The Remarkable Journey of Matthew Henson: From Humble Beginnings to the North Pole

Matthew Henson’s life is a testament to perseverance, courage, and determination. Born on August 8, 1866, in the small town of Nanjemoy, Maryland, Henson was one of the most significant explorers in American history. His remarkable contributions, especially to the race to the North Pole, have often been overshadowed by his white counterparts, but his story deserves recognition for its trailblazing spirit. 

Early Life and African Heritage 

 Matthew Henson was born to parents who were both of African descent. His father, a free Black man, left the family when Henson was still a toddler, and his mother died when he was about 11 years old. Left orphaned, Henson moved to Washington, D.C., where he was taken in by an aunt and uncle. In his early teens, he was able to find work as a cabin boy on merchant ships. His work as a seaman would soon expose him to a world of exploration, an opportunity that would change the course of his life. 

 Henson’s African heritage was an important part of his identity, though in the segregated America of his time, it often presented challenges. Despite these barriers, Henson’s skills and determination earned him respect in the world of Arctic exploration, where his talents as a navigator and his ability to adapt to harsh conditions would be his ticket to fame. 

  A Life at Sea and Introduction to Arctic Exploration

At the age of 18, Henson set off on a new adventure when he joined a ship heading to the Caribbean, learning navigation and the skills of a seaman along the way. He would continue his seafaring work for several years, traveling to ports around the world. It was on one of these trips that he encountered Robert E. Peary, a U.S. Navy engineer and explorer. Peary, who had begun his career in Arctic exploration, saw promise in Henson and hired him as a personal assistant for a trip to Greenland in 1887. 

 This was the beginning of Henson’s long association with Peary and his eventual rise to prominence in the exploration community. Over the next two decades, Henson traveled repeatedly to the Arctic, learning the skills of survival in the frozen wilderness. Peary, impressed by his resilience, made Henson an essential member of his exploration team. Henson was not only a trusted assistant, but also took on the role of a skilled navigator, and his work was crucial to the success of Peary’s expeditions. 

  Navigating the North Pole

The quest to reach the North Pole was one of the most ambitious and dangerous challenges of the early 20th century. For years, Peary and Henson, along with a team of Inuit guides, had been pushing northward, battling harsh conditions and treacherous terrain. The race to the pole was marked by failure and frustration, but Henson’s dedication never wavered. 

 In 1909, after many years of preparation and several expeditions, Peary, Henson, and their team of Inuit guides finally reached what they believed to be the North Pole. However, the controversy over who actually made it first has clouded the achievement. Both Peary and Henson claimed to have been the first men to reach the pole, but there were disputes over the exact coordinates and the legitimacy of their claim. Despite this, historians agree that Henson played a crucial role in the expedition and was indispensable to its success. He was the one who navigated and led the way, ensuring that they moved in the right direction despite the blizzards, icy conditions, and lack of landmarks. 

Legacy and Recognition

Although Henson was not widely recognized in his lifetime for his achievements, his contributions to the polar expeditions were finally acknowledged decades later. In 1937, he became one of the first Black members of the Explorers Club in New York. In 1954, after decades of living in relative obscurity, he was awarded a gold medal by the National Geographic Society in recognition of his role in reaching the North Pole. However, it wasn’t until long after his death in 1955 that Henson received the full recognition he deserved. 

In the years following his death, Henson's story began to capture the imagination of a new generation. His pioneering spirit and perseverance were finally celebrated as a key part of America's history of exploration. In 1988, his remains were reburied next to Robert Peary at Arlington National Cemetery, where he was finally honored as a hero of Arctic exploration. 

Today, Henson is remembered as one of the most accomplished explorers of the 20th century. Despite the racial prejudices he faced, his achievements have become an enduring symbol of resilience and excellence. Henson’s journey from an orphaned child of African descent to one of the most important figures in polar exploration serves as an inspiration to all who dare to dream beyond the boundaries imposed by society.

Black History Network Mixer in Los Angeles

The 2011 Black History Network Mixer was held on February 24, 2011 at the Cicada Club, the historic 1928 art deco James Oviatt Building, an architectural design gem in downtown L.A. (entrance shown).

L.A.'s Black History Network Mixer was the co-sponsored event of the following five organizations:

• National Black MBA Association, Los Angeles Chapter
• John M. Langston Bar Association of Los Angeles
• Los Angeles Urban League Young Professionals
• National Association of Black Sports Professionals
• National Association of Black Accountants, Inc.

During the course of the evening, the mixer drew a huge turn out among LA.'s black professionals. Attendees included Langston Bar Association President Gilda Clift Breland, Esq. The Langston Bar Association's 2011 theme under Breland's leadership is timely described as "Advocating for Citizens of the World."

Linda R. Roseborough, president of the California Association of Black Lawyers (CABL), was also in attendance at the mixer. Roseborough spread the word regarding CABL's 34th Annual Conference that will be held Thursday, April 28th through Sunday, May 1st, 2011 at the Omni Hotel in downtown L.A. Many of the attorneys in attendance were excited that this annual conference of the state's black lawyers will be hosted in Los Angeles, California. 

Sojourner Truth: Slavery Abolitionist and Women's Suffragist

Image of Pamphlet Poster of a Sojourner Truth Lecture 
(aka as Isabella Baumfree, Isabella Bomefree)

(Born: cir. 1797 - Died: November 26, 1883)

The exact date of her birth was not recorded. We only know that in the year 1797, among Dutch immigrants settled in the region now known as Ulster County, New York, an African child was born on the estate of Colonel Johannes Hardenbergh. One of 13 children born to Elizabeth and James Baumfree, she was given the name Isabella Baumfree. As the story goes, this name gave her no hint of her mission so years later she renamed herself Sojourner Truth. Her life was a testament to this mission as a truth-teller.

Early Life of Sojourner Truth among the Hardenberg Dutch Settlers

Sojourner Truth's parents, the Baumfrees, were African slaves on the Hardenbergh plantation in Swartekill, New York. She spoke only Dutch until age nine when she was sold from her parents care to one Englishman named John Neely. The harshness of both her Dutch and English slave-masters would be told by Truth in many of her later anti-slavery speeches across the new nation. She underwent a number of transfers between slave-owners and suffered what she described as cruelties that one dare not imagine against a young African girl child enslaved in America.

Sojourner Truth and Slave Life in New York

In 1815, Truth said she fell in love with Robert, enslaved on a different plantation. The relationship was forbidden by both slavers. The two stole away visits despite the demands that they do no see each other. Robert's slave-master, aided by his son, followed Robert on one visit to see Truth. She reported that Robert sustained "bruising and mangling [of] his head and face" and was dragged away. Truth had a daughter that she named Diane soon thereafter.

By 1817, Sojourner Truth had been sold to John Dumont of New Paltz, New York. she was forced to marry an older African named Thomas. They had four children: Peter (1822), James (who died young), Elizabeth (1825), and Sophia (1826). Truth said that she continued working for Dumont until she felt she had completed any obligation she may have had to him.

Photo of Sojourner Truth

"I did not run off, for I thought that wicked," said Sojourner Truth, describing her leaving with her youngest daughter Sophia from the Dumont plantation in New York , "but I walked off, believing that to be all right."

She soon set plans to secure her youngest son Peter who had been loaned by Dumont to another slaver who had then sold the five-year-old child to slave-owners in the State of Alabama. With the help of the anti-slavery Quakers, Truth filed a court petition in the State of New York pleading with the court to grant the return of her son. There was great anti-slavery in New York at the time, as the state legislation was passed in 1827 legally abolishing slavery.

Sojourner Truth won and her son Peter was soon returned to New York.

Sojourner Truth, Free Woman of Color in America: Abolitionist and Suffragist

Pamphlet Card with Sojourner Truth Photo

While living in the home of Isaac and Maria Van Wagenens, Truth had a life-changing religious experience. She started to speak in public assemblies. She became known as a gifted preacher. She joined the Progressive Friends, an organization established by the Quakers, which pressed forward the cause of abolishing slavery throughout America. Truth also became active in the Union's efforts during the Civil War. She helped enlist black troops. Her grandson James Caldwell served in the 54th Regiment, Massachusetts.

"In 1864, she worked among freed slaves at a government refugee camp on an island in Virginia and was employed by the National Freedman's Relief Association in Washington, D.C.," according to Women in History: Living vignettes of notable women from U.S. history. "In 1863, Harriet Beecher Stowe's article "The Libyan Sibyl" appeared in the Atlantic Monthly; a romanticized description of Sojourner."

At the end of the Civil War, Truth worked on behalf of the Freedman's Hospital in Washington through the Freedman's Relief Association.

In 1867, she moved to Battle Creek, Michigan. While unsuccessful in her efforts, for several years she lobbyed the U.S. federal government land in the Western states for former African slaves. Illness began to reduce her speaking tours. In 1879, she spent a year in Kansas city to help settling African migrants she called "Exodusters". In addition to racial and gender equality issues, Truth campaigned against capital punishment and called for temperance.

Image of Sojourner Truth

On November 26, 1883, Sojourner Truth was surrounded by her family at her death bed. She was 86 years old when she died surrounded by her family in Battle Creek, Michigan. She was buried in Oak Hill Cemetery, next to her grandson's gravesite. More than 200 years later, her legacy as a truth-keeper continues to ignite the imagination of the new nation for which she found herself in service. Soujourner Truth lived during times of great change.

Image of observers at the Sojourner Truth statute in

Battle Creek, Michigan, USA

(Photo: Marydell/Flickr)

Photo: U.S. First Lady Michelle Obama applauds on April 28, 2009

at the unveiling of the Sojourner Truth bronze bust in Emancipation Hall in Washingtno D.C.

(Photo: Manuel Balce Ceneta, AP)

"I hope that Sojourner Truth would be proud to see me, a descendant of slaves, serving as the first lady of the United States of America," said Michelle Obama at the April 28, 2009 commemorative ceremony unveiling the Sojourner Truth bronze bust by sculptor Artis Lane. "Now many young boys and girls, like my own daughters, will come to Emancipation Hall and see the face of a woman who looks like them."

Sojourner Truth's Famous Oration: "Ain't I a Woman?"

In 1851, Sojourner Truth gave her famous “Ain’t I a Woman?” speech before the Women's Rights Convention held in Akron, Ohio. Several ministers were in attendance. Truth rose from her seat and spoke the following words before the audience:

"Well, children, where there is so much racket there must be something out of kilter. I think that ‘twixt the negroes of the South and the women at the North, all talking about rights, the white men will be in a fix pretty soon. But what’s all this here talking about?

That man over there says that women need to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or gives me any best place! And ain’t I a woman?

Look at me! Look at my arm! I have ploughed and planted, and gathered into barns, and no man could head me! And ain’t I a woman? I could work as much and eat as much as a man – when I could get it – and bear the lash as well! And ain’t I a woman? I have borne thirteen children, and seen most all sold off to slavery, and when I cried out with my mother’s grief, none but Jesus heard me! And ain’t I a woman? 

Then they talk about this thing in the head; what’s this they call it? [member of audience whispers, "intellect"] That’s it, honey. What’s that got to do with women’s rights or negroes’ rights? If my cup won’t hold but a pint, and yours holds a quart, wouldn’t you be mean not to let me have my little half measure full?

Then that little man in black there, he says women can’t have as much rights as men, ’cause Christ wasn’t a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him. 

If the first woman God ever made was strong enough to turn the world upside down all alone, these women together ought to be able to turn it back, and get it right side up again! And now they is asking to do it, the men better let them.

Obliged to you for hearing me, and now old Sojourner ain’t got nothing more to say."

National Association of Black Journalists

The NABJ rolled out its red carpet on January 27, 2011 at Washington D.C.'s Newseum, inducting five legendary journalists into the 2011 Hall of Fame and presenting the Ida B. Wells Award Recipient.

NABJ Hall of Fame Inductees 

& Ida B. Wells Award Recipient 

Ed Bradley – CBS News ‘60 Minutes’

Before his passing in 2006, Bradley spent nearly his entire 39-year career with CBS News. At CBS, the man once described as "the coolest guy in the business” rose to the pinnacle of journalistic achievement.

Merri Dee – WGN-TV Chicago

Dee’s 30-year career in Chicago broadcasting and her charitable efforts on behalf of children and victims’ rights make her a standout honoree.

JC Hayward – WUSA-TV Washington

Hayward, reporter and anchor of 39 years at Washington, D.C.'s WUSA-TV holds the national record for a woman anchoring the same evening newscast at the same station.

Eugene Robinson – The Washington Post

Robinson is a columnist and former assistant managing editor at The Washington Post who won the Pulitzer Prize for Commentary in 2009. He won for a selection of columns on the 2008 presidential campaign, and also serves as political analyst for MSNBC.

Ray Taliaferro – KGO Newstalk 810, San Francisco

Ray was the first black talk show host on a major market radio station in the country. Taliaferro has literally owned the Bay Area's overnight radio listening audience since 1986 when his talk show moved to the 1 to 5 a.m. time slot. 


IDA B. WELLS AWARD RECIPIENT: 

Walterene Swanston – National Public Radio (NPR)

The annual Ida B. Wells Award honor highlights the achievement of a media executive who has demonstrated a commitment to diversifying the nation's newsrooms and improving the coverage of people and communities of color. Walterene Swanston is the NABJ's 2011 Ida B. Wells Award Recipient. Swanston is a diversity consultant and a retired director of diversity management for National Public Radio. Swanston has a decades-long professional track record as a champion of media diversity. For more than 25 years, she has worked with newspapers, television and radio stations to recruit, promote, train and retain people of color and women.

Information source: Nabj.org

Dr. Martin Luther King, Jr. - Atlanta Speech

The public address by Dr. Martin Luther King, Jr., reprinted here, was made to the Tenth Anniversary Convention of the S.C.L.C. in Atlanta, Georgia on August 16, 1967.

'Where Do We Go From Here'

Southern Christian Leadership Conference

DR. MARTIN LUTHER KING, JR.
(born: January 15, 1929 – died: April 4, 1968)

N ow, in order to answer the question, "Where do we go from here?" which is our theme, we must first honestly recognize where we are now. When the Constitution was written, a strange formula to determine taxes and representation declared that the Negro was 60 percent of a person. Today another curious formula seems to declare he is 50 percent of a person. Of the good things in life, the Negro has approximately one half those of whites. Of the bad things of life, he has twice those of whites. Thus half of all Negroes live in substandard housing. And Negroes have half the income of whites. When we view the negative experiences of life, the Negro has a double share. There are twice as many unemployed. The rate of infant mortality among Negroes is double that of whites and there are twice as many Negroes dying in Vietnam as whites in proportion to their size in the population.

In other spheres, the figures are equally alarming. In elementary schools, Negroes lag one to three years behind whites, and their segregated schools receive substantially less money per student than the white schools. One twentieth as many Negroes as whites attend college. Of employed Negroes, 75 percent hold menial jobs.

This is where we are. Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amidst a system that still oppresses us and develop an unassailable and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

DEPICTION OF BLACKNESS AND NEGRO CONTRIBUTIONS

Photo of Martn Luther King, Jr.

Even semantics have conspired to make that which is black seem ugly and degrading. In Roget's Thesaurus there are 120 synonyms for blackness and at least 60 of them are offensive, as for example, blot, soot, grim, devil and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity and innocence. A white lie is better than a black lie. The most degenerate member of a family is a "black sheep." Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child 60 ways to despise himself, and thereby perpetuate his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority.

The tendency to ignore the Negro's contribution to American life and to strip him of his personhood, is as old as the earliest history books and as contemporary as the morning's newspaper. To upset this cultural homicide, the Negro must rise up with an affirmation of his own Olympian manhood. Any movement for the Negro's freedom that overlooks this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian Emancipation Proclamation or Johnsonian Civil Rights Bill can totally bring this kind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own Emancipation Proclamation. And, with a spirit straining toward true self-esteem, the Negro must boldly throw off the manacles of self-abnegation and say to himself and to the world, "I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history. How painful and exploited that history has been. Yes, I was a slave through my foreparents and I am not ashamed of that. I'm ashamed of the people who were so sinful to make me a slave." Yes, we must stand up and say, "I'm black and I'm beautiful," and this self-affirmation is the black man's need, made compelling by the white man's crimes against him.

BASIC CHALLENGES

Another basic challenge is to discover how to organize our strength in terms of economic and political power. No one can deny that the Negro is in dire need of this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From old plantations of the South to newer ghettos of the North, the Negro has been confined to a life of voicelessness and powerlessness. Stripped of the right to make decisions concerning his life and destiny he has been subject to the authoritarian and sometimes whimsical decisions of this white power structure. The plantation and ghetto were created by those who had power, both to confine those who had no power and to perpetuate their powerlessness. The problem of transforming the ghetto, therefore, is a problem of power--confrontation of the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, "Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say 'Yes' when it wants to say 'No.' That's power."

Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. You see, what happened is that some of our philosophers got off base. And one of the great problems of history is that the concepts of love and power have usually been contrasted as opposites - polar opposites, so that love is identified with a resignation of power, and power with a denial of love.

It was this misinterpretation that caused Nietzsche, who was a philosopher of the will to power, to reject the Christian concept of love. It was this same misinterpretation which induced Christian theologians to reject the Nietzschean philosophy of the will to power in the name of the Christian idea of love. Now, we've got to get this thing right. What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. And this is what we must see as we move on. What has happened is that we have had it wrong and confused in our own country, and this has led Negro Americans in the past to seek their goals through power devoid of love and conscience.

This is leading a few extremists today to advocate for Negroes the same destructive and conscienceless power that they have justly abhorred in whites. It is precisely this collision of immoral power with powerless morality which constitutes the major crisis of our times.

DEVELOPING A PROGRAM?

We must develop a program that will drive the nation to a guaranteed annual income. Now, early in this century this proposal would have been greeted with ridicule and denunciation, as destructive of initiative and responsibility. At that time economic status was considered the measure of the individual's ability and talents. And, in the thinking of that day, the absence of worldly goods indicated a want of industrious habits and moral fiber. We've come a long way in our understanding of human motivation and of the blind operation of our economic system. Now we realize that dislocations in the market operations of our economy and the prevalence of discrimination thrust people into idleness and bind them in constant or frequent unemployment against their will. Today the poor are less often dismissed, I hope, from our consciences by being branded as inferior or incompetent. We also know that no matter how dynamically the economy develops and expands, it does not eliminate all poverty.

Annie Turnbo Malone: A Black Philanthropist and Entrepreneur

Photo of Annie Turnbo Malone 

(1869-1957)

Before Oprah Winfrey and Madame C.J. Walker, there was Annie Turnbo Malone (aka Annie Minerva Turnbo Pope Malone and Annie Minerva Turnbo Malone), an African American entrepreneur and philanthropist during the early 20th century. Malone is recorded as the U.S.'s first Black woman millionaire based on reports of $14 million in assets held in 1920 from her beauty and cosmetic enterprises, headquartered in St. Louis and Chicago.

Early Life of Annie Turnbo

On August 9, 1869, Robert Turnbo and Isabella Cook became parents to Annie in Metropolis, Illinois. Annie attended school in Illinois where she apprentenced with her sister as a hairdresser. By 1889, Malone had developed her own scalp and hair products that she demonstrated and sold from a buggy throughout Illinois.

Launches the "Poro" Brand in St. Louis, MO

Image of Poro College, St. Louis

By 1902, Malone's business growth led her to St. Louis, Missouri, which at the time held the fourth largest population of African Americans. In St. Louis she copyrighted her Poro brand beauty products. In 1914, in a St. Louis wedding, Malone married the school principal Aaron Eugene Malon.

Photo of Poro College Administrative Building

By 1917, Malone opened the doors of Poro College, a beauty college which was later attended by Madam C.J. Walker. The school reportedly graduated about 75,000 agents world-wide, including the Caribbean. By 1930, the first full year of the Great Depression, Malone had moved from Missouri after divorcing her second husband and settled on Chicago's South Side.

The Black Philanthropist

From 1919 to 1943, Malone served as board president of the St. Louis Colored Orphan's Home.  She had donated the first $10,000 to build the orphanage's new building in 1919. During the 1920s, Malone's philanthropy included financing the education of two full-time students in every historically black college and university. Her $25,000 donation to Howard University was among the largest gifts the university had received by a private donor of African descent.

Photo of Annie Turnbo Malone

On May 10, 1957, Annie Turnbo Malone was treated for a stroke at Provident Hospital in Chicago where she died. At the time of her death Poro beauty colleges were in operation in more than thirty U.S. cities.

African Americans on Maui Association

As part of the 2010 Black History Month, the African Americans on Maui Association hosts a new book release launch of African Americans in Hawaii: A Search for Identity," compiled and edited by Ayin M. Adams, Ph.D., followed by a Special Awards Ceremony. 

Full listing of Black History Month Events on Maui, including events at the Maui Arts & Cultural Center.

 

Post script: support efforts of local Hawaiian community to preserve African American historical heritage on the island by signing this petition. In 2015, the petition is to be submitted in support of a proposal to the Hawaii State Legislature to establish a Hawaii Commission to Preserve the Cultural Heritage of People of African descent in Hawaii.