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James Baskett’s voice helped make Disney gold, but when Atlanta rolled out the red carpet, segregation made sure it was not for him.
James Baskett’s story hits so hard because the insult came after the proof. He had already shown what his voice could do, already given a major film its warmth, already helped create a performance people could not ignore, and still the country that used his gifts drew a line at the theater door.
That is the kind of history Black people know by heart even when the names change. Our talent has often been welcomed before our presence was, our labor celebrated before our dignity was, and our humanity tested in the very spaces that benefited from what we gave.
So the pain in Baskett’s life is not only about one premiere in Atlanta in 1946. It is about the larger American habit of taking from Black artistry while refusing Black people the full honor that artistry had earned.
Before Hollywood history ever attached itself to his name, James Franklin Baskett was a son of Indianapolis, born on February 16, 1904, and raised with ambitions that were practical as much as hopeful. He wanted to study pharmacology, which says something important about him, because it reminds us that many Black dreamers of that era reached first for stability before the world pushed them toward whatever door might crack open.
Money was short, opportunities were narrower still, and the limits facing Black Americans in the early twentieth century were not abstract. They shaped education, work, movement, and even the size of a person’s future, so when Baskett turned toward performance, it was not because the stage had offered an easy life, but because so many respectable routes had already been blocked or made painfully fragile.
He built himself anyway. He worked in theater, radio, and film, appeared in all-Black productions in New York, performed in the 1929 Broadway revue Hot Chocolates alongside major Black talent, and slowly made a place for himself in an industry that rarely saw Black actors as full artists rather than stock figures.
That part matters because people sometimes encounter Baskett only at the moment of Disney, as if he arrived there by accident. He did not. He came with years of work behind him, years of learning how to hold an audience, shape a line, sing with feeling, and make himself memorable in a business built to make Black performers replaceable.
By the early 1940s, he was already doing voice work for Disney, including an uncredited role in Dumbo, while also taking screen and radio jobs wherever they came. Like many Black performers of the era, he had to move through a marketplace where opportunity and humiliation often arrived in the same envelope.
Then came 1945, and with it the audition that changed the course of his life. Accounts say Baskett came in hoping for a small voice part in Song of the South, but Walt Disney heard something larger in him and shifted course, casting him as Uncle Remus and also using his voice for Br’er Fox and, in one sequence, Br’er Rabbit.
That decision was not small in the context of 1940s Hollywood. Black actors were still trapped inside a screen culture that handed them comic servants, frightened side characters, and flattened stereotypes, so for Baskett to be placed at the emotional center of a Disney production was unusual even before anyone judged the film itself.
And yet Black history teaches us to look closely at every victory, because not every opening comes clean. Song of the South gave Baskett one of the defining performances of his career, but the film itself carried a vision of the South that many Black viewers and organizations recognized as harmful, sentimental, and dishonest about the realities of race.
Britannica notes that the film was criticized by African American organizations including the NAACP for its depiction of Black characters as happy and subservient on a plantation, and that criticism has never disappeared. Disney eventually withheld the film from U.S. home video release, and its reputation remains tied to that racial controversy.
That complexity should not be erased when we tell Baskett’s story. He was a Black artist doing serious work inside an industry where white power controlled the scripts, the financing, the image, and the meaning, and sometimes the only roles available to gifted Black performers were roles already compromised before they ever spoke a word.
Still, within those boundaries, Baskett made something people remembered. His performance as Uncle Remus carried a tenderness and gravity that many viewers found moving, and his singing on “Zip-a-Dee-Doo-Dah” helped anchor one of the film’s most famous musical moments, even though the Academy Award for the song itself went to its writers rather than its performers.
That difference matters too, because Black performers have often supplied the feeling that made American culture unforgettable while someone else received the cleaner, safer credit. Baskett gave the song a human life on screen, and his presence helped make the film commercially successful, but none of that could protect him from the old rules once the film left California and entered the segregated South.
When Song of the South premiered at Atlanta’s Fox Theatre on November 12, 1946, James Baskett could not fully share in the celebration because the city was governed by Jim Crow. Sources agree that he was unable to participate in the festivities, a devastating fact when you remember that this was not some extra on the margins, but the star whose humanity carried the picture.
That image is the real hook of his life. A Black man could help build the magic, shape the emotional memory of the film, draw the praise, help fill the seats, and still be reminded that in segregated America applause did not automatically become access.
For Black readers, that kind of contradiction does not feel distant. It feels like an older version of a pattern our people have seen in schools, offices, studios, sports arenas, boardrooms, and neighborhoods, where excellence earns notice but not always belonging.
And yet Baskett’s story did not end outside that theater. His performance was praised widely, and support grew for the Academy to recognize what audiences and industry figures had seen, even as debate about the film’s racial politics continued around him.
On March 20, 1948, at the 20th Academy Awards, James Baskett received an Honorary Academy Award for his portrayal of Uncle Remus. The Academy’s official citation praised his “able and heart-warming characterization” of the character, and the moment made him the first Black male performer to receive an Academy Award.
That should never be treated as a footnote. In an institution that had not been designed with Black men at its center, Baskett walked onto that stage and entered film history, carrying both the beauty and the burden of being first.
There is something especially moving about Black firsts because they are almost never simple celebrations. They are usually built out of compromise, loneliness, public praise mixed with private exclusion, and the pressure of knowing that your achievement may be judged more harshly because people are really arguing over whether someone like you ever belonged there in the first place.
Baskett’s honor came with that same bittersweet weight. He had become visible enough to be recognized by the Academy, but not protected enough to be spared the degradations of the era, and not healthy enough to enjoy the victory for long.
His health had already been in serious decline during and after the film. Sources describe chronic heart and kidney disease, and some accounts also connect his worsening condition to diabetes, which is why the exact wording of his final medical decline varies a little across sources, even though they agree that he died on July 9, 1948, at only 44 years old.
That is one of the most heartbreaking details in the entire story. He made history in March and was gone by July, which means he barely had time to sit with what he had accomplished, barely had time to see what that Oscar might mean for younger Black artists coming behind him, and barely had time to enjoy a country finally being forced to acknowledge what he could do.
He never got to witness Sidney Poitier’s rise, or the slow and incomplete expansion of roles for Black men on screen, or the later generations who would study the old industry and see how much had been denied to performers like him. He did not live to hear his name discussed as a breakthrough, a contradiction, and a lesson all at once.
And that may be why his story deserves more tenderness than it often receives. Too often, people remember only the controversy of the film or only the milestone of the Oscar, when the deeper truth is that James Baskett lived at the intersection of both, a Black actor whose brilliance was real and whose circumstances were constrained by forces bigger than any one role.
He should not be flattened into a symbol without a heartbeat. He was a working Black man from Indianapolis who had to reroute his ambitions, survive an industry full of limitation, and pour humanity into parts that were never fully worthy of him, and that alone deserves careful respect.
What stays with me most is the distance between that theater door in Atlanta and the Oscar stage in Los Angeles. In one place, the system told him he could help make the dream but could not stand inside it, and in the other, the same nation had to publicly admit that his artistry was too powerful to dismiss.
That distance is not just James Baskett’s story. It is part of the long Black American story, the story of people who kept creating beauty under insult, kept building culture under exclusion, and kept leaving fingerprints on this country even when the country tried to act as if the hands doing the work did not fully belong.
So when we teach Baskett now, we should teach him honestly. We should tell young people that the film around him is controversial for real reasons, that Black criticism of it was real and justified, and that his achievement inside that flawed world was real too.
We should also tell them that Black history does not end with the names everyone already knows. It lives in stories like this one, where a man gave a nation his voice, changed Hollywood with it, and then left this earth before he could fully see how far that voice would travel.
James Baskett deserves to be remembered not as a side note to Disney history, but as part of the larger record of Black endurance, Black craftsmanship, and Black presence in places that were never eager to welcome us whole. He stands as a reminder that sometimes our people made history not because the door opened wide, but because we created something so undeniable that history had to write our name down anyway
A white journalist from Texas spent six weeks traveling the country as a black man in 1959. He left the country after writing about his experiences because he was getting death threats and threats of physical harm.
In the fall of 1959, Griffin, a white writer from Texas, took on one of the hardest questions of his time. He already thought that segregation was wrong. He had written about fairness.
He had given a lot of thought to race. But he understood something that many white Americans didn't want to admit: seeing racism from afar wasn't the same as feeling it on your own body, in your own movements, in your own safety, and in your own dignity.
He made a choice that would change his life and wake up a lot of readers. Griffin used treatment related to a vitiligo medication, ultraviolet light, and skin dye to make himself look darker while under medical supervision.
He got his hair cut short and got ready to travel through the segregated South as a Black man. Sepia magazine helped the project, and his experiences later became the basis for his 1961 book, Black Like Me.
He started in New Orleans, a city where beauty and cruelty could be found on the same street. There were beautiful buildings, music, food, faith, and culture, but there was also a strict racial order that told Black people where they could sit, eat, drink, work, walk, and live.
Griffin wasn't going to a country he didn't know. He was coming into the same country from the side that it had kept hidden from him.
He didn't call it an adventure when he looked in the mirror after the change. He was shocked to be cut off from the identity that the world had always let him have.
The face that looked back at him had changed, but the bigger change was that he now knew what that face would mean in public. It would decide how people he didn't know talked to him.
It would choose which doors to keep closed. It would decide if a simple request could turn into a threat.
Before Griffin fully entered that world, he met Sterling Williams, a Black shoeshine man in New Orleans who became one of the story's quiet but important characters. Williams helped him understand things about Black life that he couldn't learn from books or sympathy from afar.
That detail is important because people often remember Griffin's journey as if he did it all by himself, but he didn't go through the South without the help, patience, and generosity of Black people.
That kindness should not be taken lightly. Black people at that time had every reason to be careful around white people who were curious.
People had looked at, judged, lied about, and used their lives for generations. But Sterling Williams decided to help.
He gave trust when it would have been easy to not trust him. Williams reminds us that Black people were not just background characters in a story that is often about one white man's awakening. They were teachers, witnesses, protectors, and people who told the truth.
The lesson came quickly after Griffin started moving through the segregated South. The change in treatment was not small.
People who might have talked to him nicely when he looked white now acted like his humanity was up for grabs. Some looks were meant to warn.
Some people said no without needing to explain why. There were times when the rules were clear without anyone writing them down.
The South he entered was not only divided by signs but also It was divided by expectation.
A Black person had to think about what they were going to do before they ate, traveled, looked too long, spoke too freely, or asked for something simple. A white person could go about their daily life without worrying about access. Griffin started to see how tiring it was when even basic needs needed to be planned out.
It wasn't easy to find a place to eat. It could take a while to find a bathroom. The racial rules of the time made it hard to find work, water, or a safe place to sleep.
These were not small problems. They were daily reminders that segregation was meant to get into every part of life and make dignity depend on it.
He saw a different side of the same system while looking for work. He could not get through doors that opened for white men.
He understood the connection between poverty and racial exclusion, not as a coincidence, but as a result of the rules, customs, and habits that had shaped Black life for generations. It wasn't just about working hard. It was about who society thought deserved a chance.
The difference between white hostility and Black kindness hurt him in a different way. Griffin found comfort in many Black spaces. People gave directions, talked to each other, gave advice, and sometimes even shelter.
They saw the vulnerability of someone navigating the world as they did and responded with a kind of care that was born of necessity.
That is one of the most important truths in this story. The system tried to make Black people live with less protection, fewer choices, and constant insults, but it couldn't destroy the caring culture that was already there.
Black people had found ways to stay alive in a country that didn't always give them comfort. They made room for each other because the bigger world often didn't.
Griffin kept a diary of what he went through. He wrote down the shame, the fear, the closed doors, and the small acts of kindness that kept him going.
His writing became well-known through Black Like Me, which was first published in Sepia magazine and then as a book in 1961. It became one of the most talked-about books of its time because it made many white readers think about segregation by using the words of someone they were more likely to listen to.
But that part of the story is hard to follow. Griffin's book was important, but the things he wrote about weren't new. For generations, Black Americans had already been telling the truth.
They had given testimony in churches, newspapers, courtrooms, classrooms, letters, protests, and everyday conversations. The sad thing was not that America didn't have proof. It was sad that America often didn't believe Black people until a white man said what they had already said.
That does not erase Griffin’s courage. He took real risks, and his life changed after the book’s publication. The work brought attention, hostility, and danger toward him and his family. But the deeper historical lesson is larger than one man. It asks why Black testimony had to pass through white experience before the nation treated it as urgent.
That's why Sterling Williams and the unnamed Black strangers in the story should be remembered just as much as Griffin. They weren't just a part of his life. They were the people who lived that way and couldn't go back to being white when the experiment was over. Griffin could leave the role. Black people from the South couldn't.
Segregation was not research for them. It was the morning of Monday. It was the bus trip. It was the interview for the job. It was the door to the restaurant. It was the careful lowering of the voice, the weighing of the risks, and the knowledge that one wrong moment could change everything.
Griffin carried that burden briefly. Black families carried it across lifetimes.
That's why this story is still important. Not because one man found racism, but because his short trip showed what millions already knew deep down.
It showed the country how much cruelty could be hidden in everyday life, how much injustice could be made to look normal, and how strong Black people had to be to keep living fully in a society that was meant to hold them back.
John Howard Griffin’s decision cracked open a door. But Black people had been knocking on that door long before he arrived. They had been speaking. They had been warning. They had been documenting. They had been surviving.
The lesson is not just that Griffin saw America differently when he looked in the mirror. The lesson is that America has been looking at Black people for hundreds of years and still doesn't see them clearly.
Black history is filled with those moments. Not always loud. Not always placed at the center of textbooks.
Sometimes it can be found in the bravery of a writer who is willing to give up comfort. Sometimes, you can find it in the kindness of a shoeshine man who decided to help. It can be found in the everyday dignity of people who did more than what society had the right to ask of them and still found ways to build love, community, and grace.
That's the part you should remember. People started to know about the book. The trip became a part of history. But the truth belonged first to the Black people who had lived it long before anyone else was ready to hear it.
Here are three reasons Jews have so much power in the NBA.
In 1791, Benjamin Banneker wrote a letter to Thomas Jefferson.
Jefferson helped write the words “all men are created equal.”
But he was also a slave owner.
Banneker reminded him of that contradiction.
He pointed out that while America spoke about liberty and equality, millions of African people were still being held in chains through fraud, violence, and law.
Banneker was not just challenging Jefferson’s actions — he was exposing the hypocrisy of a nation that claimed freedom while practicing slavery.
And he did it with something many said Black people did not possess:
Intellect.
Benjamin Banneker was a self-taught astronomer, mathematician, and scientist who predicted eclipses and published almanacs when many in America believed Black people were incapable of intellectual achievement.
Instead of anger, he used knowledge and truth.
Sometimes the most powerful resistance is not violence.
Sometimes it is a mind that refuses to accept a lie.
Average life expectancy in the United States is about 76 years.
That means between age 18 and 76, you have only about 58 years of adult life.
Here is what that really looks like.
Between age 18 and 76, you have:
• About 3,016 weekends
• About 21,170 total days
• Only 58 birthdays
• Roughly 504 months of adult life
• About 7,440 nights of sleep
• Around 2,920 Mondays
• About 175,200 waking hours (assuming 8 hours of sleep per night)
• Roughly 1,040 seasons of life (winters, springs, summers, and falls)
Put another way…
If you are 35 years old, you have already used up about 17 of those 58 adult years.
If you are 50, you likely have around 26 years left.
And if you are 60, you may have only about 16 adult years remaining.
Life is shorter than we think.
Spend your time intentionally, build meaningful relationships, and use your days wisely—because the clock is always moving.
Donny Hathaway used to sing out of hotel windows because the rooms couldn't hold his voice. On January 13, 1979, he fell from one. He was 33. The music never stopped playing.
The safety glass had been removed from the window and placed, neatly, on the bed. Not shattered, not broken, but lifted out carefully, like a man who knew how to handle delicate things.
That detail sat in the police report from January 13, 1979, the night Donny Hathaway's body was found on the sidewalk outside the Essex House Hotel in Manhattan, fifteen floors below his room. The door was locked from the inside, and there was no sign of struggle.
But the window had been opened before, many times, at many hotels, in many cities, because Donny Hathaway had a habit that drove hotel managers out of their minds. When people complained about the sound coming from his room, when the walls felt too close for what his voice needed to do, he would open the window and sing straight out into the air.
He would lean into the night and let the music go wherever it wanted. The same window that took him was the same kind of opening he had always used as a stage.
That contradiction holds everything about who Donny Hathaway was. A man who poured beauty into the world through the very openings that the world would later say destroyed him.
He was born Donny Edward Pitts on October 1, 1945, in Chicago, Illinois, to a mother named Drusella Huntley and a father named Hosea Brown who left before the boy would remember his face. Drusella could not raise him alone, so she sent him south to St. Louis, to the Carr Square housing projects, where her mother, Martha Pitts, lived and sang.
Martha Pitts was not just a churchgoing woman. She was a professional gospel singer, a respected voice at Trinity Baptist Church, and she saw something in that baby before he could walk.
By the time Donny was three years old, he was singing beside her in the choir. By six, he was composing his own music, playing piano, and performing on the local gospel circuit under a name that sounds almost too heavy for a child to carry: "Donny Pitts, The Nation's Youngest Gospel Singer."
There are photographs of him from those years, dressed in a little white sailor suit, holding a ukulele nearly as big as his torso. He studied the piano with a seriousness that startled adults, and one of the people he studied most carefully was Liberace, the flashy keyboard showman on television, because even as a child, Donny understood that music was not just sound but spectacle.
At Vashon High School in St. Louis, he became known as a piano prodigy. His teachers recognized what they had and arranged for him to take music theory classes at Washington University while he was still in high school, still a teenager, still years away from a recording contract.
In 1964, that talent earned him a full fine arts scholarship to Howard University in Washington, D.C. Howard changed everything, and not just because of the music theory curriculum.
It was at Howard that Donny met Eulaulah Vann, a fellow music major who would become his wife. It was at Howard that he pledged Alpha Phi Alpha fraternity, joined a jazz group called the Ric Powell Trio, and started getting attention on the D.C. circuit as a performer whose voice could still a room.
And it was at Howard that he met a classmate named Roberta Flack. Neither of them knew yet what that friendship would become, but the foundation was being laid in dormitory hallways and practice rooms, two voices circling the same musical orbit before anyone outside those walls had heard either name.
Donny left Howard in 1967 without his degree, three years into a program he could have finished, because the music industry was already pulling at him. He had been working behind the scenes as a songwriter, session musician, and arranger for artists who were already famous, people like Aretha Franklin and the Staple Singers.
He moved to Chicago and joined Curtis Mayfield's Curtom Records as a house producer. He was twenty-two years old and already shaping the sound of records that other people put their names on.
Then King Curtis, the legendary producer and saxophonist, spotted Donny at a trade convention and brought him to Atco Records, a division of Atlantic. In 1969, Donny released his first major single, "The Ghetto, Pt. 1," a song he co-wrote with his old Howard roommate Leroy Hutson, and it cracked the R&B Top 25.
His debut album, Everything Is Everything, dropped in 1970, and the critics lined up. Rolling Stone called him a major new force in soul music.
That same year, he recorded "This Christmas," and not a single person in the studio that day could have predicted that this one track would outlive every chart position, every award, every controversy, and every headline attached to his name. More than fifty years later, it still plays in every Black household in America the moment the tree goes up.
In 1971, he released his self-titled second album and began collaborating in earnest with Roberta Flack, who was building her own career at Atlantic. Their voices together were something no producer could manufacture, a chemistry so organic it sounded like the two of them had been singing together in another life.
"You've Got a Friend" was an early duet, a Carole King cover that hit the R&B Top Ten. But it was "Where Is the Love," released in 1972, that made them undeniable.
The song climbed to number five on the pop charts and number two on the R&B charts. At the 15th Grammy Awards in 1973, it won Best Pop Vocal Performance by a Duo, and suddenly Donny Hathaway was not just a musician's musician but a household voice.
The album those duets came from, Roberta Flack & Donny Hathaway, sold over a million copies. Meanwhile, Donny's own live album, recorded at the Troubadour in Los Angeles and the Bitter End in New York, was being called one of the greatest live recordings ever made, a claim that musicians from Stevie Wonder to Led Zeppelin to Luther Vandross would later echo.
He scored the soundtrack for the 1972 film Come Back Charleston Blue alongside Quincy Jones. He sang the theme song for Norman Lear's television sitcom Maude.
He was twenty-seven years old. He had a wife, two daughters named Eulaulah Donyll and Kenya, a Grammy, a gold album, and a voice that producer Eric Mercury would later describe by saying Donny heard the music, the strings, the production, the drums, and the lyrics all at the same time.
And then the windows started closing.
Donny was diagnosed with paranoid schizophrenia during the height of his career, a condition that brought severe delusions, deep depression, and episodes of behavior that frightened the people closest to him. He was hospitalized multiple times between 1973 and 1977, and his medication helped when he took it, but he did not always take it.
The illness fractured his partnership with Flack. It disrupted recording sessions, canceled tours, and sent him into stretches of silence that the public interpreted as a disappearing act.
But in 1973, before the worst of it, Donny recorded his final solo album, Extension of a Man. On that album was a song called "Someday We'll All Be Free," and the story behind it is the kind of detail that sits in your chest long after you read it.
The lyrics were written by Edward Howard, not about racial struggle, not about social justice, but about one specific man's pain. Howard later said that what was going through his mind at the time was Donny, because Donny was a very troubled person, and he hoped that at some point Donny would be released from everything he was going through.
Donny's wife Eulaulah remembered what happened when Donny heard the final playback of his vocal on that song. He sat in the studio and cried.
A man who could arrange a symphony, who could conduct an orchestra, who could produce records for Aretha Franklin at twenty-two, sat in a chair and wept at the sound of his own voice singing about freedom from his own suffering. The song was released as a B-side and never charted, but it became one of the most covered songs in soul music history.
Years later, after September 11, 2001, Alicia Keys performed it at the America: A Tribute to Heroes telethon, and a nation heard what Edward Howard had written for one man as if it had been written for all of them. Spike Lee used Aretha Franklin's version in the film Malcolm X, and the song shifted again, becoming an anthem of Black endurance that its authors never intended but the world clearly needed.
In 1977, Donny and Roberta reconciled. They went back into the studio together, and the result was "The Closer I Get to You," a ballad that climbed to number two on the Hot 100 and earned them another Grammy nomination.
It felt like a comeback. Donny was recording again, creating again, and Atlantic Records was behind a second album of duets.
On January 13, 1979, Donny had dinner at Roberta Flack's apartment in Manhattan with his manager, David Franklin. The mood was reportedly warm, the conversation easy, the kind of evening that signals things are going well.
After dinner, he returned to his room at the Essex House, a luxury hotel on Central Park South. What happened next lives in a police report and a coroner's ruling and forty-six years of questions that have never been fully answered.
His body was found on the sidewalk below his fifteenth-floor window. The room was locked, the glass was on the bed, and the city kept moving outside.
He was thirty-three years old, a man who had once considered becoming a minister. He had two daughters, the older one just ten.
The coroner ruled it a suicide. His family and friends resisted that conclusion, pointing to his career resurgence, to the Grammy nomination, to the fact that he had been in good spirits at dinner. Some pointed to his habit of opening windows to sing, wondering if an accident was more likely than a decision.
The truth is that paranoid schizophrenia does not follow the logic of career trajectories or dinner conversations, and it does not pause because a song is climbing the charts. The people who loved Donny Hathaway were left holding that impossibility, the distance between how well things seemed to be going and how suddenly they ended.
Roberta Flack finished the duet album without him. It was released later in 1979 as Roberta Flack Featuring Donny Hathaway, and his voice on those tracks carried a weight that no one could have heard the same way before January 13.
The Whispers recorded "A Song for Donny" that same year, setting the tribute to the melody of "This Christmas." Amy Winehouse would later sing about learning from "Mr. Hathaway" in her song "Rehab," and when she covered "A Song for You," the recording was not released until after her own death.
In 2019, forty years after that night at the Essex House, the Recording Academy awarded Donny Hathaway a posthumous Grammy Lifetime Achievement Award. His daughters, Lalah and Kenya, accepted it together.
Lalah Hathaway had built her own career by then, a five-time Grammy winner who had recorded her own live album at the Troubadour in Los Angeles, the same venue where her father had recorded the live album that critics still call one of the best ever made. She was ten years old when he died, and she spent decades circling back toward his music, covering his songs, carrying his name not as a burden but as a compass.
At the Grammy Salute ceremony, Lalah and Kenya stood on stage and sang "Where Is the Love," the song their father had recorded with Roberta Flack nearly fifty years earlier. Two daughters, voices steady, filling a room with a song that had once won their father his first Grammy.
Donny Hathaway's catalog is small, just four solo albums, a live record, two duet projects, and a handful of production credits and soundtrack contributions. A career measured in years you can count on one hand.
But the reach of that catalog is staggering. Alicia Keys, Stevie Wonder, D'Angelo, John Legend, India.Arie, Common, Beyonce, Justin Timberlake, George Benson, and dozens more have named him as a foundational influence. Phil Upchurch, the guitarist who played alongside Donny for years, once said he never met another musician who touched his heart and sensibilities more.
Every December, "This Christmas" returns. It plays in kitchens and living rooms and church parking lots and grocery stores, and most of the people singing along have no idea that the man who wrote it was a prodigy from the Carr Square projects who used to perform in a white sailor suit before he was old enough for school.
Every generation finds "Someday We'll All Be Free" when they need it most. A song written for one man's private suffering keeps becoming the anthem for whatever collective grief arrives next.
And somewhere in the DNA of every soul vocal recorded in the last fifty years, there is a thread that traces back to a voice that could fill a hotel room so completely that the only place left for it to go was out the window.
Donny Hathaway did not get to grow old. He did not get to see his daughters sing his songs on a Grammy stage or witness the five decades of artists who built their sound on top of his.
But the window was never really about leaving. For most of his life, it was about letting the music out, about refusing to let walls contain what his voice needed to do.
The glass was on the bed, the door was locked, and the music, somehow, is still going.
It found the open air, and it never came back inside.
They Never Taught Us This.
Estate or Debt Sales
Not every sale happened because someone “wanted” to sell.
Sometimes enslaved people were sold because the enslaver died. Or because he owed money.
These were called Estate Sales or Debt (Sheriff) Sales.
Here’s how it worked:
When an enslaver died, everything he owned became part of his estate — land, livestock, furniture… and enslaved human beings.
They were listed in probate records right alongside chairs and cattle.
“1 Negro man, age 35.”
“1 woman and child.”
Assigned a dollar value.
If debts needed to be paid, courts ordered sales. A sheriff could seize enslaved people as property and auction them off to settle financial obligations.
No crime committed by the enslaved.
No wrongdoing.
Just someone else’s debt.
Families who had lived on the same plantation for years could be scattered in a single afternoon.
A widow might sell people to survive financially.
Creditors might demand payment.
Banks and lenders benefited.
The system treated human beings as collateral.
That’s what makes this part of slavery even more revealing:
It wasn’t only about labor.
It was about wealth preservation.
Inheritance.
Debt collection.
Legal enforcement.
Slavery was woven into banking, courts, probate law, and property rights.
People were assets on balance sheets.
And when the numbers didn’t add up, lives were sold.
Rest in peace to Bob Power. The legendary producer, engineer, composer and professor has passed away at the age of 74. Many know Power’s name, but even more have been touched by his music. Power worked on albums by some of music greatest artists, including A Tribe Called Quest, The Roots, D’Angelo, Common, Erykah Badu, De La Soul, Chaka Khan, Stetsasonic, Me’shell Ndegeocello and many more.
His legacy will live on through that and the many lives he affected as an educator and through his art. Our condolences go out to his family, friends and many fans. Here are just a few of the albums that bear his sonic fingerprints.
She was 12 years old, couldn't swim, and had no life vest when the plane carrying 153 people plunged into the Indian Ocean in complete darkness. Eleven hours later, rescuers found her—the only survivor—clinging to a piece of wreckage. This is Bahia Bakari's story.
On June 30, 2009, Bahia Bakari was on Yemenia Flight 626 with her mother, Aziza. They were traveling from Paris to the Comoros Islands—a journey home to visit family, a trip that should have been filled with anticipation and joy.
Bahia was 12 years old. Just a child on summer vacation with her mom.
As the plane began its approach to land in the early morning darkness, Bahia felt turbulence. But the other passengers didn't seem worried, so she tried not to be either.
Then everything changed in an instant.
"I felt an electric shock," she later recalled. "And then I regained consciousness in the water."
She has no memory of the actual impact. No memory of the plane hitting the ocean. No memory of the moment everything went from normal to catastrophic.
Her next conscious moment was in the water—cold, dark, terrifying water—surrounded by debris and fuel and the overwhelming reality that the plane had crashed into the Indian Ocean.
Yemenia Flight 626 had gone down carrying 153 people. Bahia was about to become the only one to survive.
But first, she had to make it through the night.
Bahia couldn't swim. She'd never learned. And in the chaos of the crash, she had no life vest. She was 12 years old, injured, alone in the pitch-black ocean with waves crashing over her head.
Instinctively, desperately, she grabbed onto a piece of wreckage—a fragment of the aircraft fuselage floating in the debris field. She clung to it with everything she had.
And then began the longest night of her life.
For eleven hours, Bahia Bakari floated in the Indian Ocean, holding onto that piece of metal as if it were life itself. Because it was.
The water was cold. The night was completely dark—no moon, no stars, just endless black water in every direction. Waves kept washing over her. Jet fuel burned her skin. Her collarbone was fractured. She was exhausted, terrified, and utterly alone.
Can you imagine? A twelve-year-old child, lost in the middle of the ocean, surrounded by darkness and silence and the scattered remains of a plane crash. No adult to comfort her. No voice to tell her it would be okay. Just the sound of waves and her own breathing and the terrible, crushing solitude.
"I almost gave up," she later admitted. "I almost lost hope."
But something kept her holding on.
Her mother.
Bahia thought about her mother. And in her child's mind, she convinced herself of something that gave her the strength to keep fighting: "I told myself that everyone but me had made it home safely. That my mother was safe."
It wasn't true. Her mother had died in the crash. But that belief—that hope—kept Bahia's hands gripped around that piece of wreckage through the endless dark hours.
She didn't let go. Even when every muscle screamed. Even when the cold seeped into her bones. Even when the darkness felt infinite.
She held on.
As dawn finally broke over the Indian Ocean, rescue vessels were searching the crash site. The crew was looking for survivors, though realistically, they were expecting to find only bodies and debris.
Then someone saw something small, barely visible, struggling against the current among the wreckage.
A child. Alive.
A sailor immediately jumped into the water and swam to Bahia. After eleven hours clinging to that piece of aircraft, twelve-year-old Bahia Bakari was pulled from the ocean—exhausted, injured, burned, in shock, but breathing.
The discovery was met with stunned disbelief. In a disaster where 152 people had perished—including her mother, including experienced adult swimmers, including people who had life vests—this 12-year-old girl who couldn't even swim had survived the night in open ocean.
It was impossible. But it had happened.
Bahia was wrapped in blankets, given emergency medical care, and airlifted to safety. Her physical injuries would heal—the fractured collarbone, the fuel burns, the cuts and bruises.
But the emotional wounds? The loss of her mother? The trauma of those eleven hours alone in the dark?
Those would take much longer.
Bahia Bakari returned to France and, remarkably, chose to live as normal a life as possible. She refused to become a media spectacle. She went back to school. She mourned her mother privately.
In 2010, she co-wrote a book about her experience called "Moi Bahia, la miraculée" (I, Bahia, the Miracle Girl). Not to profit from tragedy, but to process what had happened and to honor her mother's memory.
She wanted people to understand: she wasn't special. She wasn't braver than anyone else on that plane. She was just a child who held on because she didn't know what else to do.
But maybe that's exactly what makes her story so powerful.
Bahia Bakari didn't have training. She didn't have equipment. She didn't have experience or strength or any advantage over the 152 other people who died that night.
What she had was the simple, stubborn refusal to let go.
When every instinct screamed that holding on was futile, that the ocean would win, that she should just stop fighting and let the darkness take her—she chose to keep gripping that piece of metal.
One more minute. One more hour. One more wave.
Until the sun came up. Until the rescuers arrived. Until impossible became possible.
Bahia's story teaches us something profound about human resilience: we don't know what we're capable of surviving until we're forced to find out.
A 12-year-old who couldn't swim survived eleven hours in the open ocean because she convinced herself her mother was safe and waiting for her. That belief—even though it was wrong—gave her the strength to endure the unendurable.
Sometimes survival isn't about having the skills or the strength. Sometimes it's just about refusing to give up when every rational reason says you should.
It's about finding one small thing to hold onto—a piece of wreckage, a memory of your mother, a belief that tomorrow will come—and not letting go.
Bahia Bakari is in her late twenties now, living quietly in France. She carries the weight of being the sole survivor—the guilt of living when 152 others, including her beloved mother, did not. That's a burden no one should have to carry, especially not a child.
But she also carries proof of something extraordinary: that the human will to survive, when anchored to love, can withstand forces that should destroy us.
She held on through the longest night because she believed her mother needed her to.
And in doing so, she showed the world that even when we're broken, burned, alone in the darkness with no reason to believe rescue is coming—we can still choose to hold on.
One more minute. One more hour. Until the light finds us.
That's not just survival. That's the most powerful form of hope there is.
"My people died to build this country, and I am going to stay here and have a part of it just like you. And no Fascist-minded people will drive me from it. Is that clear?"
-Paul Robeson ✊🏾
[April 9, 1898 – January 23, 1976]
Blocking release of the report is the ABSOLUTE LAST THING you would ever ask for if you were not guilty.
Conversely, it would be the absolute first thing you would ask for if you were 100% guilty.
Source & full credit to: https://www.instagram.com/blackfeelings494/?hl=en
Republicans have submitted entirely to a Russian agenda that destroys American ideals.
Trump is a Russian asset in addition to being a monstrous pedophile and child abuser.
Our country must admit we can not go any further with pedophiles and Russians controlling the goverment.