Wednesday, March 03, 2021

 MAOIST CULTURAL REVOLUTION REDUX

If the others go I'll go': Inside China's scheme to transfer Uighurs into work

By John Sudworth
BBC News, Beijing

Published
image captionBuzaynap, 19, appeared in a 2017 state media report on labour transfer

China's policy of transferring hundreds of thousands of Uighurs and other ethnic minorities in Xinjiang to new jobs often far from home is leading to a thinning out of their populations, according to a high-level Chinese study seen by the BBC.

The government denies that it is attempting to alter the demographics of its far-western region and says the job transfers are designed to raise incomes and alleviate chronic rural unemployment and poverty.

But our evidence suggests that - alongside the re-education camps built across Xinjiang in recent years - the policy involves a high risk of coercion and is similarly designed to assimilate minorities by changing their lifestyles and thinking.

The study, which was meant for the eyes of senior officials but accidentally placed online, forms part of a BBC investigation based on propaganda reports, interviews, and visits to factories across China.

And we ask questions about the possible connections between transferred Uighur labour and two major western brands, as international concern mounts over the extent to which it is already ingrained in global supply chains.

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In a village in southern Xinjiang, hay is being gathered in the fields and families are placing fruit and flatbreads on their supas, the low platforms around which Uighur family life has traditionally revolved.

But the warm wind blowing across the Taklamakan desert is bringing with it worry and change.

The video report, broadcast by China's Communist Party-run news channel, shows a group of officials in the centre of the village, sitting under a red banner advertising jobs in Anhui Province, 4,000km away.

After two full days, the reporter's narration says, not a single person from the village has come forward to sign up, and so the officials begin moving from house to house.

What follows is some of the most compelling footage of China's massive campaign to transfer Uighurs, Kazakhs and other minorities in Xinjiang into factory and manual labouring jobs, often considerable distances from their homes.

A 2017 TV report from China's state broadcaster illustrates how the policy works in practice

Although it was broadcast in 2017, around the time the policy began to be intensified, the video has not featured in international news reporting until now.

The officials speak to one father who is clearly reluctant to send his daughter, Buzaynap, so far away.

"There must be someone else who'd like to go," he tries to plead. "We can make our living here, let us live a life like this."

They speak directly to 19-year old Buzaynap, telling her that, if she stays she will be married soon and never able to leave.

"Have a think, will you go?" they ask.

Under the intense scrutiny of the government officials and state-TV journalists she shakes her head and replies, "I won't go."

Still, the pressure continues until eventually, weeping, she concedes.

"I'll go if others go," she says.

image captionThe video has not featured in international news reporting until now

The film ends with tearful goodbyes between mothers and daughters as Buzaynap and other similarly "mobilised" recruits leave their family and culture behind.

Professor Laura Murphy is an expert in human rights and contemporary slavery at the UK's Sheffield Hallam University who lived in Xinjiang between 2004 and 2005 and has visited since.

"This video is remarkable," she told the BBC.

"The Chinese government continually says that people are volunteering to engage in these programmes, but this absolutely reveals that this is a system of coercion that people are not allowed to resist."

"The other thing it shows is this ulterior motive," she said, "that although the narrative is one of lifting people out of poverty, there's a drive to entirely change people's lives, to separate families, disperse the population, change their language, their culture, their family structures, which is more likely to increase poverty than to decrease it."

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A marked shift in China's approach to its governance of Xinjiang can be traced back to two brutal attacks on pedestrians and commuters - in Beijing in 2013 and the city of Kunming in 2014 - which it blamed on Uighur Islamists and separatists.

At the heart of its response - in both the camps and the work transfer schemes - has been a drive to replace "old" Uighur loyalties to culture and the Islamic faith with a "modern" materialist identity and an enforced allegiance to the Communist Party.

This overarching goal of assimilating Uighurs into China's majority Han culture is made clear by an in-depth Chinese study of Xinjiang's job-transfer scheme, circulated to senior Chinese officials and seen by the BBC.

Based on field work conducted in Xinjiang's Hotan Prefecture in May 2018, the report was inadvertently made publicly available online in December 2019 and then subsequently taken down a few months later.

Written by a group of academics from Nankai University in the Chinese city of Tianjin, it concludes that the mass labour transfers are "an important method to influence, meld and assimilate Uighur minorities" and bring about a "transformation of their thinking."

Uprooting them and relocating them elsewhere in the region or in other Chinese provinces, it says, "reduces Uighur population density."

image captionA dormitory building at the Huafu Textile Company, where Buzaynep was taken to work

The report was discovered online by a Uighur researcher based overseas and an archived version (Chinese) was saved before the university realized its error.

Dr Adrian Zenz, a senior fellow at the Victims of Communism Memorial Foundation in Washington, has written his own analysis of the report which includes an English translation of it.

"This is an unprecedented, authoritative source written by leading academics and former government officials with high-level access to Xinjiang itself," Dr Zenz said in a BBC interview.

"The excess surplus population that somehow has to be dealt with, and labour transfers as a means to reduce the concentration of those workers in their own heartlands is, in my opinion, the most stunning admission of this report."

His analysis includes a legal opinion from Erin Farrell Rosenberg, a former senior advisor to the US Holocaust Memorial Museum, that the Nankai Report provides "credible grounds" for the crimes against humanity of forcible transfer and persecution.

In a written statement, the Chinese foreign ministry said, "The report reflects only the author's personal view and much of its contents are not in line with the facts."

"We hope that journalists will use the authoritative information released by the Chinese government as the basis for reporting on Xinjiang."

The Nankai report authors write glowingly of an effort to combat poverty underwritten by a "guarantee of voluntariness" in the work placements, and with the factories allowing the workers to "leave and return freely."

But those claims are somewhat at odds with the level of detail they provide about the way the policy works in practice.

There are "targets" to be reached, with Hotan Prefecture alone - at the time the study was undertaken - having already exported 250,000 workers, one fifth of its total working age population.

There is pressure to meet the targets, with recruiting stations set up "in every village" and officials tasked to "mobilize collectively" and "visit households," just as in 19-year-old Buzaynap's case.

And there are signs of control at every stage, with all recruits put through "political thought education," then transported to the factories in groups - sometimes as many as hundreds at a time - and "led and accompanied by political cadres in order to implement security and management."

Farmers unwilling to leave their lands or herds behind are encouraged to transfer them to a centralized government scheme that manages them in their absence.

And once they arrive in their new factory jobs, workers themselves are put under the "centralized management" of officials who "eat and live" with them.

But the report also notes that the profound discrimination at the heart of the system is getting in the way of its effective functioning, with local police forces in eastern China so alarmed by the arrival of trainloads of Uighurs, that they are sometimes turned back.

In places, it even warns that China's policies in Xinjiang may have been too extreme, for example, stating that the number of people placed in the re-education camps "far exceeds" those with suspected connections to extremism.

"The entire Uighur population should not be assumed to be rioters," it says.

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The Huafu Textile Company is located on the edge of a grey industrial estate in the city of Huaibei, in China's eastern province of Anhui.

It was to this factory that Buzaynap, featured in the state-TV report, was sent.

When the BBC visited, the separate, five-story Uighur dormitory showed few signs of habitation apart from a pair of shoes placed by an open window.

At the gate, the security guard said that the Uighur workers "have gone back home," adding that it was because of the country's Covid controls, and in a statement Huafu told us that, "the company does not currently employ Xinjiang workers."

The BBC was able to find pillowcases made with Huafu yarn on sale on Amazon's UK website, although it is not possible to confirm if the product is linked to the particular factory we visited, or one of the company's other facilities.

Amazon told the BBC that it does not tolerate the use of forced labour and that where it finds products that do not meet its supply chain standards, it removes them from sale.

The BBC worked with a group of international journalists based in China, visiting a total of six factories between us.

IMAGE COPYRIGHT
image captionThe entrance to the Dongguan Luzhou Shoes factory in Guangzhou

At the Dongguan Luzhou Shoes factory in Guangzhou Province, one worker said the Uighur employees used separate dormitories and their own canteen, and another local told reporters that the company makes shoes for Skechers.

The factory has previously been linked to the US company, with unverified social media videos purportedly showing Uighur workers making Skechers product lines, and references to a relationship in online Chinese business directories.

In a statement, Skechers said it had "zero tolerance for forced labour," but did not answer questions about whether it used Dongguan Luzhou as a supplier.

Dongguan Luzhou did not respond to a request for comment.

Interviews recorded at the scene suggest the Uighur workers were free to leave the factory during their leisure time, but at other factories visited for the research, the evidence was more mixed.

In at least two cases, reporters were told of some restrictions, and at one facility in the city of Wuhan a Han Chinese employee told the BBC that his 200 or so Uighur colleagues were not allowed out at all.

image captionA dormitory building at the Dongguan Luzhou Shoes factory

Three months after Buzaynap was shown leaving her village to begin her political education training, the Chinese state-TV crew meet her again, this time in the Huafu Textile Company in Anhui.

The theme of assimilation is, once again, central to the news report.

In one scene, Buzaynap is close to tears as she is scolded for her mistakes, but eventually, a transformation is said to be taking place.

"The timid girl who didn't speak and kept her head down," we are told, "is gaining authority at work."

"Lifestyles are changing and thoughts are changing."

Producer: Kathy Long

Myanmar sees deadliest day as 38 protesters killed



Video footage shows anti-coup protesters running to avoid police tear gas


At least 38 people were killed in Myanmar on Wednesday, the UN confirmed, marking the worst day of violence since protests against military rule began.

Security forces opened fire on large crowds in a number of cities and at least two of the victims are believed to be teenage children.


Mass demonstrations have been taking place across Myanmar since the military seized control on 1 February.


It comes a day after Myanmar's neighbours called for restraint.


Christine Schraner Burgener, the UN's envoy to Myanmar described Wednesday as the "bloodiest day" since the coup took place on 1 February. She said that more than 50 people have died since then.


The coup saw elected government leaders, including Aung San Suu Kyi, overthrown and detained. Protesters are calling for their release and an end to military rule.


The general who returned Myanmar to military rule

Aung San Suu Kyi: Democracy icon who fell from grace


The military says it seized power because of alleged fraud in November's general elections, which saw Ms Suu Kyi's National League for Democracy (NLD) party win a landslide victory.


But the military has provided no proof of these allegations - instead, it replaced the Election Commission and promised fresh polls in a year.

What's the latest?



Despite growing international condemnation, the military has escalated its response to the street protests and Wednesday saw violent clashes in a number of areas.


The security forces opened fire in several towns and cities with little warning, witnesses told the Reuters news agency.


At least four people were shot dead during a protest in Monywa in central Myanmar. At least 30 others were wounded in the unrest, a local journalist told Reuters.


Further deaths were reported in Yangon, Mandalay and Myingyan. Some 19 people were injured following one protest on the outskirts of Yangon, AFP agency reported.


Protesters have built barricades in several cities around the country

A volunteer medic told AFP news agency in Myingyan that at least 10 people had been injured there. "They fired tear gas, rubber bullets, and live rounds," they said,


"They didn't spray us with water cannon, [there was] no warning to disperse, they just fired their guns," one protester in the city told Reuters.


In Mandalay, a student protester told the BBC that demonstrators were killed near her house.


"I think around 10am or 10.30, police and soldiers came to that area and then they started to shoot at civilians. They didn't give any warning to the civilians.


"They just came out and they started to shoot. They used rubber bullets but they also used live bullets to kill civilians in a violent way."


The military has not commented on the reported deaths.


The latest round of violence follows a meeting between foreign ministers of neighbouring South East Asian nations. The group urged restraint, but only some of the ministers pressed the military junta to release Ms Suu Kyi.


Ms Suu Kyi, 75, was seen for the first time since her detention earlier this week when she appeared in court via video link. It followed the deadliest day of violence yet on Sunday when 18 people were killed.



What's the background to this?


Myanmar's military seized power after overthrowing the government and declared a state of emergency.


Just days later, the civil disobedience movement began to emerge - professionals who are refusing to return to work in protest.

Myanmar coup: What is happening and why?

The movement quickly started to gain momentum and it was not long before hundreds of thousands of people began taking part in street protests.


But there has been an escalation of violence between police officers and civilians in recent days.

media captionGunfire was heard on the streets as police cracked down on protests



Myanmar in profile

Myanmar, also known as Burma, became independent from Britain in 1948. For much of its modern history it has been under military rule
Restrictions began loosening from 2010 onwards, leading to free elections in 2015 and the installation of a government led by veteran opposition leader Aung San Suu Kyi the following year
In 2017, Myanmar's army responded to attacks on police by Rohingya militants with a deadly crackdown, driving more than half a million Rohingya Muslims across the border into Bangladesh in what the UN later called a "textbook example of ethnic cleansing"






Lush Caribbean tourist islands poisoned workers for decades with banned pesticide, protesters say

Shari Kulha  3/2/2021

Streets and parks were crowded on the French island of Martinique over the weekend as thousands of residents protested the government’s lack of progress on a compensation bid over the harm done by a program of using a highly toxic insecticide on banana plantations.

 Provided by National Post Several thousand people demonstrate in Fort-de-France, Martinique, on Feb. 27, 2021 against the government's lack of care over the after-effects of chlordecone, an insecticide accused of having poisoned the French West Indies island.

From 1972 to 1993, chlordecone was used to protect the crop from bugs — but protest organizers say its damaging effects on humans had been known as early as the 1960s. Even though the chemical, related to DDT, was finally banned in 1990, growers lobbied for and were granted permission to use up stocks until 1993.

It was authorized for use in the French West Indies well after its harmful effects were known and for more than 20 years after it was banned. And now, the French public health agency notes , 92 per cent of the adult population of Martinique has chlordecone in their blood — and the tropical island has one of the highest rates of prostate cancer in the world.

Here’s Aljazeera’s account of the issue:



Organizations on Martinique and its neighbouring island, Guadeloupe, both French territories, filed a legal complaint over the issue in 2006, which triggered an investigation in 2008.

Production of chlordecone had been stopped in the United States — where it was marketed as Kepone — as far back as 1975, after workers at a factory producing it in Virginia complained of uncontrollable shaking, blurred vision and sexual problems. In 1979, the World Health Organization classed the pesticide, an endocrine disruptor, as potentially carcinogenic.

Chlordecone was then banned worldwide by the Stockholm Convention on Persistent Organic Pollutants in 2009

© Lionel Chamoiseau / AFP Getty This placard in Saturday’s demonstration shows a number of bananas, like fingers, clutching at a man’s throat as if to strangle him.

“They used to tell us: don’t eat or drink anything while you’re putting it down,” Ambroise Bertin, now 70, told the BBC . Few, if any, were told to wear gloves or masks. For decades, he says the workers were told nothing else about it. He was diagnosed with prostate cancer.


Up to 15,000 people, according to organizers (5,000 according to police), marched through the capital, Fort-de-France, on Saturday, precipitated by a judge’s statement in Paris earlier this year that said the case may fall under French statute of limitation rules, which would make it impossible to pursue action.

“Thousands are mobilized to respond to that gob of spit the French state is sending us, the statute of limitations,” said Francis Carole, a Martinican politician.

© Lionel Chamoiseau / AFP Getty Protesters crowd a park in Fort-de-France, Martinique, on Feb. 27, 2021 to vent anger over the possibility of not being able sue for damage to their health.

In 2018, President Emmanuel Macron accepted the state’s responsibility for what he called “an environmental scandal,” the BBC reported. He said France had suffered “collective blindness” over the issue. A law to create a compensation fund for agricultural workers has now been passed but payouts are yet to begin.

“The government pretended to accept legal action but did nothing, except wash its hands of this bit by bit,” said Harry Bauchaint, a member of the Peyi-A political movement.

One of the world’s leading experts on chlordecone, Prof. Luc Multigner, of Rennes University in France, told the BBC original documents of the official body that authorized use of the pesticide in 1981 have disappeared, hampering the investigation into how the decision was made.

In Guadeloupe on Saturday, some 300 people demonstrated as well, while 200 protested in Paris.

“The entire French population should mobilize to make sure the statute of limitations doesn’t apply,” Toni Mango, head of the Kolektif Doubout Pou Gwadloup association, told AFP.

Bananas and other tree fruits are said to be safe now but vegetables can’t yet be grown. Some say it will take hundreds of years for the land and waters to be free of the contamination.

Ambroise Bertin, who now also suffers from thyroid problems, said “they never told us it was dangerous.”

Pesticide poisoned French paradise islands in Caribbean

By Laurence Peter
BBC News

Published25 October 2019



Bananas are a big export industry for Martinique and nearly all are shipped to France


The French Caribbean islands of Guadeloupe and Martinique thrive on their image as idyllic sun, sea and sand destinations for tourists.


But few visitors are aware that these lush, tropical islands have a chronic pollution problem.


A pesticide linked to cancer - chlordecone - was sprayed on banana crops on the islands for two decades and now nearly all the adult local residents have traces of it in their blood.


French President Emmanuel Macron has called it an "environmental scandal" and said the state "must take responsibility". He visited Martinique last year and was briefed on the crisis on the islands, known in France as the Antilles.


The French parliament is holding a public inquiry which will report its findings in December.


"We found anger and anxiety in the Antilles - the population feel abandoned by the republic," said Guadeloupe MP Justine Benin, who is in charge of the inquiry's report.



"They are resilient people, they've been hit by hurricanes before, but their trust needs to be restored," she told the BBC.


Large tracts of soil are contaminated, as are rivers and coastal waters. The authorities are trying to keep the chemical out of the food chain, but it is difficult, as much produce comes from smallholders, often sold at the roadside.

Grande Anse des Salines, Martinique: Tourism is the island's biggest foreign exchange earner


Drinking water is considered safe, as carbon filters are used to remove contaminants.


In the US a factory producing chlordecone - sold commercially as kepone - was shut down in 1975 after workers fell seriously ill there. But Antilles banana growers continued to use the pesticide.

What is chlordecone?


It is a chlorinated chemical similar to DDT, and an endocrine disruptor - meaning it can interfere with hormones and cause disease.


The World Health Organization (WHO) describes it as "potentially carcinogenic". It causes liver tumours in lab mice.



Banana plantations in the Antilles used it to eradicate root borers - weevils that attack banana plants.


Chlordecone was already recognised as hazardous in 1972. It was banned in the US as kepone after several hundred workers were contaminated at a factory in Hopewell, Virginia, in 1975. Their symptoms included nervous tremors, slurred speech, short-term memory loss and low sperm counts.


As French agriculture minister in 1972 Jacques Chirac, who later became president, authorised chlordecone as a pesticide.


It was not banned in the Antilles until 1993 - a delay attributed to lobbying pressure from banana growers.

A Guadeloupe banana plantation - the fruit itself is not contaminated


The chemical is very slow to break down in the environment: contamination can persist for centuries, experts say.


It was restricted globally under the Stockholm Convention in 2016, along with 25 other "Persistent Organic Pollutants (POPs)".


How big is the problem?



"The economic impact is enormous," says Prof Luc Multigner, head of research at Inserm, the French National Institute of Health and Medical Research.


Prof Multigner has investigated the chlordecone crisis and says Antilles residents are very anxious and feel the French state is not doing enough.


"The authorities have banned fishing near the coast, but small-scale fishermen get by from day to day, so they are out of work," he told the BBC.


"One-third of coastal waters are contaminated, all the rivers are - fishing is banned there. Agricultural land is 30-50% contaminated, so some cultivation has to stop."


However, he notes that the chemical does not contaminate bananas.


Last year the official unemployment rate in Guadeloupe was 23% and in Martinique 18%, compared with 9% in mainland France. The Antilles rely heavily on French state subsidies.





Serge Letchimy, a Martinique MP leading the French parliamentary inquiry, said half of the island's 24,000 hectares (59,305 acres) of agricultural land had some chlordecone contamination, and 4,000 ha of that was totally polluted.


Ms Benin said compensation claims would follow the inquiry, but "the priority is more research, we need soil analysis and impact assessments for the affected farmers".


Determining responsibility was proving hard because the pesticide's licensing and distribution was complicated, she said.


"The kepone licence was resold several times," she said, adding that so far the inquiry had been unable to speak to the producers.

What is the health impact?



A study in 2013-2014 found that among adults in Martinique, 95% had chlordecone in their blood, while the figure for Guadeloupe was 93%. That corresponds to about 750,000 people.


In 2010 Prof Multigner and colleagues found a link between higher chlordecone concentrations in the blood and prostate cancer. Their conclusion was based on a study of 623 men in Guadeloupe with newly diagnosed prostate cancer and a control group of 671.


The World Cancer Research Fund reports that prostate cancer is the second most common cancer in men worldwide.


In 2018, the highest rates in the world were in Guadeloupe (189 per 100,000) and Martinique (158 per 100,000). The rate for mainland France was 99.


"Chlordecone contributes to the higher rate [in the Antilles], but it is not the only factor," Prof Multigner said. Ethnicity and lifestyle are also factors in hormone-dependent cancers.


Prostate cancer is more common among Afro-Caribbean and Afro-American men than among white Europeans or Asians. But testicular cancer rates are higher among white European men.


Inserm's research also found a link between chlordecone exposure and "adverse effects on cognitive and motor skills development in infants".


Another scientific study in the Antilles suggested that the chemical was a factor in premature births.

A Guadeloupe market: There are fears about produce grown on contaminated soil

What is France doing about it?



Since 2008 France has conducted public awareness campaigns in the Antilles, warning of the chlordecone risk.


The islands' authorities are monitoring local fruit and vegetables, as well as meat and fish.


The French ministers of health, overseas territories, research and agriculture have been questioned at the parliamentary inquiry.


But MP Serge Letchimy said just 16% of the polluted land had been mapped and "the measures adopted to deal with this drama bear no relation to its gravity".



Here’s The Truth About Dominican Independence Day

Thatiana Diaz 


You wouldn’t be wrong to assume that when a country celebrates it independence day, they’re celebrating the moment they won sovereignty, their freedom from a different country. For most Latin American countries, these observed days mark their declaration of independence from Spain (though it’s key to realize that this liberations didn’t apply to all: many enslaved people wouldn’t be liberated until much later). But the Dominican Republic’s independence day, celebrated on February 27, has nothing to do with Spanish colonizers, but rather the country’s autonomy from Haiti in 1844, a fact that’s set the groundwork for centuries of anti-Black animus


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The island of Hispaniola is home to two countries, with Haiti on the west and the Dominican Republic on the east. After 1844, the Dominican Republic was re-colonized by Spain between 1861 to 1865, and its freedom from the European colonizer arrived in 1865 when Black Dominican rebels, with the help of Haiti who feared that Spain would reestablish slavery, fought to overthrow Spanish rule in the Dominican Restoration War.


To learn more about the history of anti-Haitian discourse, click here, and read more about the history of Dominican Independence Day in our social collaboration with the In Cultured Company, below. 



Despite, anti-Haitian sentiments are ingrained in Dominican culture. It led to the genocide of thousands of Haitians and Dominicans of Haitian descent living on the island, organized by Dominican dictator Rafael Trujillo in what’s known as the Parsley Massacre of 1937. In order to move away from anti-Haitianism, digital awareness movements (like the use of the hashtag #1865) allow Dominicans to critically think about why we celebrate on February 27, and not on July 15, when the country gained its freedom from Spain. 


How Tarot & Astrology Became Black & Brown Women’s North Star

Stephanie Long 

© Provided by Refinery29

Amber Finney, known as Amber The Alchemist, is steeping a cup of tea when we connect over Google Hangouts. The soft smoke of what is likely sage, incense or palo santo languidly billows from the bottom of her screen. Behind her hangs a tapestry of planets and constellations, as well as a poster illustrating various crystals. Below that sits a table of bottles and oils. Even through a screen, it’s exactly the backdrop you’d expect from someone whose life’s work includes ancestral healing through rituals and magic.

“I am from Hackensack, New Jersey,” Finney, a tarot reader and spiritual practitioner, says. “My grandparents are from Georgia and South Carolina, so I’m a product of the Great Migration.” Her great-great-grandfather was likely born into slavery, she shares, and was a root worker and healer in the 1800s; her mother, Jeannell, has been practicing divination for decades. Together, Finney and her mother run Brown Girl Alchemy, an online community dedicated to the ascension and healing of Black womanhood. “[My spirituality has] always been within me,” she states with a smile. “The work that I’m doing and the work that my mom is doing is a continuation [of my great-great-grandfather’s work]. We’re bridging the gap and bringing that spiritualism back to our ancestral.”

Finney and her mother aren’t the only ones. In the last 10 years, and especially amidst the COVID-19 pandemic when many have turned to divination as a means of solace and self-healing, Black and brown women have pivoted from Christianity and reconnected with spiritual practices rooted in African, Indigenous, and Latinx ancestry. Many of those practices — like tarot, astrology, and crystal healing — have become increasingly popular on social media, making conversation surrounding non-Christian Black and brown spirituality less taboo. In pop culture, superstars like Beyoncé have paid homage to figures like the Yoruba Orisha Oshun, goddess of female sensuality and fertility. Songs like Princess Nokia’s “Brujas” have become anthems for Black and brown witches everywhere. But before the age of Twitter, Tumblr, and Instagram, it was rare that you’d find Black and brown women speaking publicly of sacred practices. Until recently, much of the spiritual community represented online featured a more Eurocentric version of divination — “Black and Silver witchcraft,” a term The Hood Witch’s Bri Luna uses to describe the whitewashed “American Horror Story aesthetic” popular on Tumblr years ago — leaving little room for Black and brown women to feel seen or safe in an already stigmatized space. It’s why the spiritual resurgence happening amongst Black and brown women is more than a revival — it’s a reclamation.

“My grandmother practiced hoodoo. She’s from Louisiana and she lived in Texas,” Luna says. “I feel like most American Black families with Southern roots, there’s magic there, regardless of if they wanna call it that or not.” When she first launched The Hood Witch around 2014, the Los Angeles native — who is of Black and Mexican descent — was one of the only brujas representing Black and brown women in the online world of mysticism. “I was sharing metaphysical information; I was sharing tarot; I was sharing things that were already in my family, doing this visual storytelling [in my way]. I really think that opened doors for other women of color to connect back to their roots. This is something that was long overdue and very necessary.”

In order to understand where spirituality stands today, we look back at where Black spirituality was born, and how our relationship with it has evolved across generations.

The Roots Of Black Diasporic Religion
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According to the Pew Research Center, Black Americans are more religious than the American public at-large. Because of this, many — particularly those of older generations — shy away from sharing their non-Christian spiritual practices, lest they risk condemnation from the community. Malorine Mathurin, for example, is a Brooklyn-based intuitive and hellenistic astrologer of Haitian descent, and says she kept her work “under wraps” during her early years as a diviner after being shunned by friends. “I had one friend who actually went and told everyone in junior high school that I was a witch,” she says. “It was very disturbing and very upsetting. People wouldn’t talk to me and would be very wary of me.”

This type of fear-driven response toward non-Christian spirituality is unfortunately typical from those who adhere to institutional Christianity. But, it didn’t have to be like this. As historical texts show, the word “religion” itself is fraught with a colonialist history. “In fact, the term gained popularity in the sixteenth century and was also imposed on native peoples and their practices during conquest and colonizing regimes,” says Khytie Brown, ethnographer and scholar of African diaspora religions and African American studies, and a research fellow at Princeton University. “‘Knowledge of God’ was often the Euro-Christian deployment of the term in which non-European peoples and their humanity were judged against,” she says. “That is, to ‘have religion’ meant that these cultures and peoples conformed to European notions of a belief in a higher power, usually a monotheistic one, with accompanying practices that they could approximate and compare with Christianity.”

Although Eurocentric Christianity has often been used as a tool of oppression, Black diasporic religion has long been a beacon in the Black community. Religion is both a spiritual and cultural anchor, as Brown describes, and its many forms offer identity and belonging. “In some sense, these practices predate the rupture caused by the TransAtlantic slave trade,” says Kijan Bloomfield, Assistant Professor of Religious Studies at Rhodes College. “Black religions also developed as a response to the violence of white supremacy. We often describe Black religion in the West as traditions that emerged in the ‘hush harbors’ or spaces that enslaved Blacks gathered in secret to worship and commune beyond the gaze of their white enslavers. However, Black religion also includes Islam and Judaism — both of which are part of a diverse tapestry of Black religious traditions.”

Bloomfield explains that when enslaved Africans were brought to the Americas, they came with their own set of indigenous spiritual and religious practices — including Christianity. As early as 1491, for example, the Kongo Kingdom in Central Africa had adopted Catholicism as its official religion. As a result, some of the people who were enslaved in places like Jamaica and Haiti — where large portions of the enslaved population came from Central Africa, and Kongo specifically — brought with them an African Christian background outside of the Christianity encountered in the new colonies. Conjure and hoodoo (U.S.), vodou (Haiti), and obeah (Jamaica) are all African diasporic religious practices that provided protection and healing. Back in the days of slavery, Black people looked to divination as a salve amid the terror and violence — both physical and psychological — inflicted upon them by entrapment and colonialism.

“Divination is part of this method of accessing knowledge and insight,” Bloomfield adds. “Living in an anti-Black world that continues to denigrate Black existence and ways of knowing, divination provides a powerful tool to ‘see’ and discern the answers to individual and communal problems that are personal and systemic.”

As for tarot and particularly astrology, which is perhaps the most mainstream and widely understood form of divination, Black women have used the stars as their guide for generations. Bloomfield points out that the old spiritual “Follow the Drinking Gourd” is a nod to Harriet Tubman, who used the North Star (the most prominent star in the Big Dipper constellation) to chart the path of the Underground Railroad. And in Octavia Butler’s Parable of the Sower, Bloomfield adds, the protagonist, a Black teenager named Lauren Olamina, develops a belief system called Earthseed. “The ultimate destination, Lauren argues, is for humans to ‘take root amongst the stars’ — to develop a more liberating framework for community and care. Contemporary astrology, I believe, continues a tradition in which Black people have looked to the universe and it’s wonders to circumvent the kind of Enlightenment logic whose ultimate end led to our enslavement and denigration.”


The Seeding Of Stigma Surrounding Non-Christian Spirituality© Provided by Refinery29

The term occult — which is from the French word occulte and directly from the Latin occultus meaning “hidden, concealed, secret” — often carries with it a negative connotation. In the Black Christian community in particular, the word is typically used to describe something that is evil or “of the devil.” It’s synonymous with the terms “pagan” and “magic,” both of which were and still are looked down upon in Black religious spaces.

“I believe this is a common impulse and, in many ways, it is misguided,” says Bloomfield. “Religion practiced by Black people throughout the diaspora is syncretic — it draws on African worldviews about power, the spirit world, and the divine that is always in conversation with Christianity. After all, Christianity was a tool of colonialism which enslaved Africans interpolated with their traditional beliefs.”

In Black Magic: Religion and the African American Conjuring Tradition, as Bloomfield notes, author Yvonne Chireau argues that alternative forms of Black religion such as conjure and hoodoo are a complement to African-American Christianity. Bloomfield believes that the suspicion and fear that often shroud divination and occult practices stems from the prominence Christianity achieved within Black diasporic communities, particularly in the U.S. and the Caribbean. “Aligning oneself with Christian values was a strategy to cope with the terror of enslavement and the precarity of Black life, and was also a cloak for more traditional African-derived practices that continued in the New World,” she says. “However, at the apex of the movement for civil rights, Christianity became the primary language to call out the hypocrisy of enslavers and demand justice.”

Finney describes herself and her mother as the “black sheep” of their family, sharing that it wasn’t until this past year when Finney began to receive public attention that she felt comfortable sharing her profession with her family, who are members of the church. “They were like, ‘Okay, somehow you’re accredited, so you must be doing something right,’” she says. “But even still, we don’t talk about it because it’s not for them.”

Afro-Puerto Rican Tarot reader, espiritista, and Ifa Orisha priestess Tatianna Morales — known as Tatianna Tarot — shares a similar story. Born to a Puerto Rican father and a Black mother, Morales says she was raised predominantly by the Puerto Rican side of her family, which is mostly religious with the exception of her father, who is a spiritual medium. “He has studied so many occult and metaphysical topics and is big on personal development, so he and I are like two peas in a pod. This is where I get my juju from.” Her mother’s side of the family, however, is composed of devout Christians, and is “very, very religious.”

“Unfortunately [my mother and I] don’t have a close relationship, but if I were to mention any of this she’d faint and die,” she continues with a laugh. “The irony is that a lot of my gifts come from my Black side of the family. My grandma and my great-great-grandma were practitioners and priestesses in their time in Brooklyn. They did a lot of work for the community [as hairdressers]. So they would essentially mask spiritual workings, spellcasting, and ceremonies that they would do under the guise of them being hairdressers.”


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Pandemic Revival & The Future Of Black Mysticism

As the COVID-19 pandemic continues and many people spend more time indoors, the stigma associated with non-Christian, Black religious practices and belief systems is beginning to fade as Black diasporic traditions become more mainstream online. For some, it’s a homecoming. For others, dispelling the negative stereotypes of divination has become a tool of self-healing during a time of loss and trauma.

“The more widespread embrace of Black diasporic traditions I believe is an effort to reclaim ancestral ways of knowing and to assert Black personhood, particularly in the midst of the twin pandemics of COVID-19 and anti-Black racism,” says Bloomfield. Bloomfield’s latest project, Lived Africana Religion in the Time of COVID-19, documents the many ways in which Black communities have sustained their religious practices during this turbulent time in history. “I have learned that communities marginalized by the mainstream Black church — namely Black queer people of faith and practitioners of African traditional religions — have creatively used social media and virtual meeting spaces to reach new audiences and provide opportunities for connection and healing,” Bloomfield says.

“I think, outside the pandemic, there was always a search for spirituality and wanting to connect spiritually, but there had to be a medium because that’s what we’re taught in religion,” says Finney. “The medium is to connect to Jesus or to go to church to connect to the divine, but I think because we are physically not able to step outside of ourselves, we literally had to step within ourselves and initiate our own healing.”

As accessibility to learning resources increases and the online spiritual community continues to grow, Finney says Black and brown women are realizing they never needed a medium. “We’re getting our spiritual swag back because we’re able to recognize that this is what we do. It’s within us. It’s not something that we ever had to seek.”

R29Unbothered continues its look at Black culture’s tangled history of Black identity, beauty, and contributions to the culture. In 2021, we’re giving wings to our roots, learning and unlearning our stories, and celebrating where Black past, present and future meet.

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