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Black History Month

El Paso County to Honor Black History Month with Official Resolution

February 9, 2025 by C'ri Roi

El Paso County to Honor Black History Month with Official Resolution
El Paso, TX – The County of El Paso will officially recognize Black History Month with a resolution honoring Black Americans’ achievements, contributions, and enduring impact in the region. The reading of the resolution will take place on Monday, February 10, at 9:30 a.m. at the County Courthouse during Commissioners Court.
This year’s national theme, “African Americans and Labor,” underscores Black workers’ vital role in shaping the nation’s economic and social landscape. Locally, El Paso’s Black history is deeply embedded with figures like John and Mary Woods, the first documented African American entrepreneurs in El Paso and Juárez, whose influence helped forge economic and cultural ties between the two border cities.
El Paso is home to more than 24,000 African American residents, many of whom continue contributing to the city’s cultural, political, and economic fabric. Landmarks such as the McCall Neighborhood Center and the El Paso Museum of History serve as key institutions preserving the stories and experiences of Black El Pasoans. Organizations such as Black El Paso Voice, The Black Roundtable, Amplify El Paso, and the El Paso Black Business Network provide essential support and advocacy for the community.
Monica Tucker, founder of Black El Paso Voice, reiterated her stance on the importance of recognizing and acknowledging Black history: 

“We are Americans who just so happen to be Black. Our history is American history, and it deserves to be acknowledged and respected. Celebrating Black History Month is not just about looking at the past—it’s about recognizing the contributions we continue to make and ensuring our voice, encouraging unity, and encouraging ongoing progress.”

C'ri Roi

C’ri is a passionate writer with an insatiable appetite for storytelling in all its forms. You’ll likely find her curled up with a good book or immersed in the latest blockbuster at her local cinema when she’s not crafting articles. Jane’s knack for staying on top of current events adds depth to her writing, while her laid-back personality brings a refreshing perspective to even the most complex topics. With a cup of tea and her finger on the pulse of pop culture, C’ri transforms the ordinary into the extraordinary one word at a time.

blackelpasovoice.com

Filed Under: Black History Month, News & Information

The Rich History of El Paso’s Black Community

February 2, 2025 by Courtesy of El Paso Matters

Some events may have changed. Visit ElPasoMatters.org.

The rich history of El Paso’s African American community

by Nicole Lopez, El Paso Matters
February 26, 2021

Each February, El Pasoans participate in Black History Month events like parades, art events, and much more. But many don’t know the long and rich history of El Paso’s African American community.

From Buffalo Soldiers to civil rights leaders, African Americans have contributed a great deal to shaping the community of El Paso, despite only constituting 4% of the city’s population. 

Did you know that a Black El Pasoan was integral in the fight against racist voter suppression in Texas in the early 20th century, or that a Black El Pasoan wrote the official song for the city of El Paso? 

Learn more about key moments in El Paso African American history through this timeline which, although not exhaustive, shows the profound impact El Paso’s African American community has had on the city.  

1877: Buffalo Soldiers arrive in El Paso

In 1877, El Paso became a hub for Buffalo Soldiers, the African American men who served in the Army during its western expansion efforts after the Civil War. 

"The Errand of Corporal Ross," featuring a Buffalo Soldier in battle with the Apache, is perhaps the best known painting by the late El Paso artist Bob Snead. It served as a model for Fort Bliss's Buffalo Soldier Memorial. (Photo courtesy of Snead family).

An 1866 Act of Congress created six all-Black peacetime Army regiments, known as the Buffalo Soldiers, who were tasked with protecting settlers, building roads and infrastructure, and guarding the U.S. mail at points throughout the American West. They often faced extreme racism within the Army, although part of the intention of the regiments had been a post-Civil War push toward equality. 

Concordia village, now known as Lincoln Park, was one of the first neighborhoods that African Americans settled in El Paso. Part of the village was leased to the U.S. Army and became Camp Concordia. Soon after, several troops of Buffalo Soldiers were stationed at this Army post. 

“Many (Black) military persons retired in El Paso because they found the city as an accepting place,” Miguel Juárez said in a research study of the Lincoln Park African American community. 

“In El Paso, you did not have the Black-white binary which occurs in other larger cities,” he said, referring to the city’s large Mexican American population.

1881: The railroads bring a population boom

The arrival of the railroads in 1881 introduced a new source of work for El Paso African Americans. During this time, El Paso’s African American population grew significantly. 

The more that El Paso grew as a center for transportation, the more jobs African Americans were able to fulfill, not only directly for the railroad but in varied service positions, and in the subsequent growth in mining and smelter jobs. 

El Paso was a boomtown during this period, growing to more than 10,000 residents by 1890. 

1891: Jim Crow laws shape the racial dynamic of El Paso

Jim Crow laws codified racism against African Americans in El Paso, beginning in the late 1800s and well into the 20th century. 

State and local laws that enforced racial segregation (termed Jim Crow laws) were implemented following the Civil War, bolstered by a United States Supreme Court decision that affirmed the separate but equal legal doctrine in 1896.

The Douglass Grammar and High School, built in 1891 specifically for African Americans, was established to comply with the laws of segregation at the time. Named after abolitionist Frederick Douglass, the school was significant as an educational institution for Black children in El Paso, even though it remained segregated until 1956. 

Douglass School was attended by Black children for decades when El Paso schools were segregated. This photo is from the 1940s. (Photo courtesy of the University of Texas at El Paso Library Special Collections Department)

Many churches specifically for Black El Pasoans were also established in the Lincoln Park Community during this time, including Mount Zion Baptist Church and Philip’s Chapel. 

State laws and de facto local segregation efforts shaped housing patterns in the borderlands.

“As a result of economic segregation and racial covenants which prevented Anglos from selling or renting their homes to people of color in some of El Paso’s white neighborhoods, African Americans could only live were Mexican Americans or Chinese Americans lived,” border historian David Romo said. 

Because of this, de facto alliances formed between El Paso’s Mexican American and African American communities. Mexican Americans supported African American efforts and even contributed to organizations such as the El Paso chapter of the National Association for the Advancement of Colored People.

“There was this kind of amalgamation between the Mexican and Black community here,” Romo said. “There was already integration here in that community, but it wasn't seen as a big deal -- it just seemed kind of natural.”

In addition to living alongside each other, Romo said many interracial couples emerged in El Paso during this time. Because Mexican Americans were classified as “white,” these interracial marriages were barred as miscegenation under Texas state law. 

1914: First Texas NAACP chapter founded in El Paso

El Paso was the first Texan city to found a chapter of the National Association for the Advancement of Colored People in 1914 (though some sources place the date as 1912 or 1915). 

The chapter of the National Association for the Advancement of Colored People in El Paso began in 1914. The plaque lies in the McCall Neighborhood Center. (Nicole Lopez/El Paso Matters)

This was driven in large part by high levels of racial discrimination in El Paso, where African Americans were barred from entering restaurants, hotels, movie theaters, swimming pools and other facilities. At the time, the NAACP was considered a fairly radical civil rights organization, and the founding of a local chapter signaled an ideological shift among many in El Paso’s African American community. 

As the 20th century progressed, many leaders and activists, including W. E. B. Dubois and James Weldon Johnson, held El Paso in high regard when it came to building a progressive community for African Americans. 

1927: El Pasoan fights voter suppression in Texas

Voting rights for African Americans in Texas took a significant turn when Dr. Lawrence A. Nixon, a prominent Black physician, challenged a racist Texas law that banned Black people from voting in Democratic primary elections. 

Dr. Lawrence Nixon

In the early 20th century, Texas used both poll taxes and all-white primaries as ways to suppress African American and Mexican American votes. 

Nixon originally moved to El Paso after witnessing the lynching of a Black man; he came to West Texas to escape the violent racism he had experienced growing up in East Texas. In 1924, he was denied the right to vote during a Democratic party primary election, after having paid the poll tax. He filed a suit in the federal district court which eventually made it to the United States Supreme Court. 

In both Nixon v. Herndon (1927) and Nixon v. Condon (1932), the Supreme Court found Texas’ racially discriminatory voting rules to be unconstitutional, a violation of the 14th amendment’s equal protection clause. 

Nixon’s tireless efforts marked a major advancement for voting rights in Texas, setting precedents that would then be upheld in the 1944 Supreme Court case Smith v. Allwright. 

1955: UTEP is the first desegregated undergraduate institution in Texas

In desegregation efforts following the landmark Brown v. Board of Education Supreme Court ruling, El Paso educational institutions were credited with desegregating faster than any other educational institutions in Texas, or the South for that matter. 

The University of Texas at El Paso -- then called Texas Western College -- was the first desegregated undergraduate institution in Texas, admitting its first Black students in the fall of 1955. 

Some of the first African-American students at Texas Western College walk on campus after freshmen orientation in September 1955. They are, from left, William Milner, Marcellus Fulmore, John English, Mabel Butler, Clarence Stevens, Margaret Jackson and Sandra Campbell. (Photo courtesy of UTEP)

The NAACP was highly active in El Paso at the time: when the first Black students arrived on campus, members from the NAACP were there to provide their support. 

NAACP members helped these students become more familiar with the community by showing them where they could shop and eat. They also provided transportation to make sure they left and returned home safely. 

One of the first 12 Black students to enroll at Texas Western was Mildred Parish Massey. Her daughter, Barbara Lee, now is a congresswoman from California. 

Although desegregation was implemented in educational spaces in the 1950s, segregation and race-based discrimination were still omnipresent in El Paso.

1959: More Black-owned businesses open

In the 1940s and 1950s, increasing numbers of Black-owned businesses opened in El Paso. Restaurants, theatres, barbershops, and salons were among the new businesses run by members of the African American community.

At this time, Black ministers in El Paso took it upon themselves to engage with white city leaders to discuss changes in employment and policies, seeking to benefit the African American community. 

One of the most successful Black-owned businesses to emerge during this period was Estine Davis’ East Side Barber Shop. The famed “Miss Estine” has been cutting hair in El Paso for nearly 70 years, and she began working at the location that would eventually become her own shop in 1959. 

Davis has been active community member: she sponsored Miss Black El Paso pageants, and her barbershop has become a staple of El Paso’s African American community.

After celebrating her 88th birthday in December, Estine Davis returns to cutting hair in her barber shop. (Corrie Boudreaux/El Paso Matters)

1967: Black UTEP football players stage a sit-in for equality

Although athletics at the University of Texas at El Paso were lauded for racial integration following the success of “Glory Road” -- the 1966 NCAA champion basketball team that made history as the first team with five African American starting players -- this did not mean that racial intolerance was absent from the campus of UTEP. 

In 1967, tensions fomented as a result of a university policy forbidding Black students from interracial dating, prompting a sit-in demonstration by Black UTEP football players and other students to demand a change in the racist policy. 

“I remember seeing (a young Black woman) on the cover of the El Paso Times, being dragged out by police because she would not move,” recalled Ron Stallworth, El Paso native and author of “Black Klansman.”  

“That was their philosophy. That was a civil rights demonstration right there,” he said. 

Through the efforts of the civil rights movement, African Americans in El Paso increasingly attained positions of leadership in El Paso during the late 1960s. African Americans held prominent positions in the El Paso Police Department, City Council, and the local branch of the Federal Bureau of Investigation during this time. 

1970: Long John Hunter becomes an El Paso blues legend

During the late 1960s and early 1970s, the influence of African American music was massive throughout the borderlands. Bluesman and guitarist Long John Hunter became famous for the raucous all-night shows he played in Ciudad Juárez, at venues including Lobby Bar, Bar 77 and Don Felix. Hunter’s music was strongly influenced by the border, and he released numerous albums and songs touting his bordertown pride.

https://www.youtube.com/watch?v=0jndL-16th4

1984: Increased Black leadership leads to growing community resources

A boom in black leadership led to more welfare-based organizations for the African American community, including the McCall Neighborhood Center.

The center helps African Americans gain educational and professional opportunities, and was established in 1984.

“We’ve been able to feed the elderly thanks to all the support and recognition we receive,” said Greg Davis, current president of the McCall Neighborhood Center. 

The McCall Neighborhood Center was built around the home to Olalee and Marshall McCall, which was donated to the city in 1985. (Photo courtesy of the McCall Neighborhood Center)

Founded by local leader, educator and community activist Leona Ford Washington, the McCall Neighborhood Center has been a hub for El Paso’s African American community, and is home to a library of local Black history, largely compiled by Washington. 

In the 1980s Washington also penned the song “The City of El Paso,” which was adopted as the official song of the city by then-Mayor Jonathan Rogers. 

1995: El Paso Police Department hires Zina Silva

Zina Silva currently is the highest-ranked woman on El Paso’s police force. Hired in 1995, Silva is the EPPD’s first female Mexican American and African American assistant police chief.

Silva was also the EPPD’s first female Black detective. 

Assistant Police Chief Zina Silva, center, has been with the El Paso Police Department since 1995. (Photo courtesy of El Paso Police Department)

But Silva said there is more work to be done in terms of increasing the diversity of the El Paso police force though, particularly when it comes to gender.

“It's very difficult to get people to think differently and say, you know, anybody can do this job: it's a male job, it's a female job, any gender can be successful. We haven't quite tipped the scale on getting more women to join,” she said.

Silva has also gained prominence as a competitive bodybuilder and is a world-class powerlifter. 

Present day: El Paso’s African American community has growing sense of unity

The African American community in El Paso is noteworthy for remarkable unity, said “Black Klansman” author Ron Stallworth, who grew up in El Paso and returned a few years ago after retiring from a law-enforcement career. 

“I knew at all times that if anything happened, and I needed to reach someplace to get help, or if there was no food in the house and that I needed to go get a meal, I could go to any one of those houses and they would take care of me,” Stallworth said, referring to his experience growing up in El Paso. 

“That's the type of community it was back then. El Paso has grown so much since then,” he said.

Ron Stallworth, second from right, spoke at a screening of "BlackKklansman," the Academy Award-winning film based on his book, at the Plaza Theater on Aug. 10, 2019. He appeared with the movie's producer and screenwriters. As a child in the 1950s, Stallworth was restricted to the theater's balcony because he was Black. Among those attending the screening was his childhood friend Barbara Lee, now a congresswoman from California. (Robert Moore/El Paso Matters)

The city’s historic Black neighborhood, near Downtown, was largely demolished by construction of Interstate 10 in the 1960s. 

Efforts like the El Paso Black Pages, a Black-owned business directory, help to enable El Pasoans to support and uplift Black-owned enterprises. Monica Tucker, founder of Black El Paso Voice (which created El Paso Black Pages), is dedicated to helping other Black-owned businesses grow. 

Monica Tucker owns MOCHA Enterprises in El Paso.

“Many people have been able to say that they’ve started businesses here,” Tucker said. “But the question is how else can they grow? That’s what we’re focusing on right now.”

Tucker, an entrepreneur herself, considers these efforts key when it comes to giving African Americans a say in El Paso’s future. 

“We have a voice here,” Tucker said. “We want to be able to connect with other people and have other people understand our history here.” 

Cover photo: The Douglass School was an all-Black school for decades. Pictured is the graduating class of 1949. (Photo courtesy of the University of Texas at El Paso Library Special Collections Department)

This article first appeared on El Paso Matters and is republished here under a Creative Commons license.

Courtesy of El Paso Matters
elpasomatters.org

Filed Under: Black History Month, History

2025 Black History Tour

January 26, 2025 by BEPV Staff

McCall Neighborhood Center Presents: Second Annual Black History Tour
Join the McCall Neighborhood Center as it proudly hosts the Second Annual Black History Tour on February 8, 2025. This enriching event is an opportunity to celebrate and explore the rich history, culture, and contributions of the Black community.

Tour Times:

  • 8:30 AM
  • 9:00 AM
  • 11:30 AM
  • 2:00 PM

Don’t miss this exciting chance to engage with history in an immersive and meaningful way. Further details will be announced soon.
Reserve Your Spot Now
Spaces are limited, so act quickly to secure your spot!
Email: Greggddavis@yahoo.com
Call: 915-540-6186
Confirm your reservation today and be part of this inspiring journey through history.

BEPV Staff
blackelpasovoice.com

Filed Under: Black History Month, Community News

Black History Month Panel Discussion | The Black Roundtable at UTEP

February 16, 2024 by BEPV Staff

Thank you to the amazing panelists of The @blackroundtable The Black Roundtable and Crystal for an amazing job moderating this evening. Awesome! If you missed it, follow us and @bewaretheday Beware the Day to see the video tomorrow. Thank you to Carla who put everything together. Jackeline Biddle Richard @jbr.immigration @afrolatinx_culture – Ryan O. Adams host of #BewareTheDay, Tomas Arellano @iamtommynoir, and @abenijanae Abeni Janae – all of you were amazing!
.
#BlackHistoryMonth #blackontheborder #blackinelpaso #BlackExcellence #explorepage #utep #blackhistory #lesstalkmoreaction
BEPV Staff
blackelpasovoice.com

Filed Under: BEP Voice Weekly, Black History Month, Podcast

The Vital Role of Gatekeeping in Community Building

February 11, 2024 by Monica Tucker

“Ensuring the safety and integrity of your name, brand, business, family, and community is not gatekeeping; it’s protection.”

 

The Vital Role of Gatekeeping in Community Building: To move forward, we must expose those who claim to do good but are bad actors in the community.

As someone deeply committed to strengthening community bonds and fostering collaboration, I often find myself navigating the delicate balance between promoting unity and addressing the challenges posed by adult bullies within our community. Throughout my extensive involvement in various community initiatives over the years, I’ve encountered individuals whose toxic behavior has necessitated implementing gatekeeping measures to protect the well-being of our collective pursuits.

During an interview, I faced the disturbing reality of intentional exploitation by a community member. This individual shamelessly admitted to exploiting others’ perceived weaknesses, displaying a blatant disregard for ethical conduct and empathy. Decisive action was needed to prevent further harm to unsuspecting collaborators.

In grappling with the moral dilemma of whether to intervene and alert others, I confronted the harsh truth of how manipulative individuals can perpetuate falsehoods and inflict lasting damage on our community. Despite initially hoping for personal growth and redemption, I realized the urgency of prioritizing the protection of vulnerable individuals from exploitation and deceit.

Though challenging, I decided to cut ties with such individuals because I felt a deep sense of responsibility to safeguard the integrity of our community initiatives. Witnessing the insidious spread of falsehoods and intellectual property theft underscored the importance of distinguishing between genuine allies and opportunistic detractors.

Furthermore, my dedication to shielding loved ones from potential harm led me to withdraw from collaborations tainted by deceit and manipulation. This sobering realization emphasized the necessity of vigilant gatekeeping to preserve the integrity of our shared endeavors, even in familial contexts.

In prioritizing authenticity and integrity over superficial alliances, I found solace in my daughter’s commitment to pursuing her artistic vision independently. Despite facing setbacks orchestrated by deceptive actors, her resilience in amplifying Black voices in the community served as a beacon of hope amidst adversity.

Reflecting on these experiences, I’m compelled to initiate an honest dialogue within our community about the nuanced dynamics of gatekeeping and its role in promoting inclusivity and safety. While gatekeeping can evoke mixed reactions, its importance lies in distinguishing between constructive standards and exclusionary practices.

Bad gatekeeping, characterized by arbitrary criteria and discriminatory practices, fosters a hostile environment that undermines community cohesion. Such behaviors erode trust and perpetuate divisiveness, harming the fabric of our community.

Conversely, good gatekeeping serves as a defense against toxicity and exploitation, maintaining the integrity of our shared spaces and promoting accountability and mutual respect. By setting clear standards and boundaries, gatekeepers uphold the values that define our community and mitigate the risk posed by malicious actors.

To safeguard our collective well-being, we must recognize the pivotal role of good gatekeepers and support and empower individuals who demonstrate integrity and compassion in their stewardship of community resources. Whether through formal leadership roles or grassroots initiatives, fostering a culture of accountability is essential for our community’s growth.

Moving forward, I advocate for a proactive approach to gatekeeping that prioritizes transparency, inclusivity, and education. By encouraging open dialogue and promoting diversity, we can overcome the barriers posed by toxic behavior and build a community grounded in trust and solidarity.

Bad Gatekeeping

Bad gatekeeping is exclusionary and discriminatory, often based on arbitrary or superficial criteria. It can be harmful to individuals’ mental health and create toxic environments by barring people from participating in a community based on things like how big of a fan they are or the circumstances of their discovery of the community.

This form of gatekeeping can be particularly damaging in fan communities, where the joy of shared interest should be inclusive and where gatekeeping can be used to exclude typically underrepresented groups, such as women or people of color, based on prejudiced views.

In summary, good gatekeeping protects the essential characteristics of a community and ensures its members are qualified or aligned with its goals. In contrast, lousy gatekeeping is exclusionary, often based on prejudice, and harms the community by creating a hostile and unwelcoming environment.

Good Gatekeeping (When it goes right, keeping toxic people from harming others and their pursuits.)

Good gatekeeping involves setting and maintaining standards, boundaries, or rules necessary for functioning or preserving a community’s core values and purpose. It can be a form of quality control that ensures the integrity of a community or activity is maintained.

For example, in professional or specialized communities, gatekeeping can ensure members have the necessary skills or knowledge to contribute effectively. This type of gatekeeping is often seen as essential to keep countercultures vibrant and thriving, as it can prevent the dilution of a community’s unique culture or the misrepresentation of its values. Good gatekeepers play a crucial role in maintaining the integrity of a community by keeping toxic individuals out to prevent harm. They serve as protectors of the community’s well-being and values.

However, good gatekeepers need to exercise their role responsibly, ensuring that their actions are based on transparent and fair criteria and that they do not engage in discriminatory or exclusionary practices. Good gatekeeping should focus on preserving the community’s positive aspects and promoting a safe and inclusive environment for all members.

In essence, gatekeeping is a means of nurturing communities built on trust, integrity, and inclusivity. We can dismantle barriers and create a future defined by genuine collaboration and mutual respect.

Gatekeeping operates in various contexts, impacting advocates within communities as well. Here are some examples:

  1. Media Advocacy: Advocates often engage in media advocacy, where gatekeeping involves pitching stories or perspectives to journalists or editors. Gatekeepers in media ultimately decide which stories get coverage, shaping public discourse on social issues.
  2. Healthcare Advocacy: Within healthcare, advocates may encounter gatekeeping when advocating for improved access to healthcare services or challenging discriminatory practices. Gatekeepers in healthcare settings, such as insurers or healthcare administrators, may control access to resources and services.
  3. Social Media Advocacy: Advocates utilize social media platforms to amplify their messages and mobilize support for causes. However, through content moderation policies or algorithmic decisions, gatekeeping by social media platforms can impact the visibility and reach of advocacy efforts.
  4. Community Advocacy: Gatekeeping can also occur within community advocacy efforts, where specific individuals or groups may control access to decision-making processes or resources. Advocates may face challenges navigating these gatekeepers to advocate for community needs effectively.
  5. Policy Advocacy: Advocates working to influence policy decisions may encounter gatekeeping within governmental or organizational structures. Gatekeepers in policymaking processes, such as legislators or government officials, can shape policy agendas and determine which voices are heard.
  6. Funding Advocacy: Securing funding is essential for sustaining advocacy efforts, but gatekeeping by funders can pose challenges. Gatekeepers in philanthropic organizations or grant-making institutions may prioritize specific issues or approaches, affecting which advocacy initiatives receive support.
  7. Intersectional Advocacy: Advocates working at the intersections of multiple social justice issues may face additional layers of gatekeeping. Intersectional gatekeeping can arise from entrenched power dynamics and systemic inequalities, requiring advocates to navigate complex barriers to achieve meaningful change.

Gatekeeping can have significant impacts on marginalized communities in various ways. These examples demonstrate how gatekeeping can hinder marginalized communities’ inclusivity, representation, and progress in various spheres. 

  1. Exclusion of Marginalized Voices: Gatekeeping can exclude individuals or groups with valuable perspectives, limiting diversity and representation within movements or communities.
  2. Fragmentation and Divisiveness: Strict gatekeeping can lead to internal conflicts and the marginalization of voices that do not fit within predefined boundaries, contributing to fragmentation and divisiveness within grassroots movements.
  3. Replication of Power Structures: Gatekeeping can perpetuate existing power imbalances, making it challenging for minoritized individuals to persist in certain fields such as STEMM (Science, Technology, Engineering, Mathematics, and Medicine).
  4. Cultural Gatekeeping: In creative industries, cultural gatekeeping by the dominant group can limit the opportunities and recognition of marginalized creators, reinforcing existing power dynamics.
  5. Reduced Community Engagement: High barriers and exclusive cliques created by gatekeeping can alienate and intimidate community members, reducing engagement and limiting the potential for widespread mobilization.

In navigating these contexts, advocates must strategically address gatekeeping challenges, build alliances, and advocate for transparency and inclusivity in decision-making processes. By recognizing and confronting gatekeeping barriers, advocates can work towards fostering more equitable and inclusive communities.

In solidarity and commitment to collective growth,

Monica Tucker

Community Advocate and Activist

Publisher: Black El Paso Voice News & Information

Monica Tucker

Monica is the founder and publisher of Black El Paso Voice. She is an advocate fighting against racism and embracing positive community involvement. She is a lover of God, Puerto Rican cuisine, and the greatest defender of her family. She also enjoy House Music and swears it’s the best music on the planet!

blackelpasovoice.com

Filed Under: Black History Month, Opinion

Juneteenth: The Red, The White, The Blue

May 27, 2023 by Monica Tucker

The Juneteenth flag was created in 1997 by activist Ben Haith aka Boston Ben, founder of the National Juneteenth Celebration Foundation (NJCF). Boston-based illustrator Lisa Jeanne Graf brought Haith’s vision to life. Also contributing were Verlene Hines, Azim, and Eliot Design. The Juneteenth flag was revised in 2000 to include “June 19, 1865,” the day enslaved people in Galveston, Texas, were freed.

The Juneteenth flag is a powerful symbol of freedom and justice for Black Americans, and it has become a symbol of Black emancipation in the United States of North America, the journey our ancestors have taken, and the continuous journey we are taking. We have work to do.

ABOUT THE COLORS: WE ARE FREE U.S. AMERICANS

Mr. Haith was intentional about every aspect of the creation.

  • The arc on the Juneteenth flag represents a new horizon, meaning fresh opportunities and promising futures for Black Americans.
  • The star represents Texas – Juneteenth started in Galveston. It represents the freedom of Black Americans in all 50 states.
  • The burst (zig-zag shape surrounding the star) represents Black Americans’ journey to achieve freedom. Inspired by a nova, the burst symbol represents the term astronomers use to mean a new star – in essence, a new beginning.
  • The colors of the flag represent the United States of America. The flag is a reminder that enslaved people and the descendants of enslaved people were AND ARE Americans. Those colors are a testament that Americans are committed to striving for actualization of liberty and justice for all.

Sometimes, the “adopted” Pan-African flag represents the dispersed diaspora globally. The Juneteenth flag represents the freedom of enslaved U.S. Black people and their descendants.

Proceeds benefit our efforts in the community to educate the community about the history of Black America, and to foster a more equitable and inclusive society on the border. 

Monica Tucker

Monica is the founder and publisher of Black El Paso Voice. She is an advocate fighting against racism and embracing positive community involvement. She is a lover of God, Puerto Rican cuisine, and the greatest defender of her family. She also enjoy House Music and swears it’s the best music on the planet!

blackelpasovoice.com

Filed Under: Black History Month, Culture

Spirituals vs Minstrelsy

February 28, 2023 by Abeni Janae

African American spirituals are one of, if not the most important genres of American music as they are the foundation of African American culture and music. Now, what exactly are spirituals? They are songs written by African Americans who were enslaved during the 18th and 19th centuries. They were often sung in religious and communal gatherings as a way to worship and to have coded messages of resistance and escape.       

Now another genre of music that emerged during the 19th and 20th century were minstrels. Minstrelsy is the act of portraying stereotypes of Black people in the most extreme racist fashion. Back then, there were minstrel shows where white actors would make themselves look like a caricature of Black people by doing Blackface, which involved painting their skin black and making a large red outline around their lips. They would also make fun of how Black people spoke by exaggerating the dialect, which we know as vocal Blackface. With minstrel shows came minstrel songs, which exaggerated spiritual lingo and musical aspects. While most minstrel songs are no longer performed due to their racist nature, some are still in circulation under the “American folk songs” genre.       

We live in a time now where minstrel songs are no longer performed due to their racist nature, with the main point being about the vocal Blackface. However, there still needs to be more clarity about how appropriate it is for non-Black people to perform spirituals with the traditional African American dialect. As a Black musician born and raised here in El Paso, saying there is a lack of education regarding spirituals, Black culture, and music, in general, is an understatement. Therefore, it makes sense to have clarity and clarification on whether it is appropriate to pronounce the words as written in spirituals. The answer is yes, and here is why:      

Spirituals should be approached and taught like any other genre of music. That includes doing the correct dialect written by the composer. To perform a dialect other than written would be an erasure of culture and history. Instead of shying away from it due to being unfamiliar with the dialect, understand that it is the way it is because that’s how African Americans spoke during those times. It’s the same concept when learning diction for a song in another language, such as Italian, German, French, Spanish, or Latin.       

For directors of choirs whose demographic is largely non-Black, I offer this advice regarding teaching spirituals: Teach them about the history of spirituals and the difference between minstrelsy and spirituals. Have them understand that performing the dialect written in a spiritual by a Black composer is not an act of minstrelsy, and to perform it without that dialect would be an insult. Understand their initial hesitancy due to the lack of exposure and understanding of Black history, culture, and music, and hear their questions; a discussion can be had, and everyone can understand better.         

As a Black composer who has arranged spirituals, I would personally be offended if my spiritual arrangements were not performed with the traditional dialect as written. As I see it, Black people have worked tirelessly for our proper place to be seen, heard, and accepted. It is the same plight regarding Black music and Black musicians. Not performing the music as it was written would be an erasure of that history and a rejection of where and how it all started.       

Moving forward, this helps both choral educators and singers understand the context behind the dialect in spirituals and be more receptive to conversations about it.

Fisk Jubilee Singers - Image: Public Domain
VA minstrel show. Image: Public Domain
Abeni Janae

Abeni Janae is a composer, singer, songwriter, advocate.

facebook.com/abenijanae

Filed Under: Black History Month Tagged With: black history month, minstrels, spirituals

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