College experiences for blacks is different from that of whites. Along with the normal college pressures, we carry the baggage filled with the expectations, and "standards" of blackness to which we hold each other. If a black student doesn't stay within these borders, he or she is held at arms distance from the community as a whole.
Fortunately that distancing has not happened to a great degree of Otterbein's black student population. We seem to understand that we are going to have different habits - some that fit the norm, and some that are
nowhere close We are too small in number to exclude a black student simply because s/he does not fit the mold . Any black student attending Otterbein is welcome to participate in the AASU. Transient student, continuing education, republican, one leg and a kick stand - as long as s/he is about improving the quality of life for black students on this campus . However, we will not put up with nonsense. Each black student must show respect for every other black student, and for the AASU as an organization . We cannot call for others to
respect us until we respect ouselvesboth individually and collectively. At this stage in our development , campus life can be for us exactly what we make it. Working as a cohesive organization we can be the envy of our BSTF peers. But, if we allow behind-the-back conversations and exclusion to rear its head, we will leave no framework for future black students to build upon . There is a time and platform for focusing on personal advancement. But at this time and this place its all about US.
STAY REAL!
HARAMBEE
Darryl Peal, Adviser
Office of Ethnic Diversity
Student Personnel Office
Westerville, OH 43081 (614) 823-1250
Editor
Aaron D. Martin
Associate Editor/ Advertising Manager
Rhonda Talford McClure
Contributing Writers
Tami Nopper, Michael C. Smith, Tamara Staley, Dafina M.L. Stewart
Special Thanks To James "Shorty" Scott
HARAMBEE
Harambee is an editorially independent newsletter that does not necessarily reflect the opinion of Otterbein College. It is the official newsletter of the African-American Student Union.
This publication's purpose is to provide a voice for students of color and be a primary source of news and events affecting them.
The focus of Harambee is mainly, but not limited to, issues and news of this campus. It is not Harambee 's intention to appeal to the Otterbein majority.
Our intent is to be a voice of and for the African -Amercian community. To insure our role as a voice, Harambee provides the pub lic free access. Thus, we accept and encourage letters to the editor.
Since we cannot use all letters we receive,, ,timeliness, clarity and accuracy are general criteria in choosing what letters will be published.
This publication reserves the right to reject or edit letters for length, correctness and/or libelous material.
nte • entorTras
Are Hoochie Mama Videos destructive or are they an art form?
by Aaron Martin
Before going to class one morning, I watched a few videos on MTV while eating my breakfast. "Dre Day" by Dr. Dre was shown I had thought that video was kind of funny when it came out, but I had not seen it in a while. Compared to some of the G -Rap videos out today, "Dre Day" is mild; however, it was at the forefront of a lot of what has come down the pike. About halfway through the video, different thoughts started coming to me that had not come to me earlier. Some of the images that are in "Dre Day" are the focal point of today's videos One that sticks out is the woman in the managers office with "Easy E" and one of his new groups She has on her little sister outfit behind and breast hanging out all over the place.
Later in the video, Dr. Dre takes a swipe at Luther Campbell by portraying a Luke - type video. "Luke" is dancing on a stage with bikini clad woman, while a rather shapely female shakes her behind in the camera . What is sad about that scene is that Dre's portrayal of a Luke video is very mild compared to an actual Luke video many of which are not able to be shown on BET or MTV.
I have read interesting articles in ESSENCE MAGAZINE where sisters are asking other sisters to stop behaving and dressing like whores (to state their issues briefly) I have read articles and have heard brothers talk about how we treat our women poorly. What I hav e not read or heard a lot about , and m a ybe I just missed it , is
why sisters put themselves in the positions to be degraded?
No coin is one-sided Being a black male I hate to say this but, brothers will do whatever we can get away with especially when it comes to women.
If, as a rapper, I have the opportunity to have bikini -clad women shake their behind around me in a video so I can posture like a mac daddy, that is exactly what I am going to do because
ing or gold teeth , bullet and stab scars, speech impediments , and alcohol and self-control problems (i e Gangstas , or Ruffnecks).
"/ am wrong to want my woman to exploit her body for the sake of CD sales, but my woman is also wrong Jor agreeing to do so."
public forum like that , but because it is not I would hope my woman's ethics would be higher than to put herself in that position
Conscious brothers and sisters have it hard. We are both trying to increase the morality of our gender, and our race as a whole, yet it seems women point their finger across the fence more than is fair for them to do. Granted, I am wrong to want my woman to exploit her body for the sake of CD sales, but my woman is also wrong for agreeing to do so.
Realistically, it makes us both look bad What kind of woman exploits herself for that reason , and what kind of man wants her to? The performers in these videos look just as foolish as the models. Who in their right mind believes women flock to , and just cannot live without a brother with miss-
camera, and I put the camera there for her to do so, white mus 1c company owners, distribution company
Sisters are loyal to the men they love, but let's be real. To get them act like a whore for white audiences to look at, and for white executives to make money off of because that is who really benefits from G -Rap and so -called G -R&B videos. While my woman shakes her body in front of a that is what sells videos - which ultimately sells CD's. My ethics should be higher than to allow my woman to debase herself in a
owners, music televisions owners, and music store owners are making the real money hand -over-fist. Yet and still we allow this madness to continue to permeate our community
Another video that comes to mind is "I Get Around" by Tu Pac. Dozens of bikini -clad women shaking their bodies in front of the camera , and for what? What is it these women get out being in degrading videos? It bothers me to think that there is anything that valuable I can offer to my sisters
No coin is one-sided. Brothers have a responsibility to stop treating our women like "pigs of the Earth" -to quote a speech given by Louis Farrakahn . But , by the same token, why do sisters allow themselves to be shown in that kind of light? Both genders need to wake up and see what we are doing to each other. .A.
THOUGHTS ON . ..
Does race play a part in the U.S. Judicial system?
Janelle Gordon - Freshman: The world is made of a variety of individiuals and they hold within them different values, attitudes, and prejudices, which build up stereotypes towards things and people that are different from them. Everyone is bias, even if they don't choose to be and due to the fact that the judicial system is made up of a persons peers there is bound to be prejudice and racism within the courts system.
from top to bottom: Janelle Gordon, Tami Nopper, and Marvin Pennyman. right: Aaron Martin
Tami Nopper -Junior: Race definitely plays a role in the North American justice system. However, one must also focus on the class system . The majority of convicted criminals serving sentences tend to be either ethnic minorities and/or those who cannot afford fair legal representation. Despite the fact that white collar crimes cost the U.S.A. more than blue collar crimes, it is the ones who commit the latter that are given longer and/or harsher sentences. This is because white collar crimes are often committed by professionals in powerfully elite positions, i.e. corporations. The federal government is supported by these corporations , so it is of little surprise that corporate criminal are allowed special legal privileges.
Aaron Martin - Junior: In so much as money plays a part. Whether one believes it is by coincidence, or design, blacks do not have the financial resources to defend themselves against an entire system. If the judicial system is truly color blind, Blacks would not be 80% of the prision population, · yet below 15% of the U .S. population. It is not that Blacks are more prone to crime, the system is more prone to procecute us; which is why we must be sure we live our lives correct in all ways
I believe that to some extent that race does play a part in the U.S. Judicial System. For example, I feel that a white person being judged by an all (or predominately) white jury stands a better chance of a not guilty verdict, as opposed to an African-American who committed the same crime . By this I'm not saying that all EuropeanAmericans are racist, but apparently the color of one's skin or the difference in one's culture does have an influence on the outcome of some trials.
Marvin Pennyman - Sophomore:
To Hell • 1n a Hand basket
by: Aaron Martin
Last summer a friend and I threw a party for teenagers in order to raise money for a local youth organization. We made a point to advertise it as a party for 13 to 19 year olds so we would not have any 20 + year old Mac Daddies preying on the young girls. We also thought we could avoid a lot of what goes on at some adult parties. We were unsuccessful.
We did not have any problem with alcohol, but the music the kids wanted played and the dances they wanted to do were a whole different story. Many of the girls came in school - type clothing. However, a few came in "hottie" outfits.
One young woman was about fifteen, with the body of a grown woman. She had on a cut - off shirt, which barely covered her chest, and shorts that she was too large to be in. The worse part of this scenario was that her mother had dropped the young woman off and paid her adm1ss10n.
Nobody was dancing until "Tootsie Roll" by the 69 Boys came on. The girls rushed to the floor and started doing the Butterfly. Boys pointed out the girls doing it the best, then rushed to the floor to "dance" with them.
It was not a pretty scene, teenagers bumping and grinding on each other, but I hoped that by the end of
the song they would cease. I cannot remember what songs were next I could not understand the words well enough to tell what the songs were, but I heard more "bitch's" and "fucks" than I care to hear in any song.
I also saw that the dancing had gotten progressively worse. Many boys were now running their hands over the girls' bodies, while the girls held their arms over their heads. Some girls were now bending over with their hands to the floor, while the boys bumped behind them. Boys were now laying back on the floor bouncing, while the girls squatted over them. Girls were now cocking their legs to the side, while the boys grinded between them.
I became public enemy number one when I made them all stop, and asked the DJ to
change the music. A big problem with that was all the records he brought
ramifications of the dances they do, and the music they support? Where is the line between a girl that grinds with a boy on the dance floor, and a girl who is sexually abused and misused? Where is the line between a boy who raps about a girl being a bitch and a ho, and a boy who treats girls like bitches and ho's?
We teach our youth every day actions that may or may not be appropriate for us to do. We laugh and think it is cute when a child, who is barely able to walk, does the butterfly. Then at the same time we wonder why our neighborhoods and schools are some of the poorest in the nation. There is no study that shows a correlation between musiccontent and social decline, but can anyone deny that the envelope of acceptable music and dances has been pushed a little too far?
"I became public enemy number one when I made them all stop, and asked the DJ to change the music."
contained the same language. The dancing teens went back to their seats, pouting and griping about how they paid their money for a party yet could not dance like they wanted. A couple of teens that I knew asked me if they could do their dances, as long as nobody got wild again. I agreed, •but this agreement was very soon broken. The teens started the same dances, so I stopped them again. This time, instead of pouting, they started to leave.
Our children see that we adults do not respect ourselves, or each other. Our children see
Do teenagers understand the that we do not use a lot of common sense when we are out "gettin' a groove on." Young girls see the kinds of outfits women wear to clubs, and young boys hear the music we men blast out of cars .
Our state here in America has declined because our mindsets have declined due in part to what we allow ourselves to be fed and what we regurgitate as adults. As a result our children are going to hell in a handbasket, and taking with them the destiny of greatness our ancestors set forth.
In the Eye of the Storm
by: Darryl Peal
During the 1995 - 96 academic school year there were several high profile attacks on affirmitive action programs and race - based scholarships. It is nearly beyond belief that a nation which almost without exception kept black people out of its instituions of higher education for 250 years and then, in a brief period, made special provisions for their admittance , is now going to withdraw those invitations
Moreover, it is even harder to stomach the fact that the campaign to take away these programs is being led by a Black man. Ward Connerly , a 55 year - old black land use consultant. In contrast , Connerly has been the beneficiary of affirmitive action. However, the
scariest setback of this academic year was the dismantling of the Banneker Scholarships at the University of Maryland.
After a bitter precedent - setting court battle the Univ. of Maryland was told to eliminate race - based scholarships . The posture of the conservitive politicans who work to eliminate this and other programs and scholarships has created a great deal of hostility and apathy within the African American collegiate community .
However, we cannot let the politics of others define our attitudes and actions. It was Ida B Wells who stated, "Let the AfroAmerican depend on no party, but on himself for his salvation. Let him continue to education, to character, and above all, to put money in his purse . When he has money, and plenty of it, parties and races will become his servants . "
When I read Ms. Wells' words I realize how the struggle for African Americans never really
changes . In fact, Ms. Wells' words were spoken in the early 1900s. Hostility and apathy cannot be the adjectives that describe who we are and / or our behavior.
We cannot depend on anyone to take care of us. We must take our futures into our own hands. We are citizens of this country just like the people who are creating policy and eliminating programs. Our vote or lack of voting put these people into office When we don't vote we allow others to make decisions for us .
Shirley Chisholm stated, You cannot fight by being on the outside complaining and whining. You have to get on the inside to be able to assess their strengths and weaknesses and then move in "
We must support our programs that are currently in place. All to often we wait until there is discussion about the removal or termination of our programs before we s how genuine concern We must continued on page 14
Black and White in Color
by: Dafina M.L. Stewart
When I was in elementary school, I first learned about the color spectrum. I learned what colors made up the spectrum; which were primary, and which were secondary. I learned about ultraviolet and infrared rays. Also, I learned about black and white.
My teacher, I don't remember her name, taught her classroom full of seventh graders that white was the presence of all colors, and black was the absence of them. The proof of this was that the prism fractures white light into many different colors, while a prism will show no colors in darkness. Of course, she was correct - I do not wish to argue that point. I would rather take a few minutes to talk about the colors black and white.
When I think of colors, I see vivid violets, bold blues, racy reds, and a host of other shades. I like color - actually, I love color! Color is what makes this world, this Mother Earth, a beautiful place to live. Color dazzles the eye and excites the imagination. Color makes the world go 'round. White; therefore, is the embodiment of life and vivacity. - Hmmm?
Also, I learned, through pictures and images, that "white was right." In other words, that the color white not only was the presence of all colors, but also that white represented purity and wholesomeness. Most importantly, I was taught that God, the personification of all that is holy, good and just, was white. In contrast, the color black, the absence of color, also
represented the absence of purity, goodness and holiness. Black was evil. Moreover, Satan, the archenemy of God, was black.
After this "logical" argument was presented to me time and time again by the media, by history books, by my own deluded church, I looked at myself. I looked at my mother. I looked at the people in my neighborhood. I looked at all
While it may be scientific fact that a prism fragments white light to reveal the colors of the rainbow, I have a scientific fact of my own - and a theory to boot. I have noticed that whenever I am using watercolor paints, and interesting phenomenon takes place. As I rinse my brush out in a cup of water after I finish with each color, the water turns black. All the paints combined together produce a the people who looked like "/ was taught that cup of black water. Aha, so black is the me. I looked at us, gazed at God, the Personification of all that is holy, good and just presence of color! Black our skins, and disregarding the was white." fact that our skins were not all the same colors, I saw each of us as being literally black.
From the lightest mulatto to the blue -blackest, we were all black. We were all black; therefore , we were all imps, devils, pimps, and handmaidens of Satan - we were evil.
This was a horrifying realization for a child; and going through puberty at the same time did not help any. I had learned to hate my blackness, but to escape from the terrible implications of this, I let the knowledge of me and my people's depravity fester in my subconscious.
Paul tells us in his first epistle to the Corinthians, "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things," (I Corinthians 13: 11 ). Evaluating my perceptions, ideals, and values now, I can say that I am • becomming a woman, and I am putting away childish things. One of those childish things being a tremendous sense of self-hatred and idolization of white, and whites as ideal symbols to strive toward.
represents the presence of vitality and creativity. Ummm.
As I matured, I also realized that an outside color is no measure of one's purity, morals or values. Those things originate from the inner person - the spirit and the soul. Some of the most evil people in the history of this world have had white skin. More importantly, skin color is not a determinant of a person's worth as a human being.
Then, about the almighty God I serve, He is all colors and all races; He is the embodiment of them all. Now, when I look at myself and my people, I don't see an evil black. I see beautiful hues of caramel, coffee, and chocolate - milk, dark and white. I see a magnificent race of people, who embody the divine mix of color into one unified whole. I look at my people and see the very essence of creativity, of vitality, and the struggle to preserve life. I wear my Black-African-ness as a badge of pride. It's in my hair, my walk, my talk, my knowkedge, my soul, my whole. I am proud to be black, from the deepest, darkest Africa - the Motherland of my people.
Soaking it up in ''The Tank''
by : Aaron Ma rtin
On January 12 - 13, 1996, the 11th annual Black Man Think Tank took place in Cincinnati, Ohio The theme of the event was "Moving From Affirmation to Action," and was organized by Dr. Eric Ambercrombie, director of minority student affairs for the University of Cincinnati.
The list of speakers read like a dream team roster : Bro George Frasier author of "Success Runs in Our Race: The Complete Guide to Networking in the African -American Community"; Rev. Al Sharpton, National Director of the National Rainbow Coalition's Minister Divis10n; Archbishop Augustus Stallings, Founder of the Independent African - American Catholic
Congregation in Washington D.C.; Dr. Maulana Kerenga, Professor and Chair of the Department of Black Studies at California State University, Long Beach ; and Dr. Na'im Akbar, Professor of Psychology and Black Studies at Florida State University.
Seven Otterbein students and two administrators - including Darryl Peal - attended the event. The African -American Cultural & Research Center Choir, Eric Watford & Company, and the Khamisi African Dance Theatre started the confrence off with music and dance.
The first major speaker of the conference was the man whom I had been most eager to hear. Friends of mine advised me that Dr. Na'im
Akbar was not a speaker to miss Not that I intended to miss him, but he lived up to every expectation.
Dr. Akbar touched upon the need for Black people to isolate themselves from the Eurocentric, and "purge."
On the next day, Brother George Frasier spoke on the importance of economics in changing the state of Black America. Bro. Frasier was followed by Dr. Maulana Karenga, who spoke on "The Moral Practice of Manhood: A Kawaida Understanding." Defining Kawaida as a constant dialog with African culture, Dr. Karenga pulled information from both Egyptian (Kemitian), and Yoruba texts.
The Rev. Al Sharpton spoke on the black man's responsibility to the black community, then the most surprising speaker of all took the stage. Archbishop Augustus Stallings has the reputation of being a straightlaced , formal speaker. At the Think Tank, Rev. Stallings showed that he can get down and speak with the stirring voice the Black folks love to hear, and with the message that could be a stepping stool to get out of degredation.
Surrounding the speakers was the African marketplace , a vending area serving everything from incense and books to clothing; and the luncheons , which were displays of oldfas h io ned soul food cooking .
The Black Man's Think Tank serves as an intellectual and social holid ay, that should not be missed .
Dr. Eric Aberc rombie, th e found er of the U niv of Cin c innati Black Men's Think Tank
Otterb
Three Otterbein sisters attend the:
THIRD ANNUAL AFRICAN AMERICAN WOMEN'S THINK TANK
by: Rhonda McClure
This was my first year to attend the Third Annual African American Women's T hink Tank and definitely not my last. All ages, sizes, and shapes of African American women together in one room and not for the purpose of gossip; it felt good! All differences we had ( and you know we have a lot) were put to the side and we talked about how we can make for a stronger future for ourselves and our sisters in business and politics. It was all about us and we let loose.
Workshops, panel discussions, a luncheon, inspirational speakers, more workshops and even a reception. The organizers out did themselves, but as you know us sisters tend to do this from time to time.
When I returned home on Saturday, September 16, 1995 I was enlighted and feeling good.
I attended 4 workshops and 2 of those workshops left me with a great impact. A workshop titled "Work Sister Work" taught me a lot . about my sisters in the work force. We all have burdens in the workplace but more importantly we can use these burdens as an excuse or we can use them to get us where we need to go - -UP! I recognized that I can use others perceptions of myself as a tool of motivation. Other's perceptions of me are now my strategies for success and advancement in the workplace.
A second workshop, Job Burnout: Feel the Fire, Extinguish the Flame!, we discussed how to recognize and conquer stress. I found out the sister beside me had it bad
(stress that is) and she didn't know what to do. During the workshop we spent a lot of time trying to help "our stressed out sister"; but at the same time, I realized my problems weren't half as bad as hers. We discussed ways to help her step back from everything. At the same time I was giving suggestions I realized what I needed to be doing for myself. It was truly a feeling of joy to know that we can help ourselves while helping others.
The workshops provided me with a chance to network and get to know some of my sisters here at Otterbein. I met some new sisters and came home with a pen pal (the sister beside me that was "stressed out").
The themes of the workshops were geared towards women in the workplace, but it truly enlighted us college students.
College is a workplace and what I learned at the African American Women's Think Tank can definitely be applied to my "work" at Otterbein College.
Facts provided during the workshop:
A) Black women have historically worked outside of the home as a means of survival.
B) Compared to our white counterpart, we are more likely to have less education and earn less.
C) Perceptions we hold in the workplace; we are often labeled "defensive" when we are actually uneasy in the environment.
D) Signs of stress: general irritability, impulsive behavior, depression.
E) Strategies for coping with stress: begin living now, stop living in the future, spend quiet time alone.
Seniors Tamara Sta ley, Rhonda McClure and Tia Braxton take break during the B lack Women's Think Tank at Wright State Unive rsity.
Otter brow
''Visions from
The Wilbe,force University Choir lifted their voices in the Campus during the Black History Month celebration
African American Student Union members gather at the House of Black Culture for a evening program with Joelle Davis.
Otterbein students pose in front of at the Courtright Memorial Librar
Andrea Brown, Tamara Staley and Ma
The Mid -Ohio Food Bank provides Jo
wn College the darkside!''
the newly dedicated picture of William Henry Fouse
rvin Pennyman volunteer at the Mid -Ohio Food Bank. od for local homeless shelter.
Melissa Johnson, Simeon Frazier and Imani Daniels take time out to pose at the All School Small School Jam at Otterbein.
Natalie Ellis, the graduate intern from Ohio State University, prepares to leave the office a ter a Ion da
What Rice Did For Me
by: Tami Kilja Kim Nopper
voices" by my fellow people of color, that are powerless. To be asked the most asinine questions about my race by my fellow colored peoples, that is powerlessness. I realize that I am in the position to vebally object to front of anyone who is non -Asian, I these stereotypes aserted by my col -
Whenever I used to eat rice in would experience an odd sensation. I felt almost ashamed, as if enjoying a food from my culture should be a source of embarrassment. I have recently begun to ponder my embarrassment. Slowly I have begun to realize that this shame I was experiencing is tied into my identity. My realization of this made me understand that I was not ashamed of my culture, but of how my culture has been perpetuated and exploited. These perpetuations and exploitations often lead to the misconceptions and prejudices that people have of Asians. Needless to say, stereotypes do not plague only the Asian community. Stereotypes are generated about everyone, especially "non - mainstream people," which includes the vast list of colored people, women, non-
ored sisters and brothers. But like them, I am sick and
I used to feel proud to answer with a resounding no, as if my lack of marital arts skills allowed me to be less stereotypical. And then I began to realize that my being "less stereotypical" does not negate me from being constantly stereotyped. My increasing awareness of this situation has led to my increasing frustration about having to choose between popular myth and fact. No, I do not know martial arts; yes, I eat rice; no I do not know how to make fortune cookies; yes, I am a bad driver. In some of these specific examples I embody both the norm and the antithesis of predominant Asian stereotypes. And yet, I am no longer willing to feel a shamed for my "stereotypical" Asian behavior. Rather, I have begun to feel the long overdue anger towards the perpetrators of these stereotypes. And so it was in eating rice that I began to unravel the fragile thread of identity. I no longer feel the same amount of powerlessness that I once did, rich Whites, gays, and lesbians, etc. tired However, many ethnic minorities fail of being to realize the connection we have a living exwith one another: we are all subject ample, of having to con-
stantly educate people on the truths about people of color.
because my identity has transformed f from one that relied on sorry and stereotypical to racial oppression. This failure to connect is very evident in the manner in which people of color regard each other with suspicion and resentment. We, as a coalition of colored peoples, often fail to realize that de-
Another example of this feeling of powerlessness is when one is forced to choose between stereotype spite our ethnic differences, we are and truth. For example, I have often culturally united by many factors in been asked, "Do you know karate?"
characterizations to one that is selfdefined. However, until my fellow sisters and brothers of color begin to recognize the connections that we, as a colored group have, a sense of powerlessness will continue to be felt by all of us.
Cross Cultural Appreciation is True Diversity
by Tami Kilja Kim Nopper
When I reflect on the importance of Black people, I must speak on a personal level. This is an interesting concept, considering that I am a middle -class Korean American who was adopted by a Caucasian family. It is with this perspective that I really pose the question: what role have Black folk played in my life? Individuals often contribute success to another individual, perhaps a professor or a mentor But I feel a need to recognize a community, particularly the Black community at Otterbein College.
Upon entering Otterbein College, I was aware of a great lack of color on this campus. I instantly flocked to the first people of color I noticed, who are Black. I was and am still aware of ethnic differences, but I was
TOP 10
Stupid questions asked of Asian
also aware of something else when I sociological factors affecting Blacks, was around certain members of the i.e. classicism and racism. Rather, I African American Student Union (AASU): there was a great deal of racial pride. I myself had always existed between the White and Black worlds of North American society. But my entry into the AASU was also my entry into self-realization.
My involvement with the AASU was not always welcomed. Understandably my position as the "nonBlack" member was met with some suspicion, and the label "wanna-be" was of course inevitable. And this is a factor that saddens me. Am I a "wanna-be" because I have learned to appreciate a rich culture and history that is often not recognized as being so? U nfortunately, I was sometimes lumped into a group of people who could care less about the
1) Where are you from?
2) No, where are you really from?
3) Do you know Karate? ·1 ?
4) Can you see when you sm1 e.
was often perceived as someone who thought "Blacks are cool."
So what do I think of Black people? Although I have certainly not met every single Black person in North America, I can relay my feelings based upon certain individuals I have encountered at Otterbein. I believe Black people are beautiful. No this is not a shout out to or for "Black Men" or rap music. Rather, it is a conglomeration of an increasing social awareness and my good fortune of meeting some people who recognize the beauty within themselves. I believe Black people have a historical sense of survival, of strength, of dignity. And this is what makes them beautiful.
5) Do you eat dog? • K an?
6) What's my name m ore .
7) What kind of computer should I buy?
8) Where did you learn to speak english so good?
This beauty, often underscored or not recognized, it is what drew me to the Black community at Otterbein Noticing the pride of some members of the AASU pushed me to learn more about myself as an Asian female As a group, Black people have been continually forced to construct identities, both individually and collectively, all in the face of social opposition. "Borrowing" this strength that I often witness in Blacks, I have slowly begun the frightening yet exhilarating process towards creating a self-realized identity.
9) Do you know how to use a fork? Americans
10) Do you know Connie Chung?
This is what Black people mean to me : their social energy has awakened in me a sense of personal responsibility that had never before existed . So I must thank Black people for infusing in me a sense of dignity, and a hunger for selfdefinition .
Asian is Not Oriental
ASIAN is not Oriental
head bowed, submissive, industrious model minority hard working, studious quiet
ASIAN is not being Oriental Lotus blossom, exotic passion flower inscrutable
ASIAN is not talking Oriental.
ahh so, ching chong chinaman no tickee, no washee
ORIENTAL
is a white man's word. Oriental is jap, flip, chink, gook it's "how 'bout a backrub mama -san" it's "you people could teach them niggers and Mexicans a thing or two you're good people none of that hollerin' and protesting"
ORIENTAL
is slanty eyes, glasses, and buck teeth Charlie Chan, Tokyo Rose, Madam Butterfly
it's "a half hour after eating Chinese food
you 're hungry again" it's houseboys, gardeners, and laundrymen
ORIENTAL
is a fad: yin -yang, kung -fu "say one of them funny words for me" Oriental is downcast eyes, china doll "they all look alike".
Oriental is sneaky Oriental is a white man's word.
We are not Oriental. we have heard the word all our lives we have learned to be Oriental we have learned to live it, speak it, play the role and to survive in a white world become the role. The time has come to look at who gave the name
take ownership for things that are alredy in place. We cannot feed
into the traps that are used to in -
fluence and dismantle our visions, theories or scholarly works.
Recently, there has also been an attack on scholars who use the term Africentric to define their theories and ideologies. When several white scholars were asked by a popular scholarly journal why they did not like the ideologies of several Africentric theorist their responce was,"well, they make me uncomfrotable .. .from my perspective they are not scholarly."
How dare they dismiss our scholars because of comfort or because they don't fit neatly into their eurocentric definition. By constanly dismissing and discounting these theorist they take away their voice in academia. Since they are not invited to be a part of the scholarly debate, their opportunity for growth is already limited and they are virtualy invisible in academic circles.
In light of this resurgence of racism in academia and across the country, Black folks must cling to the words of Paul Robeson and continue to work and network nation ally and internationally. Robeson stated, "We realize that our future lies chiefly in our own hands. We know that neither institution nor friends can make a race stand unless it has strength in its own foundation; that races like individuals must stand or fall by their own merit; that to fully succeed they must practice the virtues of self-reliance , selfrespect,industry , perserverance , and economy ."
Keep reaching onward and upward. - DAP
A-Phi The men of Alpha Phi Alpha Omicron Rho Chapter strike a pose at the (Cave) Wila B. Player Center at Ohio Wesleyan University.
I Don't RISE ... I EVOLVE
(In M.A. Style)
by: Michael C Smith
As a glass that is filled with the bitter spirits of drunkenness is Overturned to be filled once again with sweet spirit of honey, I Evolve .
As a loaded gun which broods over life, becomes a tool which Effectuates life preserving substance, I Evolve
As a quill which stands ready to plunge poison unto death in my vein, Transmutes into an instrument of the muses bringing forth song and verse, I Evolve
As the rain that pours, and the drumfire that roars, and the fulmination that strikes, produce a rainbow of hope, I Evolve
As the fog of wickedness which clouds all men's eyes, disseminates into the light of the son that warms the heart, I Evolve
As the man which is lost in the desert, scorched and scared by the heat Of his folly, finds an oasis of thirst quenching truth and enlightenment, I Evolve
I don't rise as my sister might say, I shift, I Reflect, I Transform I evolve, I've Evolved and it took only a day.
MANHOOD BEFORE by:
Aaron Martin
Before I owned a car
Before I laid with a girl
I was a man, born to rule my world
Before I take his dollar, and put it in my pocket
I am a man, born to rule my world
Before I will ignore a book, beat down my image , and put a bullet in my own head I will be a man, born to rule my world.
PAIGE
by: Aaron Martin
I see you sitting there, suddenly I feel the urge
We're both presently alone , so why don ' t we merge? Open yourself to me and let me dive inside Ignite all my senses , take me on your ride, hold me in your warm majesty, as I savor every turn give me all you ' ve got , pump me ' till I burn Make me laugh in anguish, and smile at the pain after this encounter I will never be the same. Then, when you 're thru and all is done and said I'll mark you in my memory as the best book I ever read .
Old FASHION Girl
by: Aaron Martin
If I put you on a pedestal how will you get down to get where you want to go or would you remain up there through a frown?
Would you rely on me to bring you life , trust in me to make you smile? With your happiness dependent on me , Suppose I decide to lay back for a while?
How would you drink? What would you breathe? If I laid back for a while , would you get bored and leave? My precious, precious sweetheart don't assume you have no value If we're gonna make it to where we dream this has to be your relationship too.
UNTITLED
by:
Dafina M . L. Stewart
When you look at me , I see fire in your eyes . The soft gentleness of your voice hides the panther that lies behind. The intensity of your hunger is hidden by your warm touch I want your love tonight. Free the panther inside , make the water run , let nature roam unbound deep , deeper , and deepest still into the st ill quiet of many wate rs . Send your hands like a soft, southern breeze across the fabric that composes me . Hold me up , lift me, carry me in your arms to the comfort of your bosom.
WHOM OF Hue by : Aaron Martin
Aman?
Not just a man
A man of colour, a man of hue
A true hue man a true human Mankind Kinds of man, the true hue man the original man that's of who I am of whose hue I am
Blessed hue , blessed colour
Blessed melanin , blessed gift
The creator's image , the creator's first The everlasting child, of the everlasting sun
Man of colour, man of hue man of the sun son of the God
Earnest Green Joins Otterbein Family
by: Tami Kilja Kim Nopper
Perhaps you have noticed a new professor named Ernest Green at Otterbein College. It would not be difficult to do so, because Green is a Black male, and there is a paucity of color at this "diverse" institution . Hopefully Green will be instrumental in shifting the racial demographics of this campus .
Green hails from the Washington D.C. area. He is currently pursuing his doctorate in sociology; Green is in a Ph. D. program at Howard University. The sociology professor also has an undergraduate degree from Hampshire College, a progressive institution located in Amherst, Massachusetts. After receiving his degree in just three years, Green went on to pursue a graduate degree from Yale University. Green's next stop was St. Croix, where the professor taught at St. Duns ten's, a private parochial high school. The courses Green has taught include African American literature and government civics.
Green was chosen by Otterbein College to teach the Black Studies courses, which under the sociology department is an interdisciplinary minor In addition to the Black Studies curriculum, Green also teaches Introductory Sociology, and criminology.
Green learned of the poisition from Dr. Garlena Bauer, who along with Dr. Eva Sebo, heads the sociology department. Green met Bauer at an American Sociological Association (ASA) meeting in Los Angeles in 1994.
Green hopes the Black Studies minor will expand into a major, and plans to work accordingly to achieve this goal. Different departments will be invited to become involved in developing a specific major concentrated on Black issues and history. Other aspects that Green wants involved is the literary and cultural mosaic that Blacks have created.
On a social level, Green is impressed by Otterbein College's receptiveness. The professor has been introduced to various members of Otterbein's community of color. Green considers Darryl Peal, Otterbein's director of ethnic diversity, to be a "central force" in creating a close relationship between faculty of color and their student constituents . Green has participated in various student-planned activities involving the African American Student Union (AASU).
THINGS TO THINK ABOUT A Pledge for Black Women
I am a Black woman destined to be strong, but not invicible. I am intelligent, but self neglect can outwit me. I am by nature giving, yet I need to be reminded to hold something back for myself.
Quotable quote
Sisters have taught me that we should listen to the poetry within, capture and express our inner beauty as part of our political and social being.
Manning Marable
Habari Gani is a Swahili greeting meaning, "What good news do you have?" The proper response to habari gani is engema habari gani, which means, "I have good news . What good news do you have?"
In response to the question of 'habari gani', this page is dedicated to good news. Due to space limitations, however, every single piece of good news can not be included. If you have something that would be appropriate for this page, let us know. Good news is always welcome.
Ernes t G reen , head of the B lack S t udi es m inor
Habari Gani
On January 18, 1996, the African-American Student Union sponsored a vigil for 60s Civil Rights leader Dr. Martin Luther King, Jr. As a part of that eventDr. Lonnell E. Johnson paid the following homage:
... the man behind the name
the name the good brother hammered out his "Here I stand, I can do no other" and forged "A mighty fortress" the name the same name thunders through four centuries anchored with a surname a paradox, oxymoromc nature of a servant/King the name weight of that name onus of the same name obligation to be true to one's namesake as Ellison's name and complex fate resounds from age to age the same-the battle cry to defy the status quo
more than the name is the memory of the man behind the name reflections on the man behind the name mirror commonalities threads intertwine in black and gold the life of this preacher, teacher of the Word, Walker's Prophet for a new day, husband, father, mentor and more, fellow-laborer in the Lord, fellow bondslave and brother heeding the higher calling first of all , servants of all, we shall transcend all
The man praying, preaching, leading the way through troubled waters following in the steps of Christ, along the higher path of love
the man buked and scorned, called everything, including a child of God, tested, arrested, tried and sentenced penning his letter from a Birmingham jail
the man sitting down and standing up, protesting and marching and singing "Ain't gonna let nobody turn me 'round" from Selma to Montgomery to Memphis where he waved and smiled the last time
the man images forever etched in my mind eloquent, passionate dreamer working to weave into reality his multi-colored dream of possibility the vista of that gathering with echoes of his oration before the People of Promise arm -over-arm, hand -in -hand swaying in rythymic waves across the multitude of faces singing softly in unison this choir of celestrial voices " . . . Black and white together. .." embracing refrians from the anthem of his age: We shall overcome We shall overcome We shall overcome, someday . Oh , deep in my heart I do believe We shall overcome, someday.
Books about You and Written by Us
Information is key to progress. Too many of us are passive in our search for information. Television and movies are fine for release, but let us begin to take our future in our own hands. In the words of rapper KRSONE, "Takethe pillow from your head, and put a book in it!"
WOMEN SPECIFIC WRITINGS
Queen Afua • "In the Company of My Sisters"
Patricia Hill Collins• "Black Feminist Thought: Knowledge, Conscoiusness and the Politics of Empowerment"
Angela Davis•" Women, Race & Class"
Patricia Gaines • " Laughing in the Dark"
Linda Hollies• "Inner Healing for Broken Vessels"
• "Seven steps to healing childhood wounds"
• "Womanist Rumblings: A place to record your story"
Bell Hooks • "When and Where I Enter: The impact of Black women on race, gender and cultural politics"
Joy Jones • "Between Black Women: Listening with the third ear"
Mary Lewis • "Herstory: Black female rites of passage"
Claudette Sims• "Don't Weep for Me"
Janet Singleton • "Sisters"
Susan Taylor • "In the Spirit: Inspirational writings of Susan L. Taylor"
Michelle Wallace • "Invisibilty Blues: From pop to theory"
Iyana Vanzant: •Tapping the Power Within
G T. Hull, P.B. Scott & B. Smith- •All the Women are White, All the Blacks are Men, But Some of Us are Brave: Black women's studies
FICTION
Tina McElroy Ansa: •Ugly Ways
Connie Briscoe •"Sisters & Lovers"
•Big Girls don't Cry
Bebe Moore Campbell
•Brothers & Sisters
•Your Blues Ain't like Mine
J. California Cooper:
•In Search of Satisfaction
• Homemade Love
E. Lynn Harris:
•And This To Shall Pass
•Just As I Am
Jamica Kincaid:
•The Autobiography of My Mother
Terry McMillian:
•Disappearing Acts
•Mama
•Waiting to Exhale
•Breaking Ice, ed. - (anthology)
•How Stella Got Her Groove Back
Rosalyn McMillan
•Knowing
Walter Mosley:
•Devil in a Blue Dress
•White Butterfly
•A Red Death
•Black Betty
•RL's Dream
CLASSICS
Ralph Ellison - •Invisible Man
Richard Wright-
•Native Son
•Black Boy
W.E.B. Dubois• The Souls of Black Folk
Martin Luther King Jr. • Why We Can ' t
Wait
Zora Neale Hurston •Their Eyes were Watching God
Alex Haley
• The Autobiography of Malcolm X
• Roots
Claude Brown• Manchild in the Promised Land
Sam Greenlee •The Spook Who Sat By The Door
James Baldwin
•Giovanni's Room
•Go Tell It On The Mountain
Paule Marshall • Brown Girl, Brownstones
George G.M. James • Stolen Legacy
MalcolmX (Edited by George Briteman)
• Malcolm X Speaks
Carter G. Woodson • Miseducation of The Negro
Elijah Muhammad • Message to the Black Man in America
Toni Morrison
• The Bluest Eye
• Tar Baby
Gloria Naylor
•Mama Day
•The Women of Brewster Place
Chancellor Williams
•The Destruction of the Black Civilization
Ivan Van Sertima • They came Before Columbus
OTHER
Anthony Browder • Nile Valley Contributions to Western Civilization
Del Jones• Black Holacaust
Nathan McCall • Makes Me Wanna Holler
The editors, writers and staff of Harambee would like to thank the businesses that supported our efforts. Your patience and concern for the larger community speaks to your comittment to true diversity.
SUMMER SCHOLARS PROGRAM - A six week program designed to enhance the undergraduate premedical preparation cf students from under-represented ethnic minority backgrounds for admission to medical school. It includes an introduction to osteopathic medicine, exposure to learning situations used in medical school, development of admissions interviewing skills as well as an opportunity to gain experience working as a team with other minority p remed students.
POSTBACCALAUREATE PROGRAM - This is a constituent of the Health Careers Opportunity Program (HCOP) which aims to increase the number of under-represented minority physicians in osteopathic medicine. Tutoring services and survival skill workshops focus on note and test taking, medical terminology, speed reading, time management and assertiveness training. This program features a five quarter program consisting of course content in the areas of biochemistry, micro/ gross analomy, physiology and other science disciplines.
For more information, contact :
Premedical Coordinator 030 Grosvenor Hall Ohio University Athens, Ohio 45701 (614) 593-2365
