Culture should not only be celebrated during special months, holidays, festivals, or major events. For African Diaspora families across the DMV — Washington, D.C., Maryland, and Virginia — culture lives in everyday moments. It lives in the food prepared at home, the music played during a Saturday cleaning session, the language spoken between relatives, the stories elders share, the businesses families support, and the values passed from one generation to the next. The DMV is one of the most culturally rich regions in the United States. It is home to African American families with deep roots in the country, African immigrant communities, Caribbean families, Afro-Latino families, and many people who carry more than one cultural identity. That diversity is powerful. But culture does not preserve itself automatically. Children need to experience it, hear it, taste it, ask questions about it, and see adults value it. When families celebrate African Diaspora culture year-round, they help young people feel rooted, confident, and proud of who they are. 1. Culture Helps Children Understand Who They Are. Children are constantly learning about identity. They learn from school, friends, social media, television, music, family conversations, and the communities around them. If families do not intentionally teach culture, children may only receive incomplete or shallow messages about who they are. Cultural connection gives children a stronger foundation. It tells them: You come from people with history.You come from people with creativity.You come from people with strength.You come from people with beauty.You come from people with wisdom. When children understand their roots, they are better prepared to walk through the world with confidence. They do not have to shrink themselves to belong. They can carry pride with them. 2. The DMV Offers Many Ways To Stay Connected. One blessing of living in the DMV is that families do not have to look far to find culture. The region offers museums, cultural festivals, African markets, Caribbean restaurants, Black-owned bookstores, churches, mosques, community centers, music events, art exhibits, historical landmarks, youth programs, and local businesses that reflect the African Diaspora. Families can make cultural connection part of regular life by visiting these places throughout the year. A Saturday outing can become a learning experience.A restaurant visit can become a conversation about food history.A community festival can help children hear music from different regions.A museum visit can help young people understand the strength of past generations. Culture becomes more meaningful when children experience it in real life. 3. Food Keeps Family History Alive. Food is one of the strongest ways families preserve culture. A meal can carry generations of memory. A recipe may come from a grandmother, an auntie, a father, a church gathering, a homeland, a southern kitchen, a Caribbean island, or a family reunion. In African Diaspora families, food often tells stories of migration, survival, creativity, celebration, and love. Families can keep food traditions alive by: Cooking with children. Writing down family recipes. Asking elders who taught them certain dishes. Visiting cultural grocery stores. Trying foods from different parts of the African Diaspora. Hosting family dinners with storytelling. Teaching children the names and meanings behind certain meals. The kitchen can become a classroom. Children may forget a formal lesson, but they often remember the smell of a favorite meal and the person who made it. 4. Music And Dance Connect Generations. Music is another powerful part of cultural connection. Across the African Diaspora, music carries history, emotion, rhythm, resistance, faith, celebration, and joy. Gospel, jazz, blues, soul, reggae, Afrobeat, hip-hop, R&B, go-go, soca, dancehall, and traditional African music all tell parts of a larger story. In the DMV, music has a special place in community life. From local sounds to global rhythms, families can use music to connect generations. Parents can play songs they grew up with. Grandparents can share music from their youth. Teens can introduce newer artists. Children can dance, ask questions, and learn how sounds travel across cultures. A family playlist can become a living archive. Music teaches without always needing words. 5. Language And Sayings Matter. Some African Diaspora families speak more than one language. Others may use family sayings, cultural expressions, spiritual phrases, regional accents, or words passed down from older generations. Language carries identity. Even simple phrases can connect children to heritage. A greeting, proverb, prayer, family nickname, or cultural expression can help a child feel connected to something larger than the present moment. Families do not need to be fluent in another language to preserve meaning. They can start with small pieces: Teach children greetings. Explain family sayings. Share proverbs. Practice pronunciation. Talk about what certain words mean. Encourage children to ask elders about phrases they use. Words carry memory. When families protect language, they protect part of their story. 6. Black-Owned And Diaspora-Owned Businesses Deserve Support. Culture is also preserved through business. Across the DMV, Black-owned and Diaspora-owned businesses help keep communities alive. Restaurants, boutiques, salons, bookstores, grocery stores, creative studios, wellness services, consultants, childcare providers, artists, and event organizers all contribute to cultural and economic strength. Supporting these businesses is more than shopping. It is investing in community. Parents can teach children why support matters: “When we spend money here, we help a family business grow.” “When we support this restaurant, we help preserve food traditions.” “When we buy from this artist, we help culture continue.” Children should see entrepreneurship as part of cultural pride. They should know that businesses can carry stories, values, and legacy. 7. Elders Are Living Libraries. Every community has elders who carry history that may never be written down. They remember how neighborhoods changed. They remember family migrations. They remember traditions, challenges, celebrations, and lessons from the past. Families should make time to listen. Children can ask elders: What was your childhood like? What foods did your family cook? What music did you love? What did your parents teach you? What traditions should we keep? What challenges did our family overcome? What are you most proud of? These conversations can become priceless. A

The DMV — Washington, D.C., Maryland, and Virginia — is not just the political center of the United States. It is one of the most important stages in the history of Black political power in America. From the first African American mayor of a major U.S. city to the first Black governor ever elected in the country, from a civil rights warrior who became the face of D.C. home rule to the first Black woman elected to the U.S. Senate from Maryland — the region has produced leaders whose impact stretched far beyond its borders. These were not easy victories. They were won against entrenched systems, historical exclusion, and in some cases genuine personal sacrifice. Each name on this list represents not just an individual achievement, but a door opened — a barrier broken that made it possible for the next generation to walk through. Here are the most influential African American political leaders the DMV has ever produced — and why every one of them still matters today. Washington, D.C. — Power, Home Rule, and the Fight for a City’s Voice Walter Washington — The First Black Mayor of a Major American City (1967–1979) Before any elected Black mayor led any major American city, there was Walter Washington. In 1967, President Lyndon Johnson appointed Washington as mayor-commissioner of Washington, D.C. — making him the first African American to lead a major U.S. city. It was a presidential appointment, not an election, but the weight of the moment was no less historic. A Howard University-educated attorney and public servant, Washington led the city through some of its most turbulent years — including the devastating 1968 riots that followed the assassination of Dr. Martin Luther King Jr. He guided D.C. through the wreckage with a steady hand, focusing on rebuilding communities rather than simply restoring order. When Congress finally granted D.C. residents the right to elect their own mayor through the Home Rule Act of 1973, Walter Washington ran — and won, becoming the city’s first elected mayor in 1974. His legacy is foundational: he proved that Black leadership of the nation’s capital was not only possible, but essential. Marion Barry — The Mayor for Life (1978–1998) No political figure in DMV history is more complex, more beloved, more controversial, or more consequential than Marion Barry. A Mississippi sharecropper’s son who rose to become one of the most powerful local politicians in American history, Barry served as mayor of Washington, D.C. for four terms across two decades — earning the title “Mayor for Life” not from a campaign, but from the people who felt he was truly theirs. Barry came to D.C. as a Student Nonviolent Coordinating Committee (SNCC) leader and civil rights activist, and he never fully left that identity behind. He was one of the key organizers who fought for the Home Rule Act — the legislation that gave D.C. residents the right to elect their own government. When home rule arrived, he was ready. He won the school board, then the city council, then the mayor’s office in 1978. As mayor, Barry built D.C.’s government into a vehicle for Black economic empowerment. He created thousands of city jobs, established programs that opened city contracts to minority-owned businesses, and built a government workforce that looked like the people it served. The Washington Post described him as “the most powerful local politician of his generation” — a national symbol of Black self-governance. His 1990 drug arrest and conviction were widely covered and shaped his public image for years. Yet in 1994, D.C. voters returned him to the mayor’s office — a decision that spoke volumes about how his community weighed his failings against his service. Barry served his fourth and final term until 1998, then served as a D.C. Council member until his death in 2014. The story of Marion Barry is inseparable from the story of Black Washington — its aspirations, its struggles, its capacity for both disappointment and forgiveness. He was deeply flawed and genuinely great, sometimes at the same time. That complexity is part of why his legacy endures. Eleanor Holmes Norton — The Warrior on the Hill (1991–Present) Eleanor Holmes Norton has represented Washington, D.C. in Congress since 1991 — more than three decades of service as the city’s non-voting Delegate to the House of Representatives. In any other city, that tenure would be remarkable. In D.C., where the Delegate cannot cast a vote on the House floor, it requires something extraordinary: the ability to wield influence without the most basic tool of legislative power. Norton has done exactly that. A civil rights veteran who marched with SNCC, served as chair of the Equal Employment Opportunity Commission under President Jimmy Carter — becoming the first woman to lead the EEOC in 1977 — and built a legal reputation as one of the sharpest constitutional minds of her generation, she arrived in Congress with a resume that commanded respect before she said a word. Her central mission has always been D.C. statehood — the fight to give the 700,000 residents of Washington, D.C. full voting representation in Congress. That fight has not yet been won. But Norton has never stopped fighting it, and she has kept it alive in the national conversation for over thirty years through sheer tenacity and political skill. “There’s no fear with her when it comes to talking to other members of Congress, especially white men,” said one longtime colleague. “It was a no-holds-barred approach. That’s how she was so successful over the years.” D.C. is her hometown and she has never treated it as anything less than her most important responsibility. Maryland — Breaking Barriers, Building Power Walter Fauntroy — Preacher, Organizer, Pioneer (1971–1991) Before Eleanor Holmes Norton, there was Walter Fauntroy — the Baptist minister, civil rights organizer, and first elected D.C. Delegate to Congress, serving from 1971 to 1991. Born in D.C., educated at Howard University and Yale Divinity School, Fauntroy was a close aide to Dr. Martin Luther

A Community That Built Itself Stand at the corner of 9th and U Streets NW in Washington, D.C. on any given evening and let your senses lead you. The low thump of Ethiopian music drifts from a restaurant door. The air carries the warm, earthy scent of berbere spice and freshly roasted coffee beans. Through a window, you see people eating injera with their hands — laughing, talking loudly, completely at home. A sign above the door reads “Dukem.” Next door is a salon. Next to that, a market stocked with injera, teff flour, and Amharic newspapers. This is Little Ethiopia — Washington D.C.’s most resilient, most fascinating, and least told immigrant success story. A community that arrived with almost nothing, settled in neighborhoods that others had abandoned, rebuilt those streets block by block, and then, when the city grew fashionable around them and the rents followed, picked up and did it all over again somewhere else. This is the story of how they did it — and why it matters to every person in the African Diaspora. Why They Came: Fleeing War, Chasing a Future Ethiopia’s story in Washington, D.C. does not begin with restaurants or street signs or community festivals. It begins with flight. Beginning in the early 1970s, Ethiopia was convulsed by political turmoil — a military dictatorship overthrew Emperor Haile Selassie, plunging the country into decades of conflict. A devastating famine struck between 1983 and 1985. War with Eritrea continued. For hundreds of thousands of Ethiopians, leaving was not a choice made in comfort. It was survival. Washington, D.C. became one of the primary landing points for this wave of refugees and asylum seekers, and for a practical set of reasons: the presence of African embassies, international organizations like the World Bank and the IMF, and the historic draw of Howard University, which had long attracted African students and scholars. Between 1983 and 2004 alone, more than 12,000 sub-Saharan African refugees were resettled in the D.C. metro area — with Ethiopians making up the largest share. They arrived in a city that was still carrying the wounds of its own upheaval. The 1968 riots that followed the assassination of Dr. Martin Luther King Jr. had torn through neighborhoods like Shaw, Columbia Heights, and the U Street corridor, leaving burnt-out buildings, shuttered businesses, and a generation of economic decay. The city’s Black neighborhoods were struggling. And into that landscape stepped a wave of newcomers determined to build something. Adams Morgan: Where It All Began The first chapter of Little Ethiopia was not written in Shaw. It was written on 18th Street in Adams Morgan. In the late 1970s and through the 1980s, Ethiopian immigrants began clustering in Adams Morgan — at that time an economically mixed, culturally diverse neighborhood that offered affordable storefronts and a tolerance for newcomers. In 1978, a restaurant called Mamma Desta opened its doors, becoming the very first Ethiopian restaurant to introduce Washingtonians to injera, doro wat, and the communal tradition of eating together from a shared plate. It would not be the last. Restaurant after restaurant followed. By the late 1980s and early 1990s, 18th Street in Adams Morgan had become a genuine Ethiopian commercial hub — restaurants, beauty salons, specialty grocery stores, and informal gathering spaces where the community could speak Amharic, hear familiar music, and simply exhale from the pressures of building a new life in a foreign country. The Ethiopian community had not just survived in Adams Morgan. It had revitalized it. But Washington was changing. Adams Morgan was becoming fashionable. Rents climbed. What had been affordable storefronts were now premium addresses. And so, in a pattern that would repeat itself more than once, the Ethiopian community did what communities with deep roots and flexible feet do — they moved. Shaw and the U Street Corridor: Rebuilding on Broken Ground In the mid-1990s, Ethiopian entrepreneurs began migrating to a stretch of 9th Street NW in the Shaw neighborhood — a corridor that still bore the scars of the 1968 riots. Buildings sat abandoned. Storefronts were boarded up. The street had the quiet, hollow feel of a neighborhood that had been left behind. The Ethiopians saw something different. They saw possibility. They bought those abandoned buildings. They rebuilt them with their own labor, their own money, and the financial muscle of an extraordinary community institution called the ekub. The ekub is a traditional Ethiopian rotating savings group — a form of community banking where members pool money together and take turns receiving the full sum. For immigrant entrepreneurs with no established U.S. credit history, no wealthy relatives, and no access to the kinds of capital that mainstream banks were willing to lend, the ekub was a lifeline. It spread wealth across the community, allowed risk-takers to take risks, and bound people together through mutual financial trust. It was, in many ways, the engine behind Little Ethiopia’s rise. Restaurant after restaurant appeared near the intersection of 9th and U Streets. U-Turn, Queen Makeda, Dukem, and others opened within a short walk of each other. Salons, markets, and nightspots followed. Within a few years, the block had been transformed from a post-riot ghost corridor into one of the most vibrant commercial strips in Northwest Washington. Belay Sahlemariam, co-owner of the popular U-Turn restaurant, later described what the community had accomplished with characteristic directness: “We bought abandoned buildings, rebuilt them and cleaned this area up to make it what it is.” The Washington Post noted in 2011 that Ethiopians had become “so successful in redeveloping retail strips that urban histories see their arrival in a neighborhood as a first sign of gentrification — way before the better known waves of hipsters and gay urban pioneers.” That observation carries a complicated truth: the very communities that were being displaced by gentrification elsewhere were themselves the original revitalizers of the neighborhoods that would later gentrify around them. The Entrepreneur Spirit: One Business Becomes Ten Part of what made the Ethiopian business community so powerful

Drive down Georgia Avenue in Silver Spring on a Saturday morning. Walk through the Skyline area of Falls Church, Virginia. Stroll along the U Street corridor in D.C. What you will find, tucked between the chain stores and the familiar American storefronts, is something remarkable — a thriving, growing, layered economy built largely by people who arrived in this country with a suitcase, a skill set, a dream, and a willingness to work harder than most people can imagine. African immigrants have been quietly — and not so quietly — reshaping the economic landscape of the DMV for decades. From Ethiopian restaurants that have turned Silver Spring into a dining destination, to Nigerian-American tech entrepreneurs building companies out of co-working spaces in Maryland, to Ghanaian and Cameroonian professionals filling critical roles in healthcare, education, and government — the African Diaspora is not just living in the DMV. It is building it. This is their story. The Numbers Tell a Story That’s Often Undercounted The DMV region holds the fourth-largest African immigrant population in the United States — and that number is almost certainly an undercount. Prince George’s County Council member Wala Blegay, herself a daughter of African immigrants, has been vocal about why: census data typically counts only first-generation immigrants, not their American-born children. And African immigrants are often simply categorized as “Black” in broader statistics, erasing the specificity of their origins and contributions. “Typically, African immigrants are counted just as Black people here,” Blegay has noted. “And we are Black people, but we want to be recognized for the contributions that we have in the culture, which is important.” Here is what the data does confirm: immigrants make up 21 percent of Maryland’s labor force — a higher share than most neighboring states and above the national average. Their labor force participation rates have been 7 to 9 percentage points higher than U.S.-born Marylanders for over a decade. In D.C. itself, the African immigrant population grew by nearly 60 percent since the year 2000. And across the DMV, African immigrants show some of the highest education levels, highest labor participation rates, and most active entrepreneurship of any immigrant group in the region. These are not marginal contributors. They are pillars of a regional economy that would look very different without them. Why the DMV? The Roots of a Migration Story African immigrants did not end up in the DMV by accident. The story begins in the late 1950s and early 1960s, when diplomats from newly independent African nations arrived in Washington as part of the United States’ expanding international footprint. Students followed — many of them drawn to Howard University, the historically Black institution that had long been a beacon for African scholars and intellectuals. Then came the refugees. Between 1983 and 2004, more than 12,000 sub-Saharan African refugees were resettled in the D.C. metro area. Many arrived from Ethiopia and Eritrea, fleeing war and political turmoil. Others came through the Diversity Visa Program in the 1990s, bringing education, ambition, and deep roots in cultures where community and enterprise went hand in hand. The presence of African embassies, the World Bank, international organizations, and historically Black universities created a kind of gravitational pull. Word spread within diaspora networks — that the DMV was welcoming, that opportunities existed, that community was already there waiting. “People want to be among those that are their own,” says Remi Duyile, a Nigerian-born adjunct professor at Bowie State University who arrived in the early 1980s. “Some came here because they had family here. Many felt this was a welcoming community. They started raising their kids here, and they started to tell others to come.” The Ethiopian Community: Building a City Within a City If you want to understand what African immigrant entrepreneurship looks like at scale in the DMV, start with the Ethiopian community — the largest African immigrant group in the region, making up roughly one-fifth of the entire African Diaspora population here. Estimates of the Ethiopian population in the metro area range from 75,000 to over 200,000, depending on the source — and even the higher end may be an undercount given how many second-generation Ethiopians are not captured in immigration data. What is not in dispute is the scale of their economic presence. According to the Ethiopian Community Development Council, there are approximately 1,200 Ethiopian-owned businesses in the DMV region alone. The community even publishes its own Yellow Pages. The business footprint is striking. Downtown Silver Spring has dozens of Ethiopian restaurants — from upscale white-tablecloth dining to casual sports bars to what regulars describe as an “Ethiopian Chipotle” — along with coffee shops, grocery stores stocked with injera and berbere, beauty salons, clothing boutiques, and professional services firms. Alexandria, Virginia has developed its own thriving Ethiopian business corridor, so significant that CNN once described it as “a second unofficial Little Ethiopia.” The impact of these businesses extends far beyond the Ethiopian community. Restaurant owner Tefera Zwedie noted that in the early days, it was remarkable to see a single non-Ethiopian diner walk through the door. Today, roughly 95 percent of his customers are not Ethiopian. The food has become a destination. Tourists come specifically to experience it. Anthony Bourdain visited an Ethiopian market in Skyline, Falls Church for his show No Reservations. These businesses are not just serving a community — they are defining a region’s culinary identity. And it does not stop at food. The Ethiopian community has built churches, cultural centers, media outlets in Amharic, tech startups, and political representation — with members of the Prince George’s County Council now proudly identifying as part of the African Diaspora. West African Entrepreneurs: Education, Tech, and Professional Services The West African presence in the DMV — led by Nigerians, Ghanaians, Sierra Leoneans, and Cameroonians — has carved out a distinct and powerful economic footprint, particularly in professional services, technology, healthcare, and education. Nigerian immigrants, statistically among the most highly educated immigrant groups in the entire United States, are disproportionately