SCARCE 1974 Black Awareness Community Development org AFRICAN AMERICAN NEWS
Black Awareness Community Development Organization. Single issue of the newsletter, 6p. Horizontal fold crease; black and white photos. Black nationalist newsletter with some Nation of Islam contributions. The section on women begins We see our women, in part, as fields whereby we reproduce ourselves. And our women are certainly among our most proud possessions... Black nationalism is a type of nationalism or pan-nationalism which espouses the belief that Black people are a race and seeks to develop and maintain a Black racial and national identity. [1] Black nationalist activism revolves around social, political, and economic empowerment of Black communities and people, especially to resist assimilation into white culture (through integration or otherwise) and maintain a distinct black identity. Black nationalism is sometimes described as a euphemism for, or a subset of, Black supremacism and Black separatism, and these terms have often been used interchangeably by journalists and academics.
[2][3][4] They are in fact very different philosophies: Black separatism is the pursuit of a "Black-only state";[5][6] and Black supremacism has been defined as the belief that Black people are superior to non-Blacks and should dominate them (although some critics have questioned the actual existence of such an attitude among Black people[7]). Black nationalists say they seek to ensure the survival of the Black race and the cultures of historically Black states. Critics of black nationalism, meanwhile, contend that many Black nationalist groups promote racial violence. Black nationalism arose within the African American community in the United States.
In the early 20th century, the Garveyism promoted by the U. Based Marcus Garvey furthered black nationalist ideas.
Black nationalist ideas also proved an influence on the Black Islam movement, particularly groups like the Nation of Islam founded by Elijah Muhammad. During the 1960s, Black nationalism influenced the Black Panther Party and the broader Black Power movement. African Episcopal Church of St. This article or section contains close paraphrasing of one or more non-free copyrighted sources.
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Inspired by the success of the Haitian Revolution, the origins of black and indigenous African nationalism in political thought lie in the 19th and early 20th centuries with people such as Marcus Garvey, Benjamin "Pap" Singleton, Henry McNeal Turner, Martin Delany, Henry Highland Garnet, Edward Wilmot Blyden, Paul Cuffe, and others. The repatriation of African-American slaves to Liberia or Sierra Leone was a common black nationalist theme in the 19th century. Marcus Garvey's Universal Negro Improvement Association of the 1910s and 1920s was the most powerful black nationalist movement to date, claiming millions of members. Garvey's movement was opposed by mainline black leaders, and crushed by government action. However, its many alumni remembered its inspiring rhetoric. According to Wilson Jeremiah Moses, black nationalism as a philosophy can be examined from three different periods, giving rise to various ideological perspectives for what we can today consider black nationalism. The first period of pre-classical black nationalism began when the first Africans were brought to the Americas as slaves through the American Revolutionary period. The second period of black nationalism began after the Revolutionary War. This period refers to the time when a sizeable number of educated Africans within the colonies (specifically within New England and Pennsylvania) had become disgusted with the social conditions that arose out of the Enlightenment's ideas.[clarification needed] From this way of thinking came the rise of individuals within the black community who sought to create organizations that would unite black people. The intention of these organizations was to group black people together so they could voice their concerns, and help their own community advance itself.
This form of thinking can be found in historical personalities such as; Prince Hall, Richard Allen and Absalom Jones, James Forten, Cyrus Bustill, William Gray through their need to become founders of certain organizations such as African Masonic lodges, the Free African Society, and Church Institutions such as the African Episcopal Church of St. These institutions served as early foundations to developing independent and separate organizations for their own people. The goal was to create groups to include those who so many times had been excluded from exclusively white communities and government-funded organizations.The third period of black nationalism arose during the post-Reconstruction era, particularly among various African-American clergy circles. Separated circles were already established and accepted because African-Americans had long endured the oppression of slavery and Jim Crowism in the United States since its inception.
The clerical phenomenon led to the birth of a modern form of black nationalism that stressed the need to separate blacks from non-blacks and build separate communities that would promote racial pride and collectivize resources. The new ideology became the philosophy of groups like the Moorish Science Temple and the Nation of Islam. By 1930, Wallace Fard Muhammad had founded the Nation of Islam. His method to spread information about the Nation of Islam used unconventional tactics to recruit individuals in Detroit, Michigan. Later on, Elijah Muhammad would lead the Nation of Islam and become a mentor to people like Malcolm X.
[13] Although the 1960s brought a period of heightened religious, cultural and political nationalism, it was black nationalism that would lead the promotion of Afrocentrism. Prince Hall was an important social leader of Boston following the Revolutionary War. He is well known for his contribution as the founder of Black Freemasonry.
His life and past are unclear, but he is believed to have been a former slave freed after twenty one years of slavehood. In 1775 fifteen other black men along with Hall joined a freemason lodge of British soldiers, after the departure of the soldiers they created their own lodge African Lodge #1 and were granted full stature in 1784. Despite their stature other white freemason lodges in America did not treat them equal and so Hall began to help other black Masonic lodges across the country to help their own cause - to progress as a community together despite any difficulties brought to them by racists. Hall was best recognized for his contribution to the black community along with his petitions (many denied) in the name of black nationalism.
In 1787 he unsuccessfully petitioned to the Massachusetts legislature to send blacks back to Africa (to obtain "complete" freedom from white supremacy). In 1788, Hall was a well known contributor to the passing of the legislation of the outlawing of the slave-trade and those involved. Hall continued his efforts to help his community, and in 1796 his petition for Boston to approve funding for black schools. Despite the city's inability to provide a building, Hall lent his building for the school to run from. Until his death in 1807, Hall continued to work for black rights in issues of abolition, civil rights and the advancement of the community overall. Main article: Free African Society. In 1787 Richard Allen and Absalom Jones, black ministers of Pennsylvania, formed the Free African Society of Pennsylvania. The goal of this organization was to create a church that was free of restrictions of only one form of religion, and to pave the way for the creation of a house of worship exclusive to their community.They were successful in doing this when they created the St. Thomas African Episcopal Church in 1793. The community included many members who were notably abolitionist men and former slaves. Allen, following his own beliefs that worship should be out loud and outspoken, left the organization two years later.
With the re an opportunity to become the pastor to the church but rejected the offer leaving it to Jones. The society itself was a memorable charitable organization that allowed its members to socialize and network with other business partners, in attempt to better their community. Its activity and open doors served as a motivational growth for the city as many other black mutual aid societies in the city began to pop up. Additionally the society is well known for their aid during the yellow fever epidemic in 1793 known to have taken the life of many of the city. Main article: African Episcopal Church of St.
The African Church or the African Episcopal Church of St. Thomas Philadelphia, Pennsylvania was founded in 1792 for those of African descent, as a foster church for the community with the goal to be interdenominational. In the beginning of the church's establishment its masses were held in homes and local schools. One of the founders of the Free African Society was also the first Episcopal priest of African American descent, Absalom Jones. The original church house was constructed at 5th and Adelphi Streets in Philadelphia, now St. James Place, and it was dedicated on July 17, 1794; other locations of the church included: 12th Street near Walnut, 57th and Pearl Streets, 52nd and Parrish Streets, and the current location, Overbrook and Lancaster Avenue in Philadelphia's historic Overbrook Farms neighborhood. The church is mostly African-American. The church and its members have played a key role in the abolition/anti-slavery and equal rights movement of the 1800s.Thomas has been involved in the local and national civil rights movement through its work with the National Association for the Advancement of Colored People (NAACP), the Union of Black Episcopalians, the Opportunities Industrialization Center (OIC), Philadelphia Interfaith Action, and The Episcopal Church Women. Most importantly, it has been in the forefront of the movement to uphold the knowledge and value of the black presence in the Episcopal Church.
Today, that tradition continues with a still-growing membership through a host of ministries such as Christian Formation, the Chancel Choir, Gospel Choir, Jazz Ensemble, Men's Fellowship, Young Adult and Youth Ministries, a Church School, Health Ministry, Caring Ministry, and a Shepherding Program. Main article: Nation of Islam. Fard founded the Nation of Islam in the 1930s.
Fard took as his student Elijah (Poole) Muhammad, who later became the leader of the organization. The basis of the group was the belief that Christianity was exclusively a White man's religion, while Islam was the way for black folk; Christianity was a religion that, like slavery itself, was forced upon the people who suffered at the hands of the whites during their enslavement.
The beliefs of the members of the Nation of Islam are similar to others who follow the Quran and worship Allah under the religion of Islam. Founded on resentment of the way Whites historically treated people of color, the Nation of Islam embraces the ideas of black nationalism.
The group itself has, since the leadership of Elijah Muhammad, recruited thousands of followers from all segments of society: from prisons, as well as from black pride and black nationalist movements. Members of the Nation of Islam preached that the goal was not to integrate into White American culture, but rather to create their own cultural footprint and their own separate community in order to obliterate oppression. Their aim was to have their own schools and churches and to support each other without any reliance on other racial groups.
The members of the Nation of Islam are known as Black Muslims. As the group became more and more prominent with public figures such as Malcolm X as its orators, it received increasing attention from outsiders. In 1959 the group was the subject of a documentary named The Hate that Hate Produced. The documentary cast the organization in a negative light, depicting it as a black supremacy group. Even with such depictions, the group did not lose support from its people. When Elijah Muhammad died, his son took on the role as the leader of the Nation of Islam, converting the organization into a more orthodox iteration of Islam and abandoning beliefs that tended toward violence. This conversion prompted others to abandon the group, dissatisfied with the change in ideology. They created a "New" Nation of Islam in order to restore the aims of the original organization.The Southern Poverty Law Center classifies the Nation of Islam as a hate group, stating: Its theology of innate black superiority over whites and the deeply racist, antisemitic and anti-LGBT rhetoric of its leaders have earned the NOI a prominent position in the ranks of organized hate. [18] Louis Farrakhan currently leads the group. Elijah Muhammad was famously known as the successor of Wallace Fard, the founder of the Nation of Islam. He was born in Georgia on October 7, 1897.
He led the group from 1934 to 1975, being very well recognized as one of the mentors to other famous leaders such as Malcolm X. He lived until February 25, 1975, in Chicago, and the leadership of the organization passed to his son. Marcus Garvey encouraged African people around the world to be proud of their race and see beauty in their own kind.This form of black nationalism later became known as Garveyism. A central idea to Garveyism was that African people in every part of the world were one people and they would never advance if they did not put aside their cultural and ethnic differences and unite under their own shared history. He was heavily influenced by the earlier works of Booker T.
Washington, Martin Delany, and Henry McNeal Turner. [20] Garvey used his own personal magnetism and the understanding of black psychology and the psychology of confrontation to create a movement that challenged bourgeois blacks for the minds and souls of African Americans. Marcus Garvey's return to America had to do with his desire to meet with the man who inspired him most, Booker T. Washington, however Garvey did not return in time to meet Washington. Despite this, Garvey moved forward with his efforts and two years later, a year after Washington's death, Garvey established a similar organization in America known as the United Negro Improvement Association otherwise known as the UNIA.[21] Garvey's beliefs are articulated in The Philosophy and Opinions of Marcus Garvey as well as Message To The People: The Course of African Philosophy. Between 1953 and 1964, while most African leaders worked in the civil rights movement to integrate African-American people into mainstream American life, Malcolm X was an avid advocate of black independence and the reclaiming of black pride and masculinity. [22] He maintained that there was hypocrisy in the purported values of Western culture - from its Judeo-Christian religious traditions to American political and economic institutions - and its inherently racist actions. He maintained that separatism and control of politics, and economics within its own community would serve blacks better than the tactics of civil rights leader Rev.
And mainstream civil rights groups such as the SCLC, SNCC, NAACP, and CORE. Malcolm X declared that nonviolence was the "philosophy of the fool, "[This quote needs a citation] and that to achieve anything, African Americans would have to reclaim their national identity, embrace the rights covered by the Second Amendment, and defend themselves from white hegemony and extrajudicial violence. King's famous "I Have a Dream" speech, Malcolm X quipped, While King was having a dream, the rest of us Negroes are having a nightmare.Prior to his pilgrimage to Mecca, Malcolm X believed that African Americans must develop their own society and ethical values, including the self-help, community-based enterprises, that the black Muslims supported. He also thought that African Americans should reject integration or cooperation with whites until they could achieve internal cooperation and unity. He prophetically believed that there "would be bloodshed" if the racism problem in America remained ignored, and he renounced "compromise" with whites. In April 1964, Malcolm X participated in a Hajj (pilgrimage to Mecca); Malcolm found himself restructuring his views and recanted several extremist opinions during his shift to mainstream Islam.
However, he still supported black nationalism and advocated that African Americans in the United States act proactively in their campaign for equal human rights, instead of relying on Caucasian citizens to change the laws that govern society. The tenets of Malcolm X's new philosophy are articulated in the charter of his Organization of Afro-American Unity (a secular Pan-Africanist group patterned after the Organization of African Unity), and he inspired some aspects of the future Black Panther movement. This article does not cite any sources. Please help improve this article by adding citations to reliable sources.
Unsourced material may be challenged and removed. Find sources: "Black nationalism" - news · newspapers · books · scholar · JSTOR (May 2021) (Learn how and when to remove this template message). In the 1967 Black Power, Stokely Carmichael introduces black nationalism.He illustrates the prosperity of the black race in the United States as being dependent on the implementation of black sovereignty. Under his theory, black nationalism in the United States would allow Blacks to socially, economically and politically be empowered in a manner that has never been plausible in American history. A Black nation would work to reverse the exploitation of the Black race in America, as Blacks would intrinsically work to benefit their own state of affairs. African Americans would function in an environment of running their own businesses, banks, government, media, and so on.
Black nationalism is the opposite of integration, and Carmichael contended integration is harmful to the black population. As blacks integrate to white communities they are perpetuating a system in which blacks are inferior to whites. Blacks would continue to function in an environment of being second class citizens, he believes, never reaching equity to white citizens.
Carmichael therefore uses the concept of black nationalism to promote an equality that would begin to dismantle institutional racism. While in France, Frantz Fanon wrote his first book, Black Skin, White Masks, an analysis of the impact of colonial subjugation on the African psyche. This book was a very personal account of Fanon's experience being black: as a man, an intellectual, and a party to a French education. Although Fanon wrote the book while still in France, most of his other work was written while in North Africa (in particular Algeria). It was during this time that he produced The Wretched of the Earth where Fanon analyzes the role of class, race, national culture and violence in the struggle for decolonization.
In this work, Fanon expounded his views on the liberating role of violence for the colonized, as well as the general necessity of violence in the anti-colonial struggle. Both books established Fanon in the eyes of much of the Third World as one of the leading anti-colonial thinkers of the 20th century. In 1959 he compiled his essays on Algeria in a book called L'An Cinq: De la Révolution Algérienne. Revolutionary Black nationalism is an ideology that combines cultural nationalism with scientific socialism in order to achieve Black self-determination. Proponents of the ideology argue that revolutionary Black nationalism is a movement that rejects all forms of oppression, including class based exploitation under capitalism.
[26] Revolutionary Black nationalist organizations such as the Black Panther Party and the Revolutionary Action Movement also adopted a set of anti-colonialist politics inspired by the writings of notable revolutionary theorists including Frantz Fanon, Mao Zedong and Kwame Nkrumah. [27] In the words of Ahmad Muhammad (formerly known as Max Stanford) the national field chairman of the Revolutionary Action Movement. We are revolutionary black nationalist[s], not based on ideas of national superiority, but striving for justice and liberation of all the oppressed peoples of the world. There can be no liberty as long as black people are oppressed and the peoples of Africa, Asia and Latin America are oppressed by Yankee imperialism and neo-colonialism. After four hundred years of oppression, we realize that slavery, racism and imperialism are all interrelated and that liberty and justice for all cannot exist peacefully with imperialism.
Professor and author Harold Cruse saw revolutionary Black nationalism as a necessary and logical progression from other leftist ideologies, as he believed that non-Black leftists could not properly assess the particular material conditions of the Black community and other colonized people. "Revolutionary nationalism has not waited for Western Marxian thought to catch up with the realities of the "underdeveloped world... The liberation of the colonies before the socialist revolution in the West is not orthodox Marxism (although it might be called Maoism or Castroism). As long as American Marxists cannot deal with the implications of revolutionary nationalism, both abroad and at home, they will continue to play the role of revolutionaries by proxy.Former director of African Americans for Humanism, calls black nationalism a "strange mixture of profound thought and patent nonsense". On the one hand, Reactionary Black Nationalists (RBNs) advocate self-love, self-respect, self-acceptance, self-help, pride, unity, and so forth - much like the right-wingers who promote traditional family values. But - also like the holier-than-thou right-wingers - RBNs promote bigotry, intolerance, hatred, sexism, homophobia, anti-Semitism, pseudo-science, irrationality, dogmatic historical revisionism, violence, and so forth.
Allen further criticizes black nationalists' strong "attraction for hardened prisoners and ex-cons", their encouragement of violence when other African-American individuals or groups are branded as "Toms, " traitors, or "sellouts", the blatantly sexist stance and the similarities to white supremacist ideologies. Many RBNs routinely preach hate. Just as white supremacists have referred to African Americans as "devils, " so have many RBNs referred to whites. White supremacists have verbally attacked gays, as have RBNs. White supremacists embrace paranoid conspiracy theories, as do their African counterparts. Many white supremacists and RBNs consistently deny that they are preaching hate, and blame the mainstream media for misrepresenting them. I pray that God will kill my enemy and take him off the face of the planet. " Rather, they claim they are teaching "truth and advocating the love of their own people, as though love of self and hatred of others are mutually exclusive positions. On the contrary, RBNs preach love of self and hatred of their enemies. Indeed, it often seems that these groups are motivated more by hatred of their enemies than love of their people. Tunde Adeleke, Nigerian-born professor of History and Director of the African American Studies program at the University of Montana, argues in his book UnAfrican Americans: Nineteenth-Century Black Nationalists and the Civilizing Mission that 19th-century African-American nationalism embodied the racist and paternalistic values of Euro-American culture and that black nationalist plans were not designed for the immediate benefit of Africans but to enhance their own fortunes.Black feminists in the U. Such as Barbara Smith, Toni Cade Bambara, and Frances Beal, have also lodged sustained criticism of certain strands of black nationalism, particularly the political programs advocated by cultural nationalists. Black cultural nationalists envisioned black women only in the traditional heteronormative role of the idealized wife-mother figure.
Patricia Hill Collins criticizes the limited imagining of black women in cultural nationalist projects, writing that black women assumed a particular place in Black cultural nationalist efforts to reconstruct authentic Black culture, reconstitute Black identity, foster racial solidarity, and institute an ethic of service to the Black community. [32] A major example of black women as only the heterosexual wife and mother can be found in the philosophy and practice called Kawaida exercised by the Us Organization. Maulana Karenga established the political philosophy of Kawaida in 1965. Its doctrine prescribed distinct roles between black men and women.
Specifically, the role of the black woman as "African Woman" was to inspire her man, educate her children, and participate in social development. [33] Historian of black women's history and radical politics, Ashley Farmer, records a more comprehensive history of black women's resistance to sexism and patriarchy within black nationalist organizations, leading many Black Power era associations to support gender equality. / CHEE-noh) is a city in the western end of San Bernardino County, California, United States, with Los Angeles County to its west and Orange County to its south in the Southern California region. Chino is adjacent to Chino Hills, California. Chino's surroundings have long been a center of agriculture and dairy farming, providing milk products in Southern California and much of the southwestern United States.
Chino's agricultural history dates back to the Spanish land grant forming Rancho Santa Ana del Chino. The area specialized in fruit orchards, row crops, and dairy. Chino is bounded by Chino Hills and Los Angeles County to the west, Pomona to the northwest, unincorporated San Bernardino County (near Montclair) to the north, Ontario to the northeast, Eastvale to the southeast in Riverside County and Orange County to the southwest. It is easily accessible via the Chino Valley (71) and Pomona (60) freeways. The population was 77,983 at the 2010 census. Downtown Chino is home to satellite branches of the San Bernardino County Library and Chaffey Community College, the Chino Community Theatre, the Chino Boxing Club and a weekly Farmer's Market. In 2008, the city of Chino was awarded the prestigious "100 Best Communities for Youth" award for the second time in three years. [8] Chino hosted shooting events for the 1984 Summer Olympics at the Prado Olympic Shooting Park in the Prado Regional Park.The land grant on which the town was founded was called Rancho Santa Ana del Chino. Santa Ana is Spanish for Saint Anne, but the exact meaning of "Chino" has been explained in different ways. One explanation is that the "Chino" (curly-haired person or mixed-race person) was the chief of the local Native American village. [9] The president of the Chino Valley Historical Society, drawing on Civil War-era letters, designates the "curl" referenced in the toponym as that at the top of the grama grass that abounded in the valley.
The Tongva had a settlement called Wapijangna in the Santa Ana River watershed. Some residents of Wapijanga were baptized at Mission San Gabriel, which was established in 1771.
The Spanish crown claimed the land until Mexican independence was finalized and possession fell to the Mexican government. Some twenty years later, Mexican governor of Alta California Juan Bautista Alvarado granted Rancho Santa Ana del Chino to Antonio Maria Lugo of the prominent Lugo family.
Two years later, his successor, Governor Micheltorena, granted an additional three leagues to Lugo's son-in-law Isaac Williams, who took charge of the rancho. Williams kept large quantities of horses and cattle, which attracted the envy of raiding Native Americans as well as unscrupulous whites. One of the latter was James Beckwourth, who, in 1840, posed as an otter hunter and stayed at Rancho Chino to determine the location of the area's animals, which he then reported to Walkara, the Ute mastermind of the raids.Early in the Mexican-American War, the Battle of Chino took place at Williams' rancho. The battle ended prior to the arrival of the Mormon Battalion, dispatched on behalf of the United States, who instead labored in the rancho's agricultural harvest and constructed a grist mill. During the California Gold Rush, the rancho was a popular stopover for travelers, and in the mining fury, coal was discovered there. In 1850, California was admitted to the union, and the process of separating privately held lands from the public domain began.
The Williams claim to the Chino Rancho was patented in 1869. Richard Gird was the next owner of the Rancho. Beginning in 1887, his land was subdivided and laid out. It became the "Town of Chino, " and incorporated into a city in 1910. [11] Sugar beets, corn, and alfalfa were raised there. The Chino Valley, located at the foot of an alluvial plain with fertile topsoil reaching depths of 4 feet (1.2 m), was an agricultural mecca from the 1890s up through the mid-20th century. Sugar beets were a significant part of the economy in the early 1900s, followed by sweet corn (marketed as "Chino corn" throughout the Pacific coast area), peaches, walnuts, tomatoes, and strawberries. The city's official logo/crest features an overflowing cornucopia.The dairy industry flourished from the 1950s through the 1980s, with dairy-friendly zoning in the southwest corner of San Bernardino County encouraging many ethnic Dutch families to locate there and become the cornerstone of the industry. Chino's large, highly efficient dairies made it the largest milk-producing community in the nation's largest milk-producing state. Because of its pastoral setting and rural flavor, Chino was a popular site for Hollywood crews to shoot "Midwestern" settings.
1960s movies included Bus Riley's Back in Town starring Ann-Margret and Michael Parks; The Stripper, with Joanne Woodward; and the mid-1960s TV series Twelve O'Clock High, refashioning Chino's rural airport into a British airfield with quonset huts among farm fields. In the 1970s, Chino developed into a small suburban city, forming the western anchor of the Inland Empire region, and now the city's development has gradually taken on a more middle-class character. There are still many industrial areas as well as farm animals such as goats and chickens. According to the 2004 FBI UCR, the city had about 3.6 violent crimes per 1,000 population, which is typical for an American suburb, and its property crime below average. On July 11, 2017, in a special election, Chino voters voted against Measure H, which would have allowed 30 acres (12 ha) of rural land located near Ontario to be used to build a total of 180 new homes by home builder D. [12] The measure faced considerable opposition from city residents, despite support from the Chino Chamber of Commerce and school district. According to the City's 2011 Comprehensive Annual Financial Report, [13] the top employers in the city are. Chino Valley Unified School District. Two California state prisons for adults (California Institution for Men and California Institution for Women), as well as the Heman G. Stark Youth Correctional Facility, lie within the city limits. Chino is a part of the Chino Valley Unified School District.Chino has had 12 elementary schools. Chino has four junior high schools. Chino has five high schools. Don Antonio Lugo High School. Chino has one charter school.
Chino has one Fundamental School. Briggs Fundamental School (K-8th Grade). Chino is serviced by a satellite center of Chaffey College, a community college. Chino is located at 34°1'4? W (34.017765, -117.689990).
[17] According to the United States Census Bureau, the city has a total area of 29.7 square miles (77 km2). 29.6 square miles (77 km2) of it is land and 0.04% is water.
Chino is a suburb in San Bernardino County, located 33 miles (53 km) from the county seat, San Bernardino. Los Angeles, 35 miles (56 km).Riverside, 26 miles (42 km). Santa Ana, 30 miles (48 km).
Anaheim, 24 miles (39 km). According to the Köppen Climate Classification system, Chino has a warm-summer Mediterranean climate, abbreviated "Csa" on climate maps. [18] Chino has long, hot summers with cool to mild mornings and short, mild, and wet winters with chilly mornings usually in the 40s. Precipitation peaks during the month of February. Climate data for Chino, California.
At the 2010 census Chino had a population of 77,983. The population density was 2,629.9 people per square mile (1,015.4/km2). The racial makeup of Chino was 43,981 (56.4%) White (27.8% Non-Hispanic White), [21][22] 4,829 (6.2%) African American, 786 (1.0%) Native American, 8,159 (10.5%) Asian, 168 (0.2%) Pacific Islander, 16,503 (21.2%) from other races, and 3,557 (4.6%) from two or more races. Hispanic or Latino people of any race were 41,993 persons (53.8%). The census reported that 70,919 people (90.9% of the population) lived in households, 164 (0.2%) lived in non-institutionalized group quarters, and 6,900 (8.8%) were institutionalized.
There were 20,772 households, 9,979 (48.0%) had children under the age of 18 living in them, 12,426 (59.8%) were married couples living together, 3,041 (14.6%) had a female householder with no husband present, 1,469 (7.1%) had a male householder with no wife present. There were 1,185 (5.7%) households of unmarried couples; of which 147 (0.7%) were same-sex. 2,840 households (13.7%) were one person and 1,020 (4.9%) had someone living alone who was 65 or older. The average household size was 3.41. There were 16,936 families (81.5% of households); the average family size was 3.72. The age distribution was 19,737 people (25.3%) under the age of 18, 8,530 people (10.9%) aged 18 to 24, 25,091 people (32.2%) aged 25 to 44, 18,954 people (24.3%) aged 45 to 64, and 5,671 people (7.3%) who were 65 or older. The median age was 33.2 years.For every 100 females, there were 105.7 males. For every 100 females age 18 and over, there were 105.2 males. There were 21,797 housing units at an average density of 735.1 per square mile, of the occupied units 14,315 (68.9%) were owner-occupied and 6,457 (31.1%) were rented.
The homeowner vacancy rate was 2.1%; the rental vacancy rate was 6.4%. 49,280 people (63.2% of the population) lived in owner-occupied housing units and 21,639 people (27.7%) lived in rental housing units. At the 2000 census there were 67,168 people in 17,304 households, including 14,102 families, in the city. The population density was 3,190.5 inhabitants per square mile (1,232.0/km2). There were 17,898 housing units at an average density of 850.2 per square mile (328.3/km2).
The racial makeup of the city was 55.7% White, 7.8% African American, 0.9% Native American, 4.9% Asian, 0.2% Pacific Islander, 25.6% from other races, and 4.9% from two or more races. Hispanic or Latino people of any race were 47.4%. Of the 17,304 households 47.3% had children under the age of 18 living with them, 62.5% were married couples living together, 12.9% had a female householder with no husband present, and 18.5% were non-families. 14.1% of households were one person and 5.2% were one person aged 65 or older. The average household size was 3.4 and the average family size was 3.8.
The age distribution was 28.5% under the age of 18, 12.3% from 18 to 24, 34.2% from 25 to 44, 19.2% from 45 to 64, and 5.9% 65 or older. The median age was 31 years. For every 100 females, there were 124.3 males.
For every 100 females age 18 and over, there were 133.1 males. About 6.3% of families and 8.3% of the population were below the poverty line, including 10.0% of those under age 18 and 8.5% of those age 65 or over. The city is governed by a five-member council consisting of a mayor plus four councilmembers. The mayor is elected at-large and council members are elected by district; all serve four-year terms. The city manager and city attorney are appointed by the council.
[3] The city's elections, which are plurality, are held on a Tuesday after the first Monday in November of even-numbered years. Chino is included in the 35th and 39th congressional districts, [24] which are represented by Norma Torres (D-Pomona) and Young Kim (R-La Habra), respectively. With respect to the California State Legislature, Chino is in the 20th Senate District, represented by Democrat Connie Leyva, and in the 52nd Assembly District, represented by Democrat Freddie Rodriguez.