OUR COMMON GROUND with Janice Graham
“Politics: Another Perspective”
Guest: Dr. Wilmer J. Leon
January 21, 2017 :: LIVE 10 pm EST
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Dr. Leon’s Prescription
Greetings, I am still soliciting contributions for the Politics Another Perspective book tour. All contributions are greatly appreciated. The issues with the account have been resolved. To those who have contributed, thank you. Please forward this appeal to your own lists of friends. https://www.gofundme.com/politicsanotherperspective
Saturday, Janaury 21, 2017 ll 10 pm EST
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*On This date in 1862 the first Watch Night Services were celebrated in Back communities in America.
The Watch Night service can be traced back to gatherings also known as “Freedom’s Eve.” On that night, Black slaves and free blacks came together in churches and private homes all across the nation awaiting news that the Emancipation Proclamation actually had become law. At the stroke of midnight, it was January 1, 1863; all slaves in the Confederate States were declared legally free. When the news was received, there were prayers, shouts and songs of joy as many people fell to their knees and thanked God.
Blacks have gathered in churches annually on New Year’s Eve ever since, praising God for bringing us safely through another year. It’s been over a century since the first Freedom’s Eve and tradition still brings us together at this time every year to celebrate “how we got over.” This celebration takes many African American decendants of slaves into a new year with praise and worship. The service usually begins anywhere from 7 p.m. To 10 p.m. And ends at midnight with the entrance of the New Year. Some people come to church first, before going out to celebrate, for others, church is the only New Year’s Eve event.
There have been instances where clergy in mainline denominations questioned the propriety of linking religious services with a secular holiday like New Year’s Eve. However, there is a reason for the importance of New Year’s Eve services in the Black experience in America.
The African American Desk Reference
Schomburg Center for research in Black Culture
Copyright 1999 The Stonesong Press Inc. and
The New York Public Library, John Wiley & Sons, Inc. Pub.
OUR COMMON GROUND with Janice Graham
“Imagining Ourselves as Agentic: The Great Fallacy”
Guest: Dr. Tommy J. Curry, Professor, Texas A&M University
Philosophy and African American Studies
December 10, 2016 :: LIVE :: 10 pm EST
Join us LIVE Chat and Call-In: http://bit.ly/AgenticCurry
“1) A social cognition theory proposed by Stanford University Psychologist Albert Bandura that views people as self-organizing, proactive, self-reflective and self-regulating as times change. An agentic perspective states that we are not merely reactive organisms shaped by environmental forces or driven by inner impulses.
2) The capacity for human beings to make choices in the world. HUMAN AGENCY
We see the world as agents of change. We believe that we have choice over our actions and we strive to enable others to make informed, responsible decisions.”
Recently, Dr. Curry wrote in his persistent advocacy of Black males in America, “The reoccuring structure of Black males coping with their rape is to accept its impossibility and imagine themselves as agentic. We need psychologists and social workers in these communities willing to treat these boys as victims , and theorists willing to engage female perpetrated rape beyond the idea of sexual initiation.” In the context of all of us as victims of racial attack, we ask whether any of us can imagine ourselves as agentic and if such a preposition may be impeded by inherent fallacies. Dr. Curry always brings opportunities FOR “transformative discourse”. He will be joining us once again on OUR COMMON GROUND with Janice Graham.
about Dr. Tommy J. Curry
Dr. Curry is an Associate Professor of Philosophy at Texas A&M University. He is a Ray A. Rothrock Fellow 13′-16′ in the Department of Philosophy.
He is an editor of PhilPapers, Choice Magazine and a regular contributor to RacismReview.com and OUR COMMON GROUND. He is Critical Race Theorist, Anti-Colonialist, Applied Ethicist and Black philosopher.
His work in social justice, applied ethics, and bioethics concerns the present interpretation of the Belmont report, and the racial/class barriers to minority access to medical innovation in health care. He has been interviewed by Forbes.com, the Wall Street Journal, Salon.com and other popular venues for his opinions on politics, ethics, and racial justice issues.
His upcoming book in Black Studies and Black Manhood Studies | “The Man-Not” can be Pre-Ordered now on Amazon.com.
A must read is his OP-ED, When Black News Disappears: White Holds On Black Intellectuals’ Minds And Misinforming The Black Public
Racism Review | Op-Ed Follow him on Twitter: @drtjc
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Remembering the victims of the Storm of ’28 – now honored Ancestors
I have such a deep personal history around this disaster. Not forgetting the stories told to me by my Mother who was a witness; and I never forgot. After many years away, In 1991, using my radio voice on OUR COMMON GROUND I co-founded The Sankofa Society with Janice Jennings, a local Sister Attorney and Patrice Daniels, OCG Producer to organize the community to remember, by organizing an African-centered consecration of the burial site and raising the names of our Ancestors buried there.
My thanks to Former WPB City Commissioner Robbie Littles, Robert Hazard, Patrice Daniels and many others who are now keeping this important history alive working to finalize the Remembrance Park. On September 16th, the community will come together for this year’s memorial.
Oct 21, 1991 – Graham said she also plans to put together a housing committee that would …. Victims of 1928 hurricane in mass grave consecrated .-. … Janice Peak-Graham, Janice Jennings and Patrice Daniels were introduced as “the …
ABOUT the 2016 Memorial
“To them, the Storm of ’28 will forever be remembered as Black Sunday, the night when death blew down Palm Beach County’s back door.
Landfall Even before the unnamed storm, packing 150 mph winds, slammed ashore in West Palm Beach, it had killed 1,500 in the Virgin Islands, Puerto Rico and the Bahamas.
Within moments of making landfall on a Palm Beach County shoreline, its fierce winds left a trail of destruction from Pompano Beach to Jupiter. Sailboats were thrown from their moors, buildings in downtown West Palm Beach splintered and popped, choking Clematis Street with debris. The Episcopal Church on Swinton Avenue in Delray Beach was flattened, and in Boca Raton, railcars were blown off their tracks and a third of the buildings were demolished.”
Funeral service for the Black victims of hurricane victims at Woodlawn Cemetery in West Palm Beach (1928).
Makeshift coffins stacked alongside the road between Belle Glade and Pahokee after the Okeechobee Hurricane of 1928. Black victims were loaded onto trucks and buried in a mass grave at the corner of 25th Street and Tamarind Ave. in West Palm Beach. The site later became the site of the WPB city sewer system. Spewing odor across the Black community and desecrating more than 674 Black ancestors.
SEPTEMBER 16th, 1928
Okeechobee Hurricane Kills Thousands of Black Farm Workers in Florida
On September 16, 1928, a Category 4 hurricane with winds of 140 miles per hour made landfall in Palm Beach County, Florida. The hurricane destroyed a levee that protected a number of small farming communities from the waters of Lake Okeechobee. Most of the residents of these low-lying communities were black migrant farm workers. When the levee was destroyed, water from Lake Okeechobee rushed into these communities, killing thousands.
After the hurricane, black survivors were forced to recover the bodies of those killed. The officials in charge of the recovery effort ordered that food would be provided only to those who worked and some who refused to work were shot. The bodies of white storm victims were buried in coffins in local cemeteries, but local officials refused to provide coffins or proper burials for black victims.
Instead, the bodies of many black victims were stacked in piles by the side of the roads doused in fuel oil, and burned. Authorities bulldozed the bodies of 674 black victims into a mass grave in West Palm Beach. The mass grave was not marked and the site was later sold for private industrial use; it later was used as a garbage dump, a slaughterhouse, and a sewage treatment plant. The city of West Palm Beach did not purchase the land until 2000. In 2008, on the 80th anniversary of the storm, a plaque and historical marker was erected at the mass grave site.
Downtown West Palm Beach Clematis Street following the storm.
HURRICANE OF 1928 MASS BURIAL SITE
Location:Corner of 25th St. and N. Tamarind Ave.
County: Palm Beach
City: West Palm Beach, FL
Description: Early residents of Glades had to survive many harsh elements. Their goal to create a thriving farming community was often tested by storms, insects, and the lack of many comforts. In 1928 the Glades area was devastated by a powerful hurricane that threatened to destroy the entire area. Several thousand residents were killed and hundreds of homes were destroyed. Despite the death and damage, those residents that survived continued to develop the area. The Glades eventually became a major agricultural community because of their desire and vision. This memorial honors those residents who lost their lives in the 1928 hurricane.
Sponsors: CITY OF PAHOKEE AND THE FLORIDA DEPARTMENT OF STATE
Hurricane of 1928 African American Mass Grave:
West Palm Beach, Florida
Hurricane of 1928 African American Mass Grave Site
Photo by Sherry Piland, courtesy of Florida Division of Historical Resources
The Hurricane of 1928 African American Mass Burial site is important as the burial site of approximately 674 victims, primarily African American agricultural workers, who were killed in the hurricane of 1928 that devastated South Florida–one of the worst natural disasters in American history. A major event for the African American community, it was the source for literary inspiration by noted author Zora Neale Hurston in Their Eyes Were Watching God; well known educator Mary McLeod Bethune, along with 3,000 other mourners attended the memorial service at the mass grave.
The bodies brought to West Palm Beach, Florida, were delivered to two cemeteries: 69 bodies were buried in a mass grave intended for white victims at Woodlawn Cemetery, and an additional 674 victims were buried in a mass grave intended for black victims in the City’s pauper cemetery at 25th Street and Tamarind Avenue. The mass grave was never marked. In December 2000, responding to public interest, the City of West Palm Beach reacquired the property of the burial ground from the last owner, and plans to memorialize this site in the history of the community are underway.
IMPORTANT LINKS for more Information
OUR COMMON GROUND is saddened to learn that syndicated radio host Doug Banks has passed.
The 57-year-old talent was in Miami when he passed.
A radio veteran; the married, father of two daughters had continued to host his national afternoon drive show despite serious health setbacks over the last year. Banks had just hosted his syndicated radio on Friday and then traveled to Chicago this past weekend for the Black Women’s Expo before returning back to Miami.
Born in Philadelphia and raised in Detroit, Banks made a name for himself in radio in Los Angeles, before going on to have success in markets like Las Vegas, Oakland and Chicago. It was in the Windy City that Banks became a star, while hosting a morning show on WGCI 107.5FM.
In the mid-90’s, Banks entered the world of syndication through ABC Radio Networks, first with an afternoon show and then the “Doug Banks Morning Show” with co-hostsDeDe McGuire and comedian CoCo Budda.
In 2008, his morning show was canceled and Banks returned to afternoons. His new show, “The Ride with Doug and DeDe” featured comedian Rudy Rush. In 2010, Banks moved over to American Urban Radio Networks (AURN) and the show became “The Doug Banks Show.” Rush left the show and was replaced by comedian George Willborn, who joined Banks after his previous show “The Michael Baisden Show” was canceled.
In 2014, McGuire then departed the syndicated series after more than a decade of working alongside Banks.
Most recently, “The Doug Banks Show” was co-hosted byDee Dee Renee and continued to air in about 15 radio markets, including Chicago, the place where it all began.
On a personal note, my very first radio opportunity was on “The Doug Banks Morning Show” in the early 2000’s after Banks and McGuire were introduced to me by radio and marketing executive Sheila Eldridge.
For one year, I provided entertainment updates on-air once a week or whenever there was breaking news. Several times, Banks and his morning show team flew me in for high-profile promotional events in New York City, Philadelphia and in Jamaica.
Banks was a kind man. Very gracious and supportive on air. Back in 2013 after the “The Michael Baisden Show” ended, Banks was a contender for the afternoon drive slot on WHUR 96.3 FM in Washington, DC and expressed interest in having me return to his show because he knew having someone connected to DC would be important. The time slot ended up going to Frank Ski.
Our prayers go out to Banks’ family, friends, colleagues and the millions of listeners who have listened to him throughout the years.
OUR COMMON GROUND
Saturday, October 10, 2015
In Conversation with Dr. Tommy J. Curry
“A Quiet Danger Brothers Invisible: Classroom to Home”
“In short, although masculinity may be a part of being a man, it is not the foundation on which manhood rests.”
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about Dr. Tommy J. Curry
Dr. Curry is an Associate Professor of Philosophy at Texas A&M University. He is a Ray A. Rothrock Fellow 13′-16′ in the Department of Philosophy. He is an editor of PhilPapers, Choice Magazine and a regular contributor to RacismReview.com and OUR COMMON GROUND.
Over the last several years, Dr. Curry has published over three dozen articles in prestigious venues like: The Journal of Black Studies, The Radical Philosophy Review, The Pluralist and The Transactions of the Charles S. Pierce Society. He is the editor of a forthcoming re-publication of William H. Ferris’s The African Abroad, and is currently working on several manuscripts: the first full-length publication on Derrick Bell’s political philosophy that birthed the Critical Race Theory movement entitled Illuminated in Black; a philosophical exploration of Black male death and dying entitled “The Man-Not;” and a book on Josiah Royce’s racism.
His work in social justice, applied ethics, and bioethics concerns the present interpretation of the Belmont report, and the racial/class barriers to minority access to medical innovation in health care.
“So we have hypothesized since 1978, that Black manhood is different than the concept of masculinity, in 1992, several studies decided to test this notion. Guess what they found:
Historically, the images of Black manhood have been unidimensional, and research has tended to focus on the inadequacies of Afro-American males’ role performance. In this preliminary analysis, we explored the cultural constructions of manhood as defined by Afro-American men at various social locations (age, occupation, income, and marital and family status). Manhood was defined in terms of the self (self-determinism and accountability, pride), family (family), the human community, and existential ideology (spirituality and humanism). It is our view that issues of self-determinism and accountability (i.e., directedness, maturity, economic viability, free will, and perseverance) are at the core of the self and of manhood and form the foundation on which family role enactment, pride, and living through one’s existential philosophy (e.g., spiritual, Afrocentric, and humanistic) are based. Interestingly, discussions of masculinity were absent from men’s definitions of manhood. Perhaps this reflects an awareness of the differences between the physical sexual man and the social man that Hare and Hare (1985) suggest is critical in Black boys’ transition into manhood. When respondents were asked to rate attributes related to masculinity (e.g., physically strong, competitive,masculine, and aggressive), they saw it as somewhat important. In short, although masculinity may be a part of being a man, it is not the foundation on which manhood rests.” Andrea Hunter and James E. Davis-1992
On this broadcast, we begin with the recently released report by the Schotts Foundation for Public Education, “Black Lives Matter”
We recommend that you either review or read it prior to the broadcast.http://blackboysreport.org/
“It seems that America has tolerated and grown accustomed to the under-education of African American males largely because it has written this off as a “black problem.” Rather than being embraced as an American problem and challenge, our leaders in politics, business and education, have implored the Black community to do something, while washing their hands of responsibility for the failure of the public institutions that should serve them. . . .
The consequences have also been evident in the high rates of unemployment in economically depressed, socially marginalized neighborhoods, cities and towns where desperation festers and crime and violence are rampant.
The consequences have also been felt by families and communities where fatherless children fall prey to a vicious cycle of failure in part because they lack access to fathers because they are incarcerated, or don’t have the skills to obtain a job to support their family.” – Pedro A. Noguera, Professor of Education
Executive Director, Metropolitan Center
New York University – See more at: http://blackboysreport.org/national-summary/afterword-by-pedro-a-noguera/#sthash.GKiVJMsm.dpuf
You are invited to bring your thoughts about the pressing issues facing our community. SHARE please