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Symbols are Important to Black America

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A Confederate battle flag flies in front of the South Carolina statehouse Wednesday, July 8, 2015, in Columbia, S.C. The House is expected to debate a measure Wednesday that would remove the flag from the Capitol grounds. (AP Photo/John Bazemore)

A Confederate battle flag flies in front of the South Carolina statehouse Wednesday, July 8, 2015, in Columbia, S.C. The House is expected to debate a measure Wednesday that would remove the flag from the Capitol grounds. (AP Photo/John Bazemore)

By Jazelle Hunt
NNPA Washington Correspondent

WASHINGTON (NNPA) – Five days after South Carolina retired the Confederate flag with much fanfare, a small group of protesters in Oklahoma City greeted President Barack Obama with Confederate flags. The following weekend, Ku Klux Klan members in Charleston, S.C. brandished both Confederate and Nazi flags for a rally at the capitol

It’s an appropriate reflection of the way American culture values symbolism, even when it doesn’t line up with reality.

“The problem is even though we see these symbols [and] events [such as] the removal of the Confederate flag…it only serves to remind us that deep down inside, these are still only symbols, gestures even,” said Tewodross Melchishua, award-winning filmmaker and visual artist, and professor at Bowie State University in Maryland.

“The systems of White supremacy, bigotry, racism and oppression still remain at the core of this country. The symbols are removed but we know deep down inside that the attitudes and beliefs behind them remain.”

But Black America suffers the same attachment to these symbols, for better or for worse.

From the significance of Black church burnings, to Serena Williams’ dominance, Black people often attach larger-than-life meaning to people, objects, and events. In some ways it is an essential part of Black culture, and a means of empowerment. Karanja Keita Carroll, professor of Black Studies at the State University of New York-New Paltz, points out that the Black experience in America has made this kind of symbolism necessary.

“Our unique circumstances within the United States, being victims of White supremacy and having very minimal representation of who we are – the best of who we are – forces us to emphasize, highlight, and uplift those people who represent us, and thus function as a symbol for who we are,” said Carroll, who is also the associate editor of the Journal of Pan African Studies.

In other words, lack of positive representation in mainstream society has made conditions ripe for overreliance on and defense of Black public figures.

“As people of African descent, we naturally gravitate to, use and respond to symbol and metaphor. It is indeed subconscious but also a subliminal means of communication and signifying, which is also rooted in our oral traditions, language, music, fashion and visual culture,” Melchishua explained. “We are still bombarded with negative images of our people. We reconcile this by uplifting ourselves and defending our figures, icons, sometimes for the good and some times for the bad.”

The bad side manifests when all that uplifting backfires. As Black America puts people, things, and events on a pedestal, the possibility for disappointment looms large. The latest example, of course, is Bill Cosby and his renewed sexual assault scandal.

“It’s a double-edged sword because that representation can quickly turn into misrepresentation. There’s something old people say – just because you’re my skin doesn’t mean you’re my kin,” Carroll said. “The Cosby situation is interesting, to say the least, because prior to this, he was saying things like Black people need to teach their children to read…need to stop giving their children ‘ghetto’ names…and a whole bunch of stuff that devalues our existence. I don’t know if Cosby represents us.”

The other downfall is in the lack of control of our symbols and images. Black culture sometimes becomes marketable in the mainstream – but only in White hands. Last year saw the birth of the term, “Columbusing” – a new word for the age-old practice of Whites “discovering” things that people of color have pioneered, or already know.

Carroll said, “I think that symbols historically, for African people, from the mdw ntr [hieroglyphs] found within Egypt, to Adinkra symbols found within Ghana…but we need to make sure the symbols represent our political, social, and cultural image as a community.”

Both Carroll and Melchishua agree that exalting people and objects as representative or heroic isn’t a bad thing in itself, but it is important to support this with knowledge, critical thinking, and self-determination.

“These events mean something different to the mainstream because the narrative is always being changed but not by us and usually not with our permission,” Melchishua explained. “I would add that as a country we are very ignorant of history. The only way to truly reconcile this is with having a critical study of history and to challenge all symbols; those we have created within our own community, and those that have been imposed upon us.”

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Black History

Alice Parker: The Innovator Behind the Modern Gas Furnace

Born in Morristown, New Jersey, in 1895, Alice Parker lived during a time when women, especially African American women, faced significant social and systemic barriers. Despite these challenges, her contributions to home heating technology have had a lasting impact.

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In 1919, Alice Parker patented the design for a gas-powered central heating system, a groundbreaking invention. Image courtesy of U.S. Patent Office.
In 1919, Alice Parker patented the design for a gas-powered central heating system, a groundbreaking invention. Image courtesy of U.S. Patent Office.

By Tamara Shiloh

Alice Parker was a trailblazing African American inventor whose innovative ideas forever changed how we heat our homes.

Born in Morristown, New Jersey, in 1895, Parker lived during a time when women, especially African American women, faced significant social and systemic barriers. Despite these challenges, her contributions to home heating technology have had a lasting impact.

Parker grew up in New Jersey, where winters could be brutally cold. Although little is documented about her personal life, her education played a crucial role in shaping her inventive spirit. She attended Howard University, a historically Black university in Washington, D.C., where she may have developed her interest in practical solutions to everyday challenges.

Before Parker’s invention, most homes were heated using wood or coal-burning stoves. These methods were labor-intensive, inefficient, and posed fire hazards. Furthermore, they failed to provide even heating throughout a home, leaving many rooms cold while others were uncomfortably warm.

Parker recognized the inefficiency of these heating methods and imagined a solution that would make homes more comfortable and energy-efficient during winter.

In 1919, she patented her design for a gas-powered central heating system, a groundbreaking invention. Her design used natural gas as a fuel source to distribute heat throughout a building, replacing the need for wood or coal. The system allowed for thermostatic control, enabling homeowners to regulate the temperature in their homes efficiently.

What made her invention particularly innovative was its use of ductwork, which channeled warm air to different parts of the house. This concept is a precursor to the modern central heating systems we use today.

While Parker’s design was never fully developed or mass-produced during her lifetime, her idea laid the groundwork for modern central heating systems. Her invention was ahead of its time and highlighted the potential of natural gas as a cleaner, more efficient alternative to traditional heating methods.

Parker’s patent is remarkable not only for its technical innovation but also because it was granted at a time when African Americans and women faced severe limitations in accessing patent protections and recognition for their work. Her success as an inventor during this period is a testament to her ingenuity and determination.

Parker’s legacy lives on in numerous awards and grants – most noticeably in the annual Alice H. Parker Women Leaders in Innovation Award. That distinction is given out by the New Jersey Chamber of Commerce to celebrate outstanding women innovators in Parker’s home state.

The details of Parker’s later years are as sketchy as the ones about her early life. The specific date of her death, along with the cause, are also largely unknown.

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Activism

U.S. House Minority Leader Hakeem Jeffries Speaks on Democracy at Commonwealth Club

Based on his first speech as House minority leader, “The ABCs of Democracy” by Grand Central Publishing is an illustrated children’s book for people of all ages. Each letter contrasts what democracy is and isn’t, as in: “American Values over Autocracy”, “Benevolence over Bigotry” and “The Constitution over the Cult.”

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: House Minority Leader Hakeem Jeffries at the Commonwealth Club World Affairs Council on Dec. 2. Photo by Johnnie Burrell. Book cover: "The ABCs of Democracy" by Hakeem Jeffries.
: House Minority Leader Hakeem Jeffries at the Commonwealth Club World Affairs Council on Dec. 2. Photo by Johnnie Burrell. Book cover: "The ABCs of Democracy" by Hakeem Jeffries.

By Linda Parker Pennington
Special to The Post

House Minority Leader Hakeem Jeffries addressed an enthusiastic overflow audience on Monday at San Francisco’s Commonwealth Club, launching his first book, “The ABCs of Democracy.”

Based on his first speech as House minority leader, “The ABCs of Democracy” by Grand Central Publishing is an illustrated children’s book for people of all ages.

Each letter contrasts what democracy is and isn’t, as in: “American Values over Autocracy”, “Benevolence over Bigotry” and “The Constitution over the Cult.”

Less than a month after the election that will return Donald Trump to the White House, Rep. Jeffries also gave a sobering assessment of what the Democrats learned.

“Our message just wasn’t connecting with the real struggles of the American people,” Jeffries said. “The party in power is the one that will always pay the price.”

On dealing with Trump, Jeffries warned, “We can’t fall into the trap of being outraged every day at what Trump does. That’s just part of his strategy. Remaining calm in the face of turmoil is a choice.”

He pointed out that the razor-thin margin that Republicans now hold in the House is the lowest since the Civil War.

Asked what the public can do, Jeffries spoke about the importance of being “appropriately engaged. Democracy is not on autopilot. It takes a citizenry to hold politicians accountable and a new generation of young people to come forward and serve in public office.”

With a Republican-led White House, Senate, House and Supreme Court, Democrats must “work to find bi-partisan common ground and push back against far-right extremism.”

He also described how he is shaping his own leadership style while his mentor, Speaker-Emeritus Nancy Pelosi, continues to represent San Francisco in Congress. “She says she is not hanging around to be like the mother-in-law in the kitchen, saying ‘my son likes his spaghetti sauce this way, not that way.’”

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Activism

MacArthur Fellow Dorothy Roberts’ Advocates Restructure of Child Welfare System

Roberts’s early work focused on Black women’s reproductive rights and their fight for reproductive justice. In “Killing the Black Body: Race, Reproduction, and the Meaning of Liberty 1997)”, she analyzes historical and contemporary policies and practices that denied agency to Black women and sought to control their childbearing—from forced procreation during slavery, to coercive sterilization and welfare reform—and advocates for an expanded understanding of reproductive freedom.

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Dorothy Roberts. Photo courtesy of the John D. and Catherine T. MacArthur Foundation.
Dorothy Roberts. Photo courtesy of the John D. and Catherine T. MacArthur Foundation.

Special to The Post

When grants were announced Oct. 1, it was noted that eight of the 22 MacArthur Fellows were African American. Among the recipients of the so-called ‘genius grants’ are scholars, visual and media artists a poet/writer, historian, and dancer/choreographer who each receive $800,000 over a five-year period to spend as they see fit.

 Their names are Ruha Benjamin, Jericho Brown, Tony Cokes, Jennifer L. Morgan, Ebony G. Patterson, Shamel Pitts, Jason Reynolds, and Dorothy Roberts. This is the eighth and last in the series highlighting the Black awardees. The report below on Dorothy Roberts is excerpted from the MacArthur Fellows web site.

A graduate of Yale University with a law degree from Harvard, Dorothy Roberts is a legal scholar and public policy researcher exposing racial inequities embedded within health and social service systems.

Sine 2012, she has been a professor of Law and Sociology, and on the faculty in the department of Africana Studies at the University of Pennsylvania.

Roberts’s work encompasses reproductive health, bioethics, and child welfare. She sheds light on systemic inequities, amplifies the voices of those directly affected, and boldly calls for wholesale transformation of existing systems.

Roberts’s early work focused on Black women’s reproductive rights and their fight for reproductive justice. In “Killing the Black Body: Race, Reproduction, and the Meaning of Liberty 1997)”, she analyzes historical and contemporary policies and practices that denied agency to Black women and sought to control their childbearing—from forced procreation during slavery, to coercive sterilization and welfare reform—and advocates for an expanded understanding of reproductive freedom.

This work prompted Roberts to examine the treatment of children of color in the U.S. child welfare system.

After nearly two decades of research and advocacy work alongside parents, social workers, family defense lawyers, and organizations, Roberts has concluded that the current child welfare system is in fact a system of family policing with alarmingly unequal practices and outcomes. Her 2001 book, “Shattered Bonds: The Color of Child Welfare,” details the outsized role that race and class play in determining who is subject to state intervention and the results of those interventions.

Through interviews with Chicago mothers who had interacted with Child Protective Services (CPS), Roberts shows that institutions regularly punish the effects of poverty as neglect.

CPS disproportionately investigates Black and Indigenous families, especially if they are low-income, and children from these families are much more likely than white children to be removed from their families after CPS referral.

In “Torn Apart: How the Child Welfare System Destroys Black Families—and How Abolition Can Build a Safer World (2022),” Roberts traces the historical, cultural, and political forces driving the racial and class imbalance in child welfare interventions.

These include stereotypes about Black parents as negligent, devaluation of Black family bonds, and stigmatization of parenting practices that fall outside a narrow set of norms.

She also shows that blaming marginalized individuals for structural problems, while ignoring the historical roots of economic and social inequality, fails families and communities.

Roberts argues that the engrained oppressive features of the current system render it beyond repair. She calls for creating an entirely new approach focused on supporting families rather than punishing them.

Her support for dismantling the current child welfare system is unsettling to some. Still, her provocation inspires many to think more critically about its poor track record and harmful design.

By uncovering the complex forces underlying social systems and institutions, and uplifting the experiences of people caught up in them, Roberts creates opportunities to imagine and build more equitable and responsive ways to ensure child and family safety.

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