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We’ll never know that when historian and academic Carter Godwin Woodson created Negro History Week in February 1926, he envisaged it would be a global phenomenon 90 years later.

His mission was to “increase awareness of and interest in black history among the black masses” (1). When the observance, spearheaded by Baba Akyaaba Addai-and the London Strategic Policy Committee, was established in the UK 29 years ago, similar sentiments were evident:

“By the designation of October as Black History Month it is our expectation that “Africa’s ideals”, shall forever be manifested in the upliftment of the African Personality in our schools, institutions of higher learning, communities, borough councils and especially in the hearts, minds and deeds of politicians.” (2)

Whether the observance has managed to maintain this vision is another matter. Some may see it as progress that president and prime minister endorse “Black History Month” Indeed, in 1986 USA president Ronald Reagan, in the fashion of his predecessors and successors proclaimed:

“The foremost purpose of Black History Month is to make all Americans aware of this struggle for freedom and equal opportunity. It is also a time to celebrate the many achievements of blacks in every field, from science and the arts to politics and religion. It not only offers black Americans an occasion to explore their heritage, but it also offers all Americans an occasion and opportunity to gain a fuller perspective of the contributions of black Americans to our Nation.” (3)

Whereas in 2012, then UK prime minster said BHM Magazine:

“I’m proud to be backing Black History Month again this year and before anything else, I want to say thanks to everyone who’s helping organise the events, and of course everyone who’s going to take part in them, too.” (4)

In the UK, local councils have been instrumental in organising (funding) BHM events, and in ways not always consistent with the original vision. A review local authority BHM programmes of the last five years or so reveals contents such as: Bollywood Grooves, Urdu Language Reading Group Launch, An exhibition on the life of Gandhi, Japanese Art Workshop, Islamic calligraphy, Saris, spice and splendour – Asian cultural walking tour of Tooting and The origins and evolution of Tamil people.

Even where the content is kept Afrikan, there is an inclination towards the artistic and “cultural” (i.e. storytelling, dance, etc). The historical elements, particularly those of an Afrikan-Centered, liberation orientation or connected to current fights are commonly de-emphasised or absent. Contrast this with the original BHM UK line up, that was also part of African Jubilee Year: John Henrik Clarke, Yosef ben-Jochannan, Frances Cress Welsing, Tony Martin and Dr Maulana Karenga. The year was launched by former first lady of Zimbabwe, the late Sally Mugabe and messages of commendation were received from around the Afrikan world, including from Thomas Sankara, revolutionary president of Burkina Faso, days before his assassination. (5)

The funding that the likes of the London Strategic Policy Committee had access to three decades ago is the stuff of pipe dreams today. Meaning that local authorities, if they are inclined to acknowledge BHM at all, will do so in a manner that is consistent with their own political agenda – give or take the strength of any local lobbying.

Nevertheless, it could be argued that a BHM that fails to inform successive generations about more recent (last 50 years or so) UK based history makers, for example, the role of an Obi Egbuna in the Black Power Movement in the UK or the likes of Paul Stephenson, Roy Hackett, Guy Reid Bailey, Asquith Xavier and Beresford Edwards (Nana Bonsu) in their campaigns against colour bars and legislative discrimination, is falling short.

Two years ago the Visions and Aspirations charity organised The Lion’s Story, one of the most extensive grassroots BHM programmes ever, with events on 22 of the 31 days of the month. This year the Maa Maat Cultural Centre in north London has put together an impressive of events (https://www.facebook.com/events/632029306975938/) and not surprisingly organisations like Black History Walks and Black History Studies, as well as The Black History Man, Robin Walker are usually in high demand during this season. It remains to be seen if these types of community initiatives can eclipse the local council programmes, or even if that would be desirable.

(1) Jacqueline Goggin (1993) Carter G Woodson: A Life In Black History. Louisiana State University Press. p. 84.
(2) Akyaaba Addai-Sebo and Ansel Wong (Eds) (1988) Our Story: A Handbook Of African History and Contemporary Issues. London Strategic Policy Unit. p. 6.
(3) Ronald Reagan (24/02/1986) Proclamation 5443 – National Black (Afro-American) History Month, 1986. http://www.presidency.ucsb.edu/ws/?pid=36910
(4) David Cameron (2012) BHM Magazine. http://www.officialblackhistorymonthuk.co.uk/bhm-issue-2012/
(5) Addai-Sebo and Wong. p 7.

So tonight we ask the question:

Who really controls Black History Month?

1. Would renaming Black History Month Afrikan History Month ensure an Afrikan focus?
2. Do the programmes contain enough history?
3. Can we really rely on local authorities to deliver credible BHM programmes?
4. Or, as council tax payers is it their duty?
5. Should Afrikan organizations now take control of BHM or are we generally satisfied with the local council output?

Our very special guests:
Bro. Ldr. Mbandaka: Resident guest who is Spiritual Leader of the Alkebu-Lan Revivalist Movement and UNIA-ACL Ambassador for the UK and national co-Chair of the interim National Afrikan People’s Parliament. Bro. Ldr is a veteran activist of over 30 years standing, a featured columnist in The Whirlwind newspaper and author of Mosiah Daily Affirmations and Education: An African-Centred Guide To Excellence.

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