Black History Month: a learning process for negotiating meaning (Part 2)

A probing question was presented at the end of our last class. This is one of such pervasive questions that many of us within the Black community cannot easily provide a befitting answer to. How do we, as people of African descent, negotiate meaning in an environment that is predominantly Eurocentric?

            In my last blog, I began a discourse around the invaluable role of Black History Month – also known as African Heritage Month – as a tool that the Black community can subscribe to for the purpose of coming to a mutual agreement about their participation as inclusive members of the society. I posited in the blog that Black History Month is an important and palpable learning process that can be effectively used as a bargaining tool within our societal communities of practice. It is important to note that our identity as members of a community of practice can be manifested in two different dimensions – our active participation within the community, which defines us as belonging to that community, and our ability to have control over the definition of our involvement, which Wenger describes as negotiation of meaning (Wenger, 1999).

I will endeavour to analyze how the origin of Black History month was closely tied to the concept of critical pedagogy, and ultimately how within it, existed a learning process which has remained at the forefront of transforming the once alienated into an acceptable and participatory members of the society.

Graves (1998) positions Carter G. Woodson and W.E.B. DuBois as two uncelebrated figures within the field of critical pedagogy. He asserts that critical pedagogy, within its fundamental principles addresses the issues of oppression, power and inequality, and how they affect individuals within the marginalized groups. It seeks to understand how these individuals are able to “accept”, “engage” or “resist” these societal nuisance. He reiterates that the proponents of radical pedagogy stand on the shoulder of education as a tool to bring about “critical democracy, individual freedom, social justice, and social change” (Graves, 1999). Moreover, since Woodson and DuBois demonstrated this ideology in their role as educators, it is well deserving to acknowledge them as two of the unsung heroes of critical pedagogy.

Woodson believed that education was the only way through which meaningful contribution can be made by people of African descent to the American society. He saw the need to move beyond education as merely a means to acquire information into a need to “live more abundantly, to learn to begin with life as they find it and make it better” (p. 8).  The argument presented by Woodson echoed what modern Africentric educators advocate – the need to place the history of African people at the centre of their learning. Woodson contended that the recognition of African Americans as part of the collective American society could not be achieved without the full acknowledgement of the history of people of African descent. He maintained that the goal of American educational system should be to “revolutionize the social order for the good of the community”. Understanding of history for the purpose of creating a just society was paramount to Woodson’s cause. He vehemently asserted that any type of education that seeks to affirm the superiority of a group of people over another, is essentially the same that represses and dehumanizes the oppressed. Therefore, as a result of this type of education, it does not surprise one to see why people of African descent will conclude that their race is an inferior kind and that they will never “measure up to the standards of other peoples” (p. 9).

Through his writings, Woodson was able to make a passionate case for the understanding and recognition of the history of people of African descent. One early successful manifestation of this occurred when a group of White Teachers were able to integrate the study of African American history into their curriculum. Part of Woodson’s goals was seeing education become a tool to “dialogue across difference”. While seeing the Black person becoming educated about his history was a goal, he never relented on bringing to the awareness of European Americans the history of people of African descent in America. He believed that the tool of negotiation lies in knowing “something of the other” and since African American history is essentially part of human history, it is just as important as learning about other people. Through Woodson’s efforts, which resulted in publications in mainstream academic journals, and the involvement of the department of education in promoting the history of African American people, some white schools started participating in Negro History Week in the late 1940s.

Right here in our back yard, we can see how the institution of Black History Month, as a negotiation tool, has influenced the establishment of various causes which have today become a part of the hallmark of larger society. The development of BLAC Report on Education was essentially a part of an important negotiation process for Black people in this province. The process sought to redress the issues faced by African Nova Scotians by delving into history, and exploring how Black people have been disenfranchised within a systemic racially biased educational system. I quote a portion of the report which affirms that the quest goes beyond mere inclusion; it is about full participation, through negotiation as members of the community:

African Nova Scotian’s must begin to participate in the definition, design and development of social policy and social agendas beyond demand for simple racial inclusion and acceptance (p. 14)

Other outcomes of negotiation that can also be pointed to include but not limited to: BLAC resulting in the creation of the African Canadian Services Division of the department of Education, the creation of the Office of African Nova ScotianAffairs, the establishment of the Council on Education of African Canadians, and the birth of Africentric Learning Institute, one that is of significance important to those who are in the Masters of Education, Africentric Cohort program. It will certainly not be an overstatement to attribute these successes to the foundation laid by the institution of Black History month.

Based on the foregoing analysis, it is reasonable to conclude that Black History month was built on the premise of negotiation of meaning, if we draw on Wenger’s description of the process. Continuous participation of Black people, and active definition of what that participation entails within the society, has helped to bring about a “shared history of engagement” (Wenger, 1999, p. 84). Just as Woodson made the case that the history of black people was an integral part of American history, Wenger asserts that factors in negotiation may include language, social relations and that it is a “continuous interactions, of gradual achievement, and of give-and-take”. It suffices to say, using Wenger’s viewpoint that circumstances will continuously shape negotiation and the outcome meanings, and negotiations will continuously be renewed to result in full participation of individuals involved (Wenger, 1999, p. 52-53).

The institution of Black History Month, some have argued, has outlived its usefulness, and others have even contended that it undermines the history of black people. Those in opposition believe it is not sufficient to dedicate a month out of the whole year to celebrating the history of over 200 million people. Nevertheless, Black History month remains a powerful yet malleable weapon that has helped, and will continue to aid with the negotiation of meaning for people of African descent in a society where change is a constant thing.

References

Black Learner Advisory Committee (1994) BLAC Report Education: Redressing inequality –

Empowering Black Learner, Nova Scotia

Graves, K.L., (1998). Outflanking Oppression: African American Contributions to Critical

Pedagogy as Developed in the Scholarship of W.E.B. DuBois and Carter G. Woodson.

Paper presented at the Annual Meeting of the American Educational Research

Association (San Diego, CA, April 13-17, 1998).

Wenger. E. (1999). Communities of Practice: Learning, Meaning, and Identity. Cambridge,

Mass.: Cambridge University Press.

Black History Month: a learning process for negotiating meaning (Part I)

Introduction:

In my last blog, I concluded with a probing statement that was based on my observation as a member of a community of practice in the making, I wrote:

Since learning is a tool for the creation of “practice and the inclusion of newcomers”, I can only wonder if the bowline experiment was after all, a rite of passage to initiate the group into a community of practice and welcome the once alienated into the shared domain (Blog # 2, 2011)

           

Since the penning of this statement, I have been wondering how it is a reflection of my learning experiences as I continue to be an active member of various communities of practice. In addition, it has also led to re-assessing the diverse learning processes to which I have been exposed to, and have had ideological, social and political impact on me as an individual and as a participant within the shared domains – a domain of common interest, where the competency of each member is valued, and there exists a reciprocity of learning – of my communities of practice (Wenger, 2006). One such form of learning is the much celebrated Black History Month, also known as African Heritage Month in Nova Scotia and around Canada. I have therefore decided to compose a two part blog that will seek to examine the role of Black History Month as an invaluable negotiating tool in the hands of people of African descent and how it has, and can be used to achieve the goal of becoming full participants in the affairs of broader society for the purpose of acceptance into society’s shared domain

            In order to substantiate the premise of my discourse, it is important to examine the learning experiences embedded within the institution of Black History Month. Is the learning experience palpable enough that we can confidently subscribe to its academy? What observable learning process can we critically connect to this month long event that celebrates the “history, contributions and cultures of people of African descent” (Black History Month Association). Any attempt to build this case cannot be done successfully without delving into the history, and origin of Black History Month. This will be the focus of this installment of my two part blog.

The History:

            Black History Month, as we know it today, is the offspring of Negro History week which was instituted by famous Black historian, Carter G. Woodson, the progenitor of the Association for the study of Negro life and history, the organization under whose umbrella the week was established (Library of Congress). Woodson’s reasoned that the establishment of Negro History week would have a twofold effect on people of African descent – the promotion of pride amongst black people and a window of opportunity for “greater respect for the African American community within the broader society” (Wells, 2004; Graves, 1998).

The inception of Negro week in 1926, which was subsequently celebrated through the 1940s into the 60s, became transformed and ratified into Black History Week in 1975 with President Ford urging all Americans to recognize the important contribution of people of African descent to the building of American society (The American Presidency Project, 1975). This proclamation will further become an important element a year later when Black History Week was expanded to a month long celebration, and President Ford in his message to the observance, declares that Americans have, over the last fifty years, seen a “significant strides in the full integration of black people into every area of national life” (The American Presidency Project, 1976). A decade later, the US congress enacted Public Law 99-244 which affirmed February, 1986 as the “National Black History Month” and this was further reiterated by President Regan’s proclamation.  These developments were to be followed by various annual presidential proclamations and senate resolutions, all of which essentially affirmed February of each year as National African American History Month and that it is a necessary reminder of the “rich legacy of African Americans” and “their remarkable contributions” in making America the nation it is. (The Library of Congress and Association for the study of African American Life and History)

            In Canada, Black History Month was observed in the 1950s through the efforts of the Canadian Negro Women’s Association in organizing events celebrating the contributions of Black people in the city of Toronto. It is also worth mentioning that through the “combine efforts of many individuals and the Ontario Black History Society, the city of Toronto became the first municipality in Canada to proclaim February as Black History Month, thus, re-enforcing the celebration into the consciousness of many around the country (The City of Toronto). An Ontario provincial proclamation will follow in 1993 and two years later, a motion was passed by the Canadian Parliament that officially declared February as Black History Month across Canada (Black History Canada, February is African Heritage Month and the city of Toronto). Nova Scotia celebrated the first Black History Week in 1984 through the efforts of the Black History Month Association. Today, the Black History Month (popularly referred to as African Heritage Month) in Nova has now become province wide events that showcase the accomplishments of people of African descent in Nova Scotian. This event is now being celebrated across the world to commemorate the contributions of people of African descents to the different societies to which they belong.

I am sure we can all agree that the passage of time has, without a doubt, brought about the evolution of the ideals for celebrating the contributions and accomplishments of people of African descent within the institution of Black History Month. Nevertheless, the underpinning principles behind its mandate remain an uncompromised cornerstone.

References:

Cox, J. (2004). February is Black History Month, Human Rights Office, George Brown College

Graves, K.L., (1998). Outflanking Oppression: African American Contributions to Critical Pedagogy

as Developed in the Scholarship of W.E.B. DuBois and Carter G. Woodson. American Educational Research Association.

Wenger. E. (2006). Communities of practice: a brief introduction:

retrieved Feb 7, 2011 from http://www.ewenger.com/theory/index.htm

Wells, B. (2004). Reflections on Black History Month: there is still progress to be made. Black

Issues Higher Education, Cox, Matthews & Associates, Inc., Fairfax, VA