Dapper Dan

Who could have foreseen that the passing of the landmark Civil Rights Act of 1964 - which outlawed racial segregation - would spark an exodus by African-Americans to white suburbs, and cause the decline of black neighbourhoods across America? Leslie Goffe examines the issues. As a result of the 1964 Civil Rights Act, the black middle class were able to live wherever they wanted and could afford. Consequently, they fled inner city areas like Chicago’s South Side and Washington DC’s U Street Corridor neighbourhoods where they had been safe from the hostile white world. They were drawn to the white suburbs. The black neighbourhoods had established black-owned cinemas, black-run churches and black mutual aid societies, but the black middle class gave up this black independence for the chance to move into America’s lilywhite suburbs. They were eager to live in the integrated America that Dr Martin Luther King Jnr. had spoken so eloquently, and tantalisingly, of in his 1963 “I Have a Dream” speech in Washington. But not everyone embraced King’s integrationist views. “This is a white man’s country,” Malcolm X said in a 1963 interview. “The Negro is nothing but an ex-slave who is now trying to get himself integrated into the slave master’s house.” The black writer James Baldwin described integration as a “burning house” that he had no desire to live in. Author of the book The Fire Next Time, Baldwin said he would “rather die than become what most white people in this country (America) have become.”

There are over 24 NYCHA housing developments located in East Harlem alone, with many more spanning West and Central Harlem, bringing the total in the greater Harlem area to dozens. Major developments include Harlem River Houses, St. Nicholas Houses, Carver Houses, and Taft Rehabs.• East Harlem: Johnson Houses, Carver Houses, Wagner Houses, East River Houses. • Central/West Harlem: St. Nicholas Houses, Drew-Hamilton Houses, Rangel Houses, Harlem River Houses (1 & II). • Renovations: Seven developments in Harlem recently underwent a $453M PACT renovation.Many of these developments have recently converted to the PACT/Rental Assistance Demonstration program to fund repairs.

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Harlem hosts several spaces focused on African diasporic culture, spirituality, and education, including centers for traditional African spiritual practices and community-focused rites of passage. Arts and culture organization that serves as a hub for practitioners of African-based spiritual traditions and hosts programs for African descendant communities. African religions, often syncretized with Catholicism or Protestantism, fostered liberation across the Americas by providing the spiritual, cultural, and psychological solidarity needed to resist slavery. Key areas include Haiti (Vodou), Brazil (Candomblé), Cuba (Santeria), and the US South (Hoodoo/Black Christianity), acting as catalysts for revolt and endurance.Haiti: The 1791 Boukman Dutty ceremony (Vodou) directly sparked the Haitian Revolution, the only successful slave revolt resulting in an independent state. • Brazil: Candomblé and other syncretic faiths united slaves from different regions, aiding in resistance and the formation of quilombos (maroon societies). • Cuba: Santeria served as a resilient cultural framework that preserved African identity and enabled resistance against Spanish colonial rule. • USA: African spiritual practices (Hoodoo, Conjure) merged with Christian traditions to offer psychological resilience, secret communication, and spiritual support for resistance and escape, particularly in the South.

Arturo Alfonso Schomburg (January 24, 1874 - June 19, 1938), was a Puerto Rican historian,’’ writer, curator,(21 and activist, who wrote numerous books. [31 Schomburg was a Puerto Rican of African and German descent. He moved to the United States in 1891, settling in New York City (at the age of 17) where he researched and raised awareness of the contributions that Afro-Latin Americans and African Americans have made to society. 4] As a young man, Schomburg was told that Black people had no significant history. He spent his life disproving that notion, gathering evidence of Black achievement and celebrating the richness of Black life. I5] He was an important intellectual figure in the Harlem Renaissance. Over the years, he collected literature, art, slave narratives, and other materials of African history, which were purchased to become the basis of the Schomburg Center for Research in Black Culture, named in his honor, at the New York Public Library (NYPL) branch in Harlem. I6] Dr. John Henrik Clarke (1915-1998) was primarily inspired by a desire to correct the Eurocentric narratives of history that ignored or diminished African contributions. His intellectual journey was shaped bySeveral mentors, thinkers, and historical figures, particularly after he moved to Harlem in 1933.Key figures who inspired and mentored him include: • Arturo Alfonso Schomburg: A major influence who showed Clarke the importance of building a foundation in African history, helping him turn the library on 135th Street in Harlem into his own “university”.

The Young Lords were a radical 1960s/70s Puerto Rican activist group that grew from a Chicago street gang into a national organization fighting for community empowerment, health care, and sanitation in urban centers, most notably in New York City and Chicago. Led by Cha Cha Jiménez, they were heavily influenced by the Black Panther Party, championing social justice through direct action, including the famous 1969 “Garbage Offensive”. Core Beliefs and Goals • Nationalism & Socialism: They pushed for the independence of Puerto Rico and adopted a socialist ideology, aiming to fight racism, sexism, and capitalism. • Community Control: They demanded self-determination for Puerto Ricans and other marginalized communities, focusing on housing, education, and health care. • “13 Point Program”: Their platform demanded empowerment, including an end to police brutality and the liberation of Puerto Rico Key Actions and Significance • The Garbage Offensive (1969): When NYC failed to pick up garbage in East Harlem, the Young Lords swept the streets, piled trash on Third Avenue, and set it on fire to demand better city sanitation services. • Lincoln Hospital Takeover (1970): Members occupied the dilapidated Lincoln Hospital in the South Bronx to demand better health care, lead poisoning screenings, and heroin addiction treatment, which led to a Patients’ Bill of Rights and a new hospital facility. • Community Programs: They ran free breakfast programs for children, tuberculosis testing, and lead paint detection programs. Key Leader • Cha Cha Jiménez: A Chicago activist who organized the street gang into a political force in 1968, fighting local gentrification and police brutality. The organization faded by 1976 due to internal divisions and FBI COINTELPRO surveillance, yet they left a lasting legacy on Latinx activism.

1️⃣. The AbyssinianBaptist Church was created in 1808 in New York City by African American members and Ethiopian merchants who left the First Baptist Church of New York to protest segregated, racially discriminatory seating. They sought to establish a house of worship that offered freedom, dignity, and independence. Cultural Identity: The name “Abyssinian” was chosen as a tribute to Ethiopia (formerly Abyssinia), emphasizing African pride, a concept known as Ethiopianism. The church grew into a significant institution for social justice and, under later leaders like Adam Clayton Powell, Sr., became a major voice for the Black community. 2️⃣. Mother African Methodist Episcopal (AME) Zion Church (140-148 W. 137th St.) Known as the “Freedom Church,” this is the oldest Black church in New York State (founded 1796). It was a vital station on the Underground Railroad, hiding freedom seekers in its basement. Legend has it that Harriet Tubman, Sojourner Truth, and Frederick Douglass were all members or frequent visitors. Its relocation to Harlem in 1925 marked the church’s continued role as a pillar of Black liberation. 3️⃣. The congregation of St. Philip’s has roots that reach back to 1704. That was when Elias Neau, a Frenchman who had himself suffered slavery, opened his home to teach enslaved New Yorkers to read the Bible. Neau was connected to Trinity Church on Wall Street, and soon Neau’s students began to worship there on Sunday afternoons. Trinity Church was segregated. As the black worshipers grew frustrated with the church’s refusal to condemn slavery or end the segregation, they began to meet separately, forming the Free African Church of St. Philip. In 1818, skilled carpenters among the group built a small wood church on Centre Street, near Worth. The church immediately became a center of mutual aid and anti-slavery activities as well as of worship.

These are the three buildings that have historically influenced Islam in Harlem Approximately 20% to 28% of Muslims in the United States are Black. As a major, non-majority demographic group, Black American Muslims represent roughly one-fifth to over a quarter of the US Muslim population. This population includes a high proportion of converts, with nearly 49% identifying as such. Diverse Data: While some sources place the figure at 20%, recent polling indicates Black/African American Muslims make up 28% of the U.S. Muslim population. ��Conversion Rate: Roughly half (49%) of Black Muslims in America are converts to Islam, according to the Pew Research Center. ��Demographic Context: Black Muslims represent one of the largest ethnic groups among U.S. Muslims, who are considered highly diverse, with no single race forming a majority. ��Identity & History: A high percentage of Black Muslims (nearly 70%) are born in the United States.

When you speak of Harlem, the most famous African-American community in the world comes to mind. But did you know Harlem was once the third largest Jewish neighborhood in the world from 1870-1930, after New York’s Lower East Side and Warsaw, Poland? The first Jewish congregation in Harlem was Yad B’Yad (“Hand in Hand”), established in 1870. Founded by German Jews, it was later renamed Temple Israel of Harlem. The congregation, which originally met on East 125th Street, eventually grew into one of the most prominent Reform congregations in the city. Temple Israel of th... +2 ��Foundation: Established in 1870, the group was initially called Congregation Hand in Hand. ��Early Location: Originally worshipped above a printing shop on East 125th Street. ��Evolution: As the community grew, it became Temple Israel of Harlem and in 1907 built a large synagogue at 120th Street and Lenox Avenue. ��Current Status: Temple Israel eventually moved to the Upper East Side, and their 1907 Harlem building is now Mount Olivet Baptist Church.