VIDEO: Let’s Get Lost: Bruce Weber’s Sad Film of Jazz Legend Chet Baker > Open Culture

Let’s Get Lost:

Bruce Weber’s Sad Film

of Jazz Legend Chet Baker

For a brief time in the 1950s, Chet Baker seemed to have everything going for him. With the chiseled good looks of a James Dean, he was one of the key figures in the West Coast jazz scene that emerged in the wake of Miles Davis’s 1949-1950 Birth of Cool recordings. Baker first came to prominence in 1952 when he joined baritone saxophonist Gerry Mulligan in the formation of what was then a novelty: a pianoless quartet.  Free from the confines of piano chords, Baker and Mullligan developed an elegant contrapuntal style that influenced later generations. Baker’s trumpet playing was relaxed and lyrical, with even dynamics and just a hint of vibrato. He was the epitome of cool.

But things fell apart. Baker developed a drug habit and never recovered. In the book Jazz: The New York Times Essential Library, author Ben Ratliff puts it bluntly: “Baker checked out of being a sentient, developing musician–in other words, one who gave a shit–barely after having gotten started, and he continued on the path of least resistance for thirty-five more years.”

Those later years were spent mostly in exile, in Europe, where Baker continued to record and perform (often as a singer) for adoring crowds. Despite his addiction to heroin and cocaine–or perhaps because of it–Baker developed a cult following. In his biography Deep in a Dream: The Long Night of Chet Baker, author James Gavin strives to capture his subject’s romantic appeal:

A former Oklahoma farmboy, Baker had filled people’s heads with fantasies from the time he was born. Everything about him was open to speculation: his “cool” trumpet playing, so vulnerable yet so detached; his enigmatic half-smile; the androgyny of his sweet singing voice; a face both childlike and sinister. The melody that poured from his horn had led Baker’s Italian fans to dub him l’angelo (the angel) and tromba d’oro (the golden trumpet). Marc Danval, a writer from Belgium, called his music “one of the most beautiful cries of the twentieth century” and compared him to Baudelaire, Rilke, and Edgar Allan Poe. In Europe, even his longtime addiction to heroin worked in his favor, making him seem all the more fragile and precious.

In 1987 the fashion photographer Bruce Weber went in search of Baker the cult figure and came back with a documentary film, Let’s Get Lost (shown above in its entirety), that lays bare the hollowness of the mystique. Ravaged and wrinkled, Baker is 57 in the film but looks much older, and seems always to be on the verge of nodding off. Weber tries to recapture the romance of the 1950s icon–driving him around Southern California in a convertible, taking him to the Cannes Film Festival–but his efforts only manage to heighten the pathos. In a 2007 New York Times review, Terrence Rafferty writes:

The really peculiar thing about “Let’s Get Lost” is that its subject’s physical decrepitude and narcoleptic performance style seem not to bother Mr. Weber at all. This isn’t one of those documentaries that poignantly contrast the beauty and energy of youth with the sad debilities of age. Far from it. The picture cuts almost randomly between archival clips and 1987 footage to create a sort of perverse continuum, a frantic insistence that the essence of Chetness is unvarying, eternal.

But Let’s Get Lost is a poignant film. Watching it unfold, we come to understand how the delicate, fragile phrasing of Baker’s music reflects the insuperable fragility of his character. Baker died before the film was released. About a year after the final scenes were shot, he fell from the third-story window of his hotel room in a neighborhood of Amsterdam notorious for drug dealing. It was Friday the 13th. A plaque was later placed where his body was found. It reads: “Trumpet player and singer Chet Baker died here on May 13th, 1988. He will live on in his music for anyone willing to listen and feel.”

 

PUB: CALL FOR PAPERS: Caribbean: Crossroads of the World « Repeating Islands

CALL FOR PAPERS: Caribbean: Crossroads of the World

El Museo’s Simposio: Caribbean: Crossroads of the World

El Museo del Barrio, New York

October 2012

Deadline for submissions is January 15, 2012.

El Museo del Barrio seeks submissions for El Museo’s Simposio, organized in conjunction with the exhibition Caribbean: Crossroads of the World.  The two-day symposium is conceived as an inter-disciplinary public program that enlists a range of fields including art history, history, ethnic studies, visual and performance studies, ethnomusicology, philosophy, religious studies, political science and economics.

The symposium will address four specific themes that are relevant to historic and contemporary discussions of the Caribbean. These are: Languages and Literatures of the Caribbean, Trade and Geography, Religion and Cultural Reflections, and Politics, Identity and Visual Culture. The program will include relevant panels of invited speakers and presentations of graduate student papers selected through an open call.  Our interpretive approach is to explore these major themes through scholarly discussions of works of visual art, some historic documentation, examples of various cultural expressions, such as religious practice and music, and economic factors such as the history of slavery and tourism. The presentations will use various interpretive strategies including comparative studies, visual analysis, analysis of documents, audio recordings, and analysis of performances, among others, to provide audiences with a range of ways in which to understand the complexities of the cultural production and the historic and contemporary realities of the region. The symposium’s thematic framework comprises these interrelated themes in order to illuminate the last 200 years of Caribbean visual and cultural history.

Eligibility is limited to graduate students currently enrolled in a master’s or doctoral program, and recent graduates.

Please include the following in your application:

  • Curriculum vitae of no more than two pages
  • An abstract (one page, single-spaced, maximum length 500 words)
  • One academic reference
  • Final papers are desirable but not required. If you are accepted, final papers and supplemental materials (e.g. PowerPoint, video or audio recordings) must be submitted by August 15, 2012.

Send all submissions to:

El Museo’s Simposio Committee

El Museo del Barrio

Education and Public Programs Department, 3rd Floor

1230 Fifth Avenue

New York, NY 10029

U.S.A.

Telephone: (212) 660-7138

Fax: (212) 831-7927

E-mail: simposio@elmuseo.org

Speakers will be notified of acceptance by April 2012. Source: http://caribbean.commons.gc.cuny.edu/2011/11/11/caribbean-crossroads-of-the-world/#more-495

 

PUB: A. Poulin Jr. Poetry Prize - A. Poulin Jr. Poetry Prize - BOA Editions

A. Poulin Jr. Poetry Prize

The A. Poulin, Jr. Poetry Prize is awarded to honor a poet's first book, while also honoring the late founder of BOA Editions, Ltd., a not-for-profit publishing house of poetry and poetry in translation. [Get the entry form]

FINAL JUDGE: Cornelius Eady [Bio]

WINNER RECEIVES:

A $1,500 Honorarium, paid in March 2012, and book publication by BOA Editions, Ltd. in March, 2013, in The A. Poulin, Jr. New Poets of America Series.

ELIGIBILITY:

  • Entrants must be a citizen or legal resident of the United States.

  • Poets, who are at least 18 years of age, who have yet to publish a full-length-book collection of poetry.

  • Translations are not eligible.

  • Individual poems from the manuscript may have been published previously in magazines, journals, anthologies, chapbooks of 32 pages or less, or self-published books of 46 pages or less, but must be submitted in manuscript form. Published books in other genres do not disqualify contestants from entering this contest.

  • Employees, volunteers and board members of BOA Editions, Ltd., or their partners or spouses, or their immediate families, or immediate family of the judge are not eligible.

  • As per the Publishing Contest Ethics, as advanced by the Council of Literary Magazines and Presses (CLMP), any person who has studied poetry in a formal program with the Final Judge -- through a college, university, community program, residency, or private tutorial, within the last two years -- is not eligible to submit a manuscript to this contest.

SUBMISSION GUIDELINES REQUIREMENTS:

Send one copy of the manuscript, our entry form, and the $25 entry fee, to BOA Editions, Ltd., between August 1, and November 30, 2011 at the address listed below. Make check or money orders payable to BOA Editions. Do not pay by credit card.

MANUSCRIPT FORMAT:

  • Minimum of 48 pages, maximum of 100 pages of poetry.

  • Manuscript should be 1 1/2 or double spaced.

  • At least 11pt. font.

  • Name address and telephone number must appear on the title or cover page of the manuscript.

  • Do not send artwork or photographs.

  • Typed or word-processed on standard white paper, on one side of the page only.

  • Paginated consecutively with a table of contents.

  • Bound with a spring clip (no paperclips, please).

  • Attach publications acknowledgments if any.

  • Include a stamped, self-addressed postcard for notification of receipt of manuscript.

  • Do not send by FedEx or UPS.

  • Electronic and fax submissions will not be accepted.

  • Neither late nor early manuscripts will be accepted.

  • Contestants may submit the manuscript elsewhere simultaneously, but must notify BOA Editions immediately, by mail in an envelope, (not a postcard or email), if a manuscript is accepted by another publisher.

  • Once submitted, manuscripts cannot be altered. Winner will be given the opportunity to revise before publication.

  • Contestants may submit more than one manuscript, but a separate entry fee and entry form must accompany each manuscript.

  • Manuscripts mailed from foreign countries risk not being received before final selections have been made.

SUBMISSION GUIDELINES SUGGESTED:

  • Send manuscript in a plain or padded envelope. Please no boxes.

  • For notification of competition results, include a business-size SASE.

  • Keep a copy of your manuscript, as manuscripts will not be returned.

  • We advise that you send your manuscript by first class or priority mail.

ANSWERS TO FREQUENTLY ASKED QUESTIONS:

  • The winner will be announced in March 2012.

  • Honorarium will be awarded within two weeks of a signed contract between the winner and BOA Editions.

  • Winning manuscript will be published in March 2013, in an original paperback edition in the [A. Poulin, Jr. New Poets of America Series].

  • The winner will retain full copyright of his or her work.

  • The paper from all manuscripts will be recycled after the winner is announced.

  • BOA Editions assumes no responsibility for loss of manuscripts.

Send manuscripts, postmarked between August 1, and November 30, 2011, to:

BOA Editions, Ltd.
PO Box 30971
Rochester, NY 14604

 

PUB: Grants.gov - Find Grant Opportunities - Opportunity Synopsis

NEA Literature Fellowships:

Poetry, FY2013



 
Synopsis
       


The synopsis for this grant opportunity is detailed below, following this paragraph. This synopsis contains all of the updates to this document that have been posted as of 11/15/2011 . If updates have been made to the opportunity synopsis, update information is provided below the synopsis.

If you would like to receive notifications of changes to the grant opportunity click send me change notification emails . The only thing you need to provide for this service is your email address. No other information is requested.

Any inconsistency between the original printed document and the disk or electronic document shall be resolved by giving precedence to the printed document.

Document Type: Grants Notice
Funding Opportunity Number: 2012NEA03LFCW
Opportunity Category: Discretionary
Posted Date: Nov 15, 2011
Creation Date: Nov 15, 2011
Original Closing Date for Applications: Mar 01, 2012    You must submit your application electronically through Grants.gov, the federal government’s online application system. The Grants.gov system must receive your validated and accepted application no later than 11:59 p.m., Eastern Time, on March 1, 2012. The Arts Endowment will not accept late applications.
Current Closing Date for Applications: Mar 01, 2012    You must submit your application electronically through Grants.gov, the federal government’s online application system. The Grants.gov system must receive your validated and accepted application no later than 11:59 p.m., Eastern Time, on March 1, 2012. The Arts Endowment will not accept late applications.
Archive Date: Mar 31, 2012
Funding Instrument Type: Grant
Category of Funding Activity: Arts (see "Cultural Affairs" in CFDA)
Category Explanation:
Expected Number of Awards:
Estimated Total Program Funding:
Award Ceiling: $25,000
Award Floor: $25,000
CFDA Number(s): 45.024  --  Promotion of the Arts_Grants to Organizations and Individuals
Cost Sharing or Matching Requirement: No

Eligible Applicants

Individuals
 

Additional Information on Eligibility:

The Arts Endowment’s support of a project may begin any time between January 1, 2013, and January 1, 2014, and extend for up to two years. Creative writers who meet the publication requirements that are listed below are eligible to apply. Applicants must be citizens or permanent residents of the United States. See "How to Prepare and Submit an Application" for the documentation that is required to demonstrate eligibility. Ineligible applications will be rejected without panel review. You may submit only one application per year. Multiple applications will be deemed ineligible. You may not apply for a Literature Fellowship (in fiction, creative nonfiction, or poetry) and a Translation Fellowship in the same year. (See Translation Fellowships for more information.) You are not eligible to apply if you have received two or more Fellowships (in poetry, fiction, creative nonfiction, belles-lettres, or for translation) from the National Endowment for the Arts. In addition, you may not apply if you have received any Arts Endowment Literature Fellowship (in fiction, creative nonfiction, or poetry) or Translation Fellowship on or after October 1, 2003 (FY 2004). Former grantees must have submitted acceptable Final Report packages by the due date(s) for all Arts Endowment award(s) previously received. You are eligible to apply in Poetry if, between January 1, 2005, and March 1, 2012, you have had published: • A volume of 48 or more pages of poetry; or • Twenty or more different poems or pages of poetry in five or more literary journals, anthologies, or publications which regularly include poetry as a portion of their format. Up to 16 poems may be in a single volume of poetry of fewer than 48 pages. This volume, however, may count as only one of the required five places of publication. To qualify, work must have been originally published between these dates, not only reprinted or reissued in another format during this period.

Agency Name

National Endowment for the Arts

Description

The Arts Endowment’s support of a project may begin any time between January 1, 2013, and January 1, 2014, and extend for up to two years. Grant Program Description: The NEA Literature Fellowships program offers $25,000 grants in prose (fiction and creative nonfiction) and poetry to published creative writers that enable the recipients to set aside time for writing, research, travel, and general career advancement. Applications are reviewed through an anonymous process in which the only criteria for review are artistic excellence and artistic merit. To review the applications, the NEA assembles a different advisory panel every year, each diverse with regard to geography, race and ethnicity, and artistic points of view. The NEA Literature Fellowships program operates on a two-year cycle with fellowships in prose and poetry available in alternating years. For FY 2013, which is covered by these guidelines, fellowships in poetry are available. Fellowships in prose will be offered in FY 2014 and guidelines will be available in the fall of 2012. You may apply only once each year. Competition for fellowships is extremely rigorous. You should consider carefully whether your work will be competitive at the national level. We Do Not Fund • Individuals who previously have received two or more Literature Fellowships (in fiction, creative nonfiction, or poetry) or Translation Fellowships from the National Endowment for the Arts. • Individuals who have received any Literature Fellowship (in fiction, creative nonfiction, or poetry) or Translation Fellowship from the National Endowment for the Arts within the past ten years. • News reporting. • Scholarly writing. (Writers who are engaged in scholarly work may wish to contact the National Endowment for the Humanities.) • Work toward academic degrees.

Link to Full Announcement

NEA Web Site Announcement

If you have difficulty accessing the full announcement electronically, please contact:

NEA Web Manager webmgr@arts.gov"> NEA Web Manager

Synopsis Modification History

There are currently no modifications for this opportunity.

 

PHOTO ESSAY: andrew sullivan – harlem jazz > burn magazine

burn is an online feature for emerging photographers worldwide. burn is curated by magnum photographer david alan harvey.

 

andrew sullivan – harlem jazz

 

GO HERE TO VIEW SLIDE SHOW


Harlem Jazz

Tap dancer Omar Edwards thrust the metal toe of his shoe forward and scraped an arc on the Minton’s Playhouse stage. An audience of three heard the sound of saws cutting through logs. African drums echoed from Edwards’s feet, then the creak of chains on a ship sailing west across the Atlantic. Wiping sweat away, Edwards said, “It’s not just black history, but the history of man.”

Harlem’s jazz clubs evoke the age before rock and hip-hop dominated  rebellious musical expression. Spaces where crowds sit inches from the musicians once featured Duke Ellington and Ella Fitzgerald.  Edwards danced on the stage where Charlie Parker and Dizzy Gillespie invented bebop after hours in the 1940′s.

The 1939 Art Deco Lenox Lounge glows red less than a block from a Starbucks. Customers scramble for the corner booth Billie Holiday used to sit in for dinner.

“When you walk in here, you’re taking a step back in time,” the Lounge’s owner Alvin Reid said. “This is where you can see the sweat falling off the musician. You have a one-on-one relationship.”

Jazz weaves threads of Harlem’s identity. On 125th St., near Hotel Theresa, where Louis Armstrong slept, a clothing store entices shoppers by adding “Jazz” to its name. Street vendors sell John Coltrane and Josephine Baker t-shirts to locals and  foreign tourists. Murals of musicians and dancers emerge when shopkeepers pull down decorated security doors at closing time.

Max Lucas, 98, has played his saxophone in Harlem since 1925, when his first gig was a duet with a banjo player in a barber shop. He performed in the Savoy Ballroom as 2,000 dancers covered the floor. During Prohibition and the Great Depression, Lucas worked rent parties, where the hosts had three-piece bands in their homes, sold bootleg liquor and charged 25 cents admission to help pay their landlords. When he joins his son’s band at the Lenox Lounge on Wednesdays, the crowd reveres Lucas as its connection to Harlem’s cultural legacy.

Every Sunday for 15 years, Marjorie Eliot has hosted concerts in her apartment, but she’s not trying to earn her rent. She lives in the building Count Basie called home and wants to preserve Harlem’s jazz tradition with her free shows. She begins by dedicating the performance to a late musician and then invokes the memory of her son Philip, who died in 1992. Eliot said sharing music brings her son back a little bit.

Jazz endures as its popularity diminishes. Songs of freedom drift out of Harlem where intimate spots preserve notes of the past and its speakeasy nights.


Photographer’s note:

My grandfather lit my imagination when he spoke of working in bands during the 1920′s and 30′s. He’d play his sax, and tell of a ship bound for the Caribbean at night, joining a hotel orchestra in Havana for awhile or heading below the Equator for a gig in Rio de Janeiro. The music finished his stories. After he died, I wanted to sense the life he led before he married my grandmother and settled down.

I saw him in the people I photographed and heard him in their music. Familiarity in strangers’ eyes made me pause. Fragments of his life appeared.


Photographs: Andrew Sullivan
Website: www.andrew-sullivan.com

 

VIDEO: TEDxTeen - Natalie Warne - Anonymous Extraordinaries - YouTube

TEDxTeen - Natalie Warne
- Anonymous Extraordinaries

Uploaded by  on Apr 11, 2011

Born in an underserved part of downtown Chicago, Natalie and her five siblings had to survive on her mother's humble teacher salary, moving from city to city to find work. No stranger to adversity, Natalie was determined to make something great out of her life.

At 17, Natalie saw the documentary Invisible Children: The Rough Cut, a film exposing Africa's longest running war. Compelled by this story, she applied to be a volunteer or "roadie" for Invisible Children, using her voice to help end this war.

She quickly stood out among the other interns, and was quickly given responsibility to help lead Invisible Children's largest project to date; an event in 100 cities worldwide called "The Rescue." Through her determination, tens of thousands of people came out to the event, sleeping in the streets for up to six days in order to raise the profile of this war.

Her efforts paid off when Oprah Winfrey invited Invisible Children, and Natalie, onto her show to add her voice to the numbers. The event was then highlighted on Larry King Live, CNN, and countless other news outlets. Natalie has natural charisma, astounding leadership qualities, and is now working in Los Angeles as a film editor, to continue to share stories of injustices.

 

PHOTO ESSAY: Portraits: Kalakuta Queens, Circa 2011

Portraits:

Kalakuta Queens, Circa 2011

Photographer James Petrozzello‘s gorgeous portraits capture the strong beauty of the FELA! dancers paying tribute to the original Fela Queens. “I have long been a fan of Fela Kuti – the musician, the political figure, the icon,” James told Okayafrica. “The first time I saw his ‘queens’ I was struck by their radical style. I wanted to make these photos to pay homage to their beauty and to bring attention to the women who contributed so much to Fela’s life.” (Portraits of the original queens can be found here.)

FELA! has just returned from a triumphant “homecoming” in Lagos, and has upcoming dates in Amsterdam, England and in select US cities including Philadelphia and Washington, D.C.

hettie and shakira 

rujeko

oneika

shaneeka

catherine

shakira

lauren

iris

aimee

abena

jill

shakira

hettie

rujeko

lauren

abena

hettie

onieka

aimee

abena

 

 

 

HISTORY: Pinpointing DNA Ancestry in Africa

 

Pinpointing DNA Ancestry in Africa

Most African Americans hail from just 46 ethnic groups, research shows.

 

Source: David Eltis and David Richardson, Atlas of the Transatlantic Slave Trade


Before the advent of DNA testing, scholars relied on shipping records that listed the African ports from which slaves were exported to determine where in Africa the African-descended population of the United States originated. But these lists were quite limited because they noted only the port of departure and not the actual community from which the enslaved were taken. 

Advancements in DNA analyses, along with African shipping records, have revealed that African Americans do not have roots in the entire continent. A relatively small number of African groups supplied the lion's share of the ancestral African population.

In fact, three large regions of Atlantic Africa were the major contributors to the slave trade: Upper Guinea, including the modern countries of Senegal, Mali, Gambia, Guinea, Sierra Leone and Liberia; Lower Guinea, including the southern portions of Eastern Ivory Coast, Ghana, Togo, Benin and Nigeria; and West Central Africa, which encompassed mostly the western portions of the Democratic Republic of Congo and Angola. In all, these regions made up only about 15 percent of Africa's total area, all on the Atlantic side of the continent.

People were once skeptical of claims made by early DNA ancestry-tracing services that they could identify a subject's "tribe" or "ethnicity" in Africa; the available data didn't seem to sustain such claims. But new ways of calculating ancestry from the genome and larger African samples can make determining ethnic identifications more accurate.

The Language Connection

Today, speaking a common language is the primary way to identify an African tribal or ethnic affiliation. Since African languages are quite stable and reports of these languages demonstrate that there has not been any large population movement within the slave-exporting region of Africa in the past 400 years or so, it should be relatively easy to match modern ethnicities or tribes with those of the slave-trade era. However, the names of these languages and ethnic groups have changed over that period. For example, in 1767 a German missionary named Christian Georg Andreas Oldendorp did a survey of slaves living in the Danish West Indies to try to determine which languages should be used for evangelical purposes. The Danish West Indies received slaves from the same shipping route that North America used.

Oldendorp, calculating ethnicity by language, listed 30 apparently different languages (his terminology sometimes makes it unclear where political and where linguistic units divided), and he provided vocabulary for 26 of these languages, which allows us to be certain of the modern equivalent. 

In the Americas, Africans were most likely to form social units with other people who spoke their language, even if they might belong to different political units; in Africa their identity was more likely connected to a political unit. Their rulers collected taxes, demanded service (including the military service that resulted in their enslavement) and rendered justice, while neighboring polities might well be hostile even if they spoke the same language.

People collecting information about identity in America were likely to choose linguistic units, while those commenting on it in Africa were more likely to focus on political units. This created an interesting paradox: The names of African "nations" in America often did not match exactly with the names of "nations" in Africa.

 

The Ethnic Connection

For African Americans seeking to learn about their African ancestry, there is also the issue of ethnic associations. Since the inception of colonialism, Africans have come more and more often to cast their identity in terms of ethnicity, or by "tribal" identity. While most certainly do recognize themselves as citizens of Senegal, Ghana or Angola, they are also quite likely to recognize identity as Wolof, Akan or Mbundu.

Neither the political units nor, as often as not, the linguistic units are directly comparable to designations of nations or states given for the era of the slave trade. In fact, less than one-third of Oldendorp's language names are the current names for the language. Ethnic maps, like the famous map published by George Peter Murdock in 1959, are the basis for most understandings of today's ethnicity, and researchers collecting DNA samples are likely to ask for these names when collecting the sample and report their results using the same names.

African Americans seeking their roots must understand that there was no Senegal or Ghana in the era of the slave trade, and that while Angola and Congo were commonly used as ethnic names, these places did not have anything like their modern borders. The names of some of the ethnic groups of today have changed, and anyone attempting to find the links to African ancestors must know something about the history of the group.

According to Murdock's ethnic map, Africa has more than 1,000 ethnic groups and as many languages. By Oldendorp's definition, barely 30 of the ethnic groups on Murdock's map contributed to the population of the Americas. Africa appears to be somewhat less diverse in the era of the slave trade.

But using the geographic information that Oldendorp supplied, and plotting the borders and ethnicity according to the Murdock map, it becomes clear that Oldendorp's 30 ethnic groups encompassed 46 of today's ethnic groups. (This is because some modern ethnic groups make up two or three of Oldendorp's.)For a list of ethnic groups and their location in modern Africa, go to The Root article African Ethnicities and Their Origins.

For people seeking their roots, it is probably not as important to link to a long-lost political group or try to locate the 18th-century name of genetic ancestors. The real contribution of the results provided by DNA is that they connect an African American living in, say, Boston or New Orleans with an African who identifies himself by a name -- say, Asante or Wolof -- and who lives in Ghana or Senegal. The African American who shares genetic sequences with that person can link himself to that modern ethnic group. By matching genetic anomalies in an African American and an African, one can establish that these two individuals had common ancestors two centuries ago.

Slavery and Jim Crow were meant to wrench African Americans from their African past, but with research and advances in science, the search for ties to a vast continent has narrowed considerably.

Linda Heywood is a professor of history and the director of African-American studies at Boston University. John Thornton is a professor of history and African-American studies at Boston University.

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__________________________

 

 

African Ethnicities and Their Origins

 

 

 

African Ethnicities and Their Origins
Getty Images

This is a companion piece toTracing DNA Not Just to Africa but to 1 Tribe.

Advancements in DNA research have shed light on the multifaceted makeup and origins of today's African Americans. In fact, most of today's African-American population can trace their ancestry back to one of just 46 ethnic groups. Three large regions of Atlantic Africa were the major contributors to the slave trade: Upper Guinea, including the modern countries of Senegal, Mali, Gambia, Guinea, Sierra Leone and Liberia; Lower Guinea, including the southern portions of eastern Ivory Coast, Ghana, Togo, Benin and Nigeria; and West Central Africa, which encompassed mostly the western portions of the Democratic Republic of Congo and Angola.

Here are the African tribes from which most of today's African Americans come.

Groups                                                             Location Today          

 

Wolof                                                               Senegal


Mandinka                                                     Senegal, Sierra Leone, Guinea, Gambia,
                                                                   Ivory Coast, Niger, Liberia, Guinea-Bissau


Serer                                                                Senegal, Gambia


Fulbe/Fulani/Peulh/Fula                                  Senegal, Gambia, Sierra Leone, Guinea,
                                                                   Guinea-Bissau, Ivory Coast, Liberia,
                                                                    Niger, Nigeria, Cameroon 


Jola                                                                   Gambia, Guinea


Balanta                                                              Sierra Leone


Falupo                                                                Sierra Leone


Mende                                                               Sierra Leone


Susu                                                                  Sierra Leone


Nalu                                                                   Sierra Leone


Bran                                                                   Sierra Leone


Kru                                                                    Liberia


Kpele                                                                 Liberia


Balanta                                                            Guinea-Bissau

                                               

Biafara                                                             Guinea-Bissau


Temne                                                              Guinea-Bissau


Akan/Asante/Fanti                                            Ivory Coast/Ghana


Ga                                                                    Ghana


Ewe                                                                  Ghana/Togo/Benin


Fon                                                                  Benin


Yoruba                                                             Nigeria/Benin


Gurma                                                             Ghana


Dagomba                                                         Ghana


Mahi                                                                Benin


Bariba                                                              Benin


Hausa                                                              Nigeria


Ibo/Igbo                                                           Nigeria


Ijaw (Ijo)                                                          Nigeria


Efik                                                                   Nigeria


Igala                                                                 Nigeria


Kalabari                                                            Nigeria


Itsekiri                                                             Nigeria


Ibibio                                                               Nigeria, Cameroon


Edo                                                                  Nigeria


Duala                                                               Cameroon


Tikar                                                                Cameroon


Bamun                                                             Cameroon


Bamileke                                                          Cameroon


Teke                                                                Democratic Republic
                                                                       of Congo (DRC)


Yaka                                                                DRC


Chokwe                                                           DRC, Angola


Lunda                                                              DRC, Angola


Kongo                                                              DRC, Angola


Luba                                                                DRC


Luchaze                                                           Zambia, Angola


Mbundu                                                           Angola


Ovimbundu                                                      Angola


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