Mixed Race Studies

Deutsch sein und schwarz dazu: Erinnerungen eines Afro-Deutschen [Being German and also Being Black: Memoirs of an Afro-German]

Deutscher Taschenbuchverlag
November 2013
200 pages
Hardback ISBN: ISBN 978-3-423-26005-3
ePub ISBN: 978-3-423-42033-4
eBook ISBN: 978-3-423-42034-1

Theodor Michael

Theodor Michaels Autobiografie ist so aberwitzig, dass sie erfunden sein könnte, wenn sie nicht allzu wahr wäre. Er entfaltet in ›Deutsch sein und schwarz dazu‹ eine Welt, die man so nicht gekannt hat, beschrieben von einem Mann, den man für seine Kraft, das alles zu bewältigen, nur bewundern kann, und dafür, dass es ihm gelungen ist, die Menschlichkeit zu bewahren. Theodor Michael erzählt ganz nüchtern, aber die Ereignisse sprechen für sich.

Der Lebensrückblick des schwarzen deutschen Zeitzeugen Theodor Michael

Theodor Michael wurde 1925 in Berlin als Sohn einer Deutschen und eines Kameruners geboren wurde. Als sein Vater nach Deutschland kam, war Kamerun noch deutsches Schutzgebiet, sprich Kolonie. Afrikaner wurden in Deutschland ganz freundlich aufgenommen. Nach dem Ersten Weltkrieg waren die Kolonien verloren und das Klima wurde deutlich unfreundlicher. Man fand, die Schwarzen sollten den Deutschen keine Arbeitsplätze wegnehmen. Aber in den sehr beliebten Völkerschauen kamen sie noch unter, die “Artfremden” mit dem “negroiden Einschlag”. Sogar in der Nazi-Zeit, als Statisten in den äußerst beliebten Kolonialfilmen. Doch dann landeten sie im KZ oder in Zwangsarbeiterlagern. So erging es auch Theodor Michael: Nachdem seine Eltern starben, schlug er sich als Page, Portier und Komparse durch, bis er 1943, mit 18 Jahren, in einem Zwangsarbeiterlager interniert wurde.

Deutsch sein und schwarz dazu‹ hat Theodor Michael in der Vergangenheit viele Probleme bereitet

Theodor Michael hat das alles überstanden, um dann nach Kriegsende feststellen zu müssen, dass er der Kollaboration verdächtigt wurde, weil er überlebt hatte. Damals hätte er es sich nicht träumen lassen, dass er einmal als Regierungsdirektor beim BND in den Ruhestand gehen würde.

Seit seiner Pensionierung engagiert er sich für die afro-deutsche Gemeinde und ist ein gefragter Ansprechpartner für die Presse.

Documentary ‘Brown Babies: The Mischlingskinder Story’ Tells Untold Stories of Bi-Racial World War II Era Children

The AFRO
2014-01-15

Maria Adebola

Emmy-winning journalist Regina Griffin was inspired to tell a story and that’s how her film, Brown Babies: The Mischlingskinder Story was born.

A family friend, entrepreneur Doris McMillon, had told stories about growing up the half-Black, half-White child of a Black G.I. and White German woman and the story was horrifying. Unwanted by both nations, the children often lived their lives as unwanted, ignored and forgotten people,

“I got chills learning about their lives, in orphanages and beyond,” said Griffin.

Griffin transformed her research into a documentary about the lives of the babies. The film was screened recently in front of about 50 people at the William McGowan Theater located at the National Archives in Washington, D.C.

The film scrapes the surface of the difficulties that resulted from the interracial relationships between Black soldiers and German women during World War II. Many of the children ended up being adopted or sent to orphanages because their German mothers feared the public scrutiny that came with having a mixed-race child out of wedlock.

Some of the Black soldiers who wanted to marry their German girlfriends found it difficult because the relationships were viewed as forbidden. Those who wanted to return home to the African-American girlfriends and sometimes wives didn’t want to bring along children whose presence would indicate they had been unfaithful.

The children were caught in the middle…

Read the entire article here.

(Re)mapping the Borderlands of Blackness: Afro-Mexican Consciousness and the Politics of Culture

Duke University
2013
233 pages

Talia Weltman-Cisneros

Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Romance Studies in the Graduate School of Duke University

The dominant cartography of post-Revolutionary Mexico has relied upon strategic constructions of a unified and homogenized national and cultural consciousness (mexicanidad), in order to invent and map a coherent image of imagined community. These strategic boundaries of mexicanidad have also relied upon the mapping of specific codes of being and belonging onto the Mexican geo-body. I argue that these codes have been intimately linked to the discourse of mestizaje, which, in its articulation and operation, has been fashioned as a cosmic tool with which to dissolve and solve the ethno-racial and social divisions following the Revolution, and to usher a unified mestizo nation onto a trajectory towards modernity.

However, despite its rhetoric of salvation and seemingly race-less/positivistic articulation, the discourse of mestizaje has propagated an uneven configuration of mexicanidad in which the belonging of certain elements have been coded as inferior, primitive, problematic, and invisible. More precisely, in the case of Mexicans of African descent, this segment of the population has also been silenced and dis-placed from this dominant cartography.

This dissertation examines the coding of blackness and its relationship with mexicanidad in specific sites and spaces of knowledge production and cultural production in the contemporary era. I first present an analysis of this production immediately in the period following the Revolution, especially from the 1930’s to the 1950’s, a period labeled as the “cultural phase of the Mexican Revolution.” This time period was strategic in manufacturing and disseminating a precise politics of culture that was used to reflect this dominant configuration and cartography of mexicanidad. That is, the knowledge and culture produced during this time imbedded and displayed codes of being and belonging, which resonated State projects and narratives that were used to define and secure the boundaries of a unified, mestizo imaginary of mexicanidad. And, it is within this context that I suggest that blackness has been framed as invisible, problematic, and foreign. For example, cultural texts such as film and comics have served as sites that have facilitated the production and reflection of this uneasy relationship between blackness and mexicanidad. Moreover, this strained and estranged relationship has been further sustained by the nationalization and institutionalization of knowledge and culture related to the black presence and history in Mexico. From the foundational text La raza cósmica, written in 1925 by José Vasconcelos, to highly influential corpuses produced by Mexican anthropologists during this post-Revolutionary period, the production of knowledge and the production of culture have been intimately tied together within an uneven structure of power that has formalized racialized frames of reference and operated on a logic of coloniality. As a result, today it is common to be met with the notion that “no hay negros en México” (there are no blacks in Mexico).

Yet, on the contrary, contemporary Afro-Mexican artists and community organizations within the Costa Chica region have been engaging a different cultural politics that has been serving as a tool of place-making and as a decolonization of codes of being and belonging. In this regard, I present an analysis of contemporary Afro-Mexican cultural production, specifically visual arts and radio, that present a counter-cartography of the relationship between blackness and mexicanidad. More specifically, in their engagement of the discourse of cimarronaje (maroonage), I propose that these sites of cultural production also challenge, re-think, re-imagine, and re-configure this relationship. I also suggest that this is an alternative discourse of cimarronaje that functions as a decolonial project in terms of the reification and re-articulation of afromexicanidad (Afro-Mexican-ness) as a dynamic and pluri-versal construction of being and belonging. And, thus, in their link to community programs and social action initiatives, this contemporary cultural production also strives to combat the historical silence, dis-placement, and discrimination of the Afro-Mexican presence in and contributions to the nation. In turn, this dissertation offers an intervention in the making of and the relationships between race, space and place, and presents an interrogation of the geo-politics and bio-politics of being and belonging in contemporary Mexico.

Contents

• Abstract
• List of Figures
• Acknowledgements
• Introduction
• Chapter One: Mapping Blackness Elsewhere: Mestizaje, Anthropology, and the Coloniality of Knowledge
  • 1.1 Mestizaje and the Mapping of Blackness Beyond the Borders of Modern Mexicanidad
  • 1.2 Gonzalo Aguirre Beltran: The Production of Knowledge and the Anthropological (Dis)placement of Blackness in Post-Revolutionary Mexico
  • 1.3 Recuerdos del Jarocho: The Museumification of Blackness
  • 1.4 The Coloniality of Knowledge and the Dis-placement of Blackness
• Chapter Two: Forjando Patria: Framing and Performing Blackness in the “Golden Age” of Mexican Culture
  • 2.1 Memin Pinguin: Dis-locating Blackness
  • 2.2 Angelitos negros: Absorbing Blackness and Saving the National Family
  • 2.3 Al son del mambo: Discovering and Modernizing the Primitive Place of Blackness
  • 2.4 On Framing Blackness and Popular Culture as a Racialized Regime of Representation
• Chapter Three; Cimarronaje Cultural: Towards a Counter-Cartography of Blackness and Belonging in Mexico
  • 3.1 Articulating the Place of Blackness in the Costa Chica
  • 3.2 Understanding Cimarronaje Cultural as a Counter-Cartography of Blackness and as a Place-Making Narrative
  • 3.3 Cimarronaje Cultural: Towards a Counter-Cartography of Blackness
    • 3.3.1 El Centro Cultural Cimarron
    • 3.3.2 Naufragio and the Work of Aydée Rodriguez Lopez
    • 3.3.3 Cimarron: La Voz de los Afromestizos
  • 3.4 Conclusions: Cimarronaje as a Decolonial Project
• Chapter Four: Towards a Re-mapping of Blackness and Belonging in Mexico
  • 4.1 México Negro and the Encuentro de los Pueblos Negros: From Pluri-versal Networks to Social and Political Action
  • 4.2 Nomenclature, Identity in Politics, and the Re-thinking of Afro-Mexican Consciousness
• Conclusions
• Figures One-Six
• Bibliography
• Biography

LIST OF FIGURES

• Figure 1: Mural Painting, Centro Cultural Cimarrón
• Figure 2: Mural Painting, Centro Cultural Cimarrón
• Figure 3: Mural Painting, Centro Cultural Cimarrón
• Figure 4: Naufragio, Aydée Rodriguez Lopez
• Figure 5: Naufragio, Aydée Rodriguez Lopez
• Figure 6: Naufragio, Aydée Rodriguez Lopez

Read the entire dissertation here.

477A Race Mixing in U.S.A. History

California State University, Fullerton
2013-2015

History of racial mixing in the United States. Experiences of interracial families and especially their mixed race progeny. Complicates understanding of racial categories and hierarchies over time.

Challenging a Pan-African Identity: The Autobiographical Writings of Maya Angelou, Barack Obama, and Caryl Phillips

Journal of American Studies
Volume 45, Issue 3 (August 2011)
pages 483-502
DOI: 10.1017/S0021875810002410

Gregory D. Smithers, Visiting Associate Professor of History
Virginia Commonwealth University

In her 1986 book All God’s Children Need Traveling Shoes, Maya Angelou reflected on the meaning of identity among the people of the African diaspora. A rich and highly reflective memoir, All God’s Children Need Traveling Shoes recounted the author’s experiences, relationships, and quest for a sense of individual and collective belonging throughout the African diaspora. At the core of Angelou’s quest for individual and collective identity lay Africa, a continent whose geography and history loomed large in her very personal story, and in her efforts to create a sense of “kinship” among people of African descent throughout the world. Starting with Maya Angelou’s All God’s Children Need Traveling Shoes, this essay considers the significance of “Africa” as a geographical site, political space, and constantly reimagined history in the formation of black identity in the travel writings of black diaspora authors since the 1980s. I compare Angelou’s work with that of the Hawaiian-born President of the United States Barack Obama, whose Dreams from My Father (1995) offered personal self-reflections and critiques of the African diaspora from a Pacific world perspective. In Obama’s rendering of African diasporic identity, Africa has become “an idea more than an actual place.” Half a decade later, and half a world away, the Caribbean-born Afro-Britain Caryl Phillips published The Atlantic Sound (2000), an account of African diasporic identity that moved between understanding, compassion, and a harsh belief that Africa cannot take on the role of a psychologist’s couch, that “Africa cannot cure.” These three memoirs offer insight into the complex and highly contested nature of identity throughout the African diaspora, and present very personalized reflections on the geography, politics, and history of Africa as a source of identity and diasporic belonging. Taken together, these three personal narratives represent a challenge to the utility of a transnational black identity that Paul Gilroy suggested in his landmark book The Black Atlantic.

A Daughter Discovers Branches of the Family Tree Pruned by Her Father

The New York Times
2007-11-07

Mimi Read

NEW ORLEANS, Nov. 6 — In a white-box living room in an apartment on lower St. Charles Avenue here, the dining table was set for a family party: plastic bowls of chips, dip and salsa; a plastic bag of sepia-toned family photographs waiting to be opened; and a copy of Bliss Broyard’s new book, “One Drop: My Father’s Hidden Life — A Story of Race and Family Secrets.”

In town late last month for a publicity tour, Ms. Broyard, 41, grabbed and greeted cousins one after another as they came through the door. The gathering was at the temporary apartment of one cousin, Sheila Marie Prevost, 43, who lost her Upper Ninth Ward house and most of her possessions in Hurricane Katrina. Swing-era jazz filled the room. Ms. Broyard was guest of honor and auxiliary hostess.

In one animated moment she stood in a doorway tossing her dark curls, waving a chicken leg in one hand and a bowl of red beans and rice in the other.

“Thank you for letting us invade your house — it’s Creole domination!” she called out to Ms. Prevost’s companion.

It has been a decade since Ms. Broyard discovered her New Orleans kin. Despite skin tones ranging from alabaster to brown, most of them regard themselves as black. Ms. Broyard believed herself to be completely white until 17 years ago. She grew up in an idyllic enclave in Southport, Conn., and spent weekends at an all-white yacht club there. She attended prep school and summered on Martha’s Vineyard.

Her father was Anatole Broyard, a longtime book critic and essayist for The New York Times. Somewhere during his years at Brooklyn College he slipped over the color line and began passing as white.

It was only on Mr. Broyard’s deathbed in 1990 that his daughter, then 24, learned the family secret: “Your father is part black,” her mother, Alexandra, blurted out to Ms. Broyard and her brother, Todd, when their father couldn’t muster the words…

…When Ms. Broyard first showed up in New Orleans in 1993 to research her book, released last month, she couldn’t help noticing several Broyards in the phone book. On a later trip she worked up the courage to call some.

“I was worried they wouldn’t want to know me or they’d be angry,” she said.

In fact, many cousins who convened at the family get-together last month had known about Ms. Broyard and her father long before she contacted them. Even though they kept his secret, they talked about him among themselves. Anatole Broyard had been their high-achieving superstar. Occasionally, a Broyard aunt would clip one of his reviews and pass it around town…

Read the entire article here.

An unmanageable Commodity to have imported into this white Country: Growing up Mixed-Race in India and Scotland, 1780-1830

Institute of Historical Research
Senate House (Room 103)
Malet Street
London WC1E 7HU
Tuesday, 2014-01-14, 17:15-19:15Z

Ellen Filor
University College London

Seminar Series: Life-Cycles (Spring Term 2014)

This seminar series will address issues relating to the life-cycle such as age, intergenerational relationships, parenthood, ageing, childhood and youth, from long-chronological and interdisciplinary perspectives.

For more information, click here.

The story behind Dido Belle – the bi-racial Londoner who helped end slavery in Britain

London Evening Standard
2014-01-08

Susannah Butter

Susannah Butter tells the tale of Dido Belle, ahead of the release of a film about her extraordinary life starring Tom Felton and Miranda Richardson.

Among the many aristocratic faces gazing out of frames in Hampstead’s newly refurbished Kenwood House, there’s one that sticks out. Standing next to Elizabeth Murray in a print of Johann Zoffany’s portrait from c.1799, there is a smiling girl wearing pearls. But although she looks equal to her playmate, she is black. This girl is Dido Belle, the daughter of an enslaved woman. Belle was brought up at Kenwood, a house partially built with “blood money” from the Triangular Trade, and she made her own contribution to the abolition of slavery. A film of her extraordinary life, Belle, is out this spring with a cast including Tom Felton and Miranda Richardson.

It comes after two films examining the black historical experience: British director Steve McQueen’s 12 Years a Slave and Lee Daniels’s The Butler, both set in the United States. But there is another story of slavery that needs telling and it’s set in London…

…Belle was born the illegitimate daughter of Admiral Sir John Lindsay of the Royal Navy and Maria Belle, a slave who he met en route from England to Jamaica around 1761. When Lindsay went back to the navy, he entrusted five-year-old Belle to his uncle, Lord Chief Justice Mansfield, who lived at Kenwood. Lord and Lady Mansfield had no children of their own but raised Belle with Lady Elizabeth Murray, the daughter of Mansfield’s other nephew, David Murray.

“The idea that there was this girl who was part of our cultural legacy in England — a mixed race woman in the 1780s — hooked me,” says Gugu Mbatha-Raw, the London actress who plays Belle. “Speaking as a mixed-race woman in 2013, there aren’t many historical stories about people like me. When people think of ‘dual heritage,’ they think it’s a modern concept but it’s not. I wanted to do justice to Dido.”…

Read the entire article here.

Free African Americans of Maryland and Delaware from the Colonial Period to 1810

Genealogical Publishing Company
2000
392 pages
Hardcover ISBN: 9780806350424

Paul Heinegg

As he did for Free Blacks in North Carolina and Virginia, Paul Heinegg has reconstructed the history of the free African American communities of Maryland and Delaware by looking at the history of their families.

Free African Americans of Maryland and Delaware is a new work that will intrigue genealogists and historians alike. First and foremost, Mr. Heinegg has assembled genealogical evidence on more than 300 Maryland and Delaware black families (naming nearly 6,000 individuals), with copious documentation from the federal censuses of 1790-1810 and colonial sources consulted at the Maryland Hall of Records, county archives, and other repositories. No work that we know of brings together so much information on colonial African Americans except Mr. Heinegg’s earlier volume on Virginia and North Carolina. The author offers documentation proving that most of these free black families descended from mixed-race children who were the progeny of white women and African American men. While some of these families would claim Native American ancestry, Mr. Heinegg offers evidence to show that they were instead the direct descendants of mixed-race children.

Colonial Maryland laws relating to marriages between offspring of African American and white partners carried severe penalties. For example, one 18th-century statute threatened a white mother with seven years of servitude and promised to bind her mixed-race offspring until the age of thirty-one. Mr. Heinegg shows that, despite these harsh laws, several hundred child-bearing relationships in Delaware and Maryland took place over the colonial period as evidenced directly from the public record. Maryland families, in particular, which comprise the preponderance of those studied, also had closer relationships with the surrounding slave population than did their counterparts in Delaware, Virginia, or North Carolina. Mr. Heinegg recounts the circumstances under which a number of these freedmen were able to become landowners. Some Maryland families, however, including a number from Somerset County, chose to migrate to Delaware or Virginia, where the opportunities for land ownership were greater.

Free African Americans of Maryland and Delaware is a work that will be sought after for its commentary on social history as for its genealogical content and methodology. No collection of African American history or genealogy can be without it.

Free African Americans of North Carolina, Virginia, and South Carolina from the Colonial Period to About 1820 (Fifth Edition)

Genealogical Publishing Company
2005
2 volumes; 1355 pages
Hardcover ISBN: 9780806352800

Paul Heinegg

The third edition of Paul Heinegg’s Free African Americans of North Carolina and Virginia was awarded the American Society of Genealogists’ prestigious Donald Lines Jacobus Award for the best work of genealogical scholarship published between 1991 and 1994. This fifth edition is Heinegg’s most ambitious effort yet to reconstruct the history of the free African-American communities of Virginia and the Carolinas by looking at the history of their families.

Published in two volumes, and 300 pages longer than the fourth edition, Free African Americans of North Carolina, Virginia, and South Carolina from the Colonial Period to About 1820 consists of detailed genealogies of 600 free black families that originated in Virginia and migrated to North and/or South Carolina from the colonial period to about 1820. The families under investigation represent nearly all African Americans who were free during the colonial period in Virginia and North Carolina. Like its immediate predecessor, the fifth edition traces the branches of a number of African-American families living in South Carolina, where original source materials for this period are much scarcer than in the two states to its north. Researchers will find the names of the more than 10,000 African Americans encompassed by Mr. Heinegg’s genealogies conveniently located in the full-name index at the back of the second volume.

Mr. Heinegg’s findings are the outgrowth of 20 years of research in some 1,000 manuscript volumes, including colonial and early national period tax records, colonial parish registers, 1790-1810 census records, wills, deeds, Free Negro Registers, marriage bonds, Revolutionary pension files, newspapers, and more. The author furnishes copious documentation for his findings and an extensive bibliography of primary and secondary sources.

A work of extraordinary breadth and detail, Free African Americans is of great importance to social historians as well as genealogists. The fifth edition traces many families who were covered in previous editions back to their 17th- and 18th-century roots (families like those of humanitarian Ralph Bunch, former NAACP president Benjamin Chavis, and tennis stars Arthur Ashe and Althea Gibson, that would go on to fame or fortune). Providing copious documentation for his findings and an extensive bibliography of primary and secondary sources, Mr. Heinegg shows that most of these families were the descendants of white servant women who had had children by slaves or free African Americans, not the descendants of slave owners. He dispels a number of other myths about the origins and status of free African Americans, such as the “mysterious” origins of the Lumbees, Melungeons, and other such marginal groups, and demonstrates conclusively that many free African-American families in colonial North Carolina and Virginia were landowners.

The two volumes include the following family surnames: Abel, Acre, Adams, Africa, Ailstock, Alford, Allen, Alman, Alvis, Ampey, Ancel, Anderson, Andrews, Angus, Archer, Armfield, Armstrong, Arnold, Artis, Ashberry, Ashby, Ashe, Ashton, Ashworth, Atkins, Aulden, Avery, Bailey, Baine, Baker, Balkham, Ball, Baltrip, Banks, Bannister, Barber, Bartly/Bartlett, Bass, Bates, Battles, Bazden, Bazmore, Beckett, Bee, Bell, Bennett, Berry, Beverly, Bibbens, Bibby, Biddie, Bing, Bingham, Binns, Bizzell, Black, Blake, Blango, Blanks, Blizzard, Blue, Bolton, Bond, Boon, Booth, Bosman, Bow, Bowden, Bowers, Bowles, Bowman, Bowmer, Bowser, Boyd, Brady, Branch, Brandican, Brandon/Branham, Braveboy, Braxton, Britt, Brogdon, Brooks, Brown, Bruce, Brumejum, Bryan, Bryant, Bugg, Bullard, Bunch, Bunday, Burden, Burke, Burkett, Burnett, Burrell, Busby, Busy, Butler, Byrd, Cane, Cannady, Carter, Cary, Case, Cassidy, Causey, Cauther, Chambers, Chandler, Chapman, Charity, Chavis, Church, Churchwell, Churton, Clark, Cobb, Cockran, Cole, Coleman, Collins, Combess, Combs, Conner, Cook, Cooley, Cooper, Copeland, Copes, Corn, Cornet, Cornish, Cotanch, Cousins, Cox, Coy, Craig, Crane, Cuff, Cuffee, Cumbo, Cunningham, Curle, Curtis, Custalow, Cuttillo, Cypress, Dales, Davenport, Davis, Day, Dean, Deas, Debrix, Demery, Dempsey, Dennis, Dennum, Derosario, Dixon, Dobbins, Dolby, Donathan, Douglass, Dove, Drake, Drew, Driggers, Dring, Driver, Drury, Duncan, Dungee, Dungill, Dunlop, Dunn, Dunstan, Durham, Dutchfield, Eady, Easter, Edgar, Edge, Edwards, Elliott, Ellis, Elmore, Epperson, Epps, Evans, Fagan, Faggott, Farrar, Farthing, Ferrell, Fielding, Fields, Findley, Finnie, Fletcher, Flood, Flora, Flowers, Fortune, Fox, Francis, Francisco, Franklin, Frazier, Freeman, Frost, Fry, Fullam, Fuller, Fuzmore, Gallimore, Gamby, Garden, Gardner, Garner, Garnes, George, Gibson, Gilbert, Gillett, Godett, Goff, Goldman, Gordon, Gowen, Grace, Graham, Grant, Grantum, Graves, Gray, Grayson, Gregory, Grice, Griffin, Grimes, Groom, Groves, Guy, Gwinn, Hackett, Hagins, Hailey, Haithcock, Hall, Hamilton, Hamlin, Hammond, Hanson, Harden, Harmon, Harris, Harrison, Hartless, Harvey, Hatcher, Hatfield/Hatter, Hawkins, Hawley, Haws, Haynes, Hays, Hearn, Heath, Hedgepeth, Hewlett, Hewson, Hickman, Hicks, Hill, Hilliard, Hitchens, Hiter, Hobson, Hodges, Hogg, Hollinger, Holman, Holmes, Holt, Honesty, Hood, Hoomes, Horn, Howard, Howell, Hubbard, Huelin, Hughes, Humbles, Hunt, Hunter, Hurley, Hurst, Ivey, Jackson, Jacobs, James, Jameson, Jarvis, Jasper, Jeffery, Jeffries, Jenkins, Johns, Johnson, Joiner, Jones, Jordan, Jumper, Keemer, Kelly, Kendall, Kent, Kersey, Key/ Kee, Keyton, King, Kinney, Knight, Lamb, Landum, Lang, Lansford, Lantern, Lawrence, Laws, Lawson, Lee, Lephew, Lester, Lett, Leviner, Lewis, Lighty, Ligon, Lively, Liverpool, Locklear, Lockson, Locus/Lucas, Logan, Longo, Lowry, Lugrove, Lynch, Lyons, Lytle, McCarty, McCoy, McDaniel, McIntosh, Maclin, Madden, Mahorney, Manly, Mann, Manning, Manuel, Marshall, Martin, Mason, Matthews, Mayo, Mays, Meade, Mealy, Meekins, Meggs, Melvin, Miles, Miller, Mills, Milton, Mitchell, Mitchum, Mongom, Monoggin, Month, Moore, Mordick, Morgan, Morris, Mosby, Moses, Moss, Mozingo, Muckelroy, Mumford, Munday, Muns, Murray, Murrow, Nash, Neal, Newsom, Newton, Nicholas, Nickens, Norman, Norris, Norton, Norwood, Nutts, Oats, Okey, Oliver, Otter, Overton, Owen, Oxendine, Page, Pagee, Palmer, Parker, Parr, Parrot, Patrick, Patterson, Payne, Peavy, Peacock, Pendarvis, Pendergrass, Perkins, Peters, Pettiford, Phillips, Pickett, Pierce, Pinn, Pittman, Pitts, Plumly, Poe, Pompey, Portions, Portiss, Powell, Powers, Poythress, Press, Price, Prichard, Proctor, Pryor, Pugh, Pursley, Rains, Ralls, Randall, Ranger, Rann, Raper, Ratcliff, Rawlinson, Redcross, Redman, Reed, Reeves, Revell, Reynolds, Rich, Richardson, Rickman, Ridley, Roberts, Robins, Robinson, Rogers, Rollins, Rosario, Ross, Rouse, Rowe, Rowland, Ruff, Ruffin, Russell, Sample, Sampson, Sanderlin, Santee, Saunders, Savoy, Sawyer, Scott, Seldon, Sexton, Shaw, Shepherd, Shoecraft, Shoemaker, Silver, Simmons, Simms, Simon, Simpson, Sisco, Skipper, Slaxton, Smith, Smothers, Sneed, Snelling, Soleleather, Sorrell, Sparrow, Spelman, Spiller, Spriddle, Spruce, Spurlock, Stafford, Stephens, Stewart, Stringer, Sunket, Swan, Sweat, Sweetin, Symons, Taborn, Talbot, Tann, Tate, Taylor, Teague, Teamer, Thomas, Thompson, Timber, Toney, Tootle, Toulson, Toyer, Travis, Turner, Tyler, Tyner, Tyre, Underwood, Valentine, Vaughan, Vena/Venie, Verty, Vickory, Viers, Walden, Walker, Wallace, Warburton, Warrick, Waters, Watkins, Weaver, Webb, Webster,Weeks, Welch, Wells, West, Wharton, Whistler, White, Whitehurst, Wiggins, Wilkins, Wilkinson, Williams, Willis, Wilson, Winborn, Winn, Winters, Wise, Womble, Wood, Wooten, Worrell, Wright, and Young.

Free African Americans ranks as the greatest achievement in black genealogy of this generation! No collection of African-American genealogy or social history is complete without this two-volume work.