Using the University of Calgary as my source, I notice the concept of BHM (Black History Month) appears originally in the USA and Canada. More recently, we hear it being mentioned in Germany, Ireland and the UK. Let us recall a bit of the history of its conceptualization.
1926: Dr Carter Woodson, an African American historian introduces the concept.
1976: US President Gerald Ford officially recognizes the month of February.
1979 -1993: Ontario Black History Society petitions for Black History Month after initial recognition which starts in Toronto then Ontario. 1988 it is institutionalized by law for Canada. In 1996 it was spontaneously renamed African Heritage Month limited to Nova Scotia. As late as 2017 we find Alberta declaring and acknowledging Black History Month in February.
Black History Month itself, reflects a conviction which became commercialized as it struggled against the same colonial oppression which spawned it. It is apparent that the struggle to find and celebrate identity and ancestry, not as a localized concept based on colour of the skin, to one emphasizing a universal African heritage, has been fraught with confusion, political agendas and social realities.
If we look for example at Black History Month in the USA, we find an apparent intent to celebrate the accomplishments of peoples who had success fighting against oppression during their history of the civil rights movement.
However, 2026 is fast becoming a turning point in international affairs as nationhood and nationality becomes redefined based mainly on citizenship, wealth and political agreements. It is not surprising that ‘black’ as skin colour is less used, as is the growth of attempts to turn to distinctions of identity based on ethnicities and instersectionality.
As we move forward today, we see countries opening up to including the accomplishments of a people who achieved unparalled civilizations 5 centuries before the advent of the Babylonians.
My feeling is that the actual intent of Black History Month in countries that have adopted the celebration is still not clearly defined.
Something is disturbing me
But even as I write this I feel disturbed by something. Where does this word black come from when we describe people? Looking through the books of the bible or maybe ancient writings we do not encounter that word. Dark skinned, ruddy perhaps and wooly hair or knotty hair/locks might be mentioned historically, but nowhere can I find a black people.
Even in the languages of the peoples across the African continent there is no derogatory use of the word. It is clear the use of the word black as a derogatory distinguishing characteristic arrives with the separation of peoples of different spiritual beliefs and ethnicity in Spain/Portugal i.e Christianity/Jewish and Islam. Their invasion of Africa along with Britain in the 15th Century cemented the use of the term and allowed expansion into assumptions of superiority/inferiority alongside broad sweeping physical characteristics.
This was their tool to control movement and socio-economic status of those captured and controlling those presenting any possible threat to the ruling authority.
We learn that it was not until the 1800’s and the United Nations declaration in 1978 that there is an attempt at acknowledgment of the need to remove the construct in real life. Today, targeted imperialist oppressive strategies used are more sophisticated and easily accessed worldwide. I maintain this is the most disastrous period as we now have institutionalized the tokenizing of black people and the historical significance of African heritage.
For me, race is a social construct and a word created by the oppressors. Why are we still placing ourselves in this cauldron?
Who is black? An inferior being?
Who is white? An oppressive colonizer?
It was in 1963 that His Imperial Majesty Haile Selassie 1, educates us with his speech where he says “none but ourselves can FREE OUR MINDS”.
Diaspora people of all ethnicities need to stop accepting systemic racism and acknowledge our own biases and strive to remember Ubuntu (I am because you are). White fragility is real but that is another problem. As we redirect the hurt of intergenerational trauma, we awaken the love that only we as a people are able to share.
We must begin thinking of ourselves as humans. People with our lived experiences should be honored and welcomed in society not ostracized. If we must have a month, and I really feel this is necessary then it must capture the essential component of Freire’s conscientização which is the movement from thought and acknowledgment to action. For these remembrance days or months, the past, the present and the future are equally important. Not only for the spreading of correct historical truths but also to KINDLE THE FIRE of self love and self-determination.