“If it ain’t documented, it wasn’t done.” I borrowed this phrase generally from education; more specifically from my boss, Mrs. Etta A. Billingslea who lives in Fredonia, Alabama, and who always says around the workplace, that “If there not a paper trail, to prove what was said or done, then as far as I am concerned, it wasn’t done.” Folks, that’s the reality of life.  We live in an age of documentation.  
          What the heck has that got to do with the price of tea in China?
          While it may have nothing to do with the price of tea in China, it has everything to do with the theme of this commentary, which is to merely point out the fact that although we have done, and are doing a lot to better ourselves and our status, African Americans have not, and are not doing enough documentation to properly or adequately record and preserve our own history.
          With the advent of the internet, one would expect to be able to find any kind of information available on any subject under the sun.  So, with this in mind, I went to the internet, and conducted searches on both Alabama’s and Georgia’s history. I was looking for anything relevant to the black contributions to the growth and progress of the State Of Alabama.
          Needless to say, very little information was available concerning the history of African-American people in Alabama.   While there are many references available outside of Alabama’s website, I expected t find it on our State archives.  I didn’t.
          While searching, I visited the Alabama Department of Archives and History website.  This is one website that provides (among other things) both a weekly and monthly digest of historical events that occurred in Alabama. While perusing this website, I observed that every now and then scattered facts are provided about certain high profile events involving African-Americans, or prominent black personalities; but, these are frequently given as a very minute part of a larger body of information regarding some prominent white individual or event, and not given as a distinct discussion of that subject as a subject in its on right. Thus much of the detail that I desired to read about, was not there.

One example that comes to mind is the 8 year ban between 1956 and 1964, when the NAACP was barred from operating in the State of Alabama. Although I knew about this historical fact, I expected to learn more about why this happened, and looked for a detailed discussion of it in Alabama’s archives.  It was disheartening to see it treated like a piece of trivia included as one of several items listed among the “notable achievements” of Governor John Patterson who was largely praised for being able to successfully ban the NAACP from operating in the State of Alabama. 
          I began to think to myself, “Certainly black people were not that invisible, and complacent during these years.   What did they do?   I truly see these matters as historically significant, in light of Alabama’s notorious reputation as one of the most segregationist states in the union.       What this says to me and every other black individual who reads this information is that Alabama is most proud of it’s segregationist history, not to mention it’s illustrious years as part of the confederacy, yet, totally ignorant and nonchalant regarding the black perspective of its racist history.
          We find very vague accounts of our State’s exploitation and abuse of the Negro. Likewise, there are too few details that chronicle the dehumanization that was routinely heaped upon blacks across the board and condoned — even celebrated by the State of or its representatives.   By the same token, there are scores of African-Americans who have made tremendous achievements, and who put forth heroic efforts to overcome the savage conditions under which they were forced to live in Alabama.   Where are their stories?  
          How tragic that the State archives bear little, (if any) record of these. Another tragedy is that too few of the State’s schools are even equipped to offer instruction in African American History.  
          The only conclusion that could be drawn from this state of affairs is the logical one: Those who have the responsibility for documenting the black historical facts of our state, either don’t care enough about researching it, or don’t believe it significant enough to or just plain don’t know about it.
Ultimately, what all of this means is this:  That unless we are included and written into the history of our state AND nation, then we cease to exist.  That may indeed mean, writing it ourselves.  I often find myself thinking about how African-American people will appear to future generations of black children when they are compelled to take a retrospective look at what their forebears did in the world?  Unless more is done to demand that we be given our rightful place in the archives of time, we will either appear as invisible or non-existent men and women, or either some dirt poor excuses for citizens.
        The “moral” of this story is that at the end of the day, if we want our story told, from our perspective, we need to be the ones doing the telling.      

This article was composed and written by Charlotte A. Clark-Frieson, and appeared in the April 28th, edition of The People’s Voice African American Weekly News (http://www.peoplesvoiceonline.com/).   This article may be reprinted with permission from the author:
Charlotte A. Clark-Frieson
email:  caclarkfrieson@msn.com
322 Wilkie Clark Drive
Roanoke, Alabama 36274
334-863-4885
334-338-1149

Who are the black “leaders” in your community?   Hard to tell?  

             Do you remember the time when no one had any doubts when it came to identifying who the leadership was in the African American communities? 
            Whenever a politician wanted to get elected, he was sure to make his way to the “black leaders” to get his/her endorsement; because he knew that with the endorsement of the “black community leader(s)” he was sure to capture the black vote.

             But, my, how things have changed!  Back in the day it was unmistakeable.  The black leader(s) were those who had no reservations whatsoever, about challenging the status quo, or speaking out on issues that adversely affected the black communities; they were visible in all matters where black people were being systematically excluded.  The black leader was the person (or persons)  was most likely to understand the politics of the community, and know how to manage the African-American community in racially charged situations.  
            They were visible in the education arena, the political arena, and vocal in the religious community. They were both visible and vocal at City Council meetings; County Commission meetings and any other meetings where the proceedings were likely to result in the interest of the black communities being ignored or disregarded.   They were in tune and in touch with a cross-section of the people in their communities, and whenever they spoke, they could rightfully claim to be acting as the “spokespersons” for the black community.  In most instances, they were involved in a larger infrastructure, such as an International, National or State organization, where they received intensive and focused training on the intricate workings of the political system, and became very proficient in working through the machinery of local politics.  

             The black leader could be depended on to have such a high level of commitment to the interest of the black constituent that nothing could sway it.  He was well-versed and thoroughly indoctrinated on the issues that adversely affected the whole community…young and old, rich or poor, male, female. 
            In recent years, there has been a such an evolution in that trend, however, until today, we can hardly distinguish black leadership from anybody else in the community. Ask yourself, who are the black leaders in your community?   Can you identify them?  Many individuals see leaders in a different light from prior years:  Some of us look at black business people as community leaders: others regard ministers as community leaders; still, there are many blacks serving in official positions in city or county government – and they are often referred to as leaders.  As African-Americans, however, we have to ask ourselves, what are these so-called leaders doing in the interest of the continuation of black progress in our communities?   Unless they are actively and aggressively engaged in speaking out and pursuing justice on the real hard-core issues that affect us, they can hardly be thought of as black community leaders.  Throughout our various communities, we have ministers whom the church congregations appoint to pastor their churches.  Often times these pastors are commuting into a community for one or two days out of the week, to fulfill their pastoral responsibilities, and then they commute back to their home communities, where they spend most of their time.

           What interest do these itinerant pastors have in an alien community? Although they may be well-prepared to pastor their churches, and lead bible studies, deliver sermons, to minister and evangelize, they hardly understand local politics in a community where they don’t reside.  Many of them are called to pastor, and never even make the effort to get to know who the black community leaders are.  They come in, they pastor, and they leave.  They can’t tell you anything about the demographics or the politics of the community and most, probably don’t even care.  
            By the same token, there are many black individuals serving in official positions in city or county government.  While most of these positions are elected, a few of them are appointed.  But, in many cases, they are becoming just like the white politicians, and you only see or hear from them when it’s time to get re-elected.  When it comes to the hard core issues that affect our community, they, too are silent.  These are not leaders.  

           According to The University Of Virginia’s Institute For Public History, “Fifty years ago de jure segregation ended in the United States. Many African-Americans have risen to positions of leadership. Yet, the color line is still present in American society.           The Institute then goes on to ask the following questions:  “What criteria led to the success of contemporary African-American leaders? What vision guided their work? How do people become leaders, and what qualities contribute to their effectiveness? How can society foster the type of leaders needed for the future?”

           I define true black community leaders as creative individuals who have clear priorities on African American Empowerment to improve their own lives and to expand their opportunities to participate fully in American social, economic, and political life; and who are willing to serve as effective advocates of public policies programs and behaviors that can place all of the above within the realm of the possible.

           Does your community have an active chapter of the NAACP?  If so, do you even know who the President is?  Are you a member of the NAACP — in good standing?   Other than to criticize the NAACP or other civil rights orgs, do you understand its focus,  mission and methods?  What about the SCLC?  Do you even have a clue?  If you live in Alabama, are you a member of your black political caucus?  The Alabama Democratic Conference (ADC), or the New South Coalition?   If in West Georgia, are you involved in the Voter’s League?   Do you actively participate in any civic events?  At this point in time, there is a serious need for every community to cultivate and groom well-versed and well-grounded strong black leaders. From my perspective, they are becoming an endangered species.  Will you become the next black community leader?

Copyright 2006 by Charlotte A. Clark-Frieson
This article was composed and written by Charlotte A. Clark-Frieson, and appeared in the April 7, edition of The People’s Voice African American Weekly News (www.peoplesvoiceonline.com).   This article may be reprinted with permission from the author:
Charlotte A. Clark-Frieson
email:  caclarkfrieson@msn.com
322 Wilkie Clark Drive
Roanoke, Alabama 36274
334-863-4885
334-338-1149