FILM SCREENING: W.A.R.: Walter Rodney Stories

  • March 19, 2010 10:08 am

(2009, director, Clairmont Chung)

This film covers the life of world renowned, historian, author, and activist,

Dr. Walter Rodney who was assassinated on Friday, June13, 1980, at age 38, in his native Guyana . It is not a linear progression from birth to death but attempts to capture the last year of Dr. Rodney’s life with references to who and what made the man. It’s a story of a man who dedicated his life, and ultimately, gave his life in the struggle for equal rights and justice. He did so through his considerable intellectual gifts and actual grassroots involvement everywhere he went. He went everywhere. The people who knew him weave a tale of how they related to him and him them. In the process we see the growth of their friend, his ideology and how that changed over the years from his coming of age in racially divided British Guiana, through the cold war, the Black Power Movement, Pan-Africanism, Caribbean independence, and the idea of self emancipation. It’s about the influence of places on him and him on places

as evidenced by the riots in Kingston , Jamaica , his role in Southern Africa’s struggle for independence and finally civil rebellion in independent Guyana where his life ended just a block from his birth-home. It’s a film about us: all of us.

With a discussion facilitated by Alissa Trotz (University of Toronto) with Clairmont Chung (director), Nigel Westmaas (Hamilton College, NY), Pablo Idahosa (York University) and Honor Ford-Smith (York University)

Date: Friday March 26th, 6:30 pm

Place:William Doo Auditorium (University of Toronto), 45 Willcocks Street

(corner of Spadina and Willcocks, one block south of Harbord)

WHEELCHAIR ACCESSIBLE

FREE AND OPEN TO THE PUBLIC

For more information please contact:

da.trotz@utoronto.ca

Tel: 416-978-8286

also check out what others have said about this documentary: ttp://adhc.wordpress.com/2010/02/10/w-a-r-stories-walter-rodney-a-documentary/

later,

Mark

Filmmakers Workshop–> Documenting Black Experiences with Sylvia Hamilton

  • February 24, 2010 12:08 pm

Dr. Sylvia HamiltonThe Harriet Tubman Institute

and

The Centre for the Study of Black Cultures in Canada

proudly announce

Documenting Black Experiences with Sylvia Hamilton Meet the filmmaker and watch the films of Sylvia Hamilton

Friday, 26 February, 2010: 12:30 pm – 2:30 pm

Workshop: Filmmaking in the Canadian, African-Canadian and African-Nova Scotian contexts.

Venue: Centre for Film and Theatre (CFT) Room 106.

Saturday, 27 February, 2010: 10:00 am – 3:00 pm

See the films of Dr. Sylvia Hamilton and attend her public lecture and discussion.  Venue: San Romanoway Community Centre, Screening Room,
15 San Romanoway (off Finch Avenue, opposite Jane Finch Mall)

The films that will be featured will include The Little Black School House, a chronicle of Canada’s racially segregated schools, Black Mother Black Daughter and Speak It! From the Heart of Black Nova Scotia and Portia White: Think On Me, a documentary about the extraordinary African Canadian contralto.

Both events are FREE and OPEN to all York students, faculty and the public.

Dr. Sylvia Hamilton, acclaimed Nova Scotian documentary filmmaker, writer and educator, has produced a number of pioneering films which have chronicled the rich histories and experiences of African Canadians in their struggles to achieve dignity and equality in a society which has not always acknowledged or welcomed the African Canadian presence. She has been the recipient of major awards, including a Gemini, Nova Scotia’s Portia White Prize for Excellence in the Arts, the Japan Broadcasting Corporation’s Maeda Prize, the Progress Women of Excellence Award for Arts and Culture and the CBC Television Pioneer Award.

Prefix Gallery @ 401 Richmond (Richmond and Spadina)

  • February 9, 2010 2:46 pm

prefix gallery panther in pool
February 9, 2010 at 7:30 PM

The New Orleans–based artist and activist, Jackie Sumell discusses The House that Herman Built, her longtime collaborative project with former Black Panther and current Louisiana Penitentiary inmate, Herman Wallace. Moderated by Betty Julian, independent curator and an adjunct professor at the Ontario College of Art and Design.

Presented by Prefix and Wedge Curatorial Projects in association with the Leonard and Bina Ellen Art Gallery.

Perception is Everything

  • February 9, 2010 2:30 pm

The McColl Center for Visual Arts is looking for members of the LGBT community to share their perception of gay culture. Through this outreach project, Abdi Osman will address public awareness and will cultivate an alliance between the Charlotte community at large and the gay and lesbian community.

Participants of the project will be provided a disposable camera that they will use to photograph iconic gay culture in Charlotte. Iconic can mean a variety of things, personally iconic, iconic to the LGBT community or personally iconic. From the collected photographs, Abdi will create a limited edition print that will be commemorative of the community and be distributed through out Charlotte. The culmination of the project will be unveiled at McColl Center for Visual Art on Friday, March 19 from 6 to 10 PM in celebration with Take Over Charlotte and the Lesbian and Gay Community Center.

If you are interested in participating and missed Abdi at Hartigans during Trivia Night or won’t be attending the “Gay and Gray” meet up at the Community Center, then drop in to McColl Center for Visual Art or the Lesbian and Gay Community Center to pick up your camera. For more information, please contact Devlin McNeil, Director of Education and Outreach at dmcneil@mccollcenter.org or 704.332.5535.

This project is funded, in part, by a grant from the Charlotte Lesbian and Gay Fund.

Nollywood Babylon screening tonight

  • February 5, 2010 5:06 pm

Hello Beautiful People,

tonight this film, Nollywood Babylon is screening at the National Film Board, 150 John St at 7pm.  It is free, so check it out.  If you have no idea what Nollywood is read below.


A bit of history on the Nollywood Industry

Cinemas had been established across Nigeria during British rule, but were not maintained during military dictatorship. Although, the government demonstrated dedication to the film industry through the establishment of the National Film Corporation, and in 1995 the National Film Institute that aims to preserve Nigeria’s motion picture heritage. Federally funded films are not accessible to the mass of the population, as they are more prevalent in arts and film festivals abroad. In 2004, Silverbird  Cinemas complex opened in Lagos, the largest, most populated city of the country. Cinemas have followed in other urban centers, such as the capital Abuja, making this leisure activity geared toward the elite class, in it’s locations, cost and vast amount of imported Hollywood blockbusters.

In the 1940’s, Yourba performing arts emerged as a variety of folk opera derived from; social satires, historical events, and mythological or religious stories passed down through oral traditions.  Plays built on these thematic beginnings, evolving to include themes of contemporary culture and politics. In the 1960’s, Yourba traveling theatre among others, became filmed by local television stations to fill the quota of sixty percent local content transforming much of Nigeria’s performing arts into the Nollywood industry.

Nollywood emerged in the 1970’s independent of national and state influence or funding. The household video industry emerged with untrained film makers, VHS film equipment and projectors that allowed for informal viewings resulting in the industry being propelled by local commercial markets and local audiences.

Nollywood productions appeal to a wider cross section of the Nigerian population, due to its distinctive flavours reflecting the films’ regions of production, and easy accessibility. Hausa films emerging from the Northern Muslim region have an affiliation with Bollywood cinema, in its use of indigenous language, song and dance sequences, and an emphasis on non-western modernity. In comparison to Yourba and Igbo films that are often in English, and use the mysticism  associated with their indigenous religions, and urban lavish settings to comment on contemporary life.  The 1992 film “Living in Bondage” which was filmed in English was enormously popular, initiating Nollywood’s global recognition.

THE HATE & THE QUAKE (HAITI) by Sir Hilary Beckles (UWI)

  • January 19, 2010 12:37 pm

THE HATE & THE QUAKE (HAITI)

Published on: 1/17/2010.

BY SIR HILARY BECKLES

THE UNIVERSITY OF THE WEST INDIES is in the process of conceiving how best to deliver a major conference on the theme Rethinking And Rebuilding Haiti.

I am very keen to provide an input into this exercise because for too long there has been a popular perception that somehow the Haitian nation-building project, launched on January 1, 1804, has failed on account of mismanagement, ineptitude, corruption.

Buried beneath the rubble of imperial propaganda, out of both Western Europe and the United States, is the evidence which shows that Haiti’s independence was defeated by an aggressive North-Atlantic alliance that could not imagine their world inhabited by a free regime of Africans as representatives of the newly emerging democracy.

The evidence is striking, especially in the context of France.

The Haitians fought for their freedom and won, as did the Americans fifty years earlier. The Americans declared their independence and crafted an extraordinary constitution that set out a clear message about the value of humanity and the right to freedom, justice, and liberty.

In the midst of this brilliant discourse, they chose to retain slavery as the basis of the new nation state. The founding fathers therefore could not see beyond race, as the free state was built on a slavery foundation.

The water was poisoned in the well; the Americans went back to the battlefield a century later to resolve the fact that slavery and freedom could not comfortably co-exist in the same place.

The French, also, declared freedom, fraternity and equality as the new philosophies of their national transformation and gave the modern world a tremendous progressive boost by so doing.

They abolished slavery, but Napoleon Bonaparte could not imagine the republic without slavery and targeted the Haitians for a new, more intense regime of slavery. The British agreed, as did the Dutch, Spanish and Portuguese.

All were linked in communion over the 500 000 Blacks in Haiti, the most populous and prosperous Caribbean colony.

As the jewel of the Caribbean, they all wanted to get their hands on it. With a massive slave base, the English, French and Dutch salivated over owning it – and the people.

The people won a ten-year war, the bloodiest in modern history, and declared their independence. Every other country in the Americas was based on slavery.

Haiti was freedom, and proceeded to place in its 1805 Independence Constitution that any person of African descent who arrived on its shores would be declared free, and a citizen of the republic.

For the first time since slavery had commenced, Blacks were the subjects of mass freedom and citizenship in a nation.

The French refused to recognise Haiti’s independence and declared it an illegal pariah state. The Americans, whom the Haitians looked to in solidarity as their mentor in independence, refused to recognise them, and offered solidarity instead to the French. The British, who were negotiating with the French to obtain the ownership title to Haiti, also moved in solidarity, as did every other nation-state the Western world.

Haiti was isolated at birth – ostracised and denied access to world trade, finance, and institutional development. It was the most vicious example of national strangulation recorded in modern history.

The Cubans, at least, have had Russia, China, and Vietnam. The Haitians were alone from inception. The crumbling began.

Then came 1825; the moment of full truth. The republic is celebrating its 21st anniversary. There is national euphoria in the streets of Port-au-Prince.

The economy is bankrupt; the political leadership isolated. The cabinet took the decision that the state of affairs could not continue.

The country had to find a way to be inserted back into the world economy. The French government was invited to a summit.

Officials arrived and told the Haitian government that they were willing to recognise the country as a sovereign nation but it would have to pay compensation and reparation in exchange. The Haitians, with backs to the wall, agreed to pay the French.

The French government sent a team of accountants and actuaries into Haiti in order to place a value on all lands, all physical assets, the 500 000 citizens were who formerly enslaved, animals, and all other commercial properties and services.

The sums amounted to 150 million gold francs. Haiti was told to pay this reparation to France in return for national recognition.

The Haitian government agreed; payments began immediately. Members of the Cabinet were also valued because they had been enslaved people before independence.

Thus began the systematic destruction of the Republic of Haiti. The French government bled the nation and rendered it a failed state. It was a merciless exploitation that was designed and guaranteed to collapse the Haitian economy and society.

Haiti was forced to pay this sum until 1922 when the last instalment was made. During the long 19th century, the payment to France amounted to up to 70 per cent of the country’s foreign exchange earnings.

Jamaica today pays up to 70 per cent in order to service its international and domestic debt. Haiti was crushed by this debt payment. It descended into financial and social chaos.

The republic did not stand a chance. France was enriched and it took pleasure from the fact that having been defeated by Haitians on the battlefield, it had won on the field of finance. In the years when the coffee crops failed, or the sugar yield was down, the Haitian government borrowed on the French money market at double the going interest rate in order to repay the French government.

When the Americans invaded the country in the early 20th century, one of the reasons offered was to assist the French in collecting its reparations.

The collapse of the Haitian nation resides at the feet of France and America, especially. These two nations betrayed, failed, and destroyed the dream that was Haiti; crushed to dust in an effort to destroy the flower of freedom and the seed of justice.

Haiti did not fail. It was destroyed by two of the most powerful nations on earth, both of which continue to have a primary interest in its current condition.

The sudden quake has come in the aftermath of summers of hate. In many ways the quake has been less destructive than the hate.

Human life was snuffed out by the quake, while the hate has been a long and inhumane suffocation – a crime against humanity.

During the 2001 UN Conference on Race in Durban, South Africa, strong representation was made to the French government to repay the 150 million francs.

The value of this amount was estimated by financial actuaries as US$21 billion. This sum of capital could rebuild Haiti and place it in a position to re-engage the modern world. It was illegally extracted from the Haitian people and should be repaid.

It is stolen wealth. In so doing, France could discharge its moral obligation to the Haitian people.

For a nation that prides itself in the celebration of modern diplomacy, France, in order to exist with the moral authority of this diplomacy in this post-modern world, should do the just and legal thing.

Such an act at the outset of this century would open the door for a sophisticated interface of past and present, and set the Haitian nation free at last.

l Sir Hilary Beckles is pro-vice-chancellor and Principal of the Cave Hill Campus, UWI.

First Annual United Black Students Conference

  • December 19, 2009 4:18 pm


On November 20th-22nd the United Black Students of Ryerson put together the first ever United Black Students Conference at Ryerson. Representatives from Calgary, Halifax, Montreal and the States came to Toronto to stand together, inspire each other, and create action plans for real change in their communities. I had the pleasure of attending and meeting a lot of passionate young leaders in the black student community. Special shout to Jerome Morgan who was a member of the Emerge program that I used to coordinate for taking and idea and his passion and gathering an amazing team of people to make it happen. I’m proud of you all for making this a reality, see you next year.

Village Cipher–> November 5th & November 11, 2009

  • November 3, 2009 2:38 pm
posted by Mark
Lost Lyrics is currently in their reflection and planning season. The past 3 years have been incredible learning experiences for both Amanda Parris and Natasha Daniels. They are trying to continue the process of learning by reaching out to the communities that have welcomed Lost Lyrics. Hence…

You invited are to the

Lost Lyrics

Village Cypher!

Parents, community members, educators, artists, students, elders and youth are invited to this collective exchange of ideas, knowledge, energy and perspective that is to help shape the Lost Lyrics 2010 curriculum. They will be sharing our learnings from 2009 as well as ideas for the Lost Lyrics 2010 curriculum and would love to have your feedback. Plus they will be showing a sneak preview of our Lost Lyrics 2009 DVD which features footage from in our classroom and The Live Report Card. And they will be serving free and very, very yummy scrumptious food courtesy of Mama Hood Catering!!! They will be holding two cyphers: the first in Malvern and the second in Jane-Finch. You can check out the location that is the most convenient for you or come to both! Here are the details:
Village Cypher

Sauti Yetu Gorée Network

  • November 3, 2009 8:19 am

By Alison Isaac

Sauti table

Liliane Braga is a Brazilian journalist, hip hop producer and academic researcher whose works focus on Africa and the African Diaspora. Through her work, Liliane has facilitated and participated in a number of cultural exchanges that have taken her to Canada, the US and Cuba. In July 2008, Liliane attended a 30-day encounter of young activists from Africa and its Diasapora on Gorée Island, Senegal (one of the three main slave-shipping points from which enslaved Africans were brought to the Americas). While there, Liliane and others formed a network of artists/activists called Sauti Yetu Gorée (”sauti yetu” means “our voice” in Swahili).

SYG’s mandate is “to help activists in the Diaspora implement self-sustainable projects in communities of African countries.” As a fundraising activity to support its initiatives, the group sells t-shirts portraying images of iconic African figures (Anatacia, Zumbi dos Palmares, Titina Sila, etc.) at various locations internationally (available at the Toronto Women’s Bookstore in this city).

Liliane, in collaboration with four other women, is currently working a documentary about the encounter in Senegal called Na nga def. Na nga def (“How are you?”) was a greeting in Wolof, which was repeated daily by participants while in Gorée. A clip of the documentary can be found on Youtube. Music by Montreal’s Nomadic Massive.

Jane St. Rally Against Poverty (Oct. 23, 2009)

  • October 21, 2009 8:09 pm

JnF rally Oct 23rd