Black Networking Group

Pierre Dominique Toussaint L-Overature was a gifted military leader and law giver who transformed a slave revolt in the French sugar colony of San Domingo into a revolutionary movement resulting in the creation of the Republic of Haiti in 1803. The slave revolt in France’s most lucrative colony began in 1791 when news of the French Revolution and the Declaration of the Rights of Man began to reach the Caribbean Islands. The Black slaves of African ancestry at San Domingo believed that the ideals of liberty, equality and fraternity applied to them as much as to any White European. Toussaint L-Overature was drawn to this liberation stuggle giving it military discipline and constitutional articulation. Eventually the Black leader was captured by the forces of Napoleon Bonaparte, the General who sought to reinstitute Black slavery in France’s sugar islands. Toussaint L’Overature died of exposure in a jail in the French Alps in 1802. Nevertheless the movement he led was sufficiently effective to create Haiti, the second republic of the Americas. The leadership of Toussaint L’Overature in guiding his people away from slavery helped inspire many engaged in the struggle to oppose imperialism and oppression of all kinds. In 1938 the Trinidadian activist C.L. R. James helped explain Toussaint L’Overature’s accomplishments in his classic text, The Black Jacobins: Toussaint L’Overature and the San Domingo Revolution.

FATA HE is a West African word which means ‘Inclusion’ and was established in 2001 to redress social and economic inequalities relating to Black and Minority Ethnic (B&ME) individuals, families and groups within the city of Plymouth. Since becoming incorporated as a Limited Company (Social Enterprise) in 2003, Fata He has become an umbrella organisation for other B&ME individuals and groups, and works closely with other local, sub-regional and regional organisations.

Since the dissolution of the Plymouth Anti Racism Task Force (ARTF) in April 2004 Fata He have continued to support a number of individuals and groups who deliver services to B&ME communities including the Plymouth Gypsy community.

As the recognised sub-regional B&ME infrastructure hub for Devon, Cornwall, Plymouth and Torbay, Fata He with its partner B&ME organisations represents the B&ME Home Office funded Change Up infrastructure body in this sub region. Fata He received a small amount of funding in 2005 from the Change Up Early Spend programme to develop its capacity to take up position as lead B&ME organisation for the sub region.

The role of Fata He as lead B&ME sub regional infrastructure hub will be to:

Work closely with mainstream organisations to develop best practice and act in a supporting and advisory capacity in improving service access and provision for its excluded beneficiaries

Provide organisational development support to B&ME voluntary, community and business sector groups to help them grow and nurture their long term development

Develop a range of specialist provision through 4 sub regional locally based Forums and a sub regional representative Forum which meets the needs of B&ME people throughout the sub regional area.

Fata He plan to develop their services to fill identified gaps in the market. In essence we will develop a niche market of specialist services to add value to existing provision in the sub region. In order to make Fata He sustainable in the longer term, strands of delivery will be developed under four key areas:

B&ME Capacity Building

B&ME Social Enterprise Development

Asset Management

Consultancy and Training

In addition to the above and as previously highlighted we will develop, support and facilitate a sub regional infrastructure representative B&ME hub through the establishment of four local B&ME Forums in which Fata He will facilitate the exchange of information, provide networking and development opportunities for individuals and the Forum as a whole.

Our Vision is to
‘Build a sustainable, vibrant and cohesive B&ME voluntary and community sector in Devon, Cornwall, Plymouth and Torbay through a number of strong, innovative, proactive and representational B&ME Forums and a sub regional infrastructure hub’

Through a facilitating and supportive approach enable the B&ME voluntary and community sector to play its full part in the delivery of local projects and services, participate in the local implementation of social and economic regeneration strategies and also to tackle in partnership the problems of social exclusion in B&ME communities.

Equal Opportunities Statement

Introduction

Fata he believes in equal opportunities for all people in our community and we try and put our policy into practice in everything we do. We aim to deal fairly, openly and honestly with people applying for jobs, our Directors, employees, and clients who use our services.

Fata He was created to help change the previous lack of opportunities for people in our area to benefit from and to participate in the social and economic regeneration of the area. We are particularly dedicated to ensuring that all sections of the community are able to participate in and benefit from Fata He activities and we take care to ensure that there are no hidden barriers which might prevent this.

Fata He also understands that because everyone is different, there is a need for its workforce and client base to reflect and be representative of the community it serves. We are dedicated to enabling people to access the jobs and economic improvements which we might help to create and support in our business and in all our activities, either in our sole name or in partnership with others.

Aims

As a community based social enterprise organisation, any black or ethnic minority individual living in, having a business in, or being a community organisation in our catchment area, can become upon invitation a director of our Management Board, entitled to attend meetings and vote, and to help in our activities.

Fata He is a social enterprise established to benefit black and ethnic minority groups, business, families, and individuals although no one from the wider community would be excluded. We are committed to helping with the social and economic regeneration of our area and the wider areas of the city, and actively attempt to improve opportunities for all people so that they can participate in all Fata He activities. We aim to improve the social, economic, health, quality of life and opportunities for all people in our community.

Fata He will not unfairly discriminate (directly or indirectly) against anyone because of, for example their race, colour, nationality, ethnic or national origin, sex, sexuality, age, ability or disability, education, literacy, religion (or non-religion), political activity, trade union activity, marital status, domestic situations, being HIV positive, and whether people are in or applying for full-time, part-time or job share work. (These are examples only. Other forms of discrimination will be tackled whenever they.

http://www.fatahe.com/index.aspx

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BBC Radio 4 – Listen Again WebSite

Descriptions of the human race based on racial characteristics go back to the late seventeenth century. In 1684, a French doctor, François Bernier, published “Nouvelle division de la terre par les différentes espèces ou races qui l’habitant” which proposed four different face and body types: Europeans, Far Easterners, Lapps and Blacks.

In the eighteenth century, Carl Linnaeus made specific reference to skin colour in his system of categorization: Europeanus (white), Asiaticus (yellow), Americanus (red) and Africanus (black). Linnaeus’ pupil Johann Blumenbach, sometimes described as the founder of modern anthropology, added a fifth grouping, Malay (brown).

The idea of categorizing people according to their colour – “colour taxonomy” – greatly interests Trevor Phillips. A prominent member of the Afro-Caribbean community, Trevor wants to know how and why this system took hold. He wants to know why a system based on skin colour should have had such a profound impact on relations between races. He wants to understand what role these categories might have had in shaping modern day racial prejudice, belief and behaviour.

Trevor asks: “What is it about colour that matters so much? We know what lies beneath the skin – melanin. But this isn’t just a chemical thing. This is about something deeper and more atavistic. It caught on because it corresponds to some human need or maybe some human memory. But it’s hard to say why, especially when most people’s colour isn’t actually what the word says. White people are really pink or cream, black people are brown, red people are bronze etc. And within every group, there’s a massive range of colour.”

At the same time, Trevor recognises that a combination of political liberalism and mobility is transforming our racial concepts. Trevor wonders whether a taxonomy based on differentiation by colour is still sustainable.

He says: “For a whole series of reasons there is a fundamental sea change going on in our heads that might spell the death of the Linnaean classification. We are mixing more than ever before. Britain is a leader – mixed race is the largest, youngest and fastest growing group. Many of our brightest stars are mixed race. With more and more people living and loving all over the globe, surely this is the future. No simple system of racial categorisation could survive this kind of mixing.”

If colour ceases to be a meaningful description, what happens to racial identity? Does it wither away? At what point does racial mixing signal the transformation of both communities into something new?

Trevor doesn’t have answers to these questions. But he’s very keen to investigate them

http://www.bbc.co.uk/iplayer/episode/b00smbbr/Colour_Coded_Episode_1/

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Nearly 8 per cent of the population is from an ethnic minority, and yet they make up only 1 per cent of the visitors to National Parks. Is the countryside a no-go zone for non-white Britain? Sathnam Sanghera takes his Punjabi-speaking mother and a bag of brazil nuts on a trip to the North York Moors to find out – an odyssey by turns bizarre, rewarding and strangely familiar.

http://women.timesonline.co.uk/tol/life_and_style/women/the_way_we_live/article6503294.ece

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Foreword by Dr. T.A. Acton

Ian Hancock is a marginal man. Like all Romani intellectuals, he has had to live torn between the pariah status of his people and the embrace of a dominant culture which can hardly conceive of such a monster as an educated Gypsy.

Some Gypsies in this position accept this, and pass as non-Gypsies, keeping at a distance all their Romani relatives, and keeping silence at who knows what cost, to them and their own children, on all of their family’s past. But a sprinkling of such people find a personal liberation by joining Romani organizations where intellectuals can make a political contribution to winning a better place in society for their people. They have to face incomprehension by non-Gypsies, and often rejection by assimilated relatives, and the constant accusation that they are not “true Gypsies.” Face to face with the divided reality of their identity, they are like the man in Yevtushenko’s poem, strung out on a high-wire “between the city of yes and the city of no.”………………….

Foreword to the Patrin Web Journal edition

This book was the first in English to deal with the enslavement of the Romani people in Romania. When it first appeared in 1987, no one expected that massive political and social changes would begin to take place in Eastern Europe just two years later.  With the death of Ceaucescu in 1989 and the shift to democracy in Romania, many more documents concerning those more than five terrible centuries have come to light, and our knowledge of the nature of Gypsy slavery, and the implications it has for our understanding of the world view and character of those descended from it — the Vlax Roma — are just now beginning to be understood.

http://web.archive.org/web/20080802212237/http://www.geocities.com/Paris/5121/pariah-contents.htm

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Resources:-

http://www.crossingthewhiteline.com/page6.htm

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Professor Ravinder Barn and Dr Vicki Harman from the Centre for Criminology and Sociology at Royal Holloway, University of London are carrying out research into white mothers of mixed-race children. It is part of a wider study of mixed-race children and young people that has spanned more than two decades. See more at:-

http://www.sciencedaily.com/releases/2010/04/100428121600.htm

With Thanks to:-
University of Royal Holloway London (2010, April 28). Do racist attitudes hinder mothers of mixed-race children?. ScienceDaily. Retrieved May 5, 2010, from http://www.sciencedaily.com­ /releases/2010/04/100428121600.htm