The Knowledge
Why Is It Called Century Boulevard? The Story Behind South Los Angeles’ “100th Street”
LOS ANGELES — Century Boulevard is one of the most recognizable east–west corridors in South Los Angeles, stretching from Watts to Los Angeles International Airport (LAX). But despite its grand-sounding name, the origin of “Century” is surprisingly simple—and rooted in math.
The Meaning Behind “Century”
Century Boulevard sits roughly 100 blocks south of downtown Los Angeles, where the city’s street numbering system begins at 1st Street and Main Street. Instead of naming the road “100th Street,” city planners opted for a more distinctive and memorable name: Century Boulevard.
In this case, “Century” literally means 100.
Part of Los Angeles’ Grid System
Los Angeles was designed using a grid-based street layout, especially in its expanding southern neighborhoods during the early 20th century. Streets were often named or numbered based on their distance from downtown.
Century Boulevard aligns with what would have been the 100th Street corridor—making it a key reference point in the city’s geography.
A Street That Evolved Over Time
Before it became Century Boulevard, portions of the roadway were known by other names, including Pine Avenue and San Antonio Street. As the region developed and expanded, these segments were unified under a single name in the 1920s.
This consolidation helped streamline navigation and supported growing transportation needs.
From Local Road to Global Gateway
The importance of Century Boulevard grew significantly with the rise of Los Angeles International Airport (LAX). Today, it serves as a major gateway for millions of travelers entering the city.
The road connects diverse communities—from historic neighborhoods in South Los Angeles to the bustling airport corridor—making it both a local lifeline and an international entry point.
More Than Just a Name
Century Boulevard reflects a broader pattern in Los Angeles street naming:
- Some streets honor historical figures
- Others reflect geography or culture
- And some, like Century, are rooted in the city’s structured grid system
It’s a reminder that even the most ordinary street names can reveal deeper stories about how a city was built.
The Bottom Line
Century Boulevard isn’t named after an event—it’s named for its location. Positioned at the 100th Street line, it represents both the logic of Los Angeles’ design and the growth of the city over time.
Now you know.
Related External Links
- Century Boulevard – Overview and History
- Los Angeles International Airport (LAX) – Official Website
- Los Angeles City Planning Department
- Los Angeles Public Library: The Story Behind LA Street Names
- LA Metro – Transportation System Information
- Calisphere – Historical Images and Maps of Los Angeles
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For generations, the Santa Monica Pier sign has marked the start of a day at the beach. Now, the familiar blue neon landmark is preparing for a journey of its own.
Santa Monica scheduled removal of the 1941 sign for October 20–22, with shipment to Las Vegas anticipated October 26. The timetable is subject to change, according to the city’s October 19 announcement.
The temporary removal accompanies replacement of the aging bridge connecting Ocean Avenue to the pier. It also creates an opportunity to preserve the historic sign.
YESCO will restore it at its Las Vegas facility. The company’s experience includes work on the “Welcome to Fabulous Las Vegas” sign.
Crews will repair neon tubing, treat rust, repaint components and address structural needs while retaining historic features. The sign will remain in secure storage during bridge construction.
Once the project is finished, it will return above the new bridge at a slightly greater height for visibility and vehicle clearance. The city’s latest announcement targets project completion by 2028, ahead of the Los Angeles Olympics and Paralympics.
Meanwhile, visitors can photograph a lighted, half-scale replica near Pier Burger.
For anyone who associates that glowing arch with Southern California memories, its absence will be noticeable. The restoration is intended to ensure future generations can make memories beneath it, too.
Source: City of Santa Monica — October 19, 2026 announcement
Related Links
- City of Santa Monica: Official sign restoration announcement — October 19, 2026. Primary source for removal dates, shipment to Las Vegas, YESCO’s restoration work and the sign’s planned return.
- Santa Monica Daily Press: Sign restoration during bridge rebuild — October 20, 2026. Additional local reporting on the project and visitor access.
- LAist: Sign removal and how to watch — Reporting on the removal schedule and public viewing opportunities.
Follow more Southern California stories at STM Daily News.
Forgotten Genius Fridays
Octavia E. Butler: The Black Woman Who Helped Change Science Fiction
Discover how Octavia E. Butler transformed science fiction, explored Black identity, and helped shape Afrofuturism through her groundbreaking novels.
Forgotten Genius Friday | The Knowledge | STM Daily News
Octavia E. Butler: The Woman Who Reimagined the Future
When we think about science fiction, we often picture spaceships, robots, alien civilizations, and futuristic technology. But what happens when science fiction becomes a way to explore racism, inequality, human survival, and the consequences of our choices?
That is exactly what Octavia E. Butler brought to the genre.
Long before Afrofuturism became a widely recognized cultural movement, Butler was creating extraordinary stories that placed Black characters—especially Black women—at the center of imagined futures.
Her work challenged conventional ideas about who could be a hero, whose experiences mattered, and what science fiction could accomplish.
A Young Girl With a Powerful Imagination
Octavia Estelle Butler was born on June 22, 1947, in Pasadena, California.
Raised primarily by her mother and grandmother after her father’s death, Butler grew up shy and found comfort in books and storytelling.
Her mother worked as a domestic employee, and Butler sometimes accompanied her to work. Those experiences exposed her to the racial and economic inequalities that would later influence her fiction.
As a child, Butler loved science fiction, but she noticed something missing: people who looked like her.
Rather than accepting that absence, she began creating stories of her own.
She would eventually become one of the most influential writers in speculative fiction.
Breaking Barriers in Science Fiction
During the 1970s, mainstream American science fiction was largely associated with white male writers and protagonists.
Butler entered that literary world with a different perspective.
Her first published novel, Patternmaster, appeared in 1976. It introduced readers to a world shaped by extraordinary mental abilities, social hierarchies, and struggles for power.
Butler continued developing complex stories that explored humanity’s relationship with authority, identity, biology, and survival.
In 1979, she published one of her best-known novels, Kindred.
The book follows Dana, a Black woman living in 1970s California who is repeatedly transported back to a Maryland plantation before the Civil War.
Through Dana’s experiences, Butler forced readers to confront the brutality of American slavery and its continuing influence on the present.
Rather than treating history as something safely confined to the past, Kindred makes that history immediate and deeply personal.
Imagining the Future—and Warning Us About It
In 1993, Butler published Parable of the Sower, a novel set in a collapsing American society struggling with economic inequality, environmental destruction, violence, and weakened institutions.
Its central character, Lauren Olamina, is a young Black woman who develops a philosophy called Earthseed while searching for a way to survive and build a community.
The novel takes place beginning in 2024, making its imagined future particularly striking to modern readers.
Butler followed it with Parable of the Talents in 1998, continuing her examination of social instability, religious extremism, authoritarianism, and the struggle to create a better future.
Her novels were not literal predictions. They were works of speculative fiction that used recognizable social trends to ask difficult questions about where humanity might be headed.
Octavia Butler and Afrofuturism
Afrofuturism brings together African and African diasporic experiences with science fiction, technology, history, mythology, and imaginative visions of the future.
While artists such as Sun Ra and George Clinton explored cosmic identity through music, performance, and futuristic imagery, Butler used literature to investigate power, history, and humanity’s possible futures.
Her novels frequently placed Black women in situations where they had to navigate extraordinary challenges and reshape the societies around them.
Butler’s work is widely discussed within Afrofuturist scholarship, although her literary contributions also extend beyond any single cultural label.
She demonstrated that Black people did not have to remain secondary characters in someone else’s vision of the future.
They could be the architects of entirely new worlds.
Recognition and a Lasting Legacy
Butler received some of science fiction’s most significant honors, including Hugo and Nebula Awards.
In 1995, she became the first science-fiction writer to receive a MacArthur Fellowship, often called a genius grant.
Her work also included the Xenogenesis trilogy, later collected as Lilith’s Brood, which explored humanity’s encounter with an extraterrestrial species and raised questions about consent, adaptation, identity, and survival.
Butler died on February 24, 2006, at age 58.
Yet her influence has continued to grow.
Her novels are studied in classrooms, discussed by scholars, and embraced by new generations of readers and creators interested in science fiction, social justice, and Afrofuturism.
A Genius Who Made Us Think Differently About Tomorrow
Octavia E. Butler was more than a science-fiction author.
She was a visionary storyteller who understood that imagining the future also meant examining the past and questioning the present.
Her stories asked readers to consider how power operates, how communities survive, and how human beings might change.
And perhaps her greatest contribution was demonstrating that the future belongs in the imagination of everyone.
Why Octavia E. Butler Belongs in Forgotten Genius Friday
At STM Daily News, our Forgotten Genius Friday series celebrates extraordinary individuals whose ideas, innovations, and accomplishments helped shape our world, even if their stories aren’t widely known. Octavia E. Butler fits that mission perfectly. Although she received prestigious literary awards and recognition during her lifetime, her influence extends far beyond science fiction. Like the inventors, scientists, and trailblazers we’ve featured in this series, Butler challenged barriers, defied expectations, and opened doors for future generations. Through her imagination, she helped redefine who could tell stories about humanity’s future—and who could be at the center of those stories. Her inclusion in Forgotten Genius Friday reminds us that genius isn’t limited to laboratories and inventions. Sometimes, it begins with a pen, a powerful imagination, and the courage to envision a different world.
Sources and fact-checking
The Huntington Library holds Butler’s literary archive and confirms the chronology of her major novels, awards, and career. The MacArthur Foundation independently documents her 1995 fellowship.
- Official Octavia E. Butler biography
- The Huntington — Octavia E. Butler Papers
- MacArthur Foundation — Octavia Butler
- The Huntington — Telling My Stories exhibition
For more stories about overlooked innovators, writers, scientists, and visionaries who changed our world, explore The Knowledge and Forgotten Genius Friday at STM Daily News.
Food Truths
Soul Food Has African Roots—and a Distinct Black American History
Soul food connects African heritage with generations of Black American creativity and community. Here’s why shared roots and a distinct cultural identity both deserve recognition.
Last Updated on October 15, 2026 by Daily News Staff
Shared ancestry connects the African diaspora. It also makes understanding each community’s food traditions worth the effort.
A debate over who can claim soul food raises a question larger than any social media argument: When does a shared cultural inheritance become a distinct tradition?
People across Africa and the African diaspora have foods that evoke home, family, comfort, and belonging. Recognizing that connection is valuable. But using “soul food” as a general description of comforting food is different from identifying the cuisine historically known by that name.
Soul food is a distinctly African American culinary tradition with African roots, shaped by generations of Black life in the United States. Recognizing its American development does not erase Africa. Recognizing Africa should not erase what Black Americans created.
African Roots, American Development
Enslaved Africans arrived with agricultural knowledge, cooking skills, and food traditions. They adapted those traditions to unfamiliar surroundings and unequal access to food, drawing on available ingredients and encounters with Indigenous and European foodways.
Okra, black-eyed peas, and vegetable-centered cooking offer important connections to African traditions. Corn and cornmeal reflect Indigenous American agriculture. These ingredients and influences became part of an evolving food culture rather than remaining unchanged copies of dishes from another continent. [1]
The distinction is between ancestry and development. A cuisine can descend from older traditions and acquire its own identity through the experiences of the people who preserve and transform it.
More Than a Story About Scraps
Slavery and deprivation belong in this history. Enslaved people supplemented restricted food supplies through gardening and other means, and used small amounts of meat to season vegetables. But telling the entire story as “making something out of scraps” understates their knowledge and creativity.
Black food history also includes seafood work, farming, skilled cooking, and enterprise. The Smithsonian’s account of Black foodways, for example, documents African Americans’ extensive involvement in harvesting, processing, and selling oysters. [2]
These were people with expertise. Their contributions deserve recognition as culinary work and cultural creation.
Why the Name Matters
The food traditions are older than the widespread use of the name “soul food.” The term became prominent during the 1960s, amid movements asserting Black identity and cultural pride. Smithsonian histories describe the soul food movement as celebrating foods that mainstream America had often disparaged. [3]
That context gives the name meaning beyond a meal that tastes good or brings comfort.
For some families, a pot of greens or a pan of cornbread carries memories of relatives, church dinners, holidays, and recipes learned by watching someone cook. Calling those foods “soul food” places them within a particular cultural story.
Southern Roots Traveled
Soul food also developed beyond the South. During the Great Migration, Black Americans carried Southern food traditions into new cities and neighborhoods, preserving familiar dishes while adapting their cooking. Smithsonian programming connects that movement directly to soul food’s development. [4]
That helps explain how a cuisine rooted in the South became part of Black community life across the country.
It also makes geography an imperfect test of authenticity. Soul food cooked in London can still be African American soul food. A cuisine’s cultural origins do not change simply because someone prepares it elsewhere.
Shared Heritage Does Not Mean Identical Cultures
Africa is a continent of many food traditions. The diaspora is similarly diverse. African American, Afro-Caribbean, Afro-Latin American, and Black British identities encompass different histories and relationships to food.
Someone may use “soul food” figuratively to describe a cherished family dish. That emotional use is understandable. The difficulty arises when it becomes a historical claim that all Black cuisines are versions of the same named tradition.
Shared ingredients and ancestry establish connections; they do not make distinct cuisines interchangeable.
A useful conversation would ask which dishes are related, what techniques survived, and how different communities adapted them. That approach gives people more history to appreciate.
Respect Through Recognition
Defending soul food’s African American identity need not become an attack on Africans, Caribbean people, or Black Britons. Equally, celebrating connections across the diaspora should include respect for Black Americans’ particular contributions.
Anyone can cook, enjoy, study, and share soul food. Cultural recognition does not require closing the kitchen door. It requires crediting the people and history behind the cuisine.
Soul food’s African roots and African American identity belong in the same sentence. Both deserve to be remembered.
What dish connects you most strongly to your family’s history—and who taught you to make it? Share your story in the comments.
Explore more food stories and culinary traditions in STM Daily News’ Food & Drink section.
Sources and Further Reading
- African and Native American Foodways and Resilience: From 1619 to COVID-19 — Research on food traditions, adaptation, and cultural resilience.
- Black Foodways and Cuisine — National Museum of African American History and Culture.
- African American History Highlights — National Museum of American History, including the soul food movement.
- Cooking Up History — National Museum of American History programming on migration and soul food.
