Activehistory.ca repost – “When People Eat Chocolate, They Are Eating My Flesh”: Slavery and the Dark Side of Chocolate

As part of Black History Month every Friday in February we’re featuring some of our most popular posts and podcasts on Black History.

The following post was originally featured on June 30, 2010

By Karlee Sapoznik

656px-ChocolateWhether it’s a Mars, Cadbury, Hershey, Nestle or Snickers chocolate bar, most of us relish biting into one of life’s most tasty, cheap indulgences: chocolate.

While the cocoa industry has profited from the use of forced labour in West Africa since the early nineteenth century, over the past decade more and more alarming reports of child slavery in the cocoa industry have come to the fore. Amadou, previously one of the over 200,000 estimated children to be enslaved in cocoa farms in the Ivory Coast alone, told Free the Slaves that “When people eat chocolate, they are eating my flesh.”

The Ivory Coast produces roughly half of the world’s cocoa today. In his recent documentary, entitled The Dark Side of Chocolate , Danish journalist Miki Mistrati seeks to answer the following question: “Is the chocolate we eat produced with the use of child labor and trafficked children?”

In effect, the question is really not whether the chocolate we eat is produced using child labour or trafficked children. Rather, it is twofold: where exactly is this happening and in what numbers? Further, how do we take further measures

Drissa’s scars from being beat after trying to escape

Drissa’s scars from being beat after trying to escape

beyond what is already being done under the law, by the International Cocoa Initiative, the chocolate companies, local law enforcement, activists, the general public and grass roots organizations to truly end this?

The link between slavery and commodities is certainly not new. In the late eighteenth century, the British, like many other countries, directly profited from the slave trade and slavery as they took their tea or used slave-produced products on a daily basis. However, little by little, the London Society for Effecting the Abolition of the Slave Trade succeeded in rallying popular sentiment against slavery and slave-produced commodities.

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Black History Education through the Archives of Ontario

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(ActiveHistory is pleased to partner with the Archives of Ontario to present resources for educators on Black history in Ontario)

Alison Little

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Students at work during a Black history-focused workshop given by the Archives at Toronto’s Agincourt Collegiate Institute, February 2016.

As educators continue to build inclusive, diverse, and flexible learning environments for their students, there is an urgent need for resources to support critical engagement with the past. To assist classroom teachers, the Archives of Ontario has online resources and workshops that connect students with Ontario’s documentary Black history.

In the age of digital by default, the Archives of Ontario offers online Black Canadian history resources that enable students to view and analyze primary source documents on a platform that suits their location and research needs.

Our online exhibits let students examine records from our collection up close and on their own timetable, allowing them to observe, ask, and analyze – the keys to learning through primary sources. Among educators, there is a desire for first-person narratives, examples, and specific histories relevant to students in this province – to teach beyond the material provided by the textbook. It is here that the Archives of Ontario can support teachers and enrich classroom learning.

Developed to share our collection with a broad web audience, our online exhibits expand on Black Canadian histories taught by secondary classroom sources, illustrating major historical narratives through the lives of individuals.  Continue reading

Climate Change on the Ground

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By Elizabeth Vibert

Daina Mahlaule stakes tomatoes at the drip-irrigated community vegetable garden. Photo by author.

Daina Mahlaule stakes tomatoes at the drip-irrigated community vegetable garden. All photos by author.

The people of Jomela village in eastern Limpopo Province, South Africa, feel like canaries in a coal mine. The local metaphor features a snail collecting ashes. When I last visited Jomela in April and May, sixty-five-year-old vegetable farmer Daina Mahlaule told me that home food gardens in the village produced “nothing, nothing at all” in the recent growing season. Scant rain had come too late for the maize and groundnuts that are staples of the local diet.

Now Mrs. Mahlaule and her neighbours find themselves living through one of the worst droughts in a century. This year’s extreme El Niño event – which may mean a mild winter for many of us here in Canada – has already delivered blistering heat and deepening drought to much of Southern Africa. It is now the middle of the southern hemisphere summer, the ‘rainy season’ on which home-based, rain-fed agriculture depends. But there is no rain. Rivers run low or dry, major national reservoirs are dangerously depleted, groundwater reserves are dwindling, and tens of thousands of cattle have perished.

Five of nine provinces in South Africa have declared a state of disaster. Neighbouring Zimbabwe has declared a national emergency. Malawi, Zambia, Lesotho and Mozambique are also affected. Neighbouring states have often turned to South Africa – with its massive, irrigated corporate farms – to purchase maize when their supplies run low. This year South Africa will have none to sell and will have to import up to half its own supply. My research assistant in Limpopo tells me that men with access to pick-up trucks are running a brisk business, buying up maize in 80 kilogram sacks at local mills and selling it around the countryside to panicking households.

Research indicates the enormity of this El Niño event is linked to, or at least exacerbated by, human-induced climate change. So beyond the statistics – millions across the region facing hunger as a second rainy season fails, basic food prices up by a third and maize by as much as 70 percent over recent averages – what does climate change mean in people’s daily lives in places already deeply affected? I focus here on women, who are the main household farmers in sub-Saharan Africa. Continue reading

Why Non-Indigenous Canadians Need to Share the Burden of the Residential School System

An earlier version of this post was originally published on 49thShelf.com as part of a special series of essays and book recommendations called Talking History. Follow the link to see the rest of the series and to explore the more than 80,000 Canadian books listed on the site. The author would like to thank Crystal Fraser for her comments and feedback.

By Kaleigh Bradley

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Cover photo of Bev Sellars’ Memoir.

In the nineteenth century, near present-day Sault Ste. Marie, Chief Shingwaukonse dreamt of a teaching wigwam where Anishinaabe children could learn vocational and academic skills. Chief Shingwaukonse wanted children to have these tools so that they could preserve Anishinaabemowin (Ojibwe language), and adapt to a modernizing economy and society. Indigenous peoples, with the help of church missionaries and government officials, sought the creation of schools for their children, but the schools later became an instrument for cultural genocide.

The Indian Residential School (IRS) system began in the early nineteenth century with the missionary work of different Christian groups across Canada. Government and churches designed the IRS system to assimilate and transform Indigenous children into self-reliant citizens by removing parental involvement in their intellectual, spiritual, and cultural development. Schools were perceived as an ideal solution to the late-nineteenth-century “problem” of incorporating Indigenous peoples into Euro-Canadian settler-society. In 1876, the federal government consolidated the IRS system with the passing of the Indian Act, and by the late 1880s, government-funded schools were operating across Canada, run by Anglican, Presbyterian, Catholic missionaries and volunteers. Did you know that Gordon IRS, the last residential school, closed less than twenty years ago in 1996?

Schools were often sites of emotional, physical, and psychological abuse, and the legacy of the schools—language loss, broken families, children alienated from their communities and culture, addictions and mental health issues, intergenerational trauma, health issues due to disease and neglect—continues to ripple throughout Indigenous communities. Institutional life was often traumatic for students, and the education received typically left them ill-equipped for capitalist ways of living. The schools did not lead to the assimilation of Indigenous peoples, although they caused irreparable suffering and damage to Indigenous communities and cultures. Indigenous cultures are no longer as vibrant today as they were prior to the creation of the IRS system.

It’s important to note that the history of residential schools is also a story of survival, resiliency, mobilization, and cultural revitalization. Students and communities often resisted assimilation and survivors acquired the tools for political resistance and mobilization.

In the fall of 2011, I was hired as a research consultant to research for the Truth and Reconciliation Commission. I had recently graduated from my Master’s program and in this economy, I was grateful to have a job. My project manager told me to show up at a church archive the following Monday, and I was sent detailed instructions along with a file that was over four hundred pages, which outlined the history of residential schools. I was never taught this history during elementary school, high school, and even as an undergraduate student in university. I was to uncover links between the schools and Indigenous communities and in particular, I was supposed to flag anything in the archives that suggested evidence of abuse, neglect, missing children, or unmarked cemeteries. Continue reading

Developing Historical Detectives

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Active History is proud to present a video each week from New Directions in Active History. The conference took place at Huron University College on October 2-4, 2015 and brought together scholars, students, professionals and community members to discuss a wide range of topics pertaining to the practice of active history.

In this week’s video, Lindsay Hall, Head of History at Clark Road Secondary in the Thames Valley District School Board, discusses the challenges facing teachers of history in the public school system. Hall explains that since students are required to only take one Canadain history class throughout high school, teachers must strive to instill curiosity in their grade 9 students. Hall provides examples of innovative activities and projects designed to build student confidence and subsequently, encourage students to take an interest in studying the past. Hall goes on to say that before students can “think like historians”, skills like close reading need to be developed. In her own experience, many grade 9 students lack reading skills, requiring her to become a “teacher of reading” before a “teacher of history.” Hall also encourages educators to be cognisant of the way student’s encounter the past in their everyday lives through tv shows, video games, novels, and the internet, among other topics. She ends by arguing  that skills taught inside the history classroom can extend beyond the its walls and can encourage students to become critical thinkers and problem solvers.

 

Activehistory.ca repost – Black History Podcasts and Talks

As part of Black History Month every Friday in February we’re featuring some of our most popular posts and podcasts on Black History.

Today we’re featuring some of our favourite podcasts and recorded talks on Black History from the past few years.

History Slam Podcasts:

  • Episode Twenty-Six: The Black Panthers in Saskatchewan
    In this episode of the History Slam podcast, Sean Graham talks with Dawn Flood of Campion College at the University of Regina about Black Panther Fred Hampton and his visit to Saskatchewan. They chat about racial discrimination in Chicago, the reputation of the Black Panthers, the reason for coming to Saskatchewan, and Fred Hampton’s death.
  • Episode Forty-One: Race, Identity, and Newfoundland Culture in Robert Chafe’s Oil and Water  On February 18, 1942 off the coast of St. Lawrence, Newfoundland, the USS Truxton and the USS Pollux ran aground in the midst of a harsh winter storm. Of the 389 sailors on both ships, only 186 survived. Of those, one stood out: Lanier Phillips. After being rescued by a group of locals, Phillips became the first African American in St. Lawrence, an experience that forever changed him and the community.  The transformation of Phillip’s life is the focus of playwright Robert Chafe’s Oil and Water.  In this episode of History Slam Sean Graham speaks with Robert Chafe about his play, Lanier Phillips’ legacy and the challenges of representing a true story on stage.
  • Episode Fifty-Eight: African Canadians in the US Civil War
    Sean Graham and Richard Ried discuss the challenges of researching African Canadians in the Civil War, the tasks given to black regiments, and the domestic policies that shaped British North Americans’ participation in the conflict.  They also examine the legacy of African Canadians fighting in the war and the historical oddity of Civil War pensions being paid into the 21st century.(Sean Graham and Richard Ried)

Recorded Talks:

  • The Drake “Smoke Screen” Phenomenon: Canadian Hip Hop History
    A conversation Francesca D’Amico hosted with award-winning journalist, radio and TV broadcaster, Dalton Higgins.  Higgins and D’Amico engaged in a discussion intended to use the life and music of Drake as a lens by which to discuss broader issues such as: the history of urban music in Toronto; class and authenticity in urban music; and race, ethnicity, identity and notions of multiculturalism and acceptance in Canada.

 

History Slam Episode Seventy-Eight: Disaster Drawn

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By Sean Graham

Disaster DrawnAs anyone who has ever done archival research knows, there are moments where things can get incredibly dull. To get over this, we all try to find little things that keep us going. When I was in the midst of reading every issue of the Moose Jaw Times between 1931 and 1934, for example, I very much enjoyed following the daily exploits of Little Orphan Annie. Most days nothing noteworthy happened – in fact, some strips were simply announcing that she was changing locations – but it all worked together as a serial and, every couple weeks, something exciting happened that made you glad you had followed the story all the way through. When compared to today, where people binge television programs, the long-term connection and slow unfolding of story lines over the course of weeks and months seems to have been lost.

One place where binge consumption isn’t as prominent, however, is comics. Just as it took Annie a couple weeks to resolve a problem, comic strips today still evolve at a slower pace than other forms of entertainment. There are plenty of daily comic strips that still operate as a serial, serialized comic books release a new issue every few months, and even graphic novels, while not always serialized, have a tendency to allow stories to unfold at a slower pace.

Because of this, comics have distinguished themselves as a form of popular culture. Through their unique ability to tell stories, they have often been able to illicit strong emotional reactions from readers. And while there are plenty of examples of comics being subversive, they have not received the same attention from censors or law makers as film, television, and music, meaning that through the twentieth century they were able to operate in a less regulated environment and regularly presented narratives that may not have made it into mainstream popular culture. This is particularly true of depictions of war, which is the subject of Hillary Chute’s new book Disaster Drawn: Visual Witness, Comics, and Documentary Form.
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Violence in Early Canada

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We are crossposting this essay as part of our partnership with the new early Canadian history blog Borealia.

By Elizabeth Mancke & Scott See

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Charles Beauclerk, Bataille de Saint-Eustache, 1840. Public Domain via Wikimedia Commons.

In the months since the 19 October election, Canadians – from Justin Trudeau to church groups preparing for Syrian refugees – are reasserting one of the most recognizable tropes about Canada, that the country is an international leader in humanitarian aid and an advocate for multilateral and conciliatory approaches to international challenges. In mid-November the Globe and Mail ran an editorial referencing the Geneva Convention of 1949 and urging Canadians to reaffirm the country’s commitment to international law and humanitarian traditions; “as a leading member of the international community, [Canada] must do its part to uphold the letter and spirit of humanitarian law,” including acting as a leader in calling for an independent commission to investigate the American bombing of a hospital in Kunduz, Afghanistan in October. Unarticulated but central to the editorial’s argument was that ideological differences need to be set aside in the interests of international justice; the three authors were Joe Clark (former Progressive Conservative Prime Minister), Ed Broadbent (former NDP leader), and Irwin Cotler (former Liberal MP and Minister of Justice). The editorial also reaffirmed that Canadians and Americans have substantively different understandings about how to respond to violence both internationally and domestically, about when it is appropriate for a state to use violence, and what the boundaries to that violence should be. Indeed, the decision of the Liberal government to withdraw Canadian fighter jets from bombing ISIS contributed to the Minister of Defence Harjit Sajjan not receiving an invitation from the US Secretary of Defense, Ashton Carter, to a multilateral meeting to discuss coalition strategies to end the threats of ISIS.

As historians of pre-Confederation Canada and the United States, we have committed a great deal of our intellectual energies, individually and collaboratively, to understanding why the two countries have such profoundly different understandings about the role of violence in defining the character of social order, from localities to the international community. We know that the frequent contrast between Canada as peace-loving and the United States as more violent can too often mask episodes of violence in Canadian history. As well, we know that Canadian history is often dismissed as irrelevant to understanding the modern world because its historical narrative is not intensely shaped and punctuated by episodes of large-scale violence. Yet as Jerry Bannister reminds us, colonialism is intrinsically violent, involving at the very least the traumatic displacement of indigenous peoples. Involving Indigenous leaders in relocating their nations, as the British did with Thayendanegea (Joseph Brant) and the Mohawks after the American Revolution, does not assuage the suffering of the ordeal. And as the recent report from the Truth and Reconciliation Commission on Residential Schools tells us, cultural genocide through education is a profoundly disruptive form of social violence that echoes down the generations in Indigenous communities, hampering if not handicapping their ability to build strong nations. [Read More…]

The Future of Public History Programs in North America and Abroad

Active History is proud to present a video each week from New Directions in Active History. The conference took place at Huron University College on October 2-4, 2015 and brought together scholars, students, professionals and community members to discuss a wide range of topics pertaining to active history.

Continuing the conversation on the future of Public History programs this week is Jean-Pierre Morin, a member of the board of directors of the National Council on Public History. Morin offers insight on the growth and decline of Public History programs in North America, as well as internationally. Morin discusses why many programs are being closed down on the regional and local levels, as well as addressing the decreasing number of students enrolling in public History Programs in Canada and the United States. Focusing on the international scene, Morin discusses the growth of public history in Europe, and how Europeans are adapting their programs to the North American models that have been established here. He also discusses the identity crisis that faces many Public History graduates and their prospects of finding work after graduation.

Activehistory.ca repost – Why “I Used to Love H.E.R,” Why I Still Love H.E.R: Hip Hop THEN, Hip Hop NOW

As part of Black History Month every Friday in February we’re featuring some of our most popular posts and podcasts on Black History.

The following post was originally featured on March 14, 2011.

An impromptu performance held at the Hub (the area around 3rd Avenue and 156th Street) by The Mean Machine. One of the benefits of institutional neglect was that public concerts like this, common to the early days of Hip Hop, allowed artists to express themselves freely without the need for formal compliance.

By Francesca D’Amico

Chicago’s Cominskey Park on July 12th, 1979 was a scene like no other. Disco Demolition Night was a promotional event meant to protest the shift in radio programming from rock to an all-disco format. In exchange for admission, fans were asked to bring an unwanted disco LP. Following the first of a double-header game, a large crate of the collected records was detonated in center field. Against chants of “disco sucks,” 59,000 fans swarmed and vandalized the field. As the scoreboard flashed, “please return to your seats,” police in riot gear cleared the field and eventually cancelled the second game. This was the night Disco died and made way for Hip Hop.

Hip Hop had been developing in the boroughs of New York City since 1973. Black and Puerto Rican youth who had long been denied access to Disco clubs created their own recreational spaces in response. Party organizers would steal city electricity from the street lamps to connect their equipment and perform in accessible venues such as community parks and apartment recreation rooms. Borrowing from the Jamaican traditions of the soundsystem and toasting, Deejays used turntables to create new sounds, while graffiti artists used subway trains as canvas and breakdancing battles evolved from gang confrontation.

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