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CommentaryOpinion

A New Lens: Afrikan Ways of Knowing in the Amerikkkan Classroom

by Bahji Steele 06/02/2025
written by Bahji Steele

There’s a peculiar kind of tension that settles in your chest when you sit in a room built to inspire ambition—but only for those who were always meant to succeed.

This quarter, I enrolled in my first class toward the entrepreneurship minor with the UCLA Anderson School of Management. As a humanities student, I carry the quiet burden of that ever-present whisper: make yourself marketable, do something that pays, there are no guarantees. It’s a whisper that’s easy to ignore—until the rent is due.

So I sit there—back straight, face blank—as the professor extols the genius of the McDonald’s franchise model. He calls it beautiful. Efficient. Replicable. I grit my teeth as his guest speaker casually diminishes the value of manual labor: “None of the people in this room will have to work blue collar jobs.” Meanwhile, my mind is caught in protest. My Public Affairs training is screaming. I see not beauty but bureaucracy; not genius but the logic of a machine designed to turn people into parts and land into profit.

The professor chuckles at his own misogynistic jokes, flaunting the kind of self-satisfaction only a man rewarded by capitalism can afford. He speaks like someone who has never had to question his place in the world—only how to expand it. And I’m told this is the path to security. He had a home in the Palisades—had, because it burned down. But the system that built it still stands.

This is the contradiction I’m forced to hold. I want stability, yes. But I also want dignity. I want to create, to redistribute, to dream—without becoming the thing I oppose. I want to be of use to others without assuming I know what they need. And so, in this article, I turn away from the empire and toward the village—from franchised ambition to ancestral wisdom. I look to Indigenous Afrikan governance structures to imagine what entrepreneurship could mean if it wasn’t built on extraction, but on reciprocity.

The Kenyan ethic of harambee—“all pull together”—offers a sharp contrast to Western business ideals rooted in individualism and profit. Instead of celebrating competition and personal gain, harambee prioritizes collective responsibility and mutual aid. Success is measured not by wealth accumulation, but by how well a community thrives together. Applied to Western entrepreneurship, this philosophy challenges the myth of the self-made founder and urges a shift toward businesses that are relational, redistributive, and rooted in care.

06/02/2025 0 comments
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CampusCommentaryNewsWorld

Hypocrisy and Censorship

by Nadine Melanesia Black 11/10/2024
written by Nadine Melanesia Black

An oppressive silence fills classrooms when students bring up topics surrounding Palestine and the encampment to almost any UCLA educator, dancing around the topic anytime it is mentioned in relation to what we are learning in class, which has left me puzzled as this is a glaring contradiction.

On Sept. 5 UCLA outlined a “Four Point Plan for a Safer, Stronger UCLA” that claims to focus on “enhancing community safety and well being, fostering a culture of engagement, learning and dialogue across difference, prompting freedom expression in line with University of California policies, and continuing to evaluate how to support our diverse community.” Through these four points, UCLA admin is further repressing students’ freedom of expression by regulating how one expresses themselves under the guise of creating a “safer campus environment.” Even within UCLA’s mission statement they claim to want to “ensure freedom of expression and dialogue, in a respectful and civil manner, on the spectrum of views held by our varied and diverse campus communities” and to have an “open and inclusive environment that nurtures the growth and development of all faculty, students, administration and staff” through debate and critical inquiry.

The hypocrisy of the facade that UCLA puts on for admitted students who are eagerly awaiting to attend a university to have fulfilling discussions and debates on current topics in comparison to the reality of silencing their student population is jarring. 

How is it that Palestine is a central part of the current global political discourse, yet this is rarely talked about in the classes of the Amerikkka’s “#1 public university”? In emails regarding the encampment, why is it that the former Chancellor Gene Block dedicated only a measly sentence about the immense suffering of Palestinians but claims to not take a side?

Students are being punished for exercising what they have learned at this school, including ideas surrounding how social norms can be challenged to gain more rights for marginalized people, with courses relaying acts of resistance throughout history via both physical and online spaces. The absence and censorship of educational safe spaces for conversations surrounding Palestine disallows for any growth or learning for students.

Monitoring and censoring what is being said in classrooms won’t stop student’s ideas and hunger for change, but only further highlights UCLA’s compliance with the mass killings in Palestine.

UCLA admin cannot continue to ignore the pleas of their students. Cries against the oppressive system of white supremacy that UCLA benefits from are drowned out in favor of maintaining the UC’s tidy and rule-following facade. If this school wants to truly comply with their mission statement, they would need to allow for students to express themselves in and out of the classroom.

At the bare minimum, discussion and dialogue around Palestine is essential in educational spaces, and banning this exchange just shows what UCLA stands for, whether they explicitly say it or not. However, a conversation alone is not enough to elicit true change against an oppressive system. Continuous resistance against the status quo and forcing the administration and government to hear our voices must be practiced as a collective community.

11/10/2024 0 comments
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CampusCommentaryNewsU.S.World

Internal Transformation and Collective Liberation

by Nicole Crawford 11/06/2024
written by Nicole Crawford

this is the 21st century and we need to redefine r/evolution. this planet needs a people’s r/evolution. a humanist r/evolution. r/evolution is not about bloodshed or about going to the mountains and fighting. we will fight if we are forced to but the fundamental goal of r/evolution must be peace.

we need a r/evolution of the mind. we need a r/evolution of the heart. we need a r/evolution of the spirit. the power of the people is stronger than any weapon. a people’s r/evolution can’t be stopped. we need to be weapons of mass construction. weapons of mass love. it’s not enough just to change the system. we need to change ourselves. we have got to make this world user friendly. user friendly.

are you ready to sacrifice to end world hunger. to sacrifice to end colonialism. to end neo-colonialism. to end racism. to end sexism.

r/evolution means the end of exploitation. r/evolution means respecting people from other cultures. r/evolution is creative.

r/evolution means treating your mate as a friend and an equal. r/evolution is sexy.

r/evolution means respecting and learning from your children. r/evolution is beautiful.

r/evolution means protecting the people. the plants. the animals. the air. the water. r/evolution means saving this planet.

r/evolution is love.

Assata Shakur

When abuse is prevalent within our most intimate relationships, we find ourselves limited and hypocritical in our passive attempts to adopt liberatory frameworks and practices into our lives. As people who are intrinsically webbed into a broader international struggle towards collective liberation, we are subject to colonial, imperial, and white supremist violence on a macro-institutional scale. However, our focus on the plight of Afrikans through the lens of combating fascist and militarized violence, institutional exclusion, and discriminatory systems of power, while necessary, can often externalize the roadblocks we face to achieving Pan-Afrikan collectivism in a way that overshadows and disregards the deeply rooted internal transformations that must take place. 

Intercommunal violence exists among the organizations, structures, and people who are most affected by the forces of state-oppression and intimidation. This is not surprising. When routinized to function as part of a larger system of power we are likely to consciously, but more often unconsciously, adopt western, hyper-individual, and abusive ways of knowing, thinking, imagining, and interacting as a means of survival. This brings us into dialogue regarding one main question: Does the liberation of Afrikans require internal transformation?

Christopher Lavender, a first year transfer studying sociology, provides us with a common perspective to ground our discussion on the matter. He says, “Yes, let’s just call it how it is. I believe so. With Afrikans you are weighed against anyways all throughout life, especially here, they say it’s the land of the free, but we are not really free.”

This analysis is not only shared among most people within the Pan-Afrikan diaspora, but it’s simply true. Faced with the institutional barriers of police violence and systematic oppression, the disconnect between the promises of the imperial core and our lived reality are jarring. 

According to the Los Angeles Times, “Since 2000, at least 1018 people have been killed by law enforcement in Los Angeles County” and “almost all of the dead were men, nearly 80% were Black or Latino. More than 92% were shot to death”. So, to say that we as Afrikans are privileged enough to see the fruits of equity and liberation would be to lie to oneself. We are in desperate need of social transformation and of tangible solutions, this is clear. However, to sustain these transformations outside of the sensationalized deaths of Afrikans and performative protests, we require a change in how we view ourselves and deep understanding of the degree to which structures of violence influence our communities. 

Caila Chappell, a third year senior and political science major explains this as she says, “While there are oppressive systems in place that are keeping people of the Afrikan diaspora down and from being able to access certain things, I think that no one else will free you but yourself. The people that are oppressing or in these oppressive positions are not going to be the ones to free you because they’re benefiting off your oppression, so you would have to take within yourselves to be able to overthrow the places in power that are keeping you in whatever position you are in”. 

She also reminds us of where we as Afrikans have come from. “Throughout history, typically the people who have freed Afrikans are themselves. I think a lot of history is misconstrued through a white-savior complex lens. For instance, you have Abraham Lincoln freeing the slaves when in reality that was not the goal to free the slaves, it was more so a political move and even after that while they may not have been physically in chains, Afrikan people were still enslaved. So, I think the only way that they were able to achieve some sort of freedom or a greater freedom than they already had was through convening with themselves”. 

This perspective unveils to us a new depth of truth and commitment that is required in our attempts to adopt liberatory frameworks and longevity in our struggles towards collectivism and self-determination. We must understand our histories, not from a linear perspective, but from an analysis that allows us to recognize patterns of erasure, oppression, and violence when they are happening before our eyes. Our failure to legitimately consider these parts of our practices is often what prevents us from integrating the external accountability that we expect from violent institutions into our own lives and immediate communities. 

Failing to consider these aspects of struggle makes it hard to create autonomous solutions to the intimidation and degradation that we face, but more importantly, it is dangerous. When we fail to identify that we too can adopt practices and mindsets of hyper-individualism, colonialism and imperialism, we become a danger to our broader global community. 

Kenya has become one of the latest examples of this as they have started their interventions in Haiti. “Kenya has sent troops on missions inside and outside Africa, but no African country has ever led a security mission outside the continent” and while Foreign Minister Alfred Mutua said  “Kenya stands with persons of African descent across the world” this is false. “Washington has increasingly grown reliant on Nairobi for its security interests in the Horn of Africa in recent years” and this is a perfect example of blackface imperialism and how our negligence in adopting measures of self-accountability and internal transformation will always lead to more harm (Al Jazeera). 

Simply put, “Abuse of all kinds, specifically systemic abuse, translates to abusing each other” said Caila. 

Nathanial Tesfai, a first year transfer studying history and political science echoed this sentiment as well. “In Afrika today, the World Bank is giving countries unfair loans” but he explained that “my family jokes about it, in Kenya they promise prosperity and end up stealing from the treasury”. 

Our inability to honor the duality of our plight as Afrikans is killing us both literally and metaphorically. We are responsible for not only challenging the external systems of power that we can recognize, but furthermore, challenging ourselves to reframe how we form community. We as Afrikans are in a need of a deep shedding and metamorphosis and while this is grueling work, it is absolutely necessary as we continue to plant the seeds of struggle for our future generations to nurture and reap. 

Assata Shakur says, “the power of the people is stronger than any weapon. a people’s r/evolution can’t be stopped. we need to be weapons of mass construction” and this is true. We are responsible for one another, in grief and in healing, and understanding this is the only way that future generations will begin to experience the ease and autonomy that our ancestors have struggled towards.

11/06/2024 0 comments
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CampusCommentaryNewsWorld

Whose University?

by Nicole Crawford 10/06/2024
written by Nicole Crawford

The guidelines for the Public Expression Activities that were outlined within the Time, Place and Manner policies, which were released on Sept. 4, included statements such as, “Don’t conceal your identity with the aim of intimidating any person or group or to evade recognition“, “Don’t set up tents, campsites, or other temporary housing… on UCLA property”, and no distribution of food or access to specific walkways unless permitted by the university between midnight and 6 a.m. 

Many of these policies are subjective and infringe upon the rights to free speech, neglect equitable access to food and housing security, violate public health and safety precautions, and only allow students to use two-percent of their campus space to express grievances about how their tuition dollars are spent. Students have a right to protest against the complicity of their university in the ongoing genocide against Palestinians and intimidation of the Global South. The administrative opposition to this intrinsic right has left students questioning who the university is actually trying to protect: the students or the zionists the administration funds? 

According to William Ramataboe (he/him), a first year graduate student pursuing a masters in business association, there was no problem with these policies and nothing that violated human rights. Adding, “I read it quick so I might have skipped something” but this analysis simply cannot be true. 

It is clear that the university administration does not view the students that fund UCLA as part of their communities of concern as they continue to wield their power to silence, intimidate and erase student voices and acts of resistance on campus. This brings us again to the question of fascism, ableism and the ever increasing presence of these institutions of violence in our lives. Fascism is understood as a political ideology that prioritizes the “good of a nation” above individual interests, “contempt for electoral democracy and political and cultural liberalism”, “forcible suppression of opposition” and “the tendency toward or actual exercise of strong autocratic or dictatorial control” according to Britannica and Merriam-Webster. Ableism is defined as “discrimination or prejudice against individuals with disabilities” (Merriam-Webster). 

Working with these two definitions we can begin to understand the implications, of the Time, Place, and Manner policies, on the quality and freedom of student life and movements across campus. The university is actively working to protect economic interests, public image, and appeals to zionists at the expense of moral and ethical protections. With a ban on the ability to practice masking during an ongoing public health crisis (COVID) and only allowing protests in partially-inaccessible areas of campus, the university has now positioned itself in direct opposition to those fighting for disability-equity and justice. Additionally, this decision was made autonomously without the input of the students whose financial support acts as the bloodline of this university, meaning that the rights to cultural, political, and individual expression and determination can no longer function within this space. So whose university is it really?

Jonny Garnett (he/him), a fourth year undergraduate sociology major agreed with this analysis as he said that this was a “response [to] last spring protests that the school put in place to go against public expressions” He said, “I feel like everyone should have freedom to express themselves” and that this was “limiting people from calling out violations” adding that he did not “agree with them putting restrictions”. 

While students have until Nov. 4 to express their opinions to the University on these policies at public comment, this decision has undeniably forced students to return to a more restrictive and censored campus environment. 

For Afrikans at UCLA and across the globe, the topic of student protests, censorship and university policies are intrinsic to our universal experiences on campus. In times of hyper-surveillance, increasing fascism, and violations of human rights, the Time, Place and Manner policies and UCLA campus climate are only but a microcosm of the international struggles towards liberation and intersectional solidarity we all face. 

10/06/2024 0 comments
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Arts & EntertainmentBlack HistoryCultureOpinion

FETISHIZATION & INTERRACIAL DATING : DATING AS AN AFRIKAN WOMAN AT UCLA  

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

Dating as an Afrikan woman is comparable to competing in the Olympics; both are strenuous. Forbes recently classified fetishization as “the act of making someone an object of sexual desire based on some aspect of their identity.” Understanding the role of fetishization in our dating experiences, I want to emphasize that the humanity of Afrikan women deserves to be valued with the same regard and reverence as everyone else’s. 

The combination of boredom and loneliness lures us to seek pleasures of external validation where we easily become dependent on the number of matches we get, entertain pointless conversations, and subject ourselves to fetishism. 

Online dating apps like Hinge, Bumble, Tinder, and Grindr are more than familiar to students on campus. Suggestive messages like: 

“Tbh girl you got some big (insert cherry emoji) I like that” 

AND 

“You got a voluptuous (insert peach emoji) and I’d like you to suffocate me with it” 

from Bumble Member #4 have become a norm and even an expectation within the hypersexualized culture of dating apps. 

It was comments like these—comments about our bodies, how dark we are, and if that is really “our hair”—that led me to understand that there was a layer on the dating fields we were experiencing as Afrikan women that our white peers didn’t. 

Indy100, an online news site, recently wrote an article on a study by William J. Chopik. It quickly became even more apparent that “participants were 2.3 to 3.3 times less likely to swipe right on a Black person than a white person.” With swiping left meaning they were completely uninterested, it just wasn’t their “preference.” 

While these statistics are jarring, it would be wrong to jump into the current issues of finding companionship as an Afrikan woman on dating apps without discussing some of the history and social factors that play a role in these conditions. 

During slavery, there was a lack of autonomy over our relationships. We didn’t own love and we most definitely didn’t own ourselves. Love was a hard thing to pursue while balancing the multitudes of instability created by dehumanizing tactics and oppressive systems. From the selling of our children to not having the right to say no, in addition to the institution of marriage being nothing but a fleeting dream, we were often left to cut our losses. 

And while we developed traditions of resistance like jumping the broom, we were still limited in our emotional freedoms, and that didn’t stop post emancipation traumas from occurring. 

In “MAMIE BRADLEY’S UNBEARABLE BURDEN”, Koritha Mitchell summarized it: “Black coupling was non-existent and… white households were in danger, mobs “ku-kluxed” black homes, often raping successful black men’s wives.” White terrorists destroyed Black domestic and intimate success while insisting it never existed. Throughout history, both the relationships and the people experiencing Afrikan love have been rejected, neglected, and forgotten. 

So when we ponder why Afrikan women, who are members of a highly stigmatized population and are considered the most unattractive race to date within the hierarchy of dating apps, we find our answers here. 

White features have always been the main standard of purity and beauty. So, it made “sense” economically and politically for Black men to start dating outside of the community. They would soon start the search for someone they could show off to society, someone who allowed them to benefit from the external gaze and validation of others.

By others, I mean the very same white men who dehumanize them. 

Afrikan women never had that privilege, nor did they benefit when it came to interracial dating. After the Jim Crow era came media tropes like the Mammy caricature where Afrikan women were portrayed as unattractive, 

boring, and “motherly.” 

This was a huge difference to Afrikan men who were fetishized as strong, manly, and “beasts” in bed. While both forms of fetishization are harmful, one has allowed for more social mobility than the other, even if misguided. Outside of the media’s influence on how Afrikan women are perceived by the rest of society, we still struggle to find love. 

At UCLA specifically, the heterosexual male-to-female ratio is disproportionate, with the Afrikan male-to Afrikan female ratio being even more disparaging. It even led one to wonder if modern-day interracial dating has become the only choice left for cisgendered heterosexual Afrikan women seeking relationships on campus. 

Second-year psychology major Ryen Clark shared her experience dating interracially. She says that after her interracial relationship (while still open to interracial dating), she felt more inclined to date within her race. It was exhausting for her, having to constantly explain her culture and deal with a multitude of microaggressions from her partner. 

Audrey Ohwobete, a freshman at UCLA says, “It’s nice to talk to people and get to know everyone, but in college, people aren’t looking for relationships. Just vibing, no titles.” Third-year communications major Ayiana Scott follows that same concept by saying, “Dating within hookup culture is neither hard nor easy. If you like it, good for you, everyone should at least give it a try.” 

From the Afrikan women interviewed, it seemed that there was a mixed review of what dating is like on campus. Many of us are like Ryen and Audrey. With Afrikan women being the most loyal to dating within their race, interracial dating has always been a hot topic within our community. 

This doesn’t excuse the category of people who hide behind terms like “preference” and “attraction” to continue having misogynistic and eurocentric views on the type of women they choose to validate. 

But I do believe it’s time we broaden our horizons beyond the Afrikan community at UCLA. It’s not worth being alone because we fear how we will be perceived. There needs to be a change in the way Afrikan women are approached and treated not just by Afrikan men, but by ALL men. 

Dating in this society IS racialized. While we can’t control systematic conditions, we can control what we allow. We create safe spaces already by calling out and challenging inappropriate behavior from our peers. 

This looks like no longer embracing the colorists, sexists, and racists in and outside of our community, friendship circles, and families. Taking time to delve further into the history and roots behind the divisions in our community is important when we are all searching for some form of the same thing: love. 

The goal of this article is to first bring awareness to the dating climate of UCLA while also humanizing Afrikan women and validating the experiences and struggles we face dating within a predominantly white institution. To everyone reading, you are more than just your body, more than your looks, and you are definitely more than your dating experiences. 

Sometimes we think that the things we go through are unique to us, but these experiences are universal to everyone. So block that man who commented on whether or not that “nyash” is homegrown and seek the love and pleasures in life that should be given to you as a human being. 

Afrikan women aren’t a commodity. 

Afrikan women most definitely deserve love.

03/06/2024 0 comments
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Arts & EntertainmentBlack HistoryCulturePoetry

orchestrated chance

by Nicole Crawford 02/23/2024
written by Nicole Crawford

configuration

perspective as reality

chronically aware

consistent contradiction

you shape the world around you.

you are the world around you.

in everything,

i choose what i see

who i am,

where i go

i know you, i’ve been here before.

—

we are an orchestra

battling, colliding

we are harmonious,

a symphony

overlapping,

dancing as waves carry light

swaying as branches of the same tree.

– rawest forms

02/23/2024 0 comments
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Arts & EntertainmentBlack HistoryCulturePoetry

untitled 002 

by Nicole Crawford 02/23/2024
written by Nicole Crawford

i find your theories misaligned

with what you practice and what you preach

like predatory men who write good poetry,

and student activists with telfars

and no smiles for their communities, 

and those kids back at school

who would snicker at the sight of me. 

although we could have never

been cut from the same cloth,

even if they tried to understand me 

(and they didn’t).

you see, the illusions in which you have

chosen to reside and manifest your lies

are killing us slowly.

and the cognitive dissonance

that you work to maintain is proof of

where your priorities have always been: 

in self interest, far from the unity our ancestors need. 

their recollection failed to sense

my father’s rage and my mother’s contempt

grounding myself as i visit my favourite

tree to make sure she hasn’t changed, 

they found me ten toes down

in the soils that made me.

this was the day that i realized

i was named for the victory of my community 

and so to think that no justice and your peace 

could coexist in front of a revolutionary 

tells me all i need to know

about you and your beliefs 

so i stand firmly on what i said 

i find your theories misaligned with

what you practice and what you preach 

like predatory men

who write good poetry

– rawest forms

02/23/2024 0 comments
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Arts & EntertainmentBlack HistoryCulturePoetry

martin’s peace

by Nicole Crawford 02/23/2024
written by Nicole Crawford

the remnants of martins peace died twice in our hands

on pages left unturned   

as love was indeed greater than hate 

but truth was often ignored 

and we marched blindly like prey 

speaking of dreams we had never seen 

letting them fool us into believing

we had a right to white man’s peace.

asking how high when they told us to jump 

thinking the league was gonna save us

some leftovers of this make-believe

we were three times left behind

in chains no one could see. 

encapsulated by shame

and these burdens of knowing 

he led us astray

guilt hardened martin’s heart

long before the bullets took its beat 

he built us burning houses using massa’s tools 

left in calloused hands, then given to you

lesson one 

we must never mistake our oppressors for anything less than our enemies.

lesson two 

fires must be tended to destroy lives 

and your hands are coated in ashes and distant memories.

i see black zombies pouring gasoline

on untamed flames asking why it had to be us again

screaming through deafening blazes 

that their compassion for our excellence

could save us this time if not the next

while they treat us like dogs and we still asking for polite freedoms

with kind smiles filled with cavities

and evidence that we still can’t afford nonviolent dreams

see i tell you those last pages are necessary reads.

lesson three

Martin Luther King said, 

“I fear I am integrating my people into a burning house”

which is why i tell u these truths

lighten burdens of betrayal 

as love is made in the rawness of silence and our desperation to be free

free from contradiction and grounded in reality

so please remember 

martin weeps in his grave when we speak

of nonviolent dreams turned to nightmares

with which he has yet to make peace 

02/23/2024 0 comments
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