Thanksgiving Day is a day of return, the day when we re-weave the threads of our diaspora around the tables of family and friends. You may be undertaking a journey, across town or across the country, in order to get to that bittersweet place you think of as home.
Home is perhaps the most primary relationship to land: land as memory, land as gathering ground, land as the place where we bind ourselves in relationship to each other. One Black/Land interview participant from rural Ohio recalls her father’s purposeful making land and family memory one:
“I don’t know where this came from in him, but [my dad] started planting trees and bushes for major events in our lives, the death of one of his brothers, the birth of a baby. So every tree and bush in our yard has a meaning, has a purpose. There’s one — Caitlin has a tree, my nephew has a tree. There are trees for all of his siblings who passed away. So it’s this beautiful piece of land, all these great trees and bushes and evergreens and they all have a history, a purpose. You ought to see it now. It’s beautiful.
As we gather to reflect upon what gives shape and meaning to our lives, may we be attentive for the story of the land upon which we gather. When you assemble at Big Mama’s homestead; bow your heads in a room overlooking a suburban yard or a city block; or arrive back home to the family farm, take a moment this Thanksgiving to listen for, and to pass on, those black land stories. They tell us who we are together, and for what we must give thanks.
The folks at the Black/Land Project are deep in research. We’re working with collaborators at SUNY-New Paltz to turn the dozens of interviews we have gathered into data to describe the complex experiences, self-definitions and desires that form black relationships to land.
We began a recent work day with a walking meditation around beautiful Lake Minnewaska about the meaning of research. What does it mean to turn stories into data? What does it mean to create research that might be used against us? How do we produce research that doesn’t reinforce the idea that blackness is solely a condition of deprivation or damage?
Black/Land believes that our communities should be able to produce and control information and knowledge about the things that are important to us. Because of that, we’re wrestling with some heavy ethics. How would you answer these questions?
- From the Tuskegee syphilis experiments to Henrietta Lacks, research in our communities has often deceived and hurt black people. Are there ways to do research that do not cause harm?
- Our colleague Eve Tuck writes: “the time has come for our communities to refuse to be complicit in our further categorization as only damaged, as only broken.” How can our research tell a story that includes both recounting black pain and assertions of black sovereignty and self-determination?
- Are there some stories that don’t belong in research, stories we should not tell? Which ones? Why?
- Why should we turn our stories into research, anyway? To whom does such “research” belong?
The Black/Land Project is seeking applicants for our Fall 2013 Internship.
We have two challenging hands-on projects for one motivated, skilled student who wants to turn academic skills into practical achievements and resume-building experience.
Applicants can reside anywhere, and should have comfort working in a virtual environment. (Black/Land does not have a physical office.) High- contact supervision is available via conference call or web-conferencing. Hours are flexible but with firm project deadlines.
Interested? Please review the full Internship Posting here. Applications that do not follow the instructions in this posting will not be considered.
And we have fifty new Twitter followers, tweeting about the presentation by Allison Guess & Tavia Benjamin on land based historical trauma during the Tierra Y Libertad panel at the Allied Media Conference #amc2013. Missed the conversation? Our good friends at HAFA-DC captured those tweets in a Storify here. Looking for the slide show that Guess & Benjamin presented? Find it on our Offerings page, here.
Oh, wait. We get it. You want a chance to talk with us, not about us. Stay tuned for some tweetups and Google Hangouts with the Black/Land Project this fall. Drop us a note about a topic you would like to discuss in the Comment box, below. And follow us @BlackLandProj for a conversation near you.
Many of the stories we hear at The Black/Land Project are about migration. Not the forced migration of slavery, but epics about mass movement across land, or family anecdotes about leaving one homeplace to build another. It is striking how often black people self-define voluntary movement as a significant relationship to land.
Joan Southgate was one of the first people Black/Land interviewed, and her story is about the echoes of black migration. She shared with us her twenty-first century story about walking the nineteenth century path of the Underground Railroad. Through this walk, Joan found a new meaning in her ancestors’ experience of moving across the land. She returned home with a new purpose, one that redefined the place where her journey started.
In her seventy-third year, Joan felt called to walk down a fugitive history: the northern stretch of the Underground Railroad. She walked two hundred fifty miles, wayfaring from the Ohio River to her home in Cleveland, Ohio. She completed her journey by traveling another two hundred fifty miles, across Pennsylvania and upstate New York to St. Catherine’s Ontario, the Canadian terminus of Harriet Tubman’s route on the Underground Railroad. Joan began this journey in an unlikely way – she started out just walking for exercise.
So, I was there doing my usual walk– which was a stroll– and my brain was complaining: Sigh. I have to get out here every day, I have to lose this weight. Blah blah blah”. And then something said, “Your ancestors walked hundreds of miles, walking for freedom.” And here I am complaining about this! Immediately, it came to me “How can I praise them?” And the answer I heard clearly was “Walk.”
Her daily walk for exercise became a training regimen to prepare for this longer journey. After walking the streets of her neighborhood in the company of her black cat (named Nelson Mandela) Joan began to walk across Ohio, retracing the routes of the Underground Railroad. She began her journey in Ripley, Ohio, where people escaping slavery crossed the Ohio River. She chose this spot because so few African-Americans know this history of Ohio and its welcome to people seeking freedom.
“Ohio has more underground railroad sites than almost all the other free states put together—that meant I could go anywhere” said Joan. “I went to Springboro, Ohio because that was a town were a whole group of Quakers had specifically settled to build a stop on the Underground Railroad.”
Alone on foot, hitching a ride with a caravan of campers, or being joined by media and crowds of fellow travelers for part of the road, the walk changed Southgate’s ideas about Ohio as a place.
“Everywhere I stayed was with a stranger. So that’s the piece that made it a little bit like the kind of welcoming and caring and protection that the freedom seekers were welcomed with. And I never before understood that these people were not slaves. What they were was brave freedom seekers. And they were met all over – in white towns and in black towns and …being hidden in haywagons on country roads… by people offering hospitality. That’s how I’d describe what land means to me now: a place where people can seek freedom. And a place where free people can offer hospitality. I had never thought about Ohio and New York that way before.”
“I wonder if my ancestors may have come down from Canada to New York for that.”
Today, Joan Southgate’s story continues at Restore Cleveland Hope, a community organization dedicated to restoring the Cozad-Bates house, which was a stop on the Underground Railroad. Southgate wants the house to commemorate more than Cleveland’s courageous anti-slavery past: she also wants to restore the memory of offering hope and receiving welcome as essential parts of movements for justice.
“Cleveland’s name on the Underground Railroad was ‘Hope’, you know” says Joan. She wants the Cozad-Bates house to shelter the memory of Ohio as a place where freedom seekers brave enough to extend their hope and trust received hospitality and protection in return.
As I hugged Joan goodbye, I wondered if “Hope” remains one important black relationship to land.
We’ll get back to this theme about migration as a relationship to land in just a minute. But first, I have a story I want to tell you. It’s a story about my own black relationship to land.
As the founder and director of The Back/Land Project, people often assume that I come from, or am passionate about, agricultural land and rural spaces. When I say that I am not, folks get confused. Some people have asked me indignantly “Well then, what IS your black land story?”
I don’t know my entire story yet, but there are two or three things I know for sure. And one of them is about how I feel about Country. That story is generational. It’s personal. It is very, very black. And I finally got it down on paper, just the way I mean to say it.
You can find my short essay about “Country” here, in the journal The Common Online: A Modern Sense of Place.
So, holla if you hear me. (Please holla in the Comments section, below)
And if you have your own black/land story to tell, send it to The Black/Land Project’s MyStory Campaign. Because I’m waiting to hear your story, too.
When James Loewen wrote about Sundown Towns, many Americans were shocked by how blatantly today’s residential segregation was created. For much of the 20th century, thousands of northern public buildings and suburban city limits had signs that said “N—-r, don’t let the sun go down on you in this town.” Yet the human desire for relationship and connection is stronger than the boundaries of town and racial ideology. What kinds of people have we become while living in such intensely segregated places?
When Al Letson visited Pike County, OH in 2012, he found an interesting answer to that question: a sundown town where the physical markers of race have blurred, but the distinctions of racism remain brutally strong.
The former sundown town Waverly remains 92% white. The Waverly neighborhood of East Jackson, once an underground railroad settlement, is now a place where many residents have cream-colored skin, red hair, light-colored eyes– and proudly identify as black in spite of ongoing racial attacks and the presence of white supremacist groups.
Sometimes, the bitter divide of race occurs within a single family. And sometimes, these people of mixed racial heritage in southern Ohio are eager to be anything but black.
Settle down and listen to an exceptionally well-told story, “As Black As We Wish To Be” on “State of the Re-Union” with Al Letson
This story shows us how place can define race. Residents of East Jackson are black, in part, because they live in East Jackson. The living memory of history that marks Appalachian culture is part of what keeps the sharp line of race alive in Waverly; it also points to the enduring strength of Affrilachian identity.
The people of Pike County, Ohio ask us important questions: What is blackness? A genetic relationship? A cultural loyalty? An historic legacy? A social status? A choice?
- Where in your life have features of land and place shaped who is – and who isn’t– black?
- How does staying in the community where you were born shape your experience of blackness? Has moving to a new place changed your experience of race?
Everybody is reading about it. From Isabel Wilkerson’s “The Warmth of Other Suns” to the hot new Oprah Book Club pick “The Twelve Tribes of Hattie,” stories of the Great Migration have captured our imaginations. These narratives describe the movement of six million African-Americans out of impoverishment in the rural South to become the backbone of the 20th century industrial working class.
We often speak of The Great Migration as a force that changed the shape of black families, and formed the roots of black economic power. Less often do we speak of it as a story about relationship to land.
African-Americans today often speak of The Great Migration as black people “leaving” the land. This idea presumes that the only real land is in the rural South. It forgets the place-based stories free Northern blacks told of seeking to reunite with their families during Reconstruction (a story Leonard Pitts‘ latest novel “Freeman” captures so well.) It also supposes that leaving the Jim Crow South was a form of abandonment, as if African-Americans have some essential or elemental commitment to remain in a place where they were once bound. Yet, moving across land is also a relationship, and carrying a culture from one location to remake it in another is a relationship to place that is profound.
Many Black/Land narratives include stories about migration. Do you have a migration story of your own? Are you a descendant of The Great Migration? Or migration from another country? Where are your people from, and what do you know about their journey? How did they go about setting down roots in a brand new place?
HAFA-DC (Healthy Affordable Food for All) , a coalition of advocates, service providers and local food advocates in Washington D.C. neighborhoods hosted a Black/Land presentation by webinar. On July 17, local host Zachari Curtis of Bread for the City facilitated discussion among fifteen people in five locations for a 90 minute exploration of how black people describe their many relationships to land. The discussion was emotionally deep and lively, and focused on how listening to black people’s narratives might change how we frame issue-based community organizing.
Of course, many people in the D.C. have long been thinking about black people’s relationships to land and place. This slide show, excerpted from the webinar, raises some of the questions we considered:
We discussed the unique issues that shape black relationships to land and place in the District, where the challenge of gentrification raises different issues than those faced by depopulating black-majority cities in the Midwest.
This Black/Land conversation in the neighborhoods of D.C. is just a beginning. It continues in many virtual and real-time spaces, and you are invited to join in!
- Join the conversation here on the Art in Praxis blog
- The conversation continues live and in person on Monday nights from 6pm-8pm at the Center for Green Urbanism, as part of the HAFA-DC Work Group.
Black people must think about what constitutes a just and equitable relationship to urban land, and quickly. White flight has left many major cities with populations that are mostly black, presenting both a painful continuation of segregation, and an unprecedented opportunity.
Majority-black cities like Washington DC, Baltimore, Atlanta, Detroit, New Orleans, St. Louis and Newark (to name a few) have a fast-closing window of opportunity to define and articulate the values black people hold about urban land, and the uses of that land we will embrace or reject.
Detroit is one city that embraces urban agriculture as a valued activity. D-Town Farm and the Detroit Black Community Food Security Network have been leaders in this thinking, growing and doing. But does that mean that anyone doing any kind of growing in the city is a good thing ? Or are there criteria for what urban agriculture should look like within black definitions of just relationship to land?
Eric Holt Giménez’s recent article in The Huffington Post asks if Hantz Farms, a planned 175 acre tree farm in the city of Detroit, is the kind of urban agriculture Detroiters have in mind. Hantz Farm describes itself as “Detroit’s Saving Grace,” but Giménez describes it as a land grab:
In the short run, the purchase by Hantz cleans things up, puts foreclosed lots back on the tax rolls and relieves the city of maintenance responsibilities. If the tree farm expands, it could provide a few jobs. In the long run, however, Hantz hopes his farm will create land scarcity in order to push up property values — property that he will own a lot of.
Giménez places this story in a global context, describing Hantz Farm as an example of what is happening to land currently occupied by black people all over the world. As land becomes a scare and more valuable resource, the 21st century Scramble for Africa seems to extend to African-American neighborhoods on Detroit’s East Side.
What do you think?
- How can we embrace the urban farming movement without pushing — and pricing– black people out of our homes and neighborhoods?
- Where have you seen the desire for urban food security used to greenwash a land grab in other cities?
- What opportunities and new perspectives open up when we think of this situation as part of black people across the globe competing with others for the right to remain on black land?