“Eat at Your Ancestor’s Table”

“Eat at Your Ancestor’s Table”

All these years of doing genealogy, I’ve noticed a few things about my ancestors. Most notable is the fact that all but one of my great-grandparents lived well into their late 90’s and beyond. And many of their ancestors lived just as long if not longer. 

Of course, our history is filled with deaths from famine and drought, infections and war but for the most part many just died from “old age”. 

I’ve noticed a BIG difference in longevity of those who lived all their days in Cabo Verde vs those who migrated to the US and other parts of the world. Of my great-grandparents, my great grandfather, Domingos da Cruz, died of a heart attack in his 70’s and he spent almost 1/2 of his life in America… eating an American diet. My family medical history in America since then is full of cancer, heart attacks, strokes and diabetes.

Recently, I decided to make major changes in my lifestyle and diet after some of my labs showed I was pre-diabetic, my glucose levels were 6.2% – only .2% from full diabetes!

I have omitted sugar, processed foods and vegetable oils. I do not drink soda or juices full of high fructose syrups, etc. No margarine, breads and pasta. My great-great-great grandparents didn’t eat pop tarts, Big Macs or Coca Cola and neither will I. 

I found a book, Longevity Diet by Dr Valter Longo, that said we should “eat at our ancestor’s table” because if it worked for them, it will work for you! I am cooking more than I have in a long time, making cachupa (using bone broth), xerem, rice and beans and I have been eating toresma, pastels and bacalhao during my trips home! 

The best news is that my last labs show my glucose level is now 5.6% – I’m no longer pre-diabetic, my cholesterol is more than 50 points lower AND I’ve lost more than 40 pounds!!! 

If it worked for them it will work for us… 

Just some food for thought (pun intended 😊) 

 

The Griot’s Song

The Griot’s Song

A Griot is traditionally the holder of oral history. Generations of a family or community’s history is kept and retold by a Griot in the form of a song or a story. It is regarded as an art form that is passed down from generation to generation. To become a Griot is a process. One doesn’t decide to become one, they are born to be Griots. My great-grandmother embodied the role of Griot in every sense of the word. Through her, centuries-old medicinal remedies are still used for what ails us and generations of family history has not been forgotten. She was the bearer of family traditions and the role of teacher was one she took very seriously.

One of my earliest memories is of her crying/speaking, almost as if she was singing, upon the death of a family member. When she cried/spoke/sang, everyone seemed to quiet down as if to take in that person’s life story. It occurs to me now that, much in the way of traditional West African Griots, Bibi was the keeper of our community’s life story. At a person’s passing, she reminded us of who that person was in life as if to tell us to “never forget” through her Griot Song.

I listened to her Griot Song as a child as she recounted stories of her childhood or as she and my grandmother talked of news from “the Old Country”. I listened to her Griot Song as she shared wisdom with anyone who sought her advice for whatever was troubling them. I listened to her Griot Song as she prepared the ingredients for traditional meal such as Canja or (my favorite) Cachupa. I listened to her Griot Song almost every day for the 30 years I was honored to know her.

Through her Griot Song, my great-great grandparents, Rosa and Antonio, came to life as she spoke about the curls in her mother’s long hair or the gentle way her father spoke to her. I could see Ma Lina, her great grandmother, with the patch over her eye. I knew the worn paths from Cham de Sousa to Tome Barraz and I could hear the Mazurka, Valsa, and polka as people danced at a feast in Cova Rodella. I could hear the waves breaking over the beaches of Furna and Feijao d’Agu and hear the crickets singing while looking up at the ocean of stars on a clear night. Though her Griot Song, what could have been forever lost in the memory of our family, lives on.

In this tradition, I hope to continue her legacy not only of my own family history but for the ancestors of anyone who wishes to remember. The Griot’s Song is for the ancestors yet to be found and remembered, and to remind us of who we are and where we come from.

Me and Bibi

I can still hear her voice though it’s been 15 years since she took her last breath. Her words continue to guide me through my trials, her praises ring in my ears. Her gentle reminders of who I am and where I come from steady my foothold in this world. She was my compass, my foundation. My great-grandmother, Bibi, was the heart and soul of our family. She was Family Griot. As much as I miss her voice, her glare if you dared to do something she didn’t approve of, the melodic humming as she held me in her arms to help me fall asleep, I realize that she is with me everyday of my life. Her song, her Griot Song, continues……

 

 

The Cape Verdeans and the PAIGC Struggle For National Liberation: An Interview with Salahudin Omowale Matteos (1973)

The Cape Verdeans and the PAIGC Struggle For National Liberation: An Interview with Salahudin Omowale Matteos (1973)

For many of us who are descendants of Cape Verdean immigrants who arrived in the United States prior to Independence in 1975, the subject of Cape Verdean Independence and Amilcar Cabral, the father of Cape Verdean Independence, is often learned later in life. For many reasons,  identification and connection with a liberation movement in Africa has often been quite elusive. Knowledge of and pride in our European ancestry often overshadowed even acknowledgement of our African ancestry.

From my own reading of his speeches and by most other accounts, Amilcar Cabral was a brilliant theorist and strategist. Understanding that the history that resulted in the creation of the “Caboverdeano” was intrinsically woven with the people of mainland Africa, he sought to integrate Cape Verdeans into the struggle for liberation on the mainland to rid Guinea Bissau AND Cabo Verde of colonial rule. The unification of Cabo Verde with its African brothers was a major priority. But in the years during the struggle and even today, it is not hard to find elements of resistance to the ideas of Cabral and even the idea of Cape Verdean Independence, itself, within the Cape Verdean community in the United States and the Diaspora.

My question has always been WHY???

Mr Salah Matteos, Cape Verdean- American from New Bedford, gives one of the most insightful explanations I have come across in the following excerpt from Ufahamu, Volume III, Number 3, Winter 1973 pigs 43-48 in special issue “In Memoriam Amilcar Cabral, 1925-1973 (1)

The Cape Verdeans and the PAIGC Struggle For National Liberation

An Interview with Salahudin Omowale Matteos

[As many of our contributors to this issue point out, one of the problems which the PAIGC has had to face, but one which it has handled with a great deal of tact and imagination, has been the problem of integrating the Cape Verdeans into the struggle for national liberation. Because the Portuguese used the islands as a major staging post in the infamous traffic in slaves, many Cape Verdeans have had to undergo varying degrees of cultural disorientation and alienation, some of them, alas, suffering an outright loss of identity (2)

During Cabral’s last visit to the United States, it was decided that there was need for a PAIGC Support Committee in the U.S. part of whose assignment would be to raise the general level of awareness among the Cape Verdeans in this country. As Gil Fernandez said, “Most American Cape Verdeans are either ignorant of or apathetic towards the fighting going on in the homeland for the past decade.” One of those intimately involved with the founding of the Support Committee was Salahudin Matteos.

Matteos was born in New Bedford of Cape Verdean parents. After more than a decade of involvement with civil rights, black liberation and peace movements in this country, he left on a trip to Africa and was able to meet with other Cape Verdeans not only in Guine but also in Gambia and Senegal.

Since his return, and on a mandate from the Committee, Matteos has been touring several U.S. colleges and universities, explaining the goals of the PAIGC and soliciting the support of civilized humanity. It was on the invitation of Ufahamu that, on February 23, 1973, he gave a talk to a large group of students at the African Studies Center at UCLA.

We are pleased to carry a transcript of that presentation. We also urge our readers to make whatever contribution they can to the PAIGC Support Committee – Three Pyramids, Box 1510, Duxbury, Massachusetts. Ed. Note.]

I think it would be very useful to begin by giving you a little background about Cape Verdeans. Not too many people know about Cape Verdeans, but that is easily understood. The people who live on the Cape Verde islands were people who were enslaved by the Portuguese and taken from Africa beginning in the fifteenth century. The Portuguese were the first Europeans into Africa and they led the way for other Europeans. One of their first stops was around Senegal, but as they were not successful in establishing fruitful contact with Africans, they went further down the coast to Guinea Bissau. (Its proper name in Africa is Bissau). The Portuguese enslaved the Africans of that area concentrating on societies such as the Fulani, Balanta, and Mandingoes. These Africans were taken to the Archipelago of Cape Verde off the coast of Africa. These islands are some two hundred miles due west from the lower part of Senegal; the farthest point from Africa is about 450 miles. And, of course, Portugal is almost 300 miles away.

All the sorts of atrocities which go hand in hand with slavery were perpetrated by the Portuguese system. On different islands a variety of methods were used to deal with the African mind in order to reshape it. One phase of the enslavement of Africans was to send them to other parts of the world to work. The Portuguese called them oontractos. It was the Portuguese who originated the idea that Africans were not people, but animals. There is a word that we say in Creole, negro cachin (3) which means in Portuguese “blacks are not people.” This gave way to the wholesale slaughter and exploitation of Africans because this was the excuse for treating them in such an inhumane manner.

An example of the different methods used on Africans was that on one island the Portuguese brought together African men and Portuguese prostitutes, who bore children. The fathers were then killed while the women brought up the children to speak Portuguese. Today, most of us do not speak Portuguese except for a few educated in recent years. We speak our own language, Creole, which is part African and part Portuguese.

Cape Verdeans came to the United States only within the past century. In my case my grandparents came to this country seventy years ago. My grandparents were born on Cape Verde. You will find that they came here primarily as contractos. However, they did not view themselves as coming just as workers; they were also looking for freedom because they recognized that on the island they were continually being starved to death. Since the middle of the 18th century, more than 250,000 people have starved to death. More people have died of starvation than have ever lived on the islands. There are thousands of Cape Verdeans in the United States who were forced to leave the islands because of famine. Cape Verdeans have been forced to go to many other countries such as Senegal, Gambia, Holland, France and many other parts of Europe and Africa because of starvation.

Cape Verdeans were brought to the New England area as freed men although they were treated as indentured servants. Thus, a kind of false pride has developed among Cape Verdeans here who say that they are different from Afro-Americans because they were not brought to this country as slaves. But I would like to make a correction. There is no difference between Afro-Americans and Cape Verdeans. The only difference is that the Africans who were taken to Cape Verde were enslaved by the Portuguese and the Afro-Americans who were brought to this country were enslaved by other Europeans. We were both enslaved by Europeans to be used as cheap labor.

Cape Verdeans were brought to the New Bedford and Cape Cod areas, the tri-state area of Connecticut, Rhode Island, and Massachusetts. (About 75,000 Cape Verdeans presently live there.) Their main source of employment was working in cranberry bogs for white landowners who were transforming this land for producing cranberries. It was the backs of my grandmother and grandfather who made Ocean Spray what it is today.

Because Cape Verdeans have a rich African heritage, you will find that we have a style of living which is very similar to that of Africa. The kind of foods that we eat are similar to African foods. We eat mandioc , oous-oous (4), arros, manchupo. Our mothers also used to wear long dresses and tie up their hair.

Unfortunately, Cape Verdeans in this country do not identify with our African heritage because they have been brainwashed over several centuries into relating to something which was false. For myself, it was through my contact with Amilcar Cabral and traveling through the liberated zones that I gradually became aware of who I am as an individual. This was a very traumatic experience. I was thinking that I was Portuguese, but I knew that I was not European. So I began to involve myself as a Negro. But the irony is that while I was trying to become a Negro, Negroes were trying to become Black!

Accordingly, it is one of the main purposes of the PAIGC Support Committee to organize and mobilize Cape Verdeans in this country to help support the liberation movement of the PAIGC. We are attempting to give Cape Verdeans the facts about the suffering and famine on Cape Verde islands and how best we can help to raise the level of consciousness of Cape Verdean people to the true facts of their enslavement by the Portuguese system of colonialism. We are hopeful that when Cape Verdeans see the contradictions of their history, they will relate to our Cape Verdean African heritage.

I would now like to give you an idea of the purpose and direction of the PAIGC. The PAIGC has been fighting against the Portuguese colonialists since 1963, but the Party was organized several years before that. We have been fighting a “hot war” since 1963 and have liberated more than two-thirds of that territory. The PAIGC goal is the total liberation of Guinea Bissau and Cape Verde islands. After ten years and more of fighting, the people of Guinea Bissau have established an administration and set up schools and hospitals which had never existed under the Portuguese. Last April, the leadership of the PAIGC invited the United Nations to send a special mission to visit the liberated areas and to find out in loco where the liberated areas are and “how they are administered.” After the visit to those areas, the mission recommended to the General Assembly that PAIGC should be considered the only legal authority in the colony. (5)

Under the Portuguese system, very few Africans had the opportunity to go to school. Amilcar Cabral was one of those few who was able to receive a university education; he was trained as an agronomist. Although he was born in Bafata, Guinea Bissau, Amilcar Cabral is a Cape Verdean of Cape Verdean parentage. He came from a privileged class of Africans. However, he was able to understand the magnitude of the problems of his people. He was a brilliant theoretician and pragmatist and recognized that Africans need not borrow ideas wholesale from all over the world because he believed that no one had a monopoly on knowledge.

As I have mentioned, the purpose of the PAIGC Support Committee is to organize and mobilize Cape Verdeans in the United States to help support our liberation movement, but we are also informing all African people in this country to become involved in supporting and relating to our struggle against Portuguese colonialism in Africa. The fight against Portuguese colonialism is the most important struggle in Africa today. The Portuguese are the last bulwark of European colonialism in Africa. They were the first to come and they are the last to leave. Most of the aid supporting Portugal comes from the United States through NATO to help Portugal maintain her wars of oppression in Africa. In Cape Verde, we are not yet fighting a “hot war,” but we do have a strong clandestine organization which is working effectively. That is significant for those of us who are involved in the liberation of our people.

I want to make it very clear that when I talk about Portugal, I am talking about the Portuguese system, not the Portuguese people. Our struggle is not against the Portuguese peasant or farmer who is suffering at the hands of fascism, but against the oppressive Portuguese system of colonialism. So, we even ask the Portuguese people of this country that they should be about the business of relating to what is happening in Portugal because they should realize that what is happening in Africa only mirrors the exploitation in Portugal. They should realize that about 45% of the population of Portugal is still illiterate and is controlled by an oligarchy which is linked up with western imperialism. We are against that system of government which perpetuates colonialism in Africa. Fifty percent of the Portuguese budget is spent on military activities in Africa; that money could be spent on education or social programs.

I also want to reiterate that our struggle is not a color issue between black and white. Our struggle is between the oppressor and the oppressed. We don’t view our struggle as being racist, we don’t see our fight as against white people although we are opposing white supremacy.

A question which I have been asked is what will happen to the struggle in Guinea Bissau now that Cabral is dead. One of the myths of the western world is that Africans are incapable of ruling themselves or making an orderly transition of government. They want to make you think that every time something happens, everything will fall apart. They assassinated Mondlane, but the fighters of FRELIMO have intensified their struggle in Mozambique. They killed Patrice Lumumba, but they did not stop progressive change in Africa. When Kwame Nkrumah died, the struggle in Africa did not stop. Certainly, the loss of Cabral will be felt deeply by the PAIGC, but whoever it is that they elect will carry on the struggle and it will gain the support of our people.

Angola will be free. Mozambique will be free. Guinea Bissau and Cape Verde will be free. Africa will be free (6). The end result will depend on what we all do.

QUESTION: An important question which we have been considering lately is the role of Cape Verdeans in the organization of the PAIGC. Would you please tell us how the people of Guinea Bissau view Cape Verdeans?

ANSWER: I think we should realize that Portugal went into Guinea Bissau and did many of the same things that she did on the Cape Verde islands. You will find, for instance, that those in the mainland speak the same type of Creole dialect that Cape Verdeans do. We don’t view ourselves as any different. We are all the same. I was there in the mainland and I was accepted. But if I go there as a Cape Verdean and a Portuguese at the same time, you can understand why I might not be accepted. You must remember that the Portuguese sent Cape Verdeans to her African colonies to serve as functionaries and to work as administrators over other Africans. They were led to believe that they were better than other Africans. These Cape Verdeans were, of course, only serving the interests of Portuguese colonialism. One of Amilcar Cabral’s important contributions was to deal with the problem of integrating Cape Verdeans with mainland Africans.

Some folks have also asked why we aren’t fighting on Cape Verde. The reason why we are fighting in Guinea Bissau first is that it was far more realistic strategically to initiate the struggle on the mainland. Amilcar Cabral’s position was that not even twins are born at the same time. We will take care of the birth of the first child and then the second. We would still like to bring about a negotiated settlement before the physical combat spreads into the Cape Verde islands, but if the situation demands it we would have no choice. There can be no alternative to the total independence of our people.

*My notes:

  1. Amilcar Cabral was born on September 12, 1924 in Bafata, Guinea-Bissau not 1925
  2. The sections in Bold explain some of the “resistance” to the liberation movement within the Cape Verdean community.
  3. This is a transcription of the interview with Mr Matteos. “Negro cachin” is probably “Negro ka genti”.
  4. “Oous-oous” probably refers to Cous Cous.
  5. The United Nations General Assembly approved, on November 2, 1973, a resolution that condemned the “illegal occupation by Portuguese military forces of certain sectors of the Republic of Guinea Bissau and acts of aggression committed by them against the people of the Republic”. One UN representative noted that an affirmative vote meant recognition of Guinea Bissau. There were seven (7) negative votes that day from Portugal, Brazil and Greece (both military dictatorships at the time), Spain (under the rule of Franco), South Africa (Apartheid), Britain … and the United States of America. During draft resolution debates, a Saudi delegate argued “Is that Statue of Liberty with its torch a sham?”.
  6. Angola became independent on November 11, 1975. Mozambique became independent on January 25, 1975. Guinea-Bissau became independent on September 24, 1973. Cabo Verde became Independent on July 5, 1975. Djibouti is the last African nation to gain its independence on June 27, 1977. Sahrawi Arab Democratic Republic (bordered by Morocco and Mauritania) is only partially recognized as of February 27, 1976.

Slavery, Freedom and the “Libertos” of Cabo Verde

Slavery, Freedom and the “Libertos” of Cabo Verde
I have seen quite a few records for ancestors in Brava and Fogo that specified their condition/status as “Liberto/Liberated”. Until recently, I assumed that this was a label to differentiate between enslaved and free blacks but Lumumba Shabaka describes in detail that Libertos were manumitted peoples who were not considered full citizens and who were, in fact, relegated to continued servitude for 7 years after manumission.
The Junta Protectora dos Escravos e Libertos or Committee of the Protection of Slaves and Freed People was established in 1856 to:

“apply manumission for infants age 5 (or younger) along with baptism and payment of 5,000 réis to the slave owner in compliance with Article 30 of the Decree; help slaves; promote freedom of slaves” following the declaration of António Maria Barreiros Arrobas, general governor of Cape Verde, noting that the Ministry of Trade of Marine and Overseas enacted the Decree of 14 December 1854, which was to promote the freeing and protection of slaves and freed persons in the overseas Portuguese provinces. (Shabaka)

“In summary, the Junta of Protection of Slaves and Libertos ushered in the end of slavery in Cape Verde, even though it was gradual, legalistic, and elitist driven. The Catholic Church and the state collaborated to end slavery in Cape Verde, but with financial recompense for the slaveholders. Furthermore, libertos had to serve seven years of service to the state or private entities, probably to instill notions of wageworker, rather than free peasant. A popular form of punishment was ‘public works,’ which the state used to implement major projects or control the libertos, slaves, and the poor majority. Thus, ending of slavery in Cape Verde was caught between manumission and emancipation. While they were manumitted, libertos, had to perform mandatory services, against their wills and full citizenship or emancipation was still lacking.”

The Junta served as a means for enslaved people and Libertos, alike, to find relief from harsh treatment and lack of sustenance from their owners as well as serving as means to ensure that the laws and decrees pertaining to slavery on the archipelago were upheld. Ironically, the members of the Junta included slave owners! The author writes:

“Thus, the Junta’s descriptions of the stories and complaints must be read with skepticism without dismissing all the stories, such as the sketches of the plight of slaves, otherwise these marginalized people would remain nameless and voiceless in the annals of Cape Verdean history… the Junta’s deliberations allows some micro-history and biographical outlines that enable a better understanding of macro-structural developments, which is new to the study of slavery in Cape Verde.’ (Shabaka)

The author also shows how baptism was used to liberate children of enslaved women through remuneration to the slave owners by the godparents! I will write more about this in a future post.

These records are proof of my enslaved ancestors who were only recently freed!!!! One record I found for my 4x great-uncle, Joaquim, son of Victorino Correia and Isabel Duarte (my 5x great-grandparents), was described as a liberto who worked as a mariner according to his death record. I was confused at first… why include details about what he did for work???? Now it makes sense. His seven years of servitude included work on ships.
Victorino and Isabel
This also explains why I’ve had a hard time getting more info on Victorino and Isabel. They were slaves as well! I suspected they were not native to Brava and possibly came from Sao Nicolau. At the time my 5x great grandparents lived in Brava, the parish of Nossa Senhora do Monte was established when the Bishop of the Catholic Church moved the seat of the diocese from Sao Nicolau to Brava in 1828. The actual church was completed in the mid 1840’s. The Church was probably built with slave labor. Could my ancestors have served out their seven years of servitude in the building of a church that generations of my family would come to worshiped in???
I also found libertos on my da Cruz side in Fogo in the 1850-60’s. Prior to 1850, I have not been able to find any records for them in Fogo and suspect that they came from Santo Antão or Boa Vista. This seems to coincide with the timeframe that Mr Shabaka refers to in “Junta” records that specified situations where Libertos were compelled to complete their seven years on other islands. My ancestors may have relocated from Santo Antão to Fogo. Could they have been used to work in the coffee plantations or vineyards of Fogo for their seven years of servitude?
FOgo da Cruz
Where I thought I had exhausted all avenues of research to add on to my family tree, Mr Shabaka’s work has opened new avenues to add to my family’s story and a new way to look at ancestral documentation in Cabo Verde.
Too be continued…

 

My son is my uncle’s cousin, lol!

My son is my uncle’s cousin, lol!
I have a new DNA match on ancestry (which is actually my son’s results) – Antonio Lopes… I have an uncle named Antonio Lopes but when I checked my brother’s DNA test results, he shows as a more distant match… so I figure it’s probably a long, lost cousin on the Lopes side. If it were my uncle Tony, the match would should as a closer match to my brother, right???
So, I sent an email explaining who I was and who my father was and that I hoped to speak with him soon to figure out how we’re related.
I got an email back saying “That’s because I’m your uncle, your father is my brother…”, lol!?!?!
So how is it that my son is a closer match to my uncle than my brother? Well, my uncle and father share the same father but not the same mother. My son inherited genes from both me and his father. So it’s most likely that my son’s father is related to my half-uncle’s mother, my step-grandmother. ( I hesitate to write this explanation this way because in our culture there are no “half” or “step” family members, we’re just family).
So my son is his grandfather’s half-brother’s mother’s cousin, making him my…. son/half-cousin??? Or is it that my son is his great-grandmother’s cousin? Or, maybe he’s related to my paternal grandfather through his dad’s side… because why not. This is Cape Verdean Genealogy after all 🙂
Which means my son is my uncle’s cousin 🤔
I’m still dying!
This song seems appropriate, lol!

The Creola Genealogist

me2
I chose the Dragon tree to represent Cape Verdean genealogy and our family trees. When you look at tree, just as in our family trees, you don’t see individual branches, they look like clusters of strong tangled branches that support green leaves or lily-like flowers. We are the flowers supported by the strength of the branches who are our ancestors.
Like many of us, the Dragon tree can be traced to Cape Verde, Madeira, Morocco, the Azores and the Canary Islands. Like us, it is rare and valued. Like us, it is sturdy. Like us, variations can be found all over the world. And like us, no matter what variation, it is still a Dragon Tree.

Join me on my journey to connect with my roots, discover our history and explore our Caboverdeanidade.

 

CV BLACK HISTORY MAKERS – The Hon. George Neves Leighton

CV BLACK HISTORY MAKERS – The Hon. George Neves Leighton
The Honorable George Neves Leighton is the first Cape Verdean-American appointed a federal judge in the United States by President Gerald Ford.
Born in New Bedford, MA to Antonio Neves Leitão and Ana Silva Garcia, natives of Brava, Cabo Verde, Judge Leighton didn’t finish high school in order to work to help his family.
But through his own studying and attending night school, he was able to make his way to Howard University. Marcelino Charles “Big Daddy” Grace helped fund his first year at the university.
After graduating with honors, he attended Harvard Law. During his studies, he entered the US Army in World War II and achieved the rank of Captain. After the war, he finished Harvard Law and moved to Chicago, Illinois where he served as Assistant State Attorney General. He also co-founded the largest predominantly African American law firm in the country as well as serving as the President of the Chicago NAACP. First appointed a circuit court judge in 1964, President Gerald Ford nominated Mr Leighton to the US District Court in 1975. Judge Leighton retired from the federal bench in 1978.
In 2005, the New Bedford postal office was renamed the “ Honorable George N Leighton Post Office Building”. And in 2012, the Cook County Criminal Courthouse in Chicago, Illinois was renamed in his honor to the “ Hon. George N. Leighton Criminal Court Building”.
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