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CultureHealthLifestyle

Skip Erewhon, Simply Wholesome has the O.G. LA Wellness smoothie

by Bahji Steele 05/15/2026
written by Bahji Steele

Located at the corner of Slauson Ave and Overhill Drive, Simply Wholesome is a South LA landmark that feels less like a restaurant and more like a healing apothecary. For over 40 years, this Black-owned institution has been a sanctuary for health and wellness.

For the Nommo team, this was a crucial spot on our black-owned business crawl of LA, so we went on a little trip from Westwood to Windsor Hills to try out some of their famous smoothies. This spot is hard to miss when driving down Slauson with its 30 feet tall googiestyle spire poking out on the top, and its dark green and stone exterior. It feels like walking into a little herbalist shop of delicious food, herbal remedies, and medicinal mixtures. 

We went on a Sunday, so the store was fairly busy with its regulars. We decided to order their guava explosion smoothie, which was perfect as the LA weather had been warming up. As we sipped our smoothies, we explored the store’s diverse selection of retail items. The store is a masterclass in community support, stocking products from over 160 small businesses. From specialized herbal remedies for digestion and women’s health to a curated beauty section featuring African hair products, the shelves are a testament to Percell Keeling’s mission of making organic living accessible.

The highlight of our trip was getting a chance to briefly speak with owner Percell Keeling, and we discovered that he is a UCLA alum, class of 1975, and was familiar with Nommo. A beautiful full-circle moment for us. 

Simply Wholesome truly radiates throughout its community, providing jobs for youth in the neighborhood and teaching them about entrepreneurship. Just by taking a longer look at all the awards and images that decorate the store, you can see how this business has triumphed over the years. From Surviving the LA ’92 riots through the protection of the community, being featured in Slauson native and R&B star Jhene Aiko’s music video, and just this past February, to being honored by the California Legislative Black Caucus with a certificate recognizing its dedication to community, healthy food, and cultural uplift, Simply Wholesome has endured and cemented itself as a beacon of care. It is dedicated to providing healthy food not only on their menu, but also by stocking shelves of retail food items that are organic and healthy for their community. 

So next time an LA piece of sh*t urges you to try Nara Smith’s $23 Erewhon smoothie, maybe try Simply Wholesome instead. You may find your next go-to spot for a little sweet treat.

05/15/2026 0 comments
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Arts & EntertainmentBlack HistoryCampusCultureGender and SexualityLifestyle

Black Girl, Take Up Space: Lessons From JaNa Craig

by Mariah Yonique Strawder & Samantha Talbot 04/11/2026
written by Mariah Yonique Strawder & Samantha Talbot

Black women are so often told that they need to work twice as hard to get half as far as their non-black counterparts; unfortunately, this adage is proven true time and time again across everyday life, politics, and media. This is even true for reality television, notably dating shows, where Black women are overlooked, scrutinized, or forced into stereotypical labels that do not reflect them in the slightest. Take the infamous Love Island, where the Black female contestants are ignored by the male contestants, torn apart by the media, or often both. Despite this, the Black women of Love Island have repeatedly risen to the occasion, persevered against negative opinions and vitriol, built strong fan bases, and garnered national success. Love Island contestant JaNa Craig is one such woman who has become an inspiration to Black girls who are reaching for success, trying to fit into spaces that do not welcome them, or simply looking for love. 

Black365 is an organization at UCLA that brings speakers to campus to highlight Black history and culture outside of Black History Month. On February 18th, 2026, Black365 hosted its first ever event. Black365 brought up JaNa Craig, one of Love Island USA’s biggest stars, to talk about shaping her narrative as a Black woman in media, her journey in business, and relationship advice. 

Nommo Newsmagazine had the honor of talking to Black365 Founder and UCLA Student, Runor Pinnock, about why creating spaces like Black365 is important and the significance behind having JaNa Craig as one of the organization’s first speakers.

“In the midst of budget cuts aimed at defunding Diversity, Equity, and Inclusion initiatives and increasing attempts to suppress culturally significant aspects of our university, Black365 was created with the intention of filling in the gap I saw as a black transfer student. I wanted to ensure black students- especially those who struggle the most to acclimate to campus, like transfers and commuters- had a safe space to gather where there was no need to code-switch, dilute, or subdue themselves. Forming a space like Black365 where joy is built into its fabric- from the speaker down to the questions- must exist so students can feel supported wholly and be unashamed of their blackness. One of the most powerful tactics of resistance is joy, and having JaNa Craig as our first speaker, who personifies black joy, was so monumental.”

Though there was much to learn from JaNa Craig, there were a few standout lessons that every Black girl (and young adult figuring out their way in life) should hear.

Lesson 1: Make Sure Not to Fit In

When asked how she owns her narrative and identity as a Black woman in society, JaNa Craig expressed the importance of not settling in life. Having strong, unshakable morals is key to preserving your identity in a society that can shift its views of you on a whim. She also noted that the company you surround yourself with plays an integral role in who you become: “Be careful who you call your friends,” she shared. As a self-proclaimed “military brat” and usually one of the few Black students in her high school and college classes, Craig said that between constantly moving and never truly fitting in any one place, she often felt alone. However, she would make sure not to fit in, and urged others to do the same, “since you’re already standing out.” She made a conscious effort to wear her hair how she wanted (and to set boundaries so people wouldn’t touch her hair) and to make friends with anyone and everyone, especially those who might have felt as alone as she did. Though college can be an isolating time, one where you’re more aware of how you stick out than ever before, Craig encourages positive self-talk, and reiterates the simple yet comforting notion that “it’s not that deep.” She herself believes that faith and a “whatever happens will happen” mentality are the key to preserving your peace in the volatile young adult years. 

Lesson 2: Let People Underestimate You 

When asked what it’s like navigating a male‑dominated industry as a dark‑skinned Black woman, JaNa Craig spoke with honesty about the pressure to represent girls who look like her. Instead of running from that responsibility, she uses it as motivation. “I like when people underestimate me,” she shared. For her, underestimation becomes power when you stay humble, stay educated, and refuse to let labels define you. Still, she acknowledged the reality that Black women often “have to work twice as hard, be twice as nice” just to be taken seriously. She framed that struggle as a generational investment, hoping her great‑grandchildren won’t have to endure what Black women face today. Craig also emphasized the importance of surrounding yourself with people who reflect your values, reminding the audience to be careful about who they call their friends. Above all, she urged young Black women not to settle, grounding their ambitions in strong morals and a deep sense of self-worth.

Lesson 3: Know Your Worth

When the conversation shifted to how Black women were treated in the villa and how she handled the backlash that followed, JaNa Craig grounded her response in self‑worth. She reminded the audience that the right person will never make you feel insecure, and that loving yourself first is non‑negotiable. “Never forget your worth,” she said, urging young women to focus on their careers, their friendships, and their own growth. She emphasized that there is no rush, “you have time”, and that when your person enters your life, you’ll recognize it by how you feel about yourself, not by how loudly they perform love. For those who have been disrespected in relationships, she offered both compassion and clarity, insisting that you only have one life to live, so spend it wisely. Craig shared that she believes in karma and that if you are in the right, things will naturally work out in your favor. “You will naturally get your lick back,” she joked, but quickly added that she ultimately puts everything in God’s hands. She said she’s grateful even when people do her dirty, because it teaches her about herself and makes room for new blessings. In her eyes, every loss becomes a lesson, and every setback becomes a setup for something better. As she put it, “It will always work out for you in the end.”

As we reflect on the Black365 event with JaNa Craig, the knowledge gained, and the lessons learned, Nommo spoke with event attendee Da’Vionnah Hutchinson, who shared how Craig’s honesty and confidence shaped her own understanding of what it means to be a Black woman taking up space in this world.

“As a young Black woman, hearing her speak after watching what she went through on Love Island felt personal. I remember watching those moments play out in real time and feeling frustrated and honestly hurt by how easily she was overlooked and reduced. So being able to hear her unpack that experience herself, in her own words, felt like a full circle moment I did not even realize I needed. Being a Black girl on campus, you get used to seeing things play out a certain way, especially when it comes to how Black women are treated and perceived, so hearing her talk about her experience on Love Island just confirmed a lot of what is already known and felt. But what stood out more was the energy in the room and the way she and Serena showed up together. There was something real about that bond, something that did not feel forced or for show. It felt like two Black women choosing each other and standing firm in that choice, and that is not something we always get to see in spaces like that.

Despite everything that happened on television, JaNa spoke with so much confidence. She did not deny what happened or try to make it seem lighter than it was, but she also did not let it take anything away from who she is. It reminded me that even when spaces do not treat us the way we deserve, we still have control over how we carry ourselves and how we define our worth. Jana was serious about being her unapologetic self. No shrinking, no trying to make themselves more digestible, just fully existing in who they are. As a Black girl, that matters. We often feel like we have to adjust how we show up depending on the space, but seeing that level of confidence and authenticity makes it feel like it is okay to just be. Not perfect, not overly polished, just real. Overall, it just felt good to witness that kind of con\helnection and to hear someone like JaNa speak with that level of honesty. It reminded me that there is power in being yourself, even when it is not always easy, and that seeing Black women support each other like that is something that should be normal, not rare and I’m glad to have experienced it at an event hosted by Black 365 (shoutout Runor).”

As Runor said, JaNa Craig embodies black joy and love, which in itself is a form of resistance. Especially for Black women, expressing joy and loving ourselves and others is countercultural. It is incredibly important, now more than ever, that we as Black women cultivate spaces of community and belonging to support each other through the ups and downs of school, love, and life. Black365 will be hosting more speakers and events in the near future, so be on the lookout for more opportunities to engage in these spaces. 

04/11/2026 0 comments
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CommentaryHealthLifestyleNewsPolitical EducationU.S.World

Afrikan Agarianism – Subcultures 

by Bahji Steele 03/10/2025
written by Bahji Steele

For over 400 years, our hands tilled the soil, not by choice but forced through our captivity in chains. Promises of reparations crumbled, leaving us landless in a country we built. It’s no wonder that when you hear “Afrikan Amerikkkan” and “farmer” in the same sentence, optimism feels out of reach. This is especially true in hyper-developed cities like Los Angeles, where many of our ancestors fled after emancipation, seeking freedom beyond the fields that once enslaved them. Denied our 40 acres, shut out from land ownership, and systematically displaced, we’ve been pushed further from the idea of cultivating our own ecological balance. But what if we reclaimed it? What if the soil was always ours to begin with? 

Tucked between two weathered apartment buildings, just off the roar of the 91 freeway and Rosecrans, lies Compton Community Garden—a hidden oasis of renewal and resistance. Here, in the heart of a so-called food desert, life blooms. Temu, a Compton native and horticulturist who helped bring CCG to life, poses a powerful question: “Compton has the most ideal weather for organic gardening, yet we’re still considered a food desert? How did we get here? Is this by accident? We have the chance to change the narrative—to restore balance, heal ourselves, feed ourselves, employ ourselves, and build collective wealth.” A garden may seem simple, but in a world designed to keep us disconnected from the land, it’s nothing short of revolutionary. It’s a space to nourish bodies, reclaim community, and cultivate a future rooted in self-sufficiency.

“For our ancestors, farming was not a symbol of oppression, but rather a symbol of resistance and freedom. Every time we plant a seed, we are committing an act of sovereignty.” 

These words from Leah Penniman, author of Farming While Black, reframe farming as a means of liberation. As each seed is planted, so is the possibility of a new reality—one where food justice, sustainability, and collective power take root in Compton and beyond.

03/10/2025 0 comments
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Black HistoryCultureLifestyleOpinion

“Onwards and Upwards”

by Xavier Adams 03/06/2024
written by Xavier Adams

It is no secret that peering into the past affords us a more illustrative picture of the present and allows us to grapple with pressing issues of change, liberation, and one that I find particularly interesting, progress. 

My enthusiasm may then come as no surprise once I was granted access to NOMMO’s historical archives which date back to half a century ago. The burning question in the foreground of my mind was: How does the past compare to the future? 

As I dug through the archives, the headlines read: “The Perpetual Rape of Africa: The Scramble Continues” “Gates Wants it All: Battering Ram Not Enough” “The Coming Racial Struggle and the Crisis of Capitalism” “Radio Stations Refuse Airplay of Anti-Apartheid Single” “African Self-Determinism Through the Arts” 

Not to mention a flier that read, “We are Promoting the Complete Unification of All Africans. We Understand this to be the Prerequisite to Liberation.” 

Although these articles were published decades ago they are, in a sense, uncanny – all too familiar despite the celebrated notion of progress. 

Here we witness calls to end colonial rule throughout Africa, South America, Asia, and the Middle East; editorials concerned with the increasingly repressive police apparatus; unrelenting social and economic racial disparities under capitalist regimes; popular media, grounded in a white standpoint, refusing to shed any spotlight on the subjugation of the subaltern; the need for independent Pan-Afrikan voices to reveal the gravity of their own oppression; and calls for nation-building through the unification of the Afrikan diaspora. 

Decades have passed and yet these issues reverberate perfectly in today’s world. Neo-colonialism is well alive (a struggle that especially resonates in Palestine, the Congo, and Sudan, whose people routinely suffer from atrocious acts of injustice). Mass incarceration and police violence as instruments of oppression are well alive. The social and economic inequalities wrought by capitalism are well alive. The widespread neglect of the marginalized experience is well alive. The need for independent Pan 

Afrikan voices is well alive. The fragmentation of the Afrikan diaspora is well alive. 

The notion of progress within the Pan-Afrikan community is a slippery one: it is widely assumed that we have significantly – though gradually – progressed toward freedom, effectively severing ourselves from 20th-century ills. Yet, it must be asked: how much progress have we enjoyed? 

To my disappointment, this all too attractive idea of significant progress is, for the most part, a 

mistake. The present is marked not by linear and gradual progress but by its absence. 

The ills of the 20th century are the ills of today. 

03/06/2024 0 comments
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LifestyleNews

The Gentrification of Belize

by Brianna Juliet Lambey 03/06/2024
written by Brianna Juliet Lambey

Belize is the home of my ancestors, the place where our culture was founded and fostered. Belizeans, particularly Garifuna Belizeans, who have spent generations on their land are being pushed off their land by foreigners looking for a new vacation home. The ancestral land is now being filled with high-end resorts, pickleball courts, and bars paid for with foreign money. Both my parents are Garifuna people who immigrated to the Occupied Turtle Island (the United States) from the southern coastal towns of Belize. The first time I saw glimpses of my parent’s home country was on an episode of House Hunters International when a white couple was looking for a beachfront home to move to after they retired. The land of my ancestors is being sold to the highest bidder. I didn’t know it at the time, but this episode of House Hunters was a sign of gentrification, another consequence of European colonialism.

The Origins of the Black Caribb:

Garifuna is the main ethnic/cultural group of pan-Afrikan Belizeans. Garifuna culture is thought to have originated in the Caribbean when ships carrying enslaved people landed on the coastal areas of countries like Honduras, St. Vincent, and Belize. Many Garifuna people fled enslavement brought on by oppressive British colonialism in Honduras and settled along the southern coastal parts of Belize. Since then the Garifuna people have largely made up the population of the southern coastal towns like Hopkins, Dangriga, and Punta Gorda.

The Displacement of the Garifuna People

During the period of British colonialism in Belize the southern coastal towns which have been historically predominantly inhabited by the Garifuna people went largely untouched by Europeans. However in recent years as Belize has become more of a tourist destination the beachfront properties and land, particularly in the town of Hopkins, are largely being purchased by white Americans and Europeans. A study conducted by three Belizean scholars found that “75% or more of coastal land has[ve] been purchased by foreigners.” The per capita income of residents in developed countries is roughly “eight or more times that of Belize,” which allows for a “greater disposable income and ability to pay” for the coastal land. The difference in disposable income allows foreigners from developed countries to “drive up prices of Belize land to levels far above what most Belizeans can afford” which shuts the native people of Belize out of the market for land (Cayetano).

The gentrification of Belize has largely gone unnoticed, but with every new purchase of beachfront property, the native people of Belize are being pushed farther inland, and away from the land that has been theirs since they escaped oppression. Gentrification is the new form of European colonialism, the process involves foreigners coming to a country and exploiting the country’s resources for economic gain at the expense of the native people who have spent generations on the land.

The Merriam-Webster dictionary defines gentrification as “a process in which a poor area (as of a city) experiences an influx of middle-class or wealthy people who renovate and rebuild homes and businesses and which often results in an increase in property values and the displacement of earlier, usually poorer residents.” Similarly the Merriam-Webster dictionary defines colonialism as “the practice of extending and maintaining a nation’s political and economic control over another people or area.” In the case of Belize where the country’s economy is largely dependent on tourism, beachfront properties are incredibly valuable. The town of Hopkins which was formerly known for having one of largest Garifuna populations is now known for its various resorts, tourist attractions, and its growing number of foreign residents. Even Bill Gates purchased land to build a beachfront compound off the coast of Hopkins. By controlling Belize’s land market foreigners are able to control a large portion of the country’s economy which often grants political power within the country.

Webster’s dictionary definition of colonialism and gentrification can be easily applied to Belize, as middle-class to wealthy foreigners are seizing economic, and potentially political control, through the country’s land market at the expense of displacing the native residents from their land. When I visited Hopkins the coast largely resembled areas in Los Angeles with large gated beach houses, restaurants, and (in comparison to other parts of Belize) very few pan-Afrikan people. This starkly contrasts with other southern coastal towns in Belize which have very few white people, and have more businesses that cater to the locals rather than the tourists. The Garifuna culture that has generationally inhabited the Belize land is being pushed out with the native residents. An example of the cultural displacement occurring in the town of Hopkins is the Jankunu tradition.

Given the origins of the Garifuna, the culture is largely influenced by the different Afrikan cultures across the diaspora. Garifuna culture has adopted its own traditions and style, with influences from different Afrikan cultures, such as the Jankunu (roughly pronounced John Canoe). Jankunu is a dance that served the original purpose of mocking the white slave owners during colonialism, but has now become a staple of Garifuna culture and is performed every holiday. Traditionally the Jankunu perform their dance in front of local households in exchange for roughly twenty Belize dollars (ten US dollars), however, in recent years places like Hopkins are now charging around four hundred Belize dollars (two hundred US dollars) to watch the dancers perform. By drastically raising the price many of the natives may no longer be able to afford to experience the cultural tradition of seeing the Jankunu dancers perform. Meanwhile, the resorts in the area hire the Jankunu to perform for their guests, so they can get a glimpse into the Garifuna culture which comes at the expense of the native people.

It’s sad to see some of the last few places on this earth that have largely gone untouched by European colonialism and imperialism become gentrified. The Garifuna people spent years escaping the oppression and colonialism brought on by European forces, but years later colonialism has returned under the guise of capitalism.

A potential solution to the cultural and physical displacement of the country’s native people is to follow in the footsteps of Mexico which previously “banned foreigners entirely from directly owning land.” Although this approach may appear drastic it would help preserve the garifuna culture and presence on their native land. It seems more drastic to allow the garifuna people to be displaced from their land, and replaced by foreigners due to wealth disparities. By prohibiting foreigners from directly owning land the garifuna people can continue to occupy and own their ancestral land.

03/06/2024 0 comments
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Black HistoryCultureLifestyleNewsOpinion

The Sexualization of Afrikan Girls

by Nyomi Henderson 03/06/2024
written by Nyomi Henderson

Because we are simultaneously Afrikan and woman, we have become accustomed to our natural bodies being oversexualized in society. Since the beginning of institutionalized racism and the colonial empire’s enslavement regime, Afrikan women’s bodies have always been associated with the idea of a promiscuity that was foreign and erotic. Institutionalized racism is defined as: the perpetuation of discrimination based on “race” by political, economic, or legal institutions and systems like education and the legal system. Now, some could argue that as a woman “lucky” enough to be living in a society with things like the #MeToo Movement and Title XI, the treatment of “colored” women has come a long way. I beg to differ…

While I want to acknowledge the work of Faye Wattleton, Elaine Brown, and so many others who were pioneers of social justice and advocates for the reproductive rights of Afrikan women, it doesn’t erase the violence we have endured. There will never be a justification for forced reproduction for profit and pleasure or the immoral study of the female anatomy through dissection and nude physical auctions.

To ground our discussion on the sexualization of Afrikan women, I want to remind of us Sarah Baartman and how her body, to this day, is still fetishized and sexualized. The constant violation of her rights and autonomy throughout history challenges us to consider how sexual violence is used as a tool of colonial power, intimidation, and dehumanization. In an opinion column done by Hope Moses titled “Oversexualization of Black Girls and Women Must Stop,” they hit the nail on the head by mentioning how:

A 2017 Georgetown University study discovered that Black girls as young as 5 years old are already seen as less innocent and in need of less support than white girls of the same age. This presumption leads teachers and other authority figures to treat Black girls as older than they are and more harshly than white female students, with the disparity being vast for 10- to 14-year-olds.

Focus on the phrase “less innocent.” Most people tend to associate that phrase with immorality, or the quality of being impure and sinful. Through this language, we begin to understand how sexualization functions to erase and delegitimize the innocence of Afrikan girls—the very same innocence our white peers gain by simply being alive. In a theory I heard from one of my favorite video essayists, Tee Noir, called the “Pink Nipple Theory”, she discusses the difference in how white womanhood is received in comparison to Afrikan femininity. In essence, white women expressing sexuality and sensuality is deemed acceptable, as their sexuality is understood as separate from their identity. This wildly contradicts the rhetoric formed around Afrikan expressions of sexuality, which is seen as less of an act and more of an identity. This creates a world in which Afrikan women’s bodies are weaponized against them through institutions of white supremacy. We are hypersexualized as a condition of the violence used to justify and aid in institutionalized racism.

So when we start to think about the adultification of Afrikan women at a young age, it’s easy to see how girls as young as 5 years old are being dress-coded and sent back home for not wearing “appropriate attire.” These institutions of racial violence cause young Afrikan women to experience a different childhood than their peers, lacking the freedom that comes with acting their age, without hyperawareness of their sexualization.

Our families can also function as institutions of violence because they foster our primary socialization. This is important because our parents can indirectly and directly internalize adultification, whether it’s by punishing us or by making side comments about our bodies and our intentions, on the basis that we should “know better” or just want to “act grown.” Even the textbooks we read in school fail to mention the historical menticide and generational traumas that have impacted the way that we see our bodies. As a result, structural violence against Afrikan women has become the status quo.

I couldn’t relate more to the feeling of being seen through someone else’s eyes. This is why in the Afrikan community it’s so important to challenge the normalization of sexual violence in our society and investigate how impunity is often grated to perpetrators of violence against women, men, and nonbinary people. It can happen to anyone, at any time, yet the punishment and repercussions are low. As more and more of us realize our autonomy, we recognize that this has to change as we, in our essence, are inherently valuable.

You are more than your body and what you “bring to the table.” You are whole and flooded with adoration. You are someone worth getting to know, not because of how you look externally but because of the traits and quirks you have that you think no one else sees. If this message triggered anyone, I would like to drop some resources such as the National Sexual Assault Hotline, which is available 24 hours at 1-800-656-4673. I also encourage mental health practices, such as journaling, community circles, and therapy.

You are more than your story, you are more than your abuse, you are loved.

03/06/2024 0 comments
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Arts & EntertainmentBlack HistoryCultureLifestyleOpinion

The Negro Is Still in Vogue

by Xavier Adams 03/06/2024
written by Xavier Adams

“The 1920s were the years of Manhatten’s black Renaissance,” writes Langston Hughes in his memoir The Big Sea, recalling the time “when the Negro was in vogue:” A time of “Countee Cullen, Ethel Water, Claude McKay, Duke Ellington, Bojangles, and Alain Locke,” of those “New Negros,” and of great strides for the Afrikan body: “They thought that the race problem had been solved through Art.”

Of course, the period of great progress was permeated with irony: consuming the performance and entertainment from Afrikan bodies while simultaneously degrading said bodies through strict segregation policies. As Hughes recalls, “Some of the owners of Harlem clubs, delighted at the flood of white patronage, made the grievous error of barring their own race, after the manner of the famous Cotton Club.” The Afrikan body undoubtedly occupies a zone of commodification.

But, what is equally concerning is the fascination with the Afrikan body, a provocation to speak about it: the increasing amount of Afrikan plays performed, books published by Afrikan authors, and, importantly, “the white writers [who] wrote about Negros more successfully (commercially speaking) than Negros did about themselves”.

Here, one is drawn back to Hughes’s remark about the great progress of the black Renaissance: “I don’t know what made any Negros think that–except that they were mostly intellectuals doing the thinker. The ordinary Negroes hadn’t heard of the Negro Renaissance.” This knowledge of the Afrikan body, and its prominence in media, far from reflecting the experience of the ordinary Afrikan body, was created by the white imagination.

It would be a mistake to place degradation in contrast to fascination: they stem from the same history casting the Afrikan body into a commodity. In the latter case, the Afrikan body as an object of fascination functions not merely to perform and entertain, but more so as a blank canvas whose history becomes implanted according to the white imagination: the great “Negro Renaissance” which cements itself a rendezvous of cultural identification and pride.

A fundamental link therefore emerges between the Afrikan body, media presence, and the white imagination, a link that functions to further regard the Afrikan body as a commodity.

Upon reflection, Hughes implies that that time has passed, peaking “…just before the crash of 1929, the crash that sent Negros, white folks, and all rolling down the hill toward the Work Progress Administration.” Whether Hughes was mistaken in suggesting the end of the vogue or not is irrelevant, for today, the Afrikan body in popular media continues to function as a commodity of fascination placed within the white imagination in the guise of progress. Today, fascination with the Afrikan body often manifests as an uncritical narrative of equality that equates representation to progress: great strides in movies, shows, and advertisements as if “…the race problem had been solved through Art.” In the final analysis, the negro is still in vogue.

03/06/2024 0 comments
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LifestyleOpinionU.S.

The Good, The Bad, and The White Moderate

by Bionca Benard 02/04/2022
written by Bionca Benard

Martin Luther King Jr. Day has just recently passed and it is my least favorite thing in the world to see white people post these pretty quotes: 

“Darkness can not drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.” 

“We must accept finite disappointment, but never lose infinite hope.”

“Faith is taking the first step even when you don’t see the whole staircase.

I hate all of these quotes, no matter how inspiring they all, no matter how thoughtful they may be. Think of these posts like the black squares everyone was posting during the summer of 2020. They gave us nothing and did nothing. But still, they reposted, with the hashtags on their blacked-out posts. So many in fact, that they began to drown out the actual informative posts that were telling protestors about resources and updates on the Black Lives Matter movement. The MLK Jr. quotes and the Black-Out Tuesday posts were like the participation trophies they give to the bench players. They did nothing, but here they are expecting something.

“Out of the mountain of despair, a stone of hope.”

Oh, brother…

The only quote I enjoyed to see from Dr. King was this one: “I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Council-er or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice” (Brown). 

It seems even Dr. King recognized the white moderate will always be a hindrance than an ally to Black people in America. The understanding that actual allyship involves more than just posts and not saying the n-word around their Black friends can take white people a long way. (If they’re actually willing of course.) If you consider yourself white and moderate, consider the following: 

  1. Don’t be moderate: There is no neutrality in the face of racism. You are on one side or you’re not. You either stand against the hatred or watch it unfold from the safety of your privilege. You can not be a bystander to the vicious onslaught your Black peers face if you are indeed anti-racist. 

Think of neutrality in the terms of war to make it easier (that’s something white people know well). WWI saw the US take a neutral stance during the feuding years. Woodrow Wilson believed in following the strict foreign policy: no alliances with foreign countries. This was, you know, a good idea, but not actually easy to execute because of the US alliances with Britain and France. 

Where’s the neutrality? You’re still friends with racists even if you’re not doing the racist deeds. White moderates are choosing to live in a bubble of security at the expense of Black people’s lives. The white flag you raise is covered in blood… 

The good, the bad, and white moderate… As a white person, where do you actually want to stand?  

02/04/2022 0 comments
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  • Skip Erewhon, Simply Wholesome has the O.G. LA Wellness smoothie
    by Bahji Steele
  • Museums Suck: The Getty’s Black Photography Exhibit
    by Faith Olaleye
  • Use of Force, the Long American Tradition
    by Bahji Steele

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