Author Archives: Cliff

Is Ghana Blocking Historic Diasporan Afrikans from Citizenship?

Many of the efforts toward unity among our people must focus on how well the variety of organizers and activists in our community work together. The main idea of many Pan Afrikan Coalition groups is to look at the various areas where we do our work in terms of how one area affects what we must do in another, to establish how the different areas of activist activity (such as culture, electoral politics, media, law, international advocacy, science, health, tech, education, spirituality, prison outreach, economics, revolutionary activism, etc.) can actually function in the “real world” as opposed to in theory, and who among our community’s activists and leaders are working to help coordinate these  functional areas to build unity. Our conviction is that the different areas in which we operate cannot be looked at in isolation, and that they all impact each other in ways that we might not realize at first. Realizing this is an important step in developing a “grand strategy” for how those different areas of activity will actually work together toward the uplift of our community.

In the meantime, things happen on a regular, dare I say daily basis to impact the work we do and to pile more struggle and important work on our plate. Recent developments in the United States with regard to immigration and the imposition of police state-style tactics from the current US administration have led many of us to look outside the United States as places we might go to live. Now, some of those options may be threatened by the actions of governments around the world in response to the isolationism of the US, particularly in this case, in Afrika.

As activists, organizers and leaders of Global Pan Afrikanist organizations, among the issues I have always assumed to be important to all (or most) of us is that of the ability of Afrikans of the Historic Diaspora (“Afrikan Americans” and Afrikan Descendants living around the world outside the Mother Continent) to “get away from Amerikkka”, repatriate to Afrika and establish dual, or even exclusive, citizenship in an Afrikan country.

An example that may have been overlooked for some time has involved the recent development of the Alliance des Etats du Sahel (AES), or the Alliance of Sahel States in English. The Trump administration’s recent decision to deny entry into the United States to those in possession of a passport from Burkina Faso, along with what apparently were numerous attempts on the life of Burkina Faso’s president, Captain Ibrahim Traore, led to the reciprocal denial of passport holders from the United States from entering Burkina Faso. I wonder whether or not the current anti-immigrant fervor that is trying to sweep the US is leading to similar, retaliatory or even “copycat” actions from another Afrikan nation to which many of us feel a strong kinship.

One of the most prominent and popular locations to which we might want to repatriate is Ghana, which has proposed, and even implemented, numerous programs over the years to facilitate the repatriation and ultimate citizenship of members of the Historic Diaspora, from former Ghanaian President John Kufuor’s earlier entreaties, to the Ghana Nkwanta Project, to the One Africa movement, to the efforts of Dr. Maulana Maulana, to the settlement of several villages in Ghana between Accra and Cape Coast that have been largely settled by members of the Historic Diaspora over the last several years.

This and similar arrangements might have just become more complicated, and might even be threatened altogether, by the most recent decision that has been announced by the Republic of Ghana.

The Ghanaian government has announced the “Temporary Suspension of Ghanaian Citizenship Application Process for Historical Diasporans” and the imposition of new standards that must be met to qualify for Ghanaian citizenship, which might even impact upon the ability to establish residency in Ghana even without the granting of official citizenship. Apparently, there was also an “emergency town hall meeting” held in Ghana on the morning of February 1 about this issue.

The official policy, announced by the Republic of Ghana on February 1, was briefly outlined in the document “Temporary Suspension of Ghanaian Citizenship Application Process for Historical Diasporans” (in the form of a PNG image) from the Diasporan Affairs Office of the President, Republic of Ghana.

This was answered in a Press Release (in the form of a PDF document) from Nana Abena Grace James, Sixth Region Diaspora Caucus (SRDC) Africa Facilitator (Tanzania), detailing the Sixth Region Diaspora Caucus’s objection to and rejection of the Ghanaian Government’s proposed new standards for citizenship, which apparently include a two-year residency period, a DNA test (the standards of which are not explained) and a $2500 fee. That response is viewable here.

Ghana citizen advocacy-1

I received Nana Abena James’s email about this later that day, February 1, 2026, along with the above documents. She is seeking support from a variety of global Pan Afrikan Diaspora organizations for the attached Press Release, as the new standards, despite the claimed desire to “further streamline and enhance the overall experience” and make it “even more accessible, efficient, and user-friendly for our brothers and sisters across the diaspora”, would seem to only make an already-difficult process of establishing dual citizenship for Afrikan Diasporans in Ghana even more difficult.

How many of us are aware of these new “standards” being imposed by the Ghanaian government?

What impact, if any, might these new “standards” have on current repatriation efforts, specifically the settlement of the Historic Diaspora in Ghana?

Is this new policy from the Republic of Ghana motivated by increased American xenophobia and isolationism (whether a retaliatory move against anti-immigrant sentiment in the US or some twisted “copycat” policy because, well, that’s how things are done now) or by some fear of unchecked immigration from the US and the greater Historic Diaspora (There are, after all, over 85 million Afrikan Descendants in Brazil, 12 million in Colombia and millions more elsewhere in South America, Central America and Europe)?

Would any of the Pan Afrikan organizations that have a concern about this development have an interest in signing on to the Press Release, affixing the applicable organizational logos to the effort, or any other gesture of support?

With the increased authoritarianism sweeping across the United States “courtesy” of the Trump administration and the resulting feelings of alienation among several members of the Pan Afrikan community towards continuing to embrace the prospect of living in the United States, I anticipate that leaving the US and repatriating to Ghana or other Afrikan nations has gained greater consideration from many of us. This will only become more difficult if Ghana, and other Afrikan nations, start to “take the US’s lead” and clamp down on those seeking to emigrate out of the United States.

ICE On The Rampage

The people of Minneapolis, Minnesota have given us all a lesson in mounting resistance to authoritarianism, with their sustained marches, protests, and calls for a general strike even as Immigration and Customs Enforcement (ICE) agents swarm over the city, invade homes, arrest people in stores and churches, chase people down in the street, ram people’s cars, and even summarily execute people in public. Minneapolis has essentially become “ground zero” for the anti-ICE protests, much as it had become during the immediate aftermath of the killing of George Floyd by Minneapolis police officer Derek Chauvin in 2020, only this time not limited to a single atrocity but to a continuing string of abuses which claimed to be about rooting out “the worst of the worst” among the “illegal immigrant invasion” that, according to US president Donald Trump was “destroying our country”, but was increasingly abducting children, arresting US citizens and murdering people in the street.

As this was going on, ICE was continuing to expand its reach, which had long been active in cities across the United States even under the Obama administration, finally gaining widespread attention in 2025 under Trump with its incursion in cities from Los Angeles, California to Portland, Oregon to Maine, according to the January 28 article by Joanna Slater, Perry Stein, Marianne LeVine and Theodoric Meyer, Federal officials launch ICE operation in Maine and begin arrests
(https://www.msn.com/en-us/news/us/federal-officials-launch-ice-operation-in-maine-and-begin-arrests/ar-AA1UGlCd?ocid=msedgdhp&pc=U531&cvid=69712d2d502e4101af7ebe790061a337&ei=59). And ICE has been spotted in Chicago, Pittsburgh, Philadelphia, Baltimore, Washington DC, and practically any city run by a Democratic mayor or a mayor of color.

While these paramilitary-style raids, complete with armored camouflage, helmets, masks, pepper bombs, mace, tazers and military-style weapons firing live ammunition wielded by unscreened, untrained and unrestrained militia members and reputed “January 6th insurrectionists” (Speculation grows ICE hired Jan. 6 rioters to be in ‘Trump’s army’, https://www.msn.com/en-us/news/us/speculation-grows-ice-hired-jan-6-rioters-to-be-in-trump-s-army/ar-AA1V6egf) who never should have been allowed near such armaments in the first place, were basically set up and foreshadowed by the forcible closings of federal offices by Elon Musk’s ironically named “Department of Government Efficiency” (DOGE), the people of Minneapolis certainly did not anticipate this level of lawlessness and brutality. Still, the people of Minneapolis have, for the most part, maintained their collective composure, which has likely saved many lives and simultaneously eroded the moral and ethical standing of this occupying army. In this battle of attrition, the question lingers: Who will blink first?

We’ve all seen the videos of ICE agent Jonathan Ross shooting Renee Nicole Good in the face through the window of her SUV as her wife screamed in horror, the denial of critical care as she lay dying in the driver’s seat of her vehicle, the actions of ICE agents as they removed evidence, thereby corrupting the crime scene, and the mendacious accusations from Department of Homeland Security (DHS) Secretary Kristi “ICE Barbie” Noem (regally positioned behind a podium that featured the Nazi-inspired slogan “One of Ours, All of Yours”) that Ms. Good was a “domestic terrorist” who was using her vehicle as a weapon in an attempt to run over Ross. US president Donald Trump, Deputy Chief of Staff Stephen Miller and ICE commander Gregory Bovino (“resplendent” in floor-length Nazi-style overcoat) would echo these remarks and throw in a few gratuitous threats against “insurrectionists” for good measure. Kyle Rittenhouse, who had earned infamy for his August 2020 rampage in Kenosha, Wisconsin that saw him cross state lines and illegally brandish an AR-15 rifle, then subsequently gun down two men participating in protests following the police murder of George Floyd, would insist in an interview, as described in an article by Andrew Stanton on MSN (Kyle Rittenhouse says he would have shot Renee Good, https://www.msn.com/en-us/news/us/kyle-rittenhouse-says-he-would-have-shot-renee-good/ar-AA1UEr4E?ocid=msedgdhp&pc=U531&cvid=6971374d22ee4654b832faad92e25ea2&ei=44), that

“Agent Ross, his identity has already been put out there publicly. He’s been doxed. His family has been forced to go into hiding. Very similar to what happened to me—immediately being doxed. My home address being put out there, calls for death threats, bounties put out on him,” he said. “Similar to me, I’ve had bounties put out against me.” …

Rittenhouse said Ross “defended himself” against Good, who he said was there to “block and impede with” ICE agents from completing duties.

He said the officer was “doing his job well.” He said he believes he was right to believe his life was in danger at the time, describing the car as a “two-ton missile coming at you with the ability to cause great bodily injury as death.”

“Agent Ross did what he had to do to stay alive, and he’s being villainized by the left for defending himself because the left is trying to push a narrative that we are the side of violence,” he said.

When asked what Rittenhouse would have done had he been in the ICE agent shoes, he said he would have shot Good if it meant saving his own life.

“If somebody is coming at me with a moving vehicle, I’m going to do what I need to do to stay alive,” Rittenhouse said. “That is a two tone weapon coming at you. That is something that can cause great bodily injury or death, just as anybody with half a brain cell would do.” …

And two weeks later, ICE agents would fatally shoot Veterans Administration (VA) Intensive Care Unit (ICU) nurse Alex Pretti, who had committed the mortal sin of coming to the aid of a woman who had been brutally shoved to the ground by ICE agents. After half a dozen ICE agents pepper-sprayed him, wrestled him to the ground and confiscated his legally-licensed handgun which was still holstered in his waistband, one of them fired several shots into Pretti’s back, followed by several more shots — 10 or 11 in total — to his back and head, killing him on the spot as bystanders cursed and screamed in shock. Despite the fact that the entire incident was captured on camera, from several angles that showed that Pretti never drew his weapon and was not even resisting them, he was vilified by Trump administration officials as a “domestic terrorist” who was “brandishing a weapon” as he “assaulted the officers” and had intended to inflict serious bodily harm on the ICE agents. The same officials who had, over the past several years, supported right-wing activists attending political events of “woke” politicians with rifles strapped to their backs, made references to a “good guy with a gun” as the defender of the helpless as a push-back against banning guns in schools, and supported the rights of citizens to use a weapon to defend themselves against perceived (and sometimes imagined) aggression according to their cherished Second Amendment and “Stand Your Ground” state laws, were now cautioning that “if you’re participating in a protest, you shouldn’t be carrying a gun.”  And to make matters even worse, video footage has been shared of an ICE agent telling a protester on the streets of Minneapolis, “If you raise your voice, I will erase your voice,” a clear threat of retaliation against a citizen exercising their Constitutional right of questioning his actions.

New York City Mayor Zohran Mamdani condemned ICE and called for its abolishment in an article by Demian Bio, NYC mayor Mamdani reiterates support for abolishing ICE, says they are not showing ‘humanity’
(https://www.msn.com/en-us/news/politics/nyc-mayor-mamdani-reiterates-support-for-abolishing-ice-says-they-are-not-showing-humanity/ar-AA1UCgxT?ocid=msedgdhp&pc=U531&cvid=6971374d22ee4654b832faad92e25ea2&ei=64):

New York City Mayor Zohran Mamdani reiterated his support for abolishing ICE, saying the agency is not showing “humanity” and hasn’t done it for a “long, long time.”

Speaking on The View, Mamdani was asked about his stance on the agency, considering that “in light of recent events, there’s been renewed calls from prominent Democrats to abolish ICE.”

Mamdani said he supports the concept, claiming that ICE is now “an entity that has no interest in fulfilling its stated reason to exist.”

“We’re seeing a government agency that is supposed to be enforcing some kind of immigration law but instead what it’s doing is terrorizing people no matter their immigration status, no matter the facts of the law, no matter the facts of the case,” Mamdani added.

Elsewhere in the interview he said “there is a way to care about immigration in this city and in this country with a sense of humanity” but “what we’re seeing from ICE is not it” and hasn’t for a “long, long time.” …

Arizona’s Attorney General Kris Mayes cited her state’s “Stand Your Ground” laws, which in Florida had led to the acquittal of George Zimmerman for the murder of Trayvon Martin as well as Rittenhouse’s own acquittal of the Kenosha, Wisconsin shootings, as justification for citizens in her state to shoot masked and unidentified individuals who would attempt to abduct them, in an article by Michael D. Carroll, Arizona AG suggests residents may gun down masked ICE agents if they felt threatened under state law
(https://www.msn.com/en-us/news/politics/arizona-ag-suggests-residents-may-gun-down-masked-ice-agents-if-they-felt-threatened-under-state-law/ar-AA1UNWch?ocid=msedgntp&pc=U531&cvid=697360df3b104f3aa8d368bf02e29504&ei=16). Her stance, which had been cheered when right-wing officials had used them to support gun-wielding individuals like Zimmerman and Rittenhouse, was now condemned when a Democratic Attorney General assumed it:

… She added, “I mean if somebody comes at me wearing a mask, by the way, I’m a gun owner, and I can’t tell whether they’re a police officer, what am I supposed to do? No, I’m not suggesting people pull out their guns, but this is a don’t tread on me state.”

Arizona GOP Rep. David Schweikert has blasted the attorney general, calling her rhetoric “reckless.” In a scathing post on X, the gubernatorial candidate wrote, “Let’s not pretend this was some careful legal seminar. …”

In Colorado, ICE agents allegedly left Vietnam War-inspired Ace of Spades cards, known as “death cards”, on the vehicles of those they arrested, according to the story DHS condemns ICE agents leaving ‘death cards’ on cars
(https://www.msn.com/en-us/news/us/dhs-condemns-ice-agents-leaving-death-cards-on-cars/ar-AA1V6spv?ocid=msedgdhp&pc=U531&cvid=69790e21b65040f9a3b3939f11b47c79&cvpid=70cb955b4cae466b874541723cd9047a&ei=15) by Aurora DeStefano:

The Colorado Sun reported that ICE agents have been leaving Ace of Spades playing cards — famous since at least the Vietnam War as death cards — on cars left behind after drivers and passengers have been detained by ICE in Colorado.

The Sun reported that “family and friends who went to retrieve the vehicles, left abandoned on Highway 6, found the cards, which were printed with contact information for the U.S. Immigration and Customs Enforcement detention center in Aurora.”

A January 22 Minneapolis church protest being reported on by former CNN journalist Don Lemon, Georgia Fort and two other Afrikan Descendant independent journalists was broken up by ICE agents who then arrested the four journalists, charging at least Lemon with, ironically, what had come to be known as a “Ku Klux Klan law”, implying that Lemon’s act was equivalent to those of the Klan. According to an article from National Public Radio, Feds arrest Don Lemon, Minnesota journalist and 2 others over church protest (https://www.npr.org/2026/01/30/nx-s1-5693756/don-lemon-arrest-cnn-minneapolis) by David Folkenflik, Updated January 30, 2026 and heard on National Public Radio’s Morning Edition,

Amnesty International demanded the release of Lemon and Fort, calling their arrests “a critical threat to our human rights.”

“Reporting on protests isn’t a crime — its protected by the First Amendment,” said Jameel Jaffer, executive director of the Knight First Amendment Institute at Columbia University. “The Justice Department should drop these prosecutions or they should be thrown out.”

Also arrested at the protest was lawyer and civil rights activist Nekima Levy Armstrong, whose image was digitally altered by Trump administration officials in press releases after her arrest to show a distraught and crying Armstrong, despite the fact that she had maintained her defiant dignity throughout.

Meanwhile, the atrocities continued, with most of the attention remaining trained on “ground zero” in Minneapolis, key among them ICE agents using a five-year-old Liam Conejo Ramos as bait to draw family members out of a house, then taking Liam and his father to a detention center in Texas. Texas Congress member Jasmine Crockett, one of the few members of Congress bold enough to assertively stand up to the abuse of the Trump administration and the relative fecklessness of Democrats as well as Republicans in the House and Senate, visited the detention center where she found several children even younger than Liam being held there. Video footage of a Minnesota citizen of Asian descent being detained outside in the snow dressed only in shorts and a bathrobe before finally being released, and ICE agents in an SUV ramming a woman’s car, then approaching her car with guns drawn and forcibly removing her from the vehicle to take her into custody, has also been widely circulated.

All of this, and the acrimony that has increasingly been inspired against ICE from the general public, has apparently impacted the morale of ICE agents who, enticed by the $50,000 signing bonuses offered, an apparently lax screening process, and the opportunity to play urban soldiers “Call of Duty”-style, had apparently expected to be welcomed by the community only to be reviled for their cruel, brutal and murderous tactics. A story by Tom Latchem, ICE agents want out of Minnesota: Trump’s ‘battle is lost’
(https://www.msn.com/en-us/news/us/ice-agents-want-out-of-minnesota-trump-s-battle-is-lost/ar-AA1V57iE?ocid=msedgdhp&pc=U531&cvid=69790e21b65040f9a3b3939f11b47c79&ei=27), discusses the “collapsing” morale of ICE agents and the consequences for Border Control Commander Greg Bovino, the on-the-ground “little commandant” of the ICE forces:

… ICE and Border Patrol agents are said to have turned on the operation—and on their colleagues who blasted Pretti. The 37-year-old VA ICU nurse was shot multiple times in the back in a confrontation captured on video last Saturday. …

“This is a no-win situation for agents on the ground or immigration enforcement overall,” one Border Patrol agent wrote in a private chat obtained by journalist Ken Klippenstein and published on his Substack mailout. “I think it’s time to pull out of Minnesota, that battle is lost,” they added. …

Morale inside the ranks is described as collapsing. One veteran ICE agent—one of six Klippenstein reportedly spoke to for the article titled “ICE Unloads”—bemoaned that “the brand new agents are idiots.” He blamed what he saw as lowered hiring standards for the chaos in Minnesota. …

Agents also gripe that Washington has dragged them away from immigration work and into street confrontations with protesters by labeling demonstrators as “impeding” federal functions and branding “Antifa” and other leftists as radicals and terrorists.

Threat briefings are now fixated on alleged “retaliatory” plots against ICE and Border Patrol after the deaths of Pretti and Good. “Lots of people are freaking out,” one officer told Klippenstein, saying agents are “getting seriously paranoid, afraid of being targeted by ‘retaliators,’” and talk as if “we are fighting insurgents,” turning Minneapolis into a domestic Baghdad. …

Their anger is colliding with a political crisis already engulfing Homeland Security Secretary Kristi Noem, 54, who has reportedly seen her handpicked “commander at large,” Border Patrol official Gregory Bovino, 55, demoted by President Donald Trump, 79.

The Daily Beast reported Monday that Trump’s immigration czar, Stephen Miller, and his chief of staff, Susie Wiles, had turned against Noem. They blame the Homeland Security secretary and her chief adviser and rumored lover, Corey Lewandowski, for the decision to make Bovino and his masked “Green Machine” squads, who have been regularly filmed manhandling civilians nationwide, the public face of Trump’s deportation blitz.

Hours later, Bovino was gone, his official government social media accounts suspended, and border czar Tom Homan parachuted in to take charge on the ground. …

The Importance for Pan Afrikan Activists

The impulse might be to look at these events and sound the alarm that fascist dictatorship is here, in the fashion of Hitler’s Third Reich.  But what should concern Afrikan People in particular is the fact that this is not evidence that America is reverting to Nazi Germany, but that America is actually returning to its own post-Reconstruction, Jim Crow-racist roots.

Analyses of these events have tended to stress Nazi Germany as the inspiration for Trump’s rampages by ICE and by DOGE stemming from early 2025. It has been said that the administration is following lessons learned from Hitler’s rise to power as the Nazis embarked on their campaign to run roughshod over Europe, beginning with the demonization of the press, the targeting of immigrants and those designated as the “other”, continuing with the construction of detention camps, and culminating in mass murder and genocide. As a number of analysts have explained more recently, however, these tactics did not initiate with Hitler and the Nazis, because they learned many of their tactics by studying the United States, its near-extermination of the Indigenous First Nations, its enslavement of Afrikans and its responses to post-Civil War Reconstruction, the Black Codes and the early Jim Crow Era, a major feature of which was the Compromise of 1850 and the Fugitive Slave Act, which authorized the “slave patrols” that hunted Black People across the North to forcibly transport them back to the South to be re-enslaved, and the 13th Amendment to the US Constitution (https://en.wikipedia.org/wiki/Thirteenth_Amendment_to_the_United_States_Constitution), which provided the loophole of enslavement when convicted of a crime and led to the mass incarceration of today that has largely impacted People of Afrikan Descent.

Right wing racist ideologues, their political operatives and their “Angry White Male” militias who stormed the Capitol on January 6, 2021 and have been training with military-style weapons in the country’s backwaters for years have been anticipating the day when they could “take their country back” to the “good old days” (basically, antebellum slavery) when their women were useful only as breeding stock, “minorities” were kept in their place of hard labor and servitude, and the land (though stolen from the Indigenous people) was all theirs to plunder and do with as they wished.  To them, the Abolitionist Movement, the Civil Rights Movement, the Black Power Movement and the Women’s Movement took from them what they had come to consider their (ill-gotten) birthright: a land which, despite their abject unworthiness, was theirs and theirs alone, promised to them by God, free from the inconvenience of having to deal with the rights of Blacks, women, Indians, foreigners and other groups.  Losing the advantages that had been provided to them through treachery and wars was seen by them as a betrayal; the equal and respectful treatment of the “others” was akin to actual oppression to many of them.  The crusade to “take back America” has been a long time coming for them, from the assassination of Abraham Lincoln (a White Supremacist himself, but at least one who did not fully believe in the cruel treatment of those he considered inferior to him) to the post-Reconstruction terrorism of the Klan to the Black Codes to the struggle to enforce segregation during the Civil Rights era to COINTELPRO’s war on Black Power to Nixon to Reagan to the “Contract On America” to the Project for a New American Century (the Heritage Foundation) to the Tea Party to the Freedom Caucus to “compassionate conservative” George W. Bush’s “Shock and Awe” to the rise of Trump and MAGA to Project 2025 (the Heritage Foundation again) and Agenda 47 all have been part of a continual campaign to re-establish White Supremacist right-wing pseudo-Christian ideology in the United States, and Trump’s ICE offensive, set up at least in part by Elon Musk’s DOGE raids in early 2025, are the culmination of those efforts as Trump, Miller and Nome’s masked, heavily-armed, practically unrestrained agents have been given guns, badges and armor to trample citizens’ rights in “woke” American cities like soldiers patrolling “enemy territory” in the streets of Baghdad or the rice patties of Vietnam, letting everyone know, as Trump administration cheerleader Tucker Carlson had crowed during an October 2024 presidential campaign rally (Tucker Carlson Gives Truly Disturbing Speech About “Daddy” Trump, https://newrepublic.com/post/187485/tucker-carlson-daddy-trump-spanking-speech), that “When dad gets home, you know what he says? ‘You’ve been a bad girl. You’ve been a bad little girl, and you’re getting a vigorous spanking right now. And no, it’s not going to hurt me more than it hurts you. No, it’s not. I’m not going to lie. It’s going to hurt you a lot more than it hurts me. And you earned this.’”  America, you’ve been a bad little girl, and Daddy Trump is home now to spank America’s bad little woke behind.  And ICE is the belt that’s gonna give your bottom that spanking that you deserve. A belt decked out in military cammo, armor, high powered weapons and the color of God-given and Trump-bestowed authority.

Resistance

While it took a World War to finally vanquish Germany’s Nazis and a Civil War to defeat the Confederacy, the answer to America’s current wave of totalitarianism against its own people, in the end, might come down, as it often did when the slave catchers hunted Black People in certain areas of the North, to the refusal of citizens to participate in the repression of those they had come to see as neighbors and important members of their society. Author and analyst Jelani Cobb, writing for The New Yorker on January 30, 2026, points out that “Americans took to the streets to defend their neighbors in the nineteenth century, too” in his article What ICE Should Have Learned from the Fugitive Slave Act
(https://www.newyorker.com/news/the-lede/what-ice-should-have-learned-from-the-fugitive-slave-act):

… The Fugitive Slave Act was rhetorically useful for a certain element of the political class, but for most people it took an issue that they may have felt ambivalent about—or hadn’t much thought about at all—and gave them a direct, visceral reason to feel very strongly about it. Slavery might have been an abstract national concern, but the fate of a neighbor, whom people may have depended upon as a part of their community, was very much a personal one. Something akin to that reaction is occurring in communities across the U.S. now, as social-media feeds fill with images of children being harassed by ICE agents as they leave school and of a five-year-old boy being detained, and of adults being shoved to the ground and pepper-sprayed or pulled from their cars after agents smash the windows. The Fugitive Slave Act is remembered by historians for its ironic effect: designed as a means of cooling the simmering regional tensions over slavery, the law effectively made it the most contentious issue facing the nation. It pushed Americans toward the realization that the nation was bound in what William Seward later termed an “irrepressible conflict.”

Sometimes the resistance calls for direct confrontation; other times it may simply require a refusal to acquiesce to the demands of a despotic regime. An example of this form of resistance was shown when a Canadian business refused to sell a warehouse it owned in Virginia upon learning what the US government planned to do with it, as detailed in the article DHS deal to buy warehouse collapses after company learns of ICE’s plans
(https://www.msn.com/en-us/news/us/dhs-deal-to-buy-warehouse-collapses-after-company-learns-of-ice-s-plans/ar-AA1VlUh1?ocid=msedgntp&pc=ASTS&cvid=697e582635ac425d9682ddb138d1a638&ei=42) by Matthew Chapman:

A Canadian business has backed out of a deal to sell a Virginia warehouse to the federal government, after learning the building would be used as a detention center for Immigration and Customs Enforcement.

According to the Vancouver Sun, “Jim Pattison Developments says it won’t sell a warehouse in Virginia to U.S. Homeland Security to be used by its Immigration and Customs Enforcement agency as a detention centre. In an email Friday, the company said ‘the transaction to sell our industrial building in Ashland, Virginia, will not be proceeding.’ The company did not comment further about why that decision had been made.”

Further comment was probably not necessary. The odious nature of ICE’s mission is finally sinking in with a large swath of the American body politic. It’s unfortunate that this awakening did not come when the victims of official brutality were Black: Fred Hampton, Eleanor Bumpurs, the MOVE Family, Amadou Diallo, Sean Bell, Michael Brown, Trayvon Martin, Tamir Rice, Sandra Bland, Breonna Taylor, Rayshard Brooks, Freddie Gray, Sonya Massey, George Floyd and so many others.  Not even the recent ICE murder of Keith Porter, Jr. (pictured above) by an off-duty ICE agent on New Year’s Eve after Porter had fired a gun off in celebration (Shocking New Development in Case of ICE Agent Killing Keith Porter Jr. on New Years Eve, https://www.theroot.com/shocking-new-development-in-case-of-ice-agent-killing-k-2000082368) drew much attention. It’s a tragedy that the estimated thousands of wrongful detentions, many of them US citizens and children, and the murders that were never exposed to the public because they weren’t committed on camera, were not enough to rouse the citizenry and the political mis-leaders into action before things got to this point. It’s too bad that it took the public, in-broad-daylight murders of Nicole Renee Good and Alex Pretti, live and on camera for all the world to see, for many in White America to realize that what we in Black America have been telling them for so many years was the truth. It’s a shame that, after this crisis has finally died down, many of those who momentarily understood our pain and are now confessing that they were lied to and “can’t believe I ever supported these right-wing kooks” will soon revert back to their “politically safe” haven of “if you’ve done nothing wrong you have nothing to worry about” and “just go along to get along.” An old saying goes, “Every now and then man stumbles over the truth, but rest assured he will pick himself up and carry on.” But for now, for right now, the self-described “real Americans” are beginning to understand. And we may have to settle for this brief moment of clarity to help us extract ourselves from this current crisis.

The morale of ICE and its agents is crumbling. As activists attempt to keep tensions manageable, convinced that Trump’s plan all along has been to inflame passions enough that someone commits a truly violent act against ICE agents to give him an excuse to invoke the Insurrection Act and try to cancel future elections as he imposes complete martial law on the country, the resilience of the people of Minneapolis will either cause the resolve of many of the administration’s enablers in Congress and the Supreme Court to collapse or will provoke Trump into committing an act so heinous that it sparks a revolution that topples his regime that way. While we harbor no illusions about morals or ethics within this administration, our hope is that staring its own cruelty in the face (“The cruelty is the point!”) will finally cause it to implode of its own weight and allow justice to prevail, by the administration’s minions losing their nerve or by others in government growing a spine or a pair of testicles at last. The alternative, the path of increasing xenophobia and repression, can bring nothing but destruction.

As Afrikan People, we must take this moment of alarm to convince our people to finally come together, unify and organize. The Baltimore-based Pan Afrikan organization Reality Speaks/Solvivaz Nation has often coined the exhortation “Unify Or Die”, holding a series of six annual conferences under that slogan that started 20 years ago. While some might advocate an immediate resort, in our current disorganized state, to armed struggle and the resulting anarchy that will, at this point in time, likely result in numerous unwanted casualties, we must practice discipline, and the resolve, at least as of this writing, of the people of Minneapolis, as we build organization with each other, reconcile our differences, and finally come together as we have been ourselves calling for all of these years so we can build something positive to lift our community up, instead of succumbing to the panic this administration wants to provoke to tear our community down.

“A revolution is bloody, but America is in a unique position. She’s the only country in history, in the position actually to become involved in a bloodless revolution. The Russian Revolution was bloody, Chinese Revolution was bloody, French Revolution was bloody, Cuban Revolution was bloody. And there was nothing more bloody than the American Revolution. But today, this country can become involved in a revolution that won’t take bloodshed. All she’s got to do is give the Black Man in this country everything that’s due him, everything. I hope that the White man can see this. ‘Cause if you don’t see it you’re finished. If you don’t see it you’re going to become involved in some action in which you don’t have a chance.”
– Malcolm X, The Ballot or The Bullet, April 12, 1964
https://vermonthumanities.org/wp-content/uploads/2020/07/MalcolmXSpeech.pdf

“Settle your quarrels, come together, understand the reality of our situation, understand that fascism is already here, that people are already dying who could be saved, that generations more will live poor butchered half-lives if you fail to act. Do what must be done, discover your humanity and your love in revolution.”
– George L. Jackson

 

Closures and Second Chances: the Baltimore City School Board and the Fate of Education

EDITOR’S NOTE: This includes a slight update from the January 15, 2026 article, to include some of the reaction from the community to the Board of School Commissioners’ final decision. 

The fate of three Baltimore City schools has been decided. The Baltimore City Annual Review of Schools (https://www.baltimorecityschools.org/page/annual-review) recommended actions to close, combine and change grade configurations at several area schools:

  • The first recommendation was to close Dallas F. Nicholas, Sr. Elementary School in June 2026 and combine with Margaret Brent Elementary/Middle School for the school year 2026-27; Change the grade bands served at Margaret Brent from pre-K to 8 to pre-K to 5 for the 2026-27 school year; Rezone the portion of the Dallas Nicholas zone south of North Avenue to Johnston Square for future students. (Current students would enroll at Margaret Brent.)
  • The second recommendation was to close Renaissance Academy High School in June 2026 with Frederick Douglass High School, Edmondson-Westside High School and Green Street Academy as identified receiving schools for students.
  • The third recommendation was for non-renewal of Baltimore Collegiate School for Boys’ charter and closure of the school at the end of this school year.

Other actions to reconfigure, renew charters or designate existing schools as receivers for students at schools slated for closure were also outlined in the review report, again available at https://www.baltimorecityschools.org/page/annual-review.  Recommendations for renewal of charters can be made, with or without conditions, for 8 years, 5 years or 3 years, or a decision can be made for non-renewal.  The recommendation starts with the Charter and Operator-Led Advisory Board to the CEO (Dr. Sonja Santelises), who then passes the recommendation with her concurrence to the Board of School Commissioners for a final decision. 

In the end, the Board voted to spare Dallas F. Nicholas Elementary School and Renaissance Academy, but chose, after much debate, to close Baltimore Collegiate School for Boys, the only school in the state of Maryland that specifically serves young Black boys.  Results of the Board’s deliberations on six other charter schools are listed immediately after our report on the Board’s rationale and decision on Baltimore Collegiate School for Boys below.

The discussion and final vote by the Board of School Commissioners was held Wednesday, January 14, 2026. This post serves mainly as a documentation of the testimony given at a January 8 hearing in support of the three schools targeted for closure, to be compared to the Board’s January 14 final decision in each case as a means of determining just how much weight the voice of the people carries with administrators and bureaucrats, especially as far as the education of the city’s children, particularly its Afrikan American boys, is concerned.  In the case of Baltimore Collegiate School for Boys, the ratings metrics (which were harsher than previous review results despite what the school’s supporters insist were marked improvements made since the last review) were given much more weight than the testimony of administrators, students and supporters, as a result of which non-renewal of the charter and closure at the end of the current school year was recommended by the Board of School Commissioners in a somewhat contentious split vote at their January 14 meeting.

The January 8 Hearing

On January 8, 2026, the Baltimore City Schools Headquarters was once again the arena in which the battle to save three area schools threatened with closure was waged. On December 11, 2025, a hearing was held to listen to community comments about the recommended closure of Dallas F. Nicholas Sr. Elementary School (201 E. 32st Street; https://www.baltimorecityschools.org/o/bcps/page/39), New Song Community Learning Center (1530 Presstman Street), Renaissance Academy (1301 McCulloh Street; https://www.baltimorecityschools.org/o/renaissance/) and the Baltimore Collegiate School for Boys (2525 Kirk Avenue; https://baltimorecollegiate.com/). In part because of the unexpectedly large and vocal support at that hearing, the Board of School Commissioners voted to delay their final decision and hold another hearing on January 8, with a planned vote on January 14. See our article on that December 11 hearing here.

This time, there were only three schools threatened with closure, as apparently New Song’s primary issue was an internal one that was adequately rectified before this follow-up hearing.

Baltimore City Council member Odette Ramos (Baltimore City 14th District, which includes the neighborhoods of Abell, Better Waverly, Charles Village, Coldstream Homestead Montebello, Ednor Gardens-Lakeside, Guilford, Hampden, Harwood, Hillen, Hoes Heights, Homewood, Keswick, Lake Montebello, Oakenshawe, Original Northwood, Remington, Roland Park, Tuscany-Canterbury, Waverly, and Wyman Park), who has been a strong advocate for the threatened schools, made early introductory remarks, as well as City Council member Jermaine Jones (Baltimore City 12th District, which includes the neighborhoods of Ashland Park, Barclay, Broadway East, Central Baltimore, Charles North, Charles Village, Collington Square, Darley Park, Eager Park, Fells Point, Greater Greenmount, Greater Remington, Greenmount West, Historic Jonestown, Latrobe, Little Italy, Midtown, Midway, Mount Vernon Belvedere, South Clifton Park, Oldtown Mall, Oliver, Pleasant View Gardens, Washington Hill) and several parents. In general, early comments called for people in the community to get involved with the schools as mentors, and asked the Board of School Commissioners for “another chance” for the schools for another 2-3 years. The Board also received numerous emails and phone calls from concerned parents and community members, stressing concerns about the “domino effect” of closing these schools, especially at a time when the population in the affected districts is increasing and families are moving into many of these neighborhoods. It was noted that it is harder to open a new school than to support what is already there and that much of the information on school performance may be incomplete or inaccurate (for example, see Ms. Watts’ discussion of the Dallas F. Nicholas Sr. Elementary School family satisfaction survey results below) in part because of the problems of accurately interpreting post-Covid data.

These schools include in their services and curriculum a number of specialty programs that are needed for the children, including some with autism or emotional concerns; closing the schools without knowing how to replace those programs would be irresponsible. The overall appeal is to leave the schools open for the children if there isn’t such a cost savings from closing them.

Public comments were limited to those who had arrived several hours early to have their names placed on a speakers’ list, as well as several written comments that were sent to the Board in advance.

Dallas F. Nicholas Sr. Elementary School

This school, located at 201 E. 32st Street in the Barclay neighborhood (https://www.greatschools.org/maryland/baltimore/180-Dallas-F.-Nicholas-Sr.-Elementary-School/), is designated as an “open space” school, and is the one public school that was recommended for closure by the Board of School Commissioners.

The Board of School Commissioners’ argument for the closing of Dallas F. Nicholas seems primarily based on the school’s declining enrollment, which has been below 300 students for a number of years.  The recommendation was to close Dallas F. Nicholas and send the students to nearby Margaret Brent Elementary/Middle School, which has also seen declining enrollment.  The claim, voiced in the January 14 Board of School Commissioners meeting, was that students at Margaret Brent were outperforming those at Dallas F. Nicholas.  The CEO of the Board recommended the closure of Dallas F. Nicholas, the transfer of students to Margaret Brent for the 2026-2027 school year, and the designation of the Dallas F. Nicholas building for “future academic use”.

At the January 8 hearing, Ms. Smith, who taught special education students at Dallas F. Nicholas for 8 years, took issue with a number of statements made and actions taken regarding the school’s physical plant and offers of assistance. She expressed concern about word that the administration is recommending closing the school to use the building as administrative and storage space for office staff instead of students; new windows and elevators that had been recently installed were evidently for those purposes and not for the students. She also noted that claims that the district offered solutions to improve the attendance at Dallas F. Nicholas are at best disputed and at worst false; two programs were proposed over the last several years, but there has been no other support from the district. The staff at Dallas F. Nicholas had proposed before- and after-care programs to help improve enrollment, as well as partnerships with community organizations and programs. She noted that other “open space” schools were not recommended for closure despite district claims that “open space” schools were not effective. Her plea to the Board and to school administration leaders was to invest in Dallas F. Nicholas instead of closing it and to allow more time for the district to support Dallas as they have not done in the past, and to allow for more collaboration with community partners to show that they understand that “students, community and staff matter.”

The mother of an autistic student testified that her son has made great strides at Dallas F. Nicholas after a transfer from a school where his progress had been limited. She expressed gratitude for “the dedication of his teachers” as a major cause of his progress and development. Closure of the school would mean another upheaval for her son; disruption would bring more consequences for his progress and emotional well-being. “Cuts that destabilize our most vulnerable students … cost greater than any savings on a piece of paper.”

Ms. Watts, an educational associate working with the school family council chairperson, discussed an annual school family survey designed to assess the overall satisfaction with the school to be used for school improvement efforts. She compared survey data for Dallas F. Nicholas, located in the Barclay neighborhood and recommended for closure, with Margaret Brent Elementary/Middle School, located in Charles Village (100 E. 26th St., https://www.baltimorecityschools.org/page/53) and not threatened with closure. The data detailed the satisfaction levels of families of children at both schools from the current year to those from the previous year, so trends from last year to this year were also measured. While absolutely no one was advocating for the closing of Margaret Brent Elementary/Middle School (the prevailing points being that no school in Baltimore should be closed, especially those that are performing well for students), several discrepancies between family satisfaction survey results and improvement trends versus the Board of School Commissioners’ recommendation to close Dallas F. Nicholas could not be ignored.

  • In the area of academic and career preparation, Margaret Brent School scored 74% satisfaction (a decrease from last year) while Dallas F. Nicholas scored 87% (an increase) and the overall district score was 77% satisfaction.
  • In answer to the question “did anyone ask about the student’s learning needs?”, Margaret Brent was 64% (a decrease) while Dallas F. Nicholas was 81%.
  • As for family composite scores, Margaret Brent was rated at 75% (a decrease), Dallas F. Nicholas was rated at 90% satisfaction (an increase), while the district overall was rated at 82%.
  • In answer to the question “how connected is your family to the school and teachers?” Margaret Brent was rated at 52% (a decrease) while Dallas F. Nicholas was rated at 90% (an increase).
  • In the area of family engagement, Margaret Brent was rated at 67% satisfaction (a decrease), Dallas F. Nicholas was rated at 89% (an increase) and the district overall was rated at 84%.
  • In answer to “does your school connect you to resources?” Margaret Brent scored 61% and Dallas F. Nicholas scored 94%.
  • In answer to “does your school give you ways to support your child’s academic success?” Margaret Brent was 71% and Dallas F. Nicholas was 94%.
  • In overall satisfaction, Margaret Brent was 86% (a decrease), Dallas F. Nicholas was 92% (an increase), and the district overall was 83%.
  • As for school climate, Margaret Brent was 74% (a decrease), Dallas F. Nicholas was 95% (an increase), and the district overall was 84%.
  • In the area of school communication about student progress, Margaret Brent was 70% (a decrease), Dallas F. Nicholas was 85% (an increase), and the district overall was 78%.

“In summary, according to the district data from the school family surveys, Dallas families are more satisfied than Margaret Brent families. In every category, Dallas F. Nicholas has a better satisfaction rating than Margaret Brent and the district average. So the question we leave you with is why are we moving families from a school they are overwhelmingly satisfied with to a school where the current families are dissatisfied? We ask that Dallas is reconsidered for closure so that we can continue to build on our progress. Thank you.”

The parent of a first grader at Dallas F. Nicholas expressed concern that parents were not considered in the recommendation to close the school. Neighborhood differences were also not considered. This is important as the district where Dallas F. Nicholas is located is 75% Afrikan American, while the district where Margaret Brent is located (Charles Village) is 25% Afrikan American. She noted that there is evidence that closing schools in majority Black neighborhoods “accelerates gentrification.”

Dallas F. Nicholas was originally selected as a windowless, “open-plan” school while Margaret Brent, established 3 years later, was designed as a windowed school, which is connected to the neighborhood demographic. “Windowless schools were designed by the architectural elites to disconnect students in majority Black and Brown neighborhoods from what was perceived as blight outside of their school. And isn’t it ironic that that same architectural style is now being used as justification to further disinvest us from our schools? I don’t appreciate that.”

Claims that Dallas F. Nicholas was underperforming in math are contradicted by data that show that it is actually outperforming Margaret Brent over a 3 year average in math; there are similar discrepancies in language learning. Claims that students would be moved from a “2 star school” to a “3 star school” also are contradicted by data that show Dallas F. Nicholas is already a “3 star school” over the 3 year average.

Mark Blackman spoke about the support of the community for Dallas F. Nicholas, the district’s own data which show Dallas F. Nicholas is highly performing and the fact that the neighborhoods are very different; Barclay (Black and Brown and increasing in population) and Charles Village (mostly White, hugging the eastern boundary of the Johns Hopkins University campus). “We do not want our school building to become district administrative offices. … Our neighborhood needs Dallas elementary school, where it is. … Our parents, neighbors, families and kids need this school. … I get it. Baltimore City has a problem. We currently have more public school buildings than public school children to fill them. But identifying and agreeing on a problem does not justify a wrong solution or an incorrect one, and closing Dallas Nicholas would be both. It is an incorrect assessment to say one of these two schools must close, and if it isn’t, they chose the wrong school. You have many reasons to vote no on this recommendation.”

He noted that “for many people in our community 2025 has been a year of trauma and we would like 2026 to be something different. … I do not know how many times in your role as a school commissioner you have to make a difficult decision, but I do know that this does not have to be one. This can be an easy decision of you let it. Thank you.”

Kelly Bryan has taught at Dallas F. Nicholas for 6 years. She questioned the timing of capital improvement funds that the district had poured into the school, “implying that they wanted to provide for our students”. Metal murals reading “Dallas Pride”, a new nurses’ suite with room for children and patients with beds, replacement of brand new windows, lights and elevator in the building, “under the guise that it is for children, and then taking it away.”

A note was read from another parent stating that her child learns better in a school that is not overpopulated and the teachers know her by name. Learning objectives are being met, and her daughter is happy and feels loved.

Darren Kaufman, who works for a local area community development non profit, operating since 2008, said of Dallas F. Nicholas School that “it’s our best opportunity to really meet families where they are.”

The January 14 Board of School Commissioners Vote

The January 14 Board of School Commissioners initial questions around the closing of Dallas F. Nicholas involved Board members asking questions about the process rather than confronting the question of proceeding with the plan to close the school in the first place and the resistance shown by the community against this move. Comments in the January 14 meeting to “preserve the legacy of the closing school” were made.  Plans to accommodate students with special needs (such as autism) as a result of the closure of Dallas F. Nicholas would be handled by the Office of Special Education.  Some Board members called for “rigorous discussion” around this decision, and the Vice Chair stated that she was “torn” about the proposed closure.  Comments were also made about the smaller class sizes and personal instruction that were available in schools, like Dallas F. Nicholas, had smaller enrollments, especially for students facing challenges, and the need to better support schools with smaller enrollments was mentioned.  The “intimate feeling” offered by such schools was often offset by challenges in adequately staffing the schools, which could impact the sustainability of the school and its ability to grow in the future.  Also, in several cases residents are choosing smaller schools because of the more personal, intimate and individualized instruction especially for the more vulnerable students, and closing such schools cuts against the investment of families to schools such as Dallas F. Nicholas as well as the more general issue of residents’ access to school choice.  Concerns about the disruption to be experienced by vulnerable students were also voiced.  Meanwhile, one argument made was that “it’s not sustainable, and our funding model is not built that way. … I don’t want to send the message that we can sustain” the funding of smaller schools such as Dallas F. Nicholas.  Without supplemental funding, the school could not continue under the Code of Maryland Regulations (COMAR), which is not designed for schools under a certain funding level.  It was moved that the recommendation be deferred until the following year’s annual review process based on the testimony at the two hearings, the COMAR regulations and other considerations and concerns voiced leading up to the vote.  The motion passed, 7 to 4, to defer the decision to close Dallas F. Nicholas until the following year’s annual review, to consider testimony in the hearings, the COMAR regulations and other concerns.  A related recommendation to reconfigure Margaret Brent Elementary/Middle School (the deferral of the Dallas F. Nicholas closure made this recommendation impractical for Margaret Brent) was unanimously deferred to the following year’s annual review process in a vote taken later in this meeting.

Renaissance Academy

The IEP (Individualized Education Program) Chair of Renaissance Academy noted that most of the arguments to close the school are the same ones he would use to keep it open. Renaissance is the smallest high school in the city, it is an alternative school for those not over age and under credited, and they work hard to ensure students are supported and make it to graduation before winding up in an alternative program. A number of students transfer from Douglass, Carver, Patterson, Edmondson and nearly every other high school because they were struggling in a larger school. Students support each other and accept each other for who they are as well as receiving support from the staff. There is a need for the smaller institutions when the larger ones fail to provide the support students need.

Joshua Collier, a teacher at Renaissance for 3 years, stated that “the primary purpose of a school is student success, not cost efficacy alone. … closing a school that works … contradicts our obligation [to what we’ve] set out to do.” The budget cutting plan represents a “stopgap of $300,000 a year, which is one 3 thousandth of your budget, and you’re proposing displacing one tenth of a percent of your students. That is a 300 percent failure. This school has become a destination for students who have struggled elsewhere, including those larger, better-funded schools. Small class sizes are a requisite for the majority of my students. I have students that will crash out if there is more than 15 people in the room. … We’re not here to balance the budget. That’s not our purpose. Our purpose, as it was instituted by [US president Lyndon Johnson] back in the 60s, our purpose is to teach students. … to teach students where they are. Gotta meet them where they are. So, if we’re gonna meet them where they are, it might cost more, especially students that have needs. So the larger schools are not a proven alternative … so why are we sending them back? … we have an equity and ethical responsibility to our most challenged students.”

Chaplain Denise Reid, parent, spoke about her daughter’s story of success at the school, largely because of the small school size that gave her “space, attention and intentional care. Low enrollment should not be seen as a failure. It should be seen as an opportunity. Small schools require investment, not abandonment. When we allocate funds only to large schools, we send a message that students who need smaller, more personalized environments are less deserving. That is not equity. Renaissance Academy serves students who thrive in small settings, students who need extra encouragement, structure and connection. … Please do not silence a school that helps students find their voice.”

A 12th grader at Renaissance provided testimony from a student’s perspective. High school “students are often overlooked … and are not understood” in larger settings. Preparation “is not measured purely by size or conforming. … Preparation is measured by confidence, resilience, critical thinking and belief that you matter. These are the very qualities that small schools cultivate. Thus, when you question the value of this school, you are questioning the students who attend it. You are questioning their potential, their worth, and their future. Our students are not a problem to be solved or a narrative to be managed. They are the future leaders, workers and creators. Changemakers. Closing our school does not strengthen our community. It fractures it. It sends a message that those who do not fit into their criteria or in a certain mold are disposable. That if you don’t meet a certain criterion, you are cast aside rather than supported. Instead of closing us down, we ask you to stand with us, help us grow, help us improve, help us build stronger community, one that lifts people up instead of pushing them out. One that recognizes real change often begins in small places. Small groups of people that are given a chance to thrive. We are not asking to be ignored. We are asking to be seen for who we truly are. A school where students thrive, opportunity exists, and our future is being shaped every day. Do not reduce us to a number. Do not define us by a narrative. See us as a school, see us as a community, and most importantly, see our students as the future they are. Thank you.”

Steven Thomas of the Judge Alexander Williams Jr Center for Education, Justice and Ethics and the PS103 Thurgood Marshall Amity Center “formally advocates that Renaissance Academy remain open for the next 3 years under a redesigned and clearly articulated model. The discussion before this Board has made clear that Renaissance has evolved into a stabilization, re-engagement and healing environment for students impacted by trauma, many of whom are not well served in larger school settings. Closing the school without an equivalent replacement risks returning students to environments that previously failed them and displacing costs related to transportation, safety and support rather than resolving them. JAWC stands ready and willing to partner with the district and school leadership on a time-limited redesign plan that aligns Renaissance with what it has in practice become: a high-touch model that gives students the opportunities to heal, re-engage and ultimately thrive.”

The January 14 Board of School Commissioners Vote

The January 14 Board of School Commissioners meeting considered the recommendation to close Renaissance Academy.  Renaissance has been among the smallest schools in the city for some time in terms of enrollment.  Relatively low graduation rates and the low enrollment led to the recommendation to close Renaissance and relocate students to Edmondson-Westside High School, Frederick Douglass High School and Green Street Academy.  As for utilization of the building, if the recommendation to close of Renaissance and the transfer of its students is approved, the building would be “occupied some other way”, which was a rather vague answer to the question.  The ability of Renaissance to accept students who have struggled at other schools was noted as a concern around closing it.  While this fact brought Renaissance some praise from Board members, the question of sustainability with such a small school was still in the forefront, especially with a school that has few, if any, extra-curricular activities for students.  As with Dallas F. Nicholas, Board members admitted “struggling” with the decision to close Renaissance.  It was stated that “moving forward, we will have to do getter as a district” in delivering the “childhood experiences they deserve” to students, an apparent acknowledgement that the system as a whole has not served the city’s students as well as it should have.  Renaissance’s ability to work with over age and under credited students remains a concern that must be addressed when choosing to close a school, however.  The motion to also defer this decision, to include finding ways to restructure Renaissance, was passed 10 to 1.  Thus, the closure of Renaissance Academy is deferred until the following year’s annual review, similar to the decision to defer the closing of Dallas F. Nicholas, once again to consider public testimony in the December 11 and January 8 hearings, the COMAR regulations and other concerns.

Baltimore Collegiate School for Boys

Maryland Delegate Scott Phillips, 10th Legislative District, Northwest Baltimore County, made a statement of support. He co-founded Black Professional Men in 1991 with the CEO of the organization that runs the school, Mr. Edwin Avent. “The Collegiate School is not just another school, as you know. It is the only all boys school of its type in the state of Maryland. The only one. There are similar schools in Chicago, in Philadelphia and other places around the country, and those schools get a considerable amount of support, because there is an acknowledgement that the pedagogy for educating young black boys can be critical, particularly boys that may be challenged. We all know the data. Black and Brown boys in our city are disproportionately represented in suspensions, special education placements, academic failure, and eventually in the justice system. I actually serve on the Juvenile Justice Reform and Best Practices Commission. And in that role, one of the things I know is that we are over-represented … in that system. So, closing this school will not help to fix those challenges. It also will not be in the best interests, I think, of the parents and the students and the staff, just due to the disruption that it will cause to those who have chosen this unique academic experience. … There are some things that you can’t count, you can’t put your finger on. When I talk to Edwin and I talk to staff and I go there at the beginning of every year and we do this handshake thing where there are probably 100 to 150 men standing around the room with these young boys, offering them encouragement for the year, you can’t put your finger on the impact that that will have on these young men. When you think about the fact that it is my understanding that these young men, after they have gotten out of collegiate school and they end up in one of these high schools, they are actually graduating at a higher rate than the average of Baltimore City, you can’t put your finger on that. So as you’re making these decisions, just understand that there is a sauce in this thing we call male education, that may not be reflected specifically in the metrics that you’re working with, but it tends to work. … When I think about some of the young men we’ve dealt with, many many years ago, a name comes to mind. David Harris, the former chief of staff of Governor [Wes] Moore. He was one of those kids that we worked with 30 years ago. He wasn’t necessarily destined for where he ended up. And so my request is simple … to just keep this school open. We may need to put some additional resources in. I know there’s a model for charter schools, they’ve got to come up with their own money, but I think collectively we want it to be successful. So maybe we get outside the model a little bit, and look at how we keep this school open. We want to give these gentlemen stability, we want to give these families hope, and we want to remain committed to this opportunity to ensure the future of the Afrikan American male. I will end with this last comment; one of my mentors and very close friends, he said it repeatedly: ‘Our children are the messengers to a world that we will never see.’ If we close this school, what message are we sending? I thank you very much.”

Baltimore area activist Bill Goodin noted that Baltimore Collegiate School for Boys has been fulfilling its commitment to produce young men who are “respectful, making sure they respect one another, making sure they become appropriate, accountable professionals … We have to say, why are we trying to close a school that should be an example for other schools to follow? … A lot of times people say keep your eyes on the prize, well they are the prize. … Where are your eyes? … We want to make sure that young guys don’t end up in prison, don’t end up dead, don’t end up on drugs, but when you have somebody come along trying to make sure that doesn’t happen, then we have to fight the educators, the people who are supposed to really be concerned about young people, and we’re doing the same stuff we were doing back in 1950. Why are we fighting for education today for Black people to get educated?” Baba Goodin also criticized the way in which the hearing was conducted, noting that he had arrived several hours before the session to ensure he was included on the list of speakers. “Now, in my opinion, everybody here should have an opportunity to speak, because they’re here because they’re concerned, but you don’t give them that opportunity to be heard. So only a few people have that opportunity to speak for everybody, and that’s not right. … Why do we come up with schemes to make sure that people don’t participate? People waiting upstairs for two and three hours just to have an opportunity to come down here to have five minutes to try to protect a school that everybody should be fighting for. I’m very angry that we’re living in a time in 2026, when we’re doing the same kind of stuff we were doing in the 1950s [when education was often denied to Black people]. Why are we fighting for the right for Black boys to get educated in a Black city? Not just a Black city, but a Black city where most of the administrators in the political entity are Black? … Be conscious of the decision you make, and don’t be a rubber stamp [for revocation of charters and closing of schools].”

An 8th grader at Baltimore Collegiate School talked about how the school has helped him develop as an individual, overcome his challenges and rise to a high achieving group, lifting his grades to A’s and A-plusses. “closing the school will prevent future young Black boys to have a great education.”

A written statement was read from Mark Washington: “Today, we’re not just talking about a school. We’re talking about fairness. We’re talking about truth. Above all we’re talking about young lives whose futures are being shaped by the decisions made in this room. Baltimore Collegiate Charter School exists because this city dares to believe that Black boys deserve excellence, not excuses. When we make an honest, apples-to-apples comparison and look at the data with integrity, the truth is clear: Baltimore Collegiate boys outperform their peers in traditional city schools. That is not opinion, that is fact. … This school transformed a once abandoned building into a place of purpose and possibility. It stabilized the neighborhood, rallied families [through] hard work and community effort. To close it now is to unravel that progress and to send a dangerous message that even when communities succeed, the work can be erased overnight. … What is at stake here is not convenience, it is credibility. It is community trust. It is the future of young men who are already beating the odds. Baltimore Collegiate is not perfect but it is working. It provides structure, safety and opportunity. It anchors a community. And it delivers outcomes we should be strengthening, not shutting down. So today, I ask you to see the full picture. See the students, see the families, see the community. Let us choose truth over timing, progress over politics, promise over paperwork. Because saving Baltimore Collegiate is not about holding on to the past, it is about holding faith in the future.”

Parents also submitted statements attesting to the school’s positive impact on their children who are current and former (graduating) students and pleaded with the Board to reconsider the closing of the school. “Baltimore Collegiate is a source of pride, tradition and hope, a place that has proven time and time again that children can rise when given the right support. … We are ready to advocate, volunteer and partner in any way necessary to help strengthen the school. We simply ask for the chance to preserve this vital resource for our children and future generations to come.”

Edwin Avent, founder and CEO of Baltimore City School for Boys (BCSB), cited the city’s current statistics to highlight the critical role played by Baltimore Collegiate in the education of young Black boys. “Baltimore city graduation rates for Black economically disadvantaged boys is close to 60%. In some years it is lower. That means 4 out of 10 young men never earn a high school diploma. That leads them to the school-to-prison pipeline. Now, let me share what happens to boys who attend Baltimore Collegiate School for Boys. Over the last several graduating classes, BCSB alumni have gone on to graduate high school at rates between 85 and 92 percent. In 2025, 86% of our alumni graduated, in both 2023 and 24, 92% of our alumni graduated from high school on time, and nearly half of those boys are now in a 2 or 4 year college. These are not selected students. These are Black boys from the same neighborhoods facing the same economic challenges reflected in the citywide data. The difference is not who they are; the difference is the school they attended. BCSB works, and it works long after our students leave our building. So I ask the Board, plainly, how does it make sense to recommend closing a school where 9 out of 10 Black boys graduate high school when only 6 out of 10 graduate from [other] schools? But this decision is not just about academic outcomes. This is also about sustainability. I heard you loud and clear when it comes to the finances. Here, too, are some of the facts. BCSB has a clear and realistic fund raising plan projecting over half a million dollars per year over the next two years and more going forward. It includes major gifts, foundation support, community fund raising, and annual appeals. This is not aspirational; it is a structured plan, with identified revenue streams and timelines.” He also outlined a plan to ensure the availability of the building the school occupies through an agreement with a foundation that would obtain the building.

Kelvin Bridgers, principal of BCSB, spoke about the academic data, and shared several graphs comparing academic data at the beginning of the year with middle-of-the-year data, demonstrating the students’ progress. In the 2025-2026 school year, academic data showed an improvement of students from the 29th percentile in the beginning of the year to the 50th percentile by mid-year in literacy and from the 22nd percentile to the 55th percentile in mathematics. In addition, more math teachers have been hired to continue and speed up the progress in academics.

Jibril Berry, a student at Delaware State University who aspires to be a corporate attorney who attended BCSB from 2015-2018, spoke about the importance of the positive male role models BCSB provides to the students and the inspiration that gives them.

The January 14 Board of School Commissioners Vote

The January 14 Board of School Commissioners meeting considered the recommendation not to renew the charter for Baltimore Collegiate School for Boys, operated by 5 Smooth Stones Foundation since 2015.  The performance ratings consulted in determining the renewal of other charter schools (see below) were not kind to Baltimore Collegiate in the areas of Student Achievement, Climate and Finance/Governance, with “Developing” or “Not Effective” assessments.  The recommendation from the Charter and Operator-Led Advisory Board, concurred by CEO Santelises, was non-renewal and closure at the end of the school year.  The data seemed in conflict with information from other sources that Baltimore Collegiate was “on par” with other schools, the support of City Council member Odette Ramos, the impassioned testimonies from community members at the December 11 and January 8 hearings, and higher reported graduation rates compared to other schools, all of which at least one Board member found “confusing”.  Graduation rates are not considered for middle schools because of the gap between graduation from middle school and graduation from high school, and thus Baltimore Collegiate’s future high school graduation rates, which had been cited as an indicator of the school’s success, were not considered.  Several Board members admitted “struggling” with the decision.  Cases of students whose progress improved at Baltimore Collegiate complicated the decision, especially considering the importance of supporting schools where young men are affirmed and that parents are sending them to.  Is “every other school” really performing better than Baltimore Collegiate as is implied by one of the measures the Board is using for guidance?  And are there areas of growth, as attested by supporters of the school, from the renewal review three years ago that are not being reflected in the ratings?  Is there no prospect of the school pulling things together, with or without the assistance and guidance of the Board? 

In the end, the Board determined, based on the ratings and their financial concerns, that there is a “clear underperformance” and “things are not working” even though they all said they want the school to succeed.  The fact remains that “the system has gaps with too many young men” as one supporter on the Board stated, and they are responsible for a city that has young men who need a level of guidance, affirmation and Black male support that is often not provided by other academic institutions but is offered at Baltimore Collegiate School.  Still, the weight of the performance ratings and the concerns raised by several Board members ultimately outweighed the passionate support from the community and from some City Council members for Baltimore Collegiate School for Boys.  This vote was held after all the other votes (listed below) were completed, and most those who voted for the non-renewal did so “with heavy hearts”.  The recommendation to deny renewal to Baltimore Collegiate School for Boys and close it at the end of the school year was approved with 6 in favor, 4 against and one abstention.

Since the Board of School Commissioners vote, reaction from supporters and a number of community activists has been angry but resolute in support of Baltimore Collegiate School for Boys.  Those members of the community who have sons enrolled in the school, have visited the school, have participated in the annual “handshake” ceremony welcoming students to a new school year and have personally met with Mr. Avent are naturally protective of the school’s efforts, especially since Baltimore Collegiate took on the challenge to “stand in the gap” to catch young Black boys, many of whom come from disadvantaged families and neighborhoods, before they “fall through the cracks” in the city’s educational system and find themselves in the “school to prison pipeline”.  Concerns have been heightened by statements from supporters that the “measurements, surveys and evaluations … were higher this time around compared to the last time … but they graded [the school] more harshly”, with ratings of “Developing” in all three major categories in the previous review that were downgraded to “Not Effective” in two of the major areas despite what were described as significant improvements by school administrators and supporters.  There is also the question of what the raw data actually say, since what was apparently consulted by the Board of School Commissioners to decide on the school’s charter were data that had already been processed into aggregate scores for English Language Arts and Math under the Maryland Comprehensive Assessment Program (MCAP) and “Effective”, “Developing” and “Not Effective” ratings instead of the raw data that purportedly led to these assessments.  How the raw data was converted into these scores and ratings was not discussed in the online meeting, and may not be well understood by Board members who were depending on these assessments to make decisions on renewals, student transfers and school closures.  This could be problematic, especially since the Board’s discussion noted a level of “confusion” with regard to what seemed to be conflicting assessments.  These apparent discrepancies between the Charter and Operator-Led Advisory Board, the firm contracted by the Board who conducted the surveys and assessments, and the school’s administrators and supporters who have attested to the school’s importance and improvement efforts have led to some suspicions of an ulterior motive to close the only school in Baltimore city dealing specifically with Black boys.

Other Charter School Renewal Votes

The Baltimore Curriculum Project’s operation of Pimlico Elementary/Middle School was recommended for a 3-year renewal (July 1, 2026-June 31, 2029) with ratings of “Developing” or “Effective” in the three main areas (Student Achievement, Climate and Finance/Governance).  The Board voted to accept the recommendation pf a 3-year renewal by a unanimous vote. 

The Baltimore International Academy, operated by Baltimore International Academy, Inc. since 2007, was recommended for a 3-year renewal with ratings in the three main areas of “Effective” but with challenges in the area of Programming for Students with Disabilities, which was “concerning” and thus prevented a 5-year renewal.  The Board voted to accept the 3-year renewal recommendation by a unanimous vote. 

The Baltimore Leadership School for Young Women, operated by Baltimore Leadership School for Young Women, Inc. since 2009 and became a charter school in 2010.  The school was recommended for a 3-year renewal with ratings of “Developing” or “Effective” in the three main areas, and “Highly Effective” in College and Career Readiness, though Not Effective in Math 6-8 and Algebra I.  The Board voted to accept the recommendation of a 3-year renewal by a 9 to 0 vote with one absence and one abstention.

Lillie May Carroll Jackson School was recommended for a 3-year renewal with conditions (among them a financial plan), with ratings of “Developing” or “Effective”, and an “Effective” rating in the “5Essentials” survey indicating the school is “organized for success”.  Financial issues were described as “concerning”.  After discussion, the Board voted to accept the recommendation of a 3-year renewal with conditions by a unanimous 10 to 0 vote with one absence. 

Clay Hill Public Charter School, operated by Bluebird Education Network, is up for their first renewal.  Based on Effective ratings in all three major areas (Student Achievement, Climate and Finance/Governance), it was recommended for a 5-year (July 1, 2026-June 30, 2031) renewal.  It was rated as “well organized for success” with a Highly Effective “5Essentials” score.  The Board voted to accept the recommendation of a 5-year renewal by a unanimous 10 to 0 vote with one absence. 

Coppin Academy, operated by Coppin State University in grades 9-12 since 2005 and becoming a charter school in 2007, was rated “Effective” or “Developing” in the three major areas.  The initial recommendation by the CEO was a 3-year renewal.  In view of the commitment of Coppin State University, its outperforming of schools in areas with similar poverty levels and the need to invest in West Baltimore in the same way as has been done in East Baltimore, it was suggested for the Board to consider increasing the renewal to 5 years despite a “Developing” rating in the area of Climate.  Another suggestion was a conditional 5-year renewal based on improvement of the Climate rating as opposed to a 3-year renewal with no conditions.  The recommendation of a modified 5-year conditional renewal was accepted by the Board by a margin of 6 yes, 3 no, 1 absent and 1 abstention.

Preliminary Conclusions

In a city that, like many urban centers that are economically and politically marginalized, is constantly struggling to save its children from becoming “statistics” to be pushed into the “school-to-prison pipeline”, hearings and meetings such as these often strain one’s sense of logic and justice. When it is time to arm police with increasingly deadly military-grade weapons and welcome “law enforcement” agencies such as Immigration and Customs Enforcement (ICE) into our communities to harass and terrorize residents, the money flows from both federal and local coffers regardless of political corruption or professional incompetence. When corporations insist that they need tax breaks and subsidies to stay in town, political leaders rush to unlock the safe despite the numerous skeletons in these corporations’ closets or the blood on their hands. At election time, we often enthusiastically go to the polls to vote for egocentric, addle-brained or corrupt leaders, often without batting an eye. But when the closing of schools, recreation centers, libraries and firehouses is the topic, often the money is not there to continue to fund them, complicated metrics are trotted out to justify their non-renewal or abolishment without offers of financial options or professional assistance, and when dedicated education professionals and community activists plead to administrators, their entreaties are too often ignored or are drowned out by statistics and regulations. The recent drop in crime statistics in Baltimore, Chicago, Pittsburgh and other major cities led now by Black mayors has been closely tied to those administrations’ efforts to provide support to violence-interrupters, schools and related community organizations on the ground. Despite the denials by right-wing politicians who insist on “tough on crime” over-weaponization of police, these community-directed efforts to alleviate citywide suffering and the violence it generates have clearly borne fruit, and strong schools are a major part of that effort. In this case, much of the impetus to close these schools seems tied more to low enrollment (and the smaller class sizes that result) than to performance of the students who attend these schools, and when performance is the concern, the deficits the students face at the start due to poverty or previous education system failures are often overlooked, and school administrators who may have more commitment and enthusiasm than expertise are faced with near-insurmountable obstacles without the needed support from the regulators. For decades, educators, activists and even conservative charter-school advocates have argued that smaller class sizes, more personal instruction and an increase in Black male role models are key to reversing the trend toward marginalization and criminalization of our youth. Now that these schools have reached many of those once-lauded milestones, financial regulators and officials who might not even understand the numbers (as indicated by the discrepancies in family satisfaction data for Dallas F. Nicholas, as detailed in Ms. Watts’ testimony on January 8) have made the recommendation to cut these institutions off at the knees just as they seem to be making hard fought progress with the city’s youth. It’s deeply unfortunate that Baltimore Collegiate School for Boys was not granted a renewal of its charter. It’s also unfortunate that their aggregated performance ratings alone compelled the Board to recommend the non-renewal.  At the same time, the decisions to spare Dallas F. Nicholas Elementary School and Renaissance Academy, and to renew the other charter schools, were important victories for the city’s children who already struggle to overcome the odds imposed on them without having to face the closing of their schools. Perhaps, in the event that the Board of School Commissioners’ decision cannot be reversed, if alternative funding and expertise can be mustered and the substantive concerns answered, Baltimore Collegiate School for Boys can rise from this setback with some of the same heart, grit and determination that has been shown by the community members and activists who have been fighting for them, and will continue to fight for them, with the assistance of the city of Baltimore or without it.

 

Baltimore: UNIA-ACL Barca-Clarke and Pan African Liberation Movement Sponsor Giveaways January 10

Some in our community who were uninformed have occasionally stated that Revolutionary Pan Afrikan organizations are out of touch with the needs of “regular people”.  This critique has been voiced in such iconic works as The Crisis of the Negro Intellectual (Harold Cruse), that “civil rights” organizations tended to deal with the “kitchen table” problems of everyday people without seeing the larger issue of White Supremacist oppression, while the “revolutionaries” were so fixated on fighting White supremacy that they ignored the plight of urban communities not schooled in the Black Radical Tradition.  This critique, while understandable, was inaccurate then, and it is inaccurate now, and I will give you two shining examples of this.

Saturday, January 10, 2026 provides us with a strong counterpoint to the above narrative, as two organizations that are committed to Pan Afrikan struggle against oppression are demonstrating that they are also committed to the survival, health and welfare of the people, as organizations such as the Black Panther Party were in the 1960s and 1970s.

One of the difficulties faced by Pan Afrikan organizations seeking to effectively serve the people is the fact that their ability to positively impact an entire city is limited by their access to locations from which to operate, their lack of resources because they operate independent from government strings or corporate influence (as a result, also independent from government or corporate funding), and their relatively small size, which limits how many members are available at any one time to provide important survival services on the ground.  In this case, there is an opportunity for those in our community who need warm clothing or a hot meal during the coldest months of the winter to have access to services in two areas of Baltimore City at the same time (and not just one), and this is also another opportunity for major grassroots Pan Afrikan organizations to participate in the sort of on-the-ground outreach that can touch the people and make valuable connections at the grassroots level.

Two major Pan Afrikan organizations in Baltimore that have a documented track record of years of dedicated service to the community, the UNIA-ACL Barca-Clarke Baltimore Chapter (Baba Everett Winchester and Mama Earth Yvette Williams, Presidents) and the Urban Youth Initiative Project (UYIP) of the Pan African Liberation Movement (Baba Imhotep Fatiu, Founder) are both supporting the community in a tangible way on Saturday, January 10, 2026.

UNIA Barca-Clarke in Penn-North

If you are in need and are in the Penn-North neighborhood, UNIA-ACL Barca-Clarke Baltimore is sponsoring a Food and Clothing Giveaway at AME United Methodist Church, 2304 Pennsylvania Avenue, from 12 Noon to 4 PM. 

Baba Everett Winchester, Co-President of UNIA-ACL Barca-Clarke Baltimore, writes in their Facebook post:

BALTIMORE — THIS IS DUTY.
The UNIA was built with a clear purpose and a clear responsibility.

One of our official Aims & Objects states:
“To administer to and assist the needy.”

That is not a slogan.
That is an obligation.

So when you see hot food and clothing being served, understand what you’re witnessing:

organized Black self-reliance in action.
🍲 Hot food served on site
👕 Free clothing
✊🏾 Discipline. Dignity. Order.

📍 AME United Methodist Church
🗓 Saturday, January 10
⏰ 12:00 PM – 4:00 PM

📌 2304 Pennsylvania Ave, Baltimore

FREE TO THE COMMUNITY. ALL ARE WELCOME.
This is what it looks like when a people take responsibility for their own.

🌍 UNIA106.ORG

📞 443-466-0433

For more information, go to UNIA Barca-Clarke’s Facebook Page.


Black Giving Black Winter Coat and Clothing Giveaway for Children in Northwest Baltimore

If you are in the Northwest Baltimore area, the Urban Youth Initiative Project (UYIP), an organization of the Pan African Liberation Movement (PLM), is sponsoring a Black Giving Black Coat and Clothing Giveaway at the Watoto Development Center, located at 4017 North Rogers Avenue, also on Saturday, January 10, 2026 from 12 Noon to 4 PM. 

The UYIP/PLM Web Site (𝐁𝐥𝐚𝐜𝐤 𝐆𝐢𝐯𝐢𝐧𝐠 𝐁𝐥𝐚𝐜𝐤: 𝐏𝐋𝐌’𝐬 𝐖𝐢𝐧𝐭𝐞𝐫 𝐂𝐥𝐨𝐭𝐡𝐢𝐧𝐠 𝐆𝐢𝐯𝐞-𝐀𝐰𝐚𝐲) states the following:

When a crisis befalls the people, revolutionary organizations must respond with clarity, support, and direction.

In response to the numerous job losses experienced by Black women, PLM is hosting our Black-Giving-Black Free Clothing Distribution to help Black mothers obtain free winter clothing for their children.

𝐄𝐯𝐞𝐧𝐭 𝐃𝐞𝐭𝐚𝐢𝐥𝐬

𝐃𝐚𝐭𝐞: 𝐒𝐚𝐭𝐮𝐫𝐝𝐚𝐲, 𝐉𝐚𝐧𝐮𝐚𝐫𝐲 𝟏𝟎𝐭𝐡, 𝟐𝟎𝟐𝟔
Time: 12:00 PM – 4:00 PM
Location: Watoto Development Center (4017 N. Rogers Ave.)

𝐖𝐡𝐚𝐭’𝐬 𝐀𝐯𝐚𝐢𝐥𝐚𝐛𝐥𝐞?

We are providing brand new winter essentials for children ranging from Infant-Teen sizes, including:

🧥 Coats, Sweaters, & Hoodies
🧤 Gloves, Scarves, & Hats
🧦 Socks & Earmuffs

For more information, visit the PLM Web site here.

Let it not be said that Pan Afrikan organizations are so obsessed with revolutionary struggle that they don’t see the suffering in our communities every day, or that they are not committed to making tangible change on the ground for the people.  A key tenet of revolutionary Pan Afrikan organizing is service, and these two organizations demonstrate that commitment to service on a regular, dare I say daily, basis.

Much respect to UNIA-ACL Barca-Clarke and the Pan African Liberation Movement/Urban Youth Initiative Project.  They are both shining lights for our community.

 

 

Activists Gather to Honor Imam Jamil Al-Amin on December 20 for “A Beautiful Struggle” Memorial Tribute

The Most Worshipful Prince Hall Grand Lodge of Maryland on Eutaw Place in Baltimore was the gathering place for a number of activists, organizers and spiritual leaders from different parts of the United States as they paid tribute to Recent Ancestor Imam Jamil Abdullah Al-Amin (October 4, 1943 – November 23, 2025), once known to those of us who were “Sixties activists” as H. Rap Brown.

Organized by Sis. Tomiko of Aging People in Prison Human Rights Campaign (APP-HRC) and the Internet radio programs Africa 500 and The REvolution Is Black Love, the event drew attendees from Baltimore, Washington DC, South Carolina, Philadelphia PA, Atlanta GA, New York NY and Los Angeles CA.

Baba Mike Johnson, one of the co-founders (with Baba Bill Goodin and Baba David Murphy) of BlackMen Unifying BlackMen a decade ago, delivered the welcome and introductory remarks, reminiscing on his early days in the Civil Rights and Black Power marches and how Imam Jamil Al-Amin and other freedom fighters of the day had influenced his activism as well as his development as a Black Man.

Longtime educator and activist Baba Charlie Dugger, who sponsors the annual Garvey Day and Billie Holliday celebrations in Baltimore as well as numerous presentations during Kwanzaa, gave an invocation and libation to the Ancestors.

Guest speakers discussed the Imam’s commitment to activism as H. Rap Brown and his continued work for justice as he had become a devout Muslim Imam on the West End of Atlanta. 

Imam El-Hajj Mauri’ Saalakhan, a human rights advocate with The Aaria Foundation in the Washington, DC area, spoke about Imam Al-Amin’s transition from Black radical freedom fighter to respected Imam and how this did not mean the end of the repression he faced until his final days: “The opposition understood this as well.  H. Rap Brown became a bigger, more closely watched target after his spiritual transition.”  He noted Coretta Scott King’s request for a fair trial for the Imam and the vicious backlash that resulted, including predictions from the mass media that he “would die in prison, alone and forgotten. … While he did indeed die in prison, execution by medical neglect is what we call it, the other part of that prediction has proven to be false.  Our creator has revealed, in the final revelation for all humanity, the Qur’an, ‘Do not say of those who are slain in the way of Allah that they are dead.  They are alive receiving sustenance from their lord, though you do not perceive it.’  A Syrian poet wisely noted, ‘The blood of a martyr is not an ordinary blood.  It transfuses itself into the life of a people and energizes them.  We didn’t just bury a body on November 26, 2025 in South Florida.  We planted a seed, and the struggle continues.”  

Imam Ayman Nassar, founder of the Baltimore-based Islamic Leadership Institute of America (ILIA), who works in youth development and leadership, connected the Imam’s work with Qur’anic passages to show that the beautiful struggle: “Indeed, the believers are those who believe in Allah, in God, and his messenger, and they have no doubts, then they exert effort with their lives, their wealth, for the path of God.  These are the truthful ones.”  Our lives are a continuum of struggles, and the Imam’s struggle was a lifelong one, “to uphold truth and justice in the face of tyranny.”  Imam Al-Amin exemplified “the exertion of effort with no hesitation and no doubt.”  He stressed the importance of following the proper principles, the proper spiritual directives, and the proper means, “with no hesitation, with no doubt. … They believed, they walked the talk, and they had no hesitation.  They knew that they are on the straight path, and they are going to just keep plugging through. … understanding that it’s going to involve discomfort.  Sometimes pain.  Sometimes losses.  Losses of life, or wealth, or both. … and intentions are sincere …”  Imam Al-Amin was in constant transformation, learning, growing and becoming more focused on “what truly counts.”  One must be peaceful but must also know when to be strong in the face of oppression.  One must work on their personal growth so as to be able to lead through submission and not through domination of others.  Baba Nassar related all of this to what he referred to as the Seven Criteria for a Beautiful Struggle, focused on the divine revelation that is perfect, that has no impurities, that has mercy for mankind and follows in the footsteps of the best man who walked on this planet, the Prophet, it must involve discomfort, the exertion of effort, the investment of wealth, and must be sincere.

Baba Khalil Abdulkabbir came from New York to speak about his interaction and work with Imam Jamil Al-Amin.  Having been inspired in his teens by the man who was at the time known as H. Rap Brown, he would come into Islam in his twenties in Brooklyn with the Dar al Islam Movement, a network of American Muslims in Brooklyn dedicated to raising the status of the community, build autonomy and establish places of worship, schools and governing bodies according to the tenets of Islam, and he began interacting with those who were incarcerated in New York state prisons.  He had met H. Rap Brown at that time (around 1972) and was impressed with his calmness, humility and perspective despite his having been targeted, prosecuted and incarcerated in Ossining, New York’s Sing Sing Correctional Facility at a young age, already branded as dangerous by the powers that be.  Imam Jamil was influenced by the Dar al Islam Movement, and “the amazing thing that Imam Jamil did … was 0hat he showed that people of faith can still hold on to and continue on the road to revolutionary change.  You don’t have to think that, because you are religious, that you just pray and that you just fast, but also there are also things that are within your faith practice that is about raising your status as an individual …”  Imam Jamil would found a number of masjids across the country modeled on the Dar al Islam Movement.  His work would help form the 1993 Islamic Shura Council that brought together the four major American Muslim organizations, including Imam Warith Deen Muhammad’s.  Imam Jamil Al-Amin was always engaged in helping others, always asking “What can I do for you?”, which is a lesson we can all learn from in seeking ways to work more effectively with each other.  He closed his remarks with a quote from one of Imam Jamil’s writings, “Truth is the cry of all but the discipline of the few.  There is no worse lie than truth misunderstood by those who say they know.  Truth is a trust; falsehood is a treason.  Truth is absolute.  Truth is never relative. … To speak the truth is a part of faith.  In a time of universal deceit, to speak the truth is a revolutionary act.”

Baba Waziri Mustafaa Taqwaa Waliuddin of the Jericho Movement-Atlanta spoke about the political prisoners as “the heartbeat of the struggle”.  Having always known him as the Imam he became rather than the SNCC revolutionary he had been in his youth, Baba Mustafa noted that Imam Jamil was always “there in real time … still doing grassroots work in the community” and not hiding in the church or mosque.  Having been raised never to compromise, even as he found himself facing a stint of incarceration of his own, he had learned not to talk to the police, not to romanticize the struggle, not to romanticize revolution and “not to live in a bubble either”; as he embraced the mantle of being a New Afrikan Muslim, he learned to embrace activism and Islam as a “culture of resistance”, he learned that “just because you lick the slave master’s boot, won’t liberate you, won’t stop him from coming and knocking at your door.”  Islam showed him that “the first revolution is inside yourself. … If we don’t liberate ourselves, we can’t liberate nobody. … We’ve got to be accountable for our actions. … We can no longer think we are safe from a diabolical system … that will show you no mercy.”  Imam Jamil Al-Amin, as well as all our political prisoners, are “the heartbeat of the struggle, and they need our assistance.”  Baba Mustafa challenged us to show up for our communities with the same commitment and enthusiasm that was shown in the recent No Kings Marches.  July 4, 2026 will see a mobilization to freedom against ongoing genocide and celebrating 250-plus years of resistance in Atlanta, Georgia.

Attorney Mama Efia Nwangaza began her remarks with excerpts of several freedom songs reminiscent of the marching songs that strengthened the people as they faced batons, rubber bullets, firehoses and police dogs during the Civil Rights and Black Power Movements, followed by the greeting “Free The Land”.  Having been active in the freedom struggle during the Imam’s heyday as H. Rap Brown, she called us all to follow the Imam’s example by noting that “his mantra, ‘To be Black is necessary but not sufficient,’ challenged us all to struggle as did he. … November 23 is not the day he died; in fact it’s the day that he spoke loudest, for which he is echoed and multiplies.  It is our duty that we not allow him to be silenced or forgotten.”

Baba Tyronne Morton, longtime prison activist and psychologist, spoke about Tawhid, the Islamic principle of the Creator’s absolute oneness, and drew comparisons to Imam Jamil Al-Amin’s consistent struggle for truth.  “When you’re fighting for the truth, you’ve got to be constant. … you’ve got to have patience. … And … the most important thing is sincerity.”  He spoke of parables, “the way that Allah communicates with us to get us to understand. … If you’re conscious, you understand.  If you’re not conscious, you’re in trouble.”  He noted that in American culture, we operate on the lowest plane of existence, the material plane “because the devil has distracted us from [everything] but materiality. … And that was done purposely a long time ago.  Why?  Because when you’re distracted [to] materiality, you have no time for the remembrance of Allah.  You have no time because you’re out there hustling, doing what you’ve got to do to survive.  So, we live in a world right now where we are basically imprisoned based on somebody else’s way of thinking and doing.  If you don’t understand the culture that you are a part of, if you don’t understand American culture, you are an imprisoned person … because culture carries the values, culture carries the principles that give you your perspective on life, what reality is, what reality is not, what’s right, what’s wrong.  Culture does that.  So whoever set up the culture, set you up.  Set me up.”  Connecting this to Imam Jamil Al-Amin, he noticed that the system had set up Black men in particular into a certain way of thinking and behaving.  “He understood that the culture was set up with a certain message for Black people: ‘Nigger, you ain’t nothing.  Nigger, you ain’t about nothing, and we’re going to keep our foot on your neck as long as we can.’ … During the enslavement period, they did it through a system.  They locked us in.”  Nowadays, the culture does it in a more sophisticated manner, “locking us into a material universe, devoid of Tawhid.”  Imam Jamil Al-Amin was “trying to find another mode of thinking and behaving” that he did not find in the Panthers, SNCC, the Civil Rights Movement or the street organizations, that would equip him to discern those who were true from those who were false, and to fight those who practice evil.  The prison system tested him in ways that many of us are not prepared to be tested.  He understood that to deal with anything, one must deal with Tawhid.  “This Brother was true, true to the cause.”  We live in a system right now that forces us into a struggle between what is right and what is wrong, and most of us are lost.  Imam Jamil Al-Amin was a living parable of jihad, of struggle, and his faith helped see him through, even in prison, helping him leave the materialistic existence behind to live on the plane of spirituality with higher beings.  “Allah said when you don’t remember him, he won’t remember you.”

Imam Abdul Salaam Muhammad, Representative of the Honorable Louis Farrakhan in Baltimore from Muhammad Mosque No. 6, also spoke about Imam Jamil Al-Amin.  After giving all praise to Allah and thanking Him “for all of his messengers and all of His prophets” and giving thanks for The Honorable Elijah Muhammad and The Honorable Louis Farrakhan and the “second chance” to get to know Imam Al-Amin, Malcolm X, Muhammad Ali and the Black Panther Party through the Nation of Islam and Afrikan American Muslims, he likewise thanked Sis. Tomiko and the organizers of this gathering for the remembrance and exaltation of Imam Al-Amin and the opportunity for all of us to participate in it.  Reflecting on his first meeting, at age 25, with Imam Al-Amin in Washington, DC at an event in support of Ancestor Kwame Ture as he was battling illness, he noted Imam Al-Amin’s comment that “the essence of love are the principles upon which life in the universe are based, and those principles are freedom, justice and equality.  And those who truly love struggle, the struggle for these principles, and since these principles are eternal, those who struggle for these eternal principles ultimately find eternal life.”   He connected this to Sheikh Saalakhan’s earlier remarks that we should “not speak of those who are slain or die in the way of Allah as being dead; nay, they are alive; we just can’t technically perceive it.”  Imam Al-Amin “lived his life for freedom, justice and equality, but he did it in the strongest of ways.”  This connects with the platforms of the Nation of Islam and other revolutionary organizations calling for freedom for our Political Prisoners and for the right of People of Afrikan Descent to determine our own path and destiny as a people, to live free from US and western oppression.  He urged us all to not “let his work or any other work of our Ancestors or leaders of the modern time die.  That is the proper use of social media, to use it to educate.  That’s the proper use of podcasts now, to indoctrinate the minds of young people that are binging on foolishness, and the filth and degeneracy and hot topics of the world where they’re destroying Black leaders and Black People at every turn.”  He closed with a prayer and an official letter from The Honorable Minister Louis Farrakhan to the family, friends and followers of Imam Jamil Al-Amin, “a great friend and a Brother. … the greatest revolutionary in the Civil Rights Movement. … He is among those who have been falsely accused of murdering a police officer, but he was never a criminal in our eyes, and he died a fierce, uncompromising Brother.  We in the Nation Of Islam will always revere him and keep him in our honor as an Ancestor inspiring us to continue in the struggle and until every one of our people and all of those unjustly imprisoned will be set free.  May Allah grant him protection and have mercy on him.  May the historians write the truth concerning this wonderful Brother.  May Allah’s peace surround his wife and his sons and grant peace to all who stand for justice and righteousness.”

Bro. Elijah Miles spoke on behalf of The Tendea Family.  In 2015, following the unrest of the Freddie Gray uprising in Baltimore, The Tendea Family was conceptualized by its Founder, Chairman Elijah Miles, who gathered like-minded individuals dedicated to the uplift of Baltimore City on the campus grounds of Morgan State University.  He expressed his gratitude to activists such as Imam Jamil Al-Amin as well as the veteran activists presently working in the community and the dedicated teachers who instilled in him a sense of justice and struggle for having “paved the way” for a younger man such as himself to take leadership for his people today.  Even though we don’t have a bunch of 20 year olds, 30 year olds, 16 or 14 year olds, it is my pledge, and Tendea’s pledge that, if it’s the last thing that we do, we’re going to keep this work going for a new generation.  Because the greatest thing we can do, even though we now offer words and memories, the greatest thing that we can do, for all of our freedom fighters and Ancestors, is to continue to work towards liberation.  And so, that’s my commitment, my pledge, and I want all of you to know … that your work hasn’t been in vain, that your work has produced Tendea Family and your work will continue to produce other young people that will study the efforts and strives that you’ve made, and that, when it’s all said and done, that we will reach liberation.” 

Dr. Umar Johnson traveled from Philadelphia to attend the event (“There’s a special energy in Baltimore, Maryland”), noted that he had not had the honor of meeting many of the freedom fighters of Imam Jamil Al-Amin’s time (“I stand on the shoulders of the departed ones”) and spoke at length about our need as a community to honor Imam Jamil Al-Amin’s work by remembering “what we owe ourselves” as well as what the oppressor owes us by becoming more committed to the internal reparations manifested by “teaching our children where they come from … who they are [and] what the struggle was before they were born”, important requirements that he sees lacking in our community as a trained school psychologist; committing to our community-building work; establishing our own schools, hospitals, grocery stores and other much-needed infrastructure that our community needs; and less enamored with consumerism among the general populace and empty self-promotion by those who seek to take the mantle of leadership in our community.  “Things will only get better when Black People make them better. … We need to get serious, we need to get focused, we need to get organized as a community. … Ancestors will come, ancestors will go, but we have to make sure that the work continues.  And the best way to make the work continue is to make sure we’re building institutions for our children in which they can be taught that legacy.  The reason that they don’t know H. Rap Brown is we don’t have enough schools that teach them H. Rap Brown.  The reason that they don’t know H. Rap Brown is we no longer have the study groups we used to have that teach them H. Rap Brown. … We’ve got to build Councils of Elders in every Black community.  The Elders have not done your work yet. … It is time for you to institutionalize your wisdom and give it back to the babies.”

Dr. Maulana Karenga, initiator of the annual Afrikan American Afrikan-centered commemoration we know as Kwanzaa, gave a keynote address online over Zoom.  “We must speak truth and justice, and walk in the way of light. … We are here to pay homage … to Imam Jamil Abdullah Al-Amin.”  He wished health, peace and blessings to the Imam’s family, and he brought greetings from the Organization Us.  He thanked Sis. Tomiko for organizing this event.  As he gave homage to Imam Al-Amin’s work and legacy, he spoke of the meaning of Imam Al-Amin’s name.  “Jamil speaks to his beautifulness, inward and outward.  It’s the same as in Swahili, when we say Zuri, or in Zulu … or in Ancient Egyptian, Neter.  It’s not just beautiful on the outside, it’s goodness on the inside.  He was a good person, and therefore, he was what we would call in the community, “a beautiful Brother”.  Second, his name is Abdullah … servant of Allah … his commitment to give of himself to Allah, to offer his life … to submit to the will of Allah for good and justice … his commitment to live a righteous life to reflect God’s will.  His name Al-Amin, the sincere one, the genuine one, the trustworthy one, one who we can rely on, and count on in times of need, in times of testing and struggle, and always, and anywhere, at any time. … I will always see him as … a Sixties Soldier, conscious, courageous, committed to the Black freedom struggle … a fearless leader of a generation.”  He quoted a line from the Husia that instructs us that “we are all morally obligated to bear witness to the truth, and to set the scales of justice in their proper place among those who have no voice, and he did that.”  Imam Al-Amin “raised our people and challenged them to stand up, step forward and continue the liberation struggle. … a shield and a sword, a pillar of peace, and a constant call to righteous and relentless struggle.”  He recounted meetings at SNCC Headquarters in different parts of the country, where Imam Jamil Al-Amin did his work, “making sense, doing work as he was saying this … making a case for togetherness … a master rapper, skilled in the spoken word … and he lit fire to falsehood.”  Dr. Karenga recalled Imam Jamil Al-Amin’s words that we must not expect to be given justice by our enemy, and that “I can find only three places for a righteous man in an evil society: on the battlefield fighting his enemy, in a cell imprisoned by the enemy, or in his grave, free from his enemy.”  Dr. Karenga noted that “Imam Jamil committed himself to be both a Shahid and a Mujahid as he became a Muslim.  He wanted to be a witness … for good in the world, and he was.”  The consciousness for continued struggle is exemplified in the Qur’anic passage, “We are on the battlefield for something good … and for the weak and the oppressed upon men …”  Dr. Karenga noted three key and interrelated aspects of the righteous work that Imam Jamil Al-Amin had undertaken: “Mujahid, a righteous warrior; an Imam, a righteous guide; finally, a Shahid, that did not volunteer but was ready to offer, and did offer his life and his death, in witness … to his faith, in witness to his people, in witness to the will and work of Allah God for justice and good in the world.”  Dr. Karenga encouraged us all to ask ourselves, “How can we best honor him except by trying to learn the lessons of his life and legacy, and … live them in our own particular way?”  Dr. Karenga noted Imam Al-Amin is known and honored for his work as “a spiritual guide, a teacher, a counselor … who continued to work for the people, his religious community and the good of humanity … in work of peacemaking, peacekeeping, mediation, prevention and resolution of conflict, fostering conciliation, and building relationships of mutual respect, mutual commitment and mutual good … keeping of peace to bring good into the world.”  The commitment to Islam as a religion of peace reminded Dr. Karenga of passages from The Husia and the Qur’an: “You are committed to fight against those who would fight against you, but do not be aggressive, for Allah loves not the aggressor.”  The concept of struggle, often referred to in revolutionary circles as jihad, was also discussed, and the importance that the first level of struggle is within, “to strengthen ourselves, spiritually and ethically, so that we can weather all storms. … As a moral spiritual teaching, Imam Jamil teaches us that ultimately, we are confronted in our struggle for the good of society and the world, with certain questions, because we want a good soldier; we don’t want just any soldier.  We don’t want the soldier that we see on a live stream committing genocide, wiping out people without any sentiment except blood lust.  We don’t want that.  So, we have to ask ourselves, What do we bring in to being a good person?  How do we raise a people?  How do we [bring] consciousness and awareness among humanity that makes us strive for the best?  He concludes, It begins with us. … We have to struggle internally to make sure we’re strong enough to overcome hardship and suffering without compromising and walking away from the battle before the struggle is won.”  Imam Jamil Al-Amin exemplified jihad, struggle, as a young man, as an imam, and as a political prisoner, from Mujahid to Shahid, to make the world more humane, and this must be the goal of anyone who considers themselves a revolutionary.  As such, Dr. Karenga told us that Imam Jamil Al-Amin left us four key lessons: “The first is, we must be spiritually grounded, ethically grounded, in whatever faith we are, ground yourself in the best of what it means to be Afrikan and to remaking the world.  Speak that special truth to the world.  Make your own unique contribution to how we reconceive and reconstruct this world.  And at the heart of all of it is this … to speak truth, to do justice, to care for the poor and vulnerable among us, to have a rightful relationship with the environment, to constantly struggle against evil, injustice and oppression, and to always raise up, praise and pursue good. … Second, is the practice of the Afrikan ethical imperative to love and serve the people.  Service is an ethical imperative. … Serve God, so He can protect and provide for you; serve your Brothers and Sisters, so you can be respected for it, serve a wise person so they can teach you wisdom, serve anyone so you can benefit from it, and serve your mother and father so you can go forward and prosper. … All the great people you know is because they served.  They gave their lives and their deaths for the cause of good for all of us.  Third thing, is the beauty in diversity.  [This is what we called] unity in diversity.  And Imam Jamil taught this and practiced this, in his SNCC days, in his early days and in his latter days.  He brought us together, as he brings us here, today. … The fourth one, is struggle. … Be able to suffer and persevere without breaking, without compromising, without walking away from the battlefield before the struggle is won, without seeking a comfortable place in oppression while all of our people are suffering.  Struggle is part of nature. … We are born in struggle.  Struggle is one of the defining aspects of the human personality.  We struggle when we come into being; that’s called birth.  We struggle to make the most out of things; that’s called life.  And we struggle not to go out of being; that’s called quest for immortality.   And it is in our doing good in life and our quest for immortality that we are rewarded … in the afterlife. … Let me end by saying this: this is our duty, to know our past and honor it; to engage our present and improve it; and to imagine our own future and to forge it in the most ethical, effective and substantive way. … Our Honored Ancestors teach us, our sacred texts teach us: continue the struggle, keep the faith, hold the line, love and respect our people and each other.  Let us practice the Nguzo Saba, the Seven Principles.  Seek and speak truth, do and demand justice, in positive concern for the well-being of the world, and all that are in it. …” 

Several local community activists and grassroots community members also gave brief reflections on the Imam’s life and the importance of a real understanding of the concept of jihad as consistent struggle within oneself as well as within the greater society.  Among the local speakers were Nana Akua Akomfo Nyamekye, current Queen Mother of Baltimore City and advocate for political prisoners who had served with Marshall “Eddie” Conway in the Baltimore Black Panthers and the Soul School, and as such was an ally of Imam Jamil Al-Amin, and who reminded us that we must support activists like MOVE’s Mama Pam Africa and that “the work is never done”; Baba Ade Oba Tokunbo, also a member of the Black Panther Party from his days in New York and is the founder of the Baltimore-based Organization of All Afrikan Unity Black Panther Cadre (OAAUBPC); Baba Charlie Dugger, longtime Baltimore area educator, activist and sponsor of the annual Marcus Garvey Day an Billie Holliday celebrations; Baba Bill Curtis, local activist and vendor of Afrikan-centered paraphernalia including the red, Black and Green flags seen across the city; Mama Kilolo Watkins, member of the Maryland Council of Elders; Ras Tre Subira, community activist, educator and photographer who provided the photography and videography of the event through his company Black Mission Media; Bro. Vernon Streater, founder of Unity TV and provider of the livestream of the event; Baba King Teasdell of the Souls of Life Society; and several others, some of whom had known him as younger people.

 A special table that served as something of a shrine to Ancestor Jamil Al-Amin was arranged by the African Diaspora Ancestral Commemoration Institute (ADACI).  Security was provided by members of The Tendea Family, who have provided similar services for Pan Afrikan community events across Baltimore.  As mentioned above. videography and photography were provided by Ras Tre Subira of Black Mission Media, and the livestream was done by Bro. Vernon Streater, founder of Unity TV.

Much gratitude to the Most Worshipful Prince Hall Grand Lodge of Maryland, 1307 Eutaw Place in Baltimore that made this event possible by providing the space, and their representative, Baba Marc Rollins (pictured above, second from left), who was present to assist throughout the event.

Baltimore City School Board Seeks to Close Four Area Schools; Hearing Set for January 8, 2026

On December 11, 2025, a hearing was held at the headquarters of the Board of Commissioners, Baltimore City School Board to listen to initial testimony on behalf of four Baltimore City area schools:

The Baltimore City School Board is considering reducing or eliminating funding for these four schools which are credited for having provided much needed education and coming-of-age guidance to help young boys in areas of need to grow into the constructive and promising men they were always meant to become.

Criticisms often aimed at these schools that student test scores are low are countered by the assertion that these schools by and large take in students who are already behind academically, some being unable to read and write when they come to the schools, and they must catch up to be able to compete with mainstream and private schools which may be better funded.  Even operating at such a deficit, institutions such as the Baltimore Collegiate School, for example, have cited a 90-plus percent graduation rate, a testament to these schools’ critical role in helping Baltimore area students, especially young boys, to overcome adversity.

The December 11 hearing drew an overflow crowd of community activists, concerned families and educators who had gathered at the school headquarters to voice their support for the four schools.  After delaying their appearance for the hearing by close to an hour, an act that had many of those in attendance growing increasingly impatient with what they saw as a bureaucratic stall tactic designed to discourage many of the attendees, led to numerous call-and response chants (“It’s 5:52. Where are you?” and “It’s 5:58.  Why are you late?” are two examples) and comments that students who report late to class are sent to detention, the board members finally appeared and informed the gathered crowd that the hearing would not begin because there were not enough chairs for everyone.  Most of those who had come to voice their support for the schools were sent to “overflow rooms” where they would wait until the specific school foe which they were advocating was scheduled to make its presentation.  This not only inconvenienced the public, but it also had the effect of dividing them so that advocates for one school could not see and hear the proceedings as they impacted the other schools.  By “cutting” the gathering into four parts, the board members spared themselves the impact of facing such an intimidating crowd of supporters all at once and were also able to paint these four cases as “isolated incidents” and blunting the perceived impact that these closure decisions would have on the greater community.

A final decision was not made at this December hearing.  Another hearing will be held on January 8, followed by a final vote around January 14, at which time the resolve of the community and the flexibility of the school board will once again be tested.

Supporters are urged to write letters to the Baltimore City School board and Board of Commissioners, support the petitions that have been launched at support Web sites for the schools, to make donations to these institutions as they face possible defunding by the Baltimore City School Board, and to make plans to attend the follow-up hearing at the Baltimore City Schools headquarters on January 8.

UPDATE: “A Beautiful Struggle” Honors Recent Ancestor Imam Jamil Al-Amin on Saturday, December 20

UPDATE: A list of scheduled presenters has been added, and is presented below.

Aging People in Prison Human Rights Campaign (APPHRC) is organizing an event to pay tribute to Imam Jamil Al-Amin, who passed on to the Honored Ancestors on November 23, 2025.  APPHRC had been an advocate for his exoneration and release for many years, including having spokespeople for him, including his son, as guests on Sis. Tomiko’s Internet radio shows “Africa 500” and “The REvolution Is Black Love”. 

Imam Jamil Al-Amin, formerly known as H. Rap Brown, was arrested and convicted in March 2002 for the shooting death of an Atlanta deputy sheriff.  He had been a target of law enforcement ever since his days in the Student Nonviolent Coordinating Committee (SNCC) and Black Panther Party (BPP) as H. Rap Brown, when he had been a “militant” Black Power activist and a fugitive from justice due to trumped-up charges in the 1960s under the Federal Bureau of Investigation’s (FBI) COINTELPRO operation.

The Imam as well as advocates in his case have protested his innocence ever since and were working diligently to establish his innocence, exoneration and release.  The Imam had been in ill health over the last few years, which increased concern that he would become yet another Political Prisoner from the freedom struggles of the 1960s to pass on to the Ancestors behind bars.

The event will be held on Saturday, December 20 from 12 noon to 4 pm at the Prince Hall Grand Lodge at 1307 Eutaw Place in Baltimore.  People who knew him and stood shoulder-to-shoulder with him in the struggle from the days of the Student Nonviolent Coordinating Committee (SNCC) to his days as a respected Atlanta-area Imam from South Carolina to New York City have been invited to participate and make statements.  The flyer for the event is included above, and a  current list of presenters is included below.

“Thanksgiving” or Day of Mourning?

Since this is the time of year in which families gather together to commemorate what is commonly known as the “Thanksgiving holiday”, we thought it might be of some historical significance to share “the other side” of Thanksgiving, known to many Indigenous First Nations communities not as a day of celebration but as a day of mourning.  When I was being indoctrinated — I mean educated — in the school system, I learned about the great feast that was shared between the Pilgrims and the Indians in Plymouth, Massachusetts.  It was not until I was hitting 40 that I learned about the full history of that time, and I began to make occasional “pilgrimages” to Plymouth to participate in the protest that the National Day of Mourning.  This article, first published on KUUMBAReport Online in 2013, is reposted below.

Every year in Plymouth, Massachusetts, as most of us are taking the time of the Thanksgiving holiday to share fellowship with family and friends, watch too much football and eat too much turkey, a different commemoration is taking place.  The descendants of the Wampanoag Indians who encountered the Pilgrims in 1620 have a different story to tell from the one we all learned in school.  Their story is one that begins in friendship, but is soon followed by betrayal, by war, and ultimately by the genocide visited upon their Nation.

I’ve had the honor of being able to travel to Plymouth to take part in this commemoration five times.  The first time, in 1998, was a journey by bus, which was originally published in KUUMBAReport No. 9, February 1999 and is reposted below.  Four other times I drove to Plymouth from Maryland, and on three of those occasions my dear departed Rottweiler, who died in October 2012, traveled with me.  I have not been able to make the trip for the past 15 years, so I cannot share the most recent experiences with you, but I hope to make that trip again someday, and hope the description that follows will provide a reasonable explanation of what the National Day of Mourning, which most Americans regard as Thanksgiving Day, is all about.

“We are not Vanishing.
We are not Conquered.
We are as Strong as Ever!”

This was the primary slogan of the United American Indians of New England (UAINE) as they commenced the 1998 Day of Mourning Rally and March at Cole’s Hill in historic Plymouth, Massachusetts, overlooking Plymouth Rock.  The event had been held at this place every year since 1970, when Wamsutta Frank B. James, a member of the Wampanoag Indian Nation, had been invited by the Commonwealth of Massachusetts to address a gathering of dignitaries marking the 350th anniversary of the arrival of the Pilgrims.  After he accepted their invitation, he was asked for a copy of his remarks in advance.  Upon seeing that his view of the history of the Pilgrims did not agree with theirs, the planners of the event first attempted to write a speech for him to recite, then, upon being told he would not have words put in his mouth, they withdrew their invitation and chose not to allow him to speak.  With that, he and other Indigenous people from throughout the country called for “Thanksgiving Day” to be observed as a Day of Mourning for Indian people.  It has been so observed every year since that time.

Information on this year’s National Day of Mourning protest can be found on their Facebook page, https://www.facebook.com/events/plymouth-ma-coles-hill/national-day-of-mourning-2025/1918990738650146/.

Wikipedia (National Day of Mourning (United States protest) – Wikipedia) describes the National Day of Mourning thus:

The National Day of Mourning is an annual demonstration, held on the fourth Thursday in November, that aims to educate the public about Native Americans in the United States, notably the Wampanoag and other tribes of the Eastern United States; dispel myths surrounding the Thanksgiving story in the United States; and raise awareness toward historical and ongoing struggles facing Native American tribes. The first National Day of Mourning demonstration was held in 1970 after Frank “Wamsutta” James’s speaking invitation was rescinded from a Massachusetts Thanksgiving Day celebration commemorating the 350th anniversary of the landing of the Mayflower. James instead delivered his speech on Cole’s Hill in Plymouth, Massachusetts next to a statue of Ousamequin, where he described Native American perspectives on the Thanksgiving celebrations. The gathering became an annual event organized by the United American Indians of New England (UAINE) and coincides with both Thanksgiving Day in the United States and with Unthanksgiving Day, an annual ceremony held on Alcatraz Island in California.

Most of us know well the story of the Pilgrims as was taught in school.  Upon landing at Plymouth Rock, these hardy adventurers, seeking only religious freedom, nearly starved to death in the first winter.  But, after surviving with the help of the benevolent Indian chief Massassoit, the Pilgrims and the Indians got together for a feast of thanksgiving turkey.  Thus, 377 years’ worth of good cheer, turkey, cranberry sauce, and (finally) football games was begun.

The only problem with that scenario is that it is untrue.  Yes, the Pilgrims did nearly starve to death that first winter.  Yes, they would not have survived if not for the goodwill of Massassoit, if for no other reason than he chose to live in peace with them rather than try to drive them from Indian land.  Today, many UAINE activists say the decision to live in peace with the Pilgrims was the worst mistake Massassoit could have made.  This sentiment was eloquently stated in the speech that Wamsutta Frank James had prepared for Thanksgiving Day 1970, but his words were silenced due to ignorance, fear and greed.  We reprint some of his words here as they tell the story better than ours could.

The Suppressed Speech of Wamsutta Frank James: Thanksgiving Day, 1970

“I speak to you as a man–a Wampanoag Man. I am a proud man, proud of my ancestry, my accomplishments won by a strict parental direction (“You must succeed – your face is a different color in this small Cape Cod community!”). I am a product of poverty and discrimination from these two social and economic diseases. I, and my brothers and sisters, have painfully overcome, and to some extent earned the respect of our community. We are Indians first–but we are termed ‘good citizens.’  Sometimes we are arrogant but only because society has pressured us to be so.

“It is with mixed emotion that I stand here to share my thoughts. This is a time of celebration for you–celebrating an anniversary of a beginning for the White man in America. A time of looking back, of reflection. It is with a heavy heart that I look back upon what happened to my People.

“Even before the Pilgrims landed it was common practice for explorers to capture Indians, take them to Europe and sell them as slaves for 220 shillings apiece. The Pilgrims had hardly explored the shores of Cape Cod for four days before they had robbed the graves of my ancestors and stolen their corn and beans. Mourt’s Relation describes a searching party of sixteen men. He goes on to say that this party took as much of the Indian’s winter provisions as they were able to carry.

“Massasoit, the great Sachem of the Wampanoag, knew these facts, yet he and his People welcomed and befriended the settlers of the Plymouth Plantation. Perhaps he did this because his Tribe had been depleted by an epidemic. Or his knowledge of the harsh oncoming winter was the reason for his peaceful acceptance of these acts. This action by Massasoit was perhaps our biggest mistake.  We, the Wampanoag, welcomed you, the White man with open arms, little knowing that it was the beginning of the end; that before 50 years were to pass, the Wampanoag would no longer be a free people.

“What happened in those short 50 years? What has happened in the last 300 years?  History gives us facts and there were atrocities; there were broken promises–and most of these centered around land ownership. Among ourselves we understood that there were boundaries, but never before had we had to deal with fences and stone walls. But the White man had a need to prove his worth by the amount of land that he owned. Only ten years later, when the Puritans came, they treated the Wampanoag with even less kindness in converting the souls of the so-called ‘savages’.  Although they were harsh to members of their own society, the Indian was pressed between stone slabs and hanged as quickly as any other ‘witch’.

“And so down through the years there is record after record of Indian lands taken, and in token, reservations set up for him upon which to live. The Indian, having been stripped of his power, could only stand by and watch while the White man took his lands and used it for his personal gain.  This the Indian could not understand; for to him, land was survival, to farm, to hunt, to be enjoyed. It was not to be abused. We see incident after incident, where the White man sought to tame the ?savage? and convert him to the Christian ways of life. The early Pilgrim settlers led the Indian to believe that, if he did not behave, they would dig up the ground and unleash the great epidemic again.

“Has the Wampanoag really disappeared? There is still an aura of mystery. We know there was an epidemic that took many Indian lives–some Wampanoags moved west and joined the Cherokee and Cheyenne. They were forced to move. Some even went north to Canada! Many Wampanoags put aside their Indian heritage and accepted the White man’s way for their own survival. There are some Wampanoag who do not wish it known they are Indian for social or economic reasons. …

“History wants us to believe that the Indian was a savage, illiterate, uncivilized animal. … Two distinctly different cultures met. One thought they must control life; the other believed life was to be enjoyed, because nature decreed it. Let us remember, the Indian is and was just as human as the White man. The Indian feels pain, gets hurt, and becomes defensive, has dreams, bears tragedy and failure, suffers from loneliness, needs to cry as well as laugh. He, too, is often misunderstood.

“The White man in the presence of the Indian is still mystified by his uncanny ability to make him feel uncomfortable. This may be the image the White man has created of the Indian; his ?savageness? has boomeranged and isn’t a mystery; it is fear; fear of the Indian’s temperament!

“High on a hill, overlooking the famed Plymouth Rock, stands the statue of our great Sachem, Massasoit. Massasoit has stood there many years in silence. We, the descendants of this great Sachem, have been a silent people. The necessity of making a living in this materialistic society of the White man caused us to be silent. Today, many of my people are choosing to face the truth. We ARE Indians!

“Although time has drained our culture and our language is almost extinct, we the Wampanoags still walk the lands of Massachusetts. We may be fragmented, we may be confused. Many years have passed since we have been a people together. Our lands were invaded. We fought as hard to keep our land as you the Whites did to take our land away from us. We were conquered, we became the American prisoners of war in many cases, and wards of the United States Government, until only recently.

“We are uniting. … We stand tall and proud, and before too many moons pass we’ll right the wrongs we have allowed to happen to us.

“We forfeited our country. Our lands have fallen into the hands of the aggressor. We have allowed the White man to keep us on our knees. What has happened cannot be changed, but today we must work towards a more humane America, a more Indian America, where men and nature once again are important; where the Indian values of honor, truth, and brotherhood prevail.

“You the White man are celebrating an anniversary. We the Wampanoags will help you celebrate in the concept of a beginning. It was the beginning of a new life for the Pilgrims. Now, 350 years later it is a beginning of a new determination for the original American: the American Indian.

“There are some factors concerning the Wampanoags and other Indians across this vast nation. We now have 350 years of experience living amongst the White man. We can now speak his language. We can now think as a white man thinks. …  We’re being heard; we are now being listened to. The important point is that along with these necessities of everyday living, we still have the spirit, we still have the unique culture, we still have the will and, most important of all, the determination to remain as Indians. We are determined, and our presence here this evening is living testimony that this is only the beginning of the American Indian, particularly the Wampanoag, to regain the position in this country that is rightfully ours.”

Thus the National Day of Mourning began.

The 1997 March and the Police Beat-Down

The 1997 March evidenced a growing response from the Indian community and its supporters.  This evidently was too much for the City of Plymouth to bear.  The 1996 March had raised concerns among the city fathers due to what was referred to as a ?minor incident? in which the Day of Mourning March began just as another march, called the Pilgrim Progress “which celebrated the arrival of the Pilgrims as much as the Indians mourned it” was passing Cole’s Hill, the site of the Day of Mourning Rally.  Apparently, the Pilgrim Progress marchers, feeling intimidated by the Indian protesters, chose to halt their procession and allow the protesters to continue through the streets of Plymouth.

In 1997, however, the City of Plymouth was apparently prepared for a conflict.  As the Day of Mourning marchers began their procession and continued into downtown Plymouth, police descended upon them, arresting 25 March organizers, participants and supporters.  Many marchers accused the police of brutally dragging protesters by the hair (to the extent that one man’s braided locks were torn from his head), throwing and pinning people to the ground and other acts of excessive force.  The police department countered that the protesters had no permit to march and that the police officers? actions were the only way to secure arrestees who trespassed and refused to comply with ?lawful? police commands.  As a result of the confrontation on November 27, 1997, the case of “The Plymouth 25” was born.

Members of this group, which included 1998 organizers Mahtowin Monroe and Moonanum James, were arraigned and charged with a variety of offenses.  Letters, e-mails and faxes were sent to federal, state and local officials demanding that the charges be dropped.  Petitions were signed, and many people honored UAINE’s call for an economic boycott of Plymouth.  “Supporters stood with us in court every time we were required to make an appearance and made sure that information about our case was distributed internationally,” said UAINE in a prepared statement. The end result was vindication for the protesters after almost eleven months of court battles.   “We are pleased to announce that the frame-up criminal charges against those arrested on November 27, 1997 have been dropped,” their October 19, 1998 statement continued.  “Further, [UAINE] has reached a settlement with the town of Plymouth.  Plymouth has acknowledged our right to walk on our own land without a permit on National Day of Mourning.  Plymouth has agreed to make the truth part of its celebration of the pilgrim myth of thanksgiving.  Under the terms of this agreement, we will have a number of important opportunities to address the lies and inaccuracies about ?thanksgiving? and the history of indigenous peoples that have been disseminated not only in Plymouth but throughout the country.  We are confident that this agreement represents a tremendous victory for the struggle of Native people to have our voices heard and respected.”  In addition to the above, Plymouth agreed to pay $100,000 to the Metacom Education Fund “for education on the true history of Native people,” $20,000 to the American Civil Liberties Union (ACLU) for legal fees, and $15,000 for two plaques commemorating the National Day of Mourning and the story of Massasoit’s successor Metacom (or “King Phillip” to the Pilgrims), who, upon witnessing the aggressive tactics used by the Pilgrims, had sought to drive them from Indian land.  This had led to what the Pilgrims called “King Phillip’s War”, during which Pilgrims and Indians alike died en masse and Metacom was finally hunted down and killed, his head stuck on a pike in front of the Pilgrims’ settlement for 24 years.

Arrangements have been made to allow the Indigenous perspective of “Thanksgiving Day” as a Day of Mourning to be represented in the schools of Plymouth.  And the events of 1997 practically insured that Plymouth, Massachusetts would gain more media attention in 1998 than it bargained for.

The National Day of Mourning Plaque in Plymouth Plantation (from Wikipedia)

The 1998 Rally and March

A bus carrying a delegation from Baltimore was arranged by the All People’s Congress in response to Ms. Monroe and Mr. James’s call for action.  Approximately 30 travelers left Baltimore at about 12:00 midnight for the long ride to Plymouth, arriving at about 9:00 am.  The weather was cold and threatening, with rain in the forecast.  The assembled crowd, which was estimated to have reached 1,500, was not deterred.  Better rain drops crashing on their heads than police batons, they must have thought.

After several Indigenous speakers addressed the crowd, covering topics from the history of the Day of Mourning, the history of the Pilgrims and the previous year’s March to the plight of political prisoners including not only Leonard Peltier but also Mumia Abu-Jamal and Marshall “Eddie” Conway, the March through the streets of downtown Plymouth began.   The March wound through several blocks, all the time under the watchful eyes of the Plymouth police as well as the “peacekeepers” appointed by March organizers whose job it was to insure against confrontations with the police or other potential adversaries.  The Pilgrim’s Progress march, which had quietly passed by over an hour before, did not conflict with the protesters.

At the end of the March, a Town Hall Meeting was held in the auditorium of a local community center.  There, several March organizers spoke again, while participants greeted each other and Food Not Bombs provided their version of a true Thanksgiving feast–thanks for a successful event, thanks for an important victory for Indian people, thanks for rain being the only thing to pound the marchers’ heads.

The 2010 National Day of Mourning March

The last time I was able to personally attend the National Day of Mourning March was in November 2010.  As I mentioned above, I had traveled to Plymouth five times, once on the 1998 bus, in 2000 in my van with an old friend, and three times in my SUV, accompanied by that old friend (once), then by a brother-in-law, and all of those last three times by my beloved Rottweiler Sasha.  By that time, KUUMBAReport Newsletter was no longer being published, however, the KUUMBARadioReport was being broadcast on Harambee Radio, which at the time was broadcast from their Web site, harambeeradio.com, under the visionary guidance of Ancestor Dalani Aamon who sadly passed on to the Ancestors several years ago, and I was able to share audio from those last marches with the listening audience.

While the Plymouth protest and march remain important reminders of this country’s often-sordid past, and participation in the protest at Plymouth Rock offers key reminders of this history to those who still don’t know, there are other ways for us to honor those who have continued the fight to bring out the true history of the “Thanksgiving holiday”.  Observances are often held in communities across the United States (and certainly in other parts of the world). Key among these is the 2025 Mass Blackout from November 25-December 2 in which we are encouraged to “shut the oppressive system down” by engaging in “No Work, No Spending, No Restaurants, No Projects and No Events” (see the related post) aside from those sponsored by grassroots community groups, and there will likely be references to the Day of Mourning at the November 20-22 Remove The Regime rallies being held in Washington DC and other cities in the US in protest of the Trump administration.  In Baltimore, the Pan-African Liberation Movement (PLM) is holding an Umoja-Karamu to benefit those who are struggling to feed themselves and their families in the wake of the denial of SNAP (Supplemental Nutrition Assistance Program) benefits and the looming denial of health care, offering free meals to those who need them.  Check out the post for details.

As I have gotten older and family responsibilities have increased or become more complex, I have been unable to make this trip to Plymouth for the last 15 years, but I hope to be able to rejoin the marchers sometime in the next few years to re-invigorate my commitment to truth and justice, and to refresh my remembrance of the Wampanoag and so many other Indigenous communities who were criminally sacrificed on the altar of Western “civilization” and expansion.

The “Mass Blackout” Boycott, November 25-December 2

There have been numerous efforts to encourage the people to resist the urge to spend massive amounts of their money as the “Holiday Season” kicks off and major corporations and big businesses entice us to participate in the shopping frenzy of “Thanksgiving Thursday”, “Black Friday” and now “Cyber Monday”.  These efforts, from alternative celebrations to outright protest actions, take many forms. 

Every year at this time, the United American Indians of New England hold the National Day of Mourning March and Protest at Cole’s Hill near Plymouth Rock, an event I have had the privilege of attending five times over the years and hope to do so again sometime (see the related post, “Thanksgiving or Day of Mourning?”).  In some Pan Afrikan communities, ceremonies such as Gye Nyame (after an Adinkra symbol attesting that “I fear none but the Creator”) and Umoja Karamu (or “Unity Feast”; see the related post about the Pan Afrikan Liberation Movement’s Umoja Karamu in Baltimore November 23) have sought to replace Thanksgiving gatherings with more Afrikan centered events.

This post concerns a specific campaign aimed at big businesses, major corporations and the political machine that maintains them, often at the expense of “the people on the bottom” as they seek to extract more of our hard-earned money to fuel their record profits.

The “Mass Blackout” Economic Boycott is designed to stage a massive economic protest against the current regime in the White House (perhaps, but not necessarily, in connection to the “Remove the Regime” protests scheduled for November 20-22 in Washington, DC and other locations) and, at the same time, deny the major corporations, many of whom support and are supported by the current regime, of the massive profits they count on at this time of the year, from Thanksgiving Day events to Black Friday and Cyber Monday shopping sprees as consumers ramp up for the Christmas and New Year’s holidays.

The “Mass Blackout” Economic Boycott aims to deny the major corporations our hard-earned dollars and, in the words of the organizers, “drain them dry” instead of propping up their bottom lines at the beginning of what they always plan to be their most profitable holiday season.

Two primary promotional graphics have been shared over social media and are shown below.  The guidelines for the “Mass Blackout” Economic Boycott are stated by the organizers as follows:

    • No Amazon.  No Target.  No Walmart. No national chains.
    • No fast food from national brands.  If you eat out, choose independent restaurants.
    • No online shopping.  No Prime Day deals.  No app store purchases.
    • No streaming rentals.  No movie tickets at national theater chains.
    • No rideshare if a local taxi or transit option exists.
    • No new gadgets.  No new clothes.  No home decor.
    • No buy now pay later.  No impulse credit card splurges.
    • To prevent “spoke spending” before and after the Blackout, we ask that all participants purchase goods needed from community-owned stores and markets leading up to and after the dates.  This helps with sustained impact and keeps our money out of the mega businesses’ pockets.

If I’m understanding this correctly, small, community-owned and -operated businesses, especially those run by Pan Afrikan, Indigenous and marginalized communities, are not subject to the boycott.  “Small Business Saturday” is reportedly exempted from the boycott, according to a November 12 USA Today article cited below.  Traditionally, the community is encouraged to specifically support these small and community businesses and organizations as a means of building up an “alternative economy”, one that we frankly should have been supporting all along.

Mass Blackout’s Web Site

“This holiday season, we shut down the system,” proclaims the official Web site, https://www.themassblackout.com.  “We’re pulling the plug on corporate control.”  This is a coordinated economic shutdown—a collective refusal to participate in a system that profits off our pain, exploits our labor, and buys our politicians.

The site explains further:

The system isn’t broken. It’s working exactly as designed—for the wealthy.

The Mass Blackout is a nationwide economic action, coordinated across aligned organizations, calling Americans to:

        • Stop online or in-store shopping (except for small businesses)
        • Stop work
        • Stop streaming, cancel subscriptions, no digital purchases
        • Remove the regime

If you must spend: support small, local businesses only. Pay in cash.

We’re not targeting small businesses or communities—we’re targeting the corporate systems that profit from injustice, fuel authoritarianism, and crush worker power.

WHY NOW?

Because nothing will change while fascists remain in power.

    • The Trump administration paused federal anti-corruption enforcement — giving corporations a free pass to bribe, cheat, and exploit.
    • Big business is funding authoritarian candidates while walking back public commitments to civil rights, labor protections, diversity, and democracy.
    • Billionaires profit while the rest of us are told to shop, work, and stay silent.

This isn’t about left vs. right. This is about people vs. power.

If we do nothing, they win. If we move together, they feel it.

For more details and analysis of the need for an economic boycott, to download their Media Kit and other resources, and for a list of suggested organizations to which you can donate to help lift up those in greatest need, go to the Web site, https://www.themassblackout.com.

Mainstream Media Coverage

While the “Mass Blackout” may not yet have received the attention it merits (and why would the corporate media support efforts to subvert corporate America’s effort to maximize its profits?), USA Today published an article on November 12 about the “Mass Blackout” (“Cancel Black Friday? ‘Mass Blackout’ doesn’t want you to shop or work to protest Trump” by Jessica Guynn, https://www.usatoday.com/story/money/2025/11/11/black-friday-cyber-monday-donald-trump-boycotts/87221297007/).

A coalition of grassroots organizations is calling for a nationwide economic shutdown during the busy holiday shopping season, including Black Friday and Cyber Monday, to protest the Trump administration and economic inequality.

The groups – Blackout the System, The People’s Sick Day, American Opposition, the Money Out of Politics Movement, and The Progressive Network – urged Americans to stop all spending and refuse to go to work during the “Mass Blackout,” which runs from Nov. 25 to Dec. 2.

Avoid travel and restaurants and cancel streaming and digital subscriptions, organizers said. “If you must spend: support small, local businesses only. Pay in cash.” Small Business Saturday on Nov. 30 is exempted from the blackout.

The groups in the coalition had all independently called for shopping boycotts but decided to join forces.

“We are living under a political system captured by special interests, where billionaires and corporations write the rules,” Isaiah Rucker Jr., founder of Blackout the System, said in a statement. “Congress serves donors, not the American people, and democratic norms are being dismantled in front of our eyes, with corporate backing. This campaign is about showing them where the power truly lies, with the people.”

Carlos Álvarez-Aranyos, founder of American Opposition, told USA TODAY the coalition is “developing the American muscle for boycotts and blackouts as a way to leverage economic power” with the ultimate goal of leading a general strike.

“We don’t see this fight as left versus right. We see it more as top versus bottom,” Álvarez-Aranyos, who helped organize the “No Kings” protests and the Tesla boycott, said in an interview. “This is about Black Friday because, honestly, what we are seeing across the board is just unsustainable. We are being taken advantage of. Prices are up. Inflation is through the roof.” …

The rest of the November 12 USA Today article can be read at https://www.usatoday.com/story/money/2025/11/11/black-friday-cyber-monday-donald-trump-boycotts/87221297007/.

 

 

PLM’s Umoja-Karamu Offers Dinner and Fellowship to Those In Need

The Pan Afrikan Liberation Movement (PLM, https://www.plm95.org; https://www.facebook.com/plmbaltimore) is stepping up to the plate this holiday season in service to those in need.  This should not come as a surprise, as PLM, led by Baba Imhotep Asis Fatiu and his Queen, Mama Ife Assata Fatiu, have been lifting up the Pan Afrikan community in Baltimore and beyond for many years now, having recently celebrated their 30th year of official service as a community organization.  They have helped raise the children through their Watoto Development Center.  They have worked with “at-risk” youth through their Urban Youth Initiative Project (UYIP).  They have educated young people through their Kimoyo Shule Africana Independent School.  They have held study sessions with adults in their Afrikan Awareness Critical Thinking Study Group (AACTS).  They have published numerous books, from the UrBan Philosophy series to Baba Imhotep’s most recent work, Scientific Pan Africanism.  They have held public outdoor events such as the Pan Afrikan Day of Solidarity and Race 1st rallies.  They recently sponsored the Race 1st Convention to bring together organizers and activists from the Baltimore area and beyond to build what will hopefully combine with other efforts for a true Pan Afrikan United Front.

Now, PLM is reaching out (again) to those in our community who are suffering, who struggle to put food on the table, and who are further threatened by the Trump administration’s attack on Supplemental Nutrition Assistance Program (SNAP) benefits as well as on affordable health care and other essential programs and services.  November 23 will bring the PLM Umoja-Karamu (“Unity Feast” in Kiswahili) from 2-6 PM, at the Unity Hall, located at 1505 North Eutaw Place in Baltimore, Maryland.

As they state in the announcement from their Facebook page (https://www.facebook.com/plmbaltimore):

In response to the loss of SNAP benefits affecting many of our people, the Pan-African Liberation Movement (PLM) is stepping up to support the community. This year, our Umoja-Karamu Celebration will focus on giving back rather than our usual celebration.

We will be hosting a Community Dinner Give-Away, a warm and welcoming space where Black people can come enjoy a freshly prepared meal, take one home, or sit down and eat together. Our goal is to feed at least 100 people while honoring the spirit of unity and collective care that Umoja-Karamu represents.

If you or someone you know could use a good meal, come out.

For more information, email them at plmbaltimore@gmail.com, or visit their Facebook Page (https://www.facebook.com/plmbaltimore) or their Web site (https://www.plm95.org).