cultural_studies_and_historical_approaches
ecocriticism_and_environmental_studies
ethnicity_and_national_identity
gender_studies_and_sexuality
interdisciplinary
theatre
theory

 

>via: http://call-for-papers.sas.upenn.edu/node/54003

 

Monday, November 11, 2013

 

 

Mexican Cuisine – African Roots

 

 It was on a city bus in Oakland, CA when I found myself, out of frustration, lecturing (in Spanish) to a group of Mexican-American high school students who seemed to have felt that it was so comical to hear a black guy speaking Spanish. Although I personally am not of Latin American ancestry, I’m fairly knowledgeable of black history throughout Latin America, and  I’ve met very few people, including Mexicans, not to mention Mexican-Americans, who are aware of Mexico’s third root in addition to the Spanish and the Indigenous—the African.

Afro-Mexican Pumpkin Soup

Mexico, then known as New Spain, was a key port of entry for slave ships, according to the 1946 book, La Población Negra de Mexico (The Black Population of Mexico), by the renowned Mexican anthropologist and professor at Mexico’s University of Vera Cruz, Gonzalo Aguirre Beltrán. During the colonial period, there were more Africans living in what we know today as Mexico than Europeans. Do you think these Africans just, “POOF,” disappeared? Not hardly. Instead they took part in forging a great racial mixture with European and the Indigenous people over a period exceeding 500 years. Therefore, Western and Central African cuisines contributed to the origin and evolution of popular Mexican culinary arts. 

In Guanajuato, Mexico, which at one time had a substantial black population, blackeyed peas, which is closely associated with African cooking, is still a culinary legacy?

One of the most important contributions of African cooking was the widespread use of the peanut. Although the peanut originated in the Americas, it was not widely used by the Indigenous people of Mexico, but brought to Africa by the Portuguese. The peanut was then brought back with African slaves who had eagerly adopted it as a satisfying addition to their diet. Peanuts were used by Africans in meat stews, fish and vegetable dishes and in seasoning pastes for grilling. Ground with onions and chiles, they formed sauces something like the table salsa found in nearly every restaurant and homes in Mexico’s state of Veracruz. The colonial slaves who escaped from the Spanish often fled into the hills, and their culinary influence is particularly noticeable in the mountain regions of Veracruz. Today, peanuts are used throughout the country in desserts, baked goods, in drinks, ices and ice cream, and in sauces for chicken and pork. 

Empenadas de Plátanos (Plantain Empenandas) are among the most popular menu items at Mexico City’s El Bajio, considered by many to be the best regional food restaurant in the city.

Another significant part of African cooking that became incorporated into Mexican regional cuisine was the use of plátanos (plantains), which came with the Africans via the Canary Islands. Plátanos are also found throughout the state of Veracruz and used to make dough for gorditas, tortitas, empanadas, and other goodies, which are now appreciated all over the country, and plantain empanadas are among the most popular menu items at Mexico City’s El Bajio, considered by many to be the best regional food restaurant in the city.

Peanuts were used by Africans in meat stews, fish and vegetable dishes and in seasoning pastes for grilling. 

Tropical roots, such as yucca, malanga, taro, and sweet potato, collectively known as viandas,were other ingredients in the African kitchen that became important and traditionally provided readily available nourishment. Viandas are inexpensive and easy to grow, requiring no expensive fertilizers. They are also versatile and can be used in dishes ranging from croquettes in garlic and tomato sauces to dessert fritters and sweet tamales. They combine with tropical fruits, such as coconut and pineapple, to make delicious desserts.

One of the most important contributions of African cooking was the widespread use of the peanut.

In Mexico’s state of Veracruz Africans have profoundly influenced people, cuisine, and music, and even the names many towns like Mocambo, Matamba, Mozomboa and Mandinga. Yet, Africanrecipes have become part of Mexico’s national cuisine well outside of Veracruz.

 

 

 

 

 

KNOWLEDGE EQUALS BLACK POWER

October 27, 2013

 

 

ethnic notions

marlon riggs 03

Ethnic Notions (dir. Marlon Riggs, 1986)

Seriously, if you think you can handle a brilliant and relentless documentary about racism and the history of blackface, you have to watch this.  I’ve seen it like 4 or 5 times and written entire papers on it. It’s one of the most important films I’ve ever seen.

(full film)

 

>via: http://knowledgeequalsblackpower.tumblr.com/post/65273422518/showmethesneer-30-day-movie-challenge-day-24

 

AFRICA IS A COUNTRY

NOVEMBER 6TH, 2013

 

 

Against the Gospel of “Africa Rising”

image
 

BY SOLOME LEMMA

Almost ten years ago, Binyavanga Wainana mocked the relentless bashing of Africa for what it is: ignorance. Nowadays, however, a new gospel could use similar deriding: “tell them six of the ten fastest growing economies in the world are in Africa; drop names like Aliko Dangote and Isabel Dos Santos alongside Magatte Wade and Bethlehem Alemu; point to the 300 million middle class Africans; showcase the bustling cafes and glossy shopping malls with the latest products; spotlight the growing cities with towering structures; and always summon technology as your solution for everything. If they mention conflict, disease or poverty, chastise them for their antiquated colonial ways and refer them back to your points above.”

What’s the problem? In the interest of tackling the distorted and singular narrative of Africa as a continent of need, the “Africa rising” discourse is reinforcing its own one-dimensional story. Bolstered by recent advances in economic growth rates, Africa has been turned into a brand, a product to be packaged and sold on the merits of its financial worth. Its value is discussed and negotiated yet conversations too often exclude the context and implications of the current economic growth or the policies and institutions that sustain it. Africa is certainly rising, but how is it rising? And who is or isn’t rising with it?

The continent’s burgeoning middle class has driven much of that discourse. Stories about its growth, increasing wealth and expanding expenditure have contributed to portray an Africa on the ascent. Prospects are so promising that Mthuli Ncube, chief economist of the African Development Bank (AfDB), suggested that we recalibrate our development priorities:

[Aid and development strategy] will have to concentrate less on the bottom of the pyramid and move to the middle, which means it has to be supportive of private sector initiatives, which then are the way middle class people conduct their lives.

This sentiment is echoed regularly by development institutions.

Never mind that the middle class is a precarious and expansive category lumping together people spending $2 to $20 a day. Let’s also ignore that the so-called “floating class” at the bottom end of the spectrum represent almost 40% of said middle class, people who contend with questions like affording school fees and medical treatment on a regular basis. If we cherry pick the middle, what happens to the rest? It is one thing to use the middle class to unpack singular depictions of the continent, it is another to pivot all development policies and priorities towards them.

The economic model of the United States has informed much of the growth-oriented policies that international institutions prescribe and developing countries follow. But is that model any good? Over the last 25 years, the US economy boomed and collapsed, options in consumer goods grew exponentially while the number of consumers able to afford them shrunk. Despite political discourse on America’s middle-class, inequality increased. In the last four years, 95% of all income gains have gone to the top 1%. Inequality is a choice, as Paul Krugman argued recently, and

…the United States provides a particularly grim example for the world. Because, in so many ways, America often ‘leads the world’, if others follow America’s example, it does not portend well for the future.

On the continent, despite improvements in national economies, technology, and certain human development indicators, almost 2 Africans out of 3 remain affected by poverty. The number of poor people has doubled since 1980s and among the world’s 10 most unequal countries, six are in Africa. In a recent survey of more than 50,000 people in 34 African countries about current economic conditions, half say they struggle to meet daily needs like food, clear water, and medicine. The problem with the “rising Africa” narrative is that it isn’t creating a space for their voices and struggles to come to the surface. In centering the discourse on those who are doing well, the resource-poor are written out of mainstream narratives.

Beyond narratives, I am concerned about the dismissive tenor towards the structures capable of expanding the benefits of growth and of addressing inequality — government and the social sector. The state is often presented as a barrier, a liability ripe with corruption and inefficiency that can be leapfrogged by technology and enterprise. At most, the state’s value is to facilitate an investment-friendly environment for business. Where there is a problem, business can resolve it.

The World Bank and IMF have waged a sustained assault on African public services over several decades, and have never been called to account for the profound and lasting damage they have done.

With corruption, repression, and leadership failures in many countries, it’s hardly a mystery why the state has earned such a bad reputation. However, the implicit exclusion of governments absolves them from their responsibility and undermines the potential role of the state, further endangering the prospects of just and equitable societies. With a weak government, who will hold the private and social sectors accountable? And if the state is as irrelevant as the discourse is rendering it, then why does it occupy so much of the critique in the first place?

Increased investments in the private sector may in fact continue to strengthen the GDP’s of countries, as Tony Elumelu highlights, but they won’t address growing issues of inequality. Who will provide the social services needed to establish safety nets and protection for those at the bottom? Despite the creative offerings of essential services by the private sector, the fundamental needs like access to roads, clean water, energy, education and health must still involve the state. Business interests may flourish with or without a state, but countries can’t make progress without good governance. Leadership, transparency, civic engagement, organizing and advocacy must therefore remain central in the “Africa” dialogue.

The current discourse on Africa’s future also touts the end of aid and the rise of business as the continent’s savior. Aid agencies and NGOs are often viewed as relics of an old era, marked by need, charity and dependence, a stain on Africa’s history that has corrupted our collective stories. It is clear today that aid is not an engine of growth: the mistake of the past two decades was relying on it as a development tool. Many aid agencies and charities continue to offer much fodder for critique, of which Invisible Children’s public hunt for Kony has become a symbol. Still, the blanket rejection of this sector is a disservice to critical dialogue and necessary improvements.

The discourse on the role of aid too often lacks nuance and context. Efforts must be made to distinguish humanitarian intervention from development action, aid agencies from civil society actors, international organizations from local ones and, most importantly, the ineffective ones from those that are innovative and transformational. Demands for greater efficiency, accountability and impact are essential drivers of change but they shouldn’t come at the expense of the entire social sector. We must find ways to promote promising and effective models while eliminating those that are failing.

In doing so, Africans should remain vigilant. The concept of “African-led development” seems to have bridged many past divides, bringing under the same banner institutions like the World Bank with African advocates. Platforms that were once closed are now open to African voices, be it TED or the New York Times. It isn’t uncommon to see Africans represented on high-level panels organized by the likes of USAID. As the priorities and spaces of activists and institutions converge, we should however ask ourselves: which Africans are gaining entry to institutional and mainstream development spaces and why? Is this change indicative of tangible shifts in power or is it simply a cosmetic facelift? On the continent or in the diaspora, we have insights into a different and constantly shifting picture of our communities, and that complex mosaic is still missing from most narratives.

The conversation on Africa’s rise will likely continue to grow as various African nations climb the income ladder. Integral to that conversation are definitions and measures: is success defined by how much GDPs grow, how many phones Africans own, tech hubs they start, investments they attract or billionaires they count among their ranks? Or is it measured by the inequality gaps that are reduced, the livelihoods that are strengthened, and the freedoms expanded? In the prevailing “Africa rising” discourse it is all about the former. If we want meaningful and transformative change, we need to pursue the latter as well.

Image: from the series “The Forgotten” by Hahn + Hartung.

 

+++++++++++++++++++

Solome Lemma is the executive director of Africans in the Diaspora (AiD). The organization works to change the way aid works in Africa by ensuring Africans drive the process of development in their communities through its diaspora philanthropy platform and investments in African social change ventures. She can be found at: @innovateafrica.