BOOK REVIEW

nalist Farai Shawn Matiashe in his recent article titled “Black History : A missed opportunity to celebrate Africa’s achievement”.

“I’ve found that most people are not aware of it,” says Ọbádélé Bakari Kambon, an associate professor and research coordinator in the Language, Literature and Drama Section at the Institute of African Studies at the University of Ghana, who initiated a Black History Month Film Festival in conjunction with the African World Documentary Film Festival in 2015, in an effort to raise awareness around the significance of Black History Month in Ghana.

“Because many are unaware of Black History Month, it is not something that has government support in terms of programming.”

Again, in South Africa we cannot talk about black history month without talking about Black consciousness. The two are intrinsically intertwined. In every facet of the black person experience lies the consciousness.

The Black Consciousness Movement centred on race as a determining factor in the oppression of Black people in South Africa, in response to racial oppression and the dehumanisation of Black people under Apartheid. ‘Black’ as defined by Steve Bantu Biko anti-apartheid activist in South Africa in the 1960s and 1970s, a student leader, who would later found the Black Consciousness Movement which would empow - er and mobilize much of the urban black population.

While living, his writings and activism attempted to empower black people, and he was famous for his slogan “black is beautiful”, which he described as meaning: “man, you are okay as you are, begin to look upon yourself as a human being”.

Since his death in police custody, he has been called a martyr of the anti-apartheid movement. It is unfortunate that it is during this month we also learn about the passing of Peter Jones, the struggle veteran - the last black person to see Steve Biko alive.

One of the greatest challenges Africans have is the location of affirmation of their true identity. Whilst I am pondering on immateriality of salvation by a white savior and the materiality of socio-political, economic, and cultural redemption from the racialisation of colour semblance, I am tempted to agree with Edwin Naidoo in his piece published by The African when he says “It’s also critical to hold up genuine role models, not those red-clad politicians who were in diapers during apartheid but masquerade as revolutionaries.

Only when the stories of true African heroes are taught at schools can we inspire change. Then Black History Month would stop being an annual event, like Valentine’s Day.

After all, what is love when humanity’s dead to genuine change?”.

Black History Month needs to be a tool with which people learn, understand and admire the accomplishments of unsung heroes and sheroes, inspiring Black people. It should provide universities, schools, and organizations the chance to boast inclusivity, and commemorate Black excellence through organised activities. At its worst, it fails to cover the entirety of Black history, and instead focuses on few Black historical figures, blatantly erasing centuries of Black history and struggle.

If those educators and leaders adopt an inclusive approach to discussing Black history in further depth, we can begin helping our Black community feel represented as a part of African historical fabric, while white counterparts can assimilate Black culture and recognize its integral role in society. Black history should never be a task or check box for people to complete for one month of the year.

Recognizing and learning Black history should be a constant effort. In his writings, Bantu Biko notes that ‘a people without a positive history is like a vehicle without an engine’ n

Qondile Khedama is a communications specialist, social commentator and an award winning writer.

He writes in his personal capacity