By Tamara Shiloh

 Lois Mailou Jones was a prominent African American artist whose career spanned more than seven decades, from the Harlem Renaissance to the modern art movement. She was not only a prolific painter but also an influential educator, bridging cultural gaps and challenging stereotypes through her vibrant and diverse works.

Her unique journey of self-expression, dedication to art, and advocacy for African American and African themes made her a crucial figure in the evolution of American art.

Jones was born on Nov. 3, 1905, in Boston. Raised in an intellectual and supportive family, she demonstrated an early interest in art, encouraged by her mother, who believed in the importance of creativity. Lois studied at the School of the Museum of Fine Arts, Boston, where she faced racial challenges but persisted in pursuing her passion.

Her pursuit of higher education led her to the prestigious Design Art School, where she perfected her skills in textile design. Later, Jones attended Harvard University and received further training at the Académie Julian in Paris. This European experience greatly influenced her style and broadened her perspective on art.

Jones’s career began in textile design, creating works that were used by leading textile companies. However, her true passion was painting. During the Harlem Renaissance, she moved away from textile design to focus on fine art, exploring themes that reflected her heritage and the African diaspora.

Her early works were influenced by European Post-Impressionism, featuring landscapes and still life, but Jones’s style evolved over time. After spending time in Haiti, she was deeply inspired by Caribbean culture, and her palette became more vivid, her subject matter more symbolic. The influence of African and Caribbean culture is evident in her later works, where she used bright colors and geometric patterns to convey the spirit and stories of the people she encountered.

Her contributions to African American art were significant during a time when Black artists struggled for recognition. She often focused on themes of African heritage, pride, and unity, blending African illustrations and portraits with Western artistic techniques to create a unique visual language that celebrated Black culture.

She was also a dedicated educator. She began her teaching career at Palmer Memorial Institute in North Carolina and later became a professor at Howard University in Washington, D.C., where she taught for almost 50 years. Through her teaching, she influenced generations of young Black artists, encouraging them to explore and express their cultural heritage through art.

In the 1930s and 1940s, she worked to exhibit her work alongside other Black artists, helping to create a platform for voices that had long been excluded from mainstream galleries.

Recognition and Legacy

Jones achieved significant recognition throughout her lifetime, both in the United States and internationally. She exhibited her work across the globe, including in Paris, Africa, and the Caribbean.

Jones continued painting until her death in 1998, leaving behind a rich legacy of artistic achievements and contributions to art education. She broke boundaries by celebrating Black identity and heritage at a time when these themes were often marginalized.

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By Art Harris

When I was an early-career mental health professional, my close friend was coming up in his construction career. We came up in the hood together, learning life lessons from living the street life. As we grew in our fields, we wanted to showcase our hard work and income though our appearances and the valuables we owned. I flaunted the flyest sneakers, and he customized his car rims as status symbols. Our understandings of wealth, worthiness, and wellness as young Black professionals reflected Eurocentric materialism, which we have now discovered is unhealthy.

It became imperative for us to re-align our concepts of health, wealth and wellness with African-Centered philosophies. This is what Baba Dr. Wade Nobles refers to as Sakhu (Skh), the illumination of the spirit via African science, study, understanding, and knowledge in his book Seeking the Sakhu: Foundational Writings for an African Psychology. It takes awareness, intentionality, and commitment to raising our consciousness and shifting from Eurocentric paradigms of health, wealth and wellness to Afrocentric ones.

Baba Wade teaches us that racism is the pre-existing condition in America and in The Island of Memes: Haiti’s Unfinished Revolution, he explains that the liberation of the African mind can only happen when we return to an African consciousness. Only a healthy mind can produce a healthy body. Many of the unhealthy urges African Americans experience are a result of imagery planted by the mentally ill White supremacist culture. In enslaving and oppressing Africans in America, the White supremacist culture destroyed our ancestral memories, rituals, and conceptions of health.

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African-centered anthropologists and scholars have looked to the Nile Valley civilizations of ancient Kemet (Egypt) and Kush to illustrate the historical greatness that is our legacy. Profound teachers, ministers, researchers, and psychologists like Malcolm X, Tony Browder, Dr. Ivan Van Sertima, Dr. Asa Hilliard III, Chiekh Anta Diop, and Drusilla Dunjee Houston highlight the great contributions of African people to the fields of medicine, science, religion, politics, architecture, and more.

In his books Spirituality Before Religions and the Shabaka’s Stone, Professor Kaba Hiawatha Kamene teaches that the principles of Ma’at (truth, justice, harmony, balance, propriety, order, reciprocity) ensured morality and justice were at the center of maintaining a healthy, righteous Kemetian society.

For myself, it took a growth mindset and reading books like New Visions for Black Men and Breaking the Chains of Psychological Slavery by Dr. Na’im Akbar. Now, about 20 years later, my friend and I both have advanced in our fields and we now value health and wealth as it pertains to physical, familial, financial, mental, and spiritual wellness.

As we reconnect to natural approaches to healing and attune with what is/is not healthy for people of African ancestry, then we can realize health, wellness, and joy for our families and communities.

About the Author

Art Harris is a Bay Area native, veteran of the U.S. Navy, licensed marriage and family therapist, and school psychologist. He is the Bay Area Chapter of the Association of Black Psychologists (Bay ABPsi) Continuing Education Unit Co-Coordinator. Bay ABPsi Chapter is a healing resource committed to providing the Post Newspaper with monthly discussions about critical Black Mental Health issues. Please join us at our meetings every 3rd Saturday via Zoom or contact us at bayareaabpsi@gmail.com.

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By Tamara Shiloh

James Hemings, born in 1765, became one of the most important figures in the history of American cuisine, due largely to his connection with Thomas Jefferson.

Hemings was born enslaved, brought to Thomas Jefferson’s Monticello estate when he was just nine years old with his siblings and mother, Elizabeth Hemings. Jefferson inherited the Hemings family from his wife, Martha Wayles Jefferson’s estate. The Hemings family made up the largest family at Monticello, free or enslaved, many of them forced to work as domestic workers or tradespeople for Jefferson.

Hemings’s life changed dramatically, when, in 1784, Jefferson took him to Paris. While Jefferson served as the U.S. ambassador to France, James was sent to train in some of the finest French kitchens and immediately trained in the art of French dining, studying with restaurateur Monsieur Combeaux, before studying under pastry chefs and then working as a chef in the home of Prince de Condé. He stayed there three years, learning as much as he could before landing a job as the head chef at the Hôtel de Langeac, where Jefferson resided. The hotel doubled as the American embassy.

While serving there, Hemings served a variety of public figures, including international guests, authors, scientists, politicians and European aristocrats. For his work, Hemings was paid 24 livres a month, the equivalent of about $30 today. While his wages and occasional gratuity were more than what he made in the U.S., it was only half of what Jefferson paid his former chef.

Hemings’s time in France was a period of growth, both personally and professionally. He mastered the art of French cooking and also experienced a taste of freedom, as slavery had been abolished in France by then. However, he made the choice to return to America with Jefferson, hoping to secure freedom on his own terms.

Upon returning to Monticello in 1789, Hemings became Jefferson’s chef de cuisine, a prestigious role that solidified his importance in the Jefferson household. It was during this time that James introduced many French dishes to America, including the now-iconic French fries, crème brûlée, and meringues. His skillful blending of French techniques with local ingredients helped shape the foundations of American cuisine.

James Hemings’ story took a remarkable turn when Jefferson agreed to free him, but only after he trained another chef to take his place. James fulfilled his end of the bargain and was granted his freedom in 1796. As a free man, he traveled and worked as a chef, but his story sadly ended in tragedy. In 1801, at the age of 36, James Hemings died under mysterious circumstances, possibly by suicide.

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