In Message from the Grassroots, perhaps his most powerful speech, Malcolm X reminded us that "you don't catch hell because you're a Methodist or Baptist, you don't catch hell because you're a Democrat or a Republican, you don't catch hell because you're a Mason or an Elk... You catch hell because you're a black man.... All of us catch hell for the same reason." Malcolm could just as easily have said that we don't catch hell because we're Haitian or African American. A white supremacist system sees us as Black people. Abner Louima was not tortured because he was Haitian, nor was Amadou Diallo gunned down by the police because he was from Guinea. The offending officers saw no difference. In their eyes they were inferior, scorned Black men. Malcolm saw Black unity/ solidarity as the counter and corrective of racism and white supremacy.
"Cuba has represented metaphorically the ability of an oppressed people to challenge imperialism and colonialism," Marable explained. "In the political imagination of Black America, Cuba represents the radical possibility of fundamental social change. One of the key questions now is -- what does Cuba represent for Black America in this period of political transition?"
Cambridge, MA: Belknap Press of Harvard University Press
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
365 p., As Louisiana and Cuba emerged from slavery in the late 19th Century, each faced the question of what rights former slaves could claim. Observes the people, places, legislation and leadership that shaped how these societies adjusted to the abolition of slavery. The two distinctive worlds also come together, as Cuban exiles take refuge in New Orleans in the 1880s, and black soldiers from Louisiana garrison small towns in eastern Cuba during the 1899 U.S. military occupation.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
270 p., Cuba's geographic proximity to the United States and its centrality to US imperial designs following the War of 1898 led to the creation of a unique relationship between Afro-descended populations in the two countries. Drawing on archival sources in both countries, the author traces four encounters between Afro-Cubans and African Americans.
Tunapuna, T'dad, W.I.: Research Associates School Times Publication
Location:
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
32 p., A biography of the black nationalist leader who worked to improve conditions for black workers in his native country of Jamaica and pledged to free Africa from white colonial rule and establish a black homeland there.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
238 p., Study of the relations between Haiti and black America from the colonial period to the present, the author shows how historical ties between these two communities of the African diaspora have affected their respective histories, cultures and community lives. R
We must continue to support one another for the future of our community. We need to see more African American leaders coming into the Haitian community, not just during election time but throughout the year. We need to see more solid commitment on the part of the Haitian community also to join different causes in the African American community. These are the only ways we can overcome in this struggle for equality. If we continue to treat our political interests as separate entities, we will never get to partake of the ftuits of democracy. Concerned citizens and political officials in both communities need to let people know that we don't have a Haitian/African American problem. I would hope that the Haitian community can realize that just because Mr. Duke, an African American, was defeated by Mr. [Joe Celestin], a Haitian, that Haitians are not "better" or "tougher" or "stronger" than the African American community. Likewise, the African American community needs the growing Haitian vote in the future. Haitian and African American people are one race, living through different cultural lifestyles. It's okay to have different lifestyles, as long as we respect each others' differences, without animosity or violence. For instance, the Latin community is comprised of Spanish-speaking people from different countries: Cuba, Colombia, Puerto Rico, Guatemala, Nicaragua, etc. Does anyone think that these groups are in complete harmony with one another? The answer is no. The different Spanish-speaking groups do not like one another that much but, in reality, when it comes to standing up for a common cause you see them marching side by side, taking pictures with each other and voting for each other.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
546 p, In-depth treatment of Jewish images of and behavior toward Blacks during the period of peak Jewish involvement in Atlantic slave-holding. Based on a wide-range of sources in several languages.
African American Research Center, Library, University of Illinois at Urbana-Champaign
Notes:
560 p, Describes the ways Jews imagined and treated Blacks during the first three centuries of the Atlantic slave trade and European colonialism. Using many previously unexamined sources, it goes beyond mere inter-ethnic polemics to lay out for the first time the scope of Jewish anti-Blackness in places such as Portugal, the Ottoman Empire, Italy, Amsterdam and the Caribbean. Readers will see that Jewish attitudes and behavior remained barely distinguishable from general European trends, hardly benign, but far less intense.
