Scholarly perspectives on the mixed race experience.
“My father is black. My mother is white. I self-identify as black and as mixed and I don’t relate to those as mutually exclusive. I also try to be mindful and try to have a certain humility about how my experience differs from most other black people; about how I have certain types of residual white privilege which I don’t believe makes me less black. I also know that it is ultimately not up to me whether I am accepted as black. My experience though, has almost always been of black people welcoming me and accepting me as their own. And it’s only because of that lifetime of experience that I would feel comfortable telling Nancy Giles,“actually I’m black.” And I knew that even within that moment, I could tell her that and she would get it. And I’m not saying that there is never any exclusion within the black community. I’m not negating people who have experienced that. But I do think that there is a tradition of a loving welcoming inclusive blackness that is important as a rejection and a counter to the historical function of whiteness. It’s a tradition I’ve experienced as a beautiful thing and as Adam Serwer said, it’s a beautiful thing that Rachel Dolezal has “taken advantage of,” that she has manipulated, that she has poisoned just a little bit with what she’s done here.”
On the other side of the coin, implementing the one-drop rule as a way to attach non-Black people to Blackness is equally detrimental to this conversation. The one-drop rule was only a practice found within the United States and was an “unspoken” law that never existed on the books. It was merely a way to stop Blacks fathered by their masters from gaining economic or social wealth by inheritance.
It is no secret that many diasporans or Black descendants of enslaved Africans have European ancestry but that wouldn’t make them white.
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Jasmine Gurneau made their wedding clothes by herself. “You have to wear it more than once,” Jasmine said to her husband. The arch behind them represents the four colors of four directions, which was made by Jasmine’s mother, Pam. (Provided by Jasmine)
It was a surprise for the 8-year-old girl when she first learned she is a Native American many years ago. Pamala Silas still remembers that day. She had transferred to a new school. Huddling in the chair, sitting beside her younger sister, Pam was introduced by the teacher as an “American Indian.” She couldn’t believe what she heard.
“What? Why did she say that?” Pam, in her 50s and proud of her heritage, said she harbored as a child stereotypes of Native Americans that, all too often, people saw on TV. “They’re all naked and crazy!”
Pam went home and asked her foster mother why they called her an Indian at school.
“Well, you are,” her foster mother said. She took out an encyclopedia, went to the American Indian section and showed Pam a picture of a man with a headdress on a horse. “You’re an Indian.”
“You are Menominee and you are Oneida,” Pam’s older sister said.
Pam had to write down the tribal names but didn’t even know how to spell them at that time…
(CNN)—Sen. Kamala Harris directly confronted critics Monday who have questioned her black heritage, her record incarcerating minorities as a prosecutor and her decision to marry a white man.
In an interview with The Breakfast Club hosts DJ Envy and Charlamagne Tha God that aired Monday, the show’s hosts asked the California Democrat to address a series of derogatory memes that have circulated on social media. One of the hosts cited a meme that said Harris is “not African-American” because her parents were immigrants born in India and Jamaica and she spent her high school years in Canada.
“So I was born in Oakland, and raised in the United States except for the years that I was in high school in Montreal, Canada,” Harris responded with a laugh. “And look, this is the same thing they did to Barack (Obama). This is not new to us and so I think that we know what they are trying to do.”
“They are trying to do what has been happening over the last two years, which is powerful voices trying to sow hate and division, and so we need to recognize when we’re being played,” Harris said.
One of the hosts followed up by asking Harris how she responds to people who question “the legitimacy of your blackness.”
“I think they don’t understand who black people are,” Harris replied. “I’m not going to spend my time trying to educate people about who black people are. Because right now, frankly, I’m focused on, for example, an initiative that I have that is called the ‘LIFT Act’ that is about lifting folks out of poverty,” she said, detailing her plan for a $6,000 tax credit for middle class Americans.
“I’m black, and I’m proud of being black,” she said at a later point in the interview. “I was born black. I will die black, and I’m not going to make excuses for anybody because they don’t understand.”…
This blog post is dedicated to my M23Malagasy ancestors who survived the Middle Passage and made it to New York and New Jersey. This is Part I of a two part series and is focused on my family’s Malagasy ancestry. My next blog post will discuss how my ancestors arrived in New York based on the actions of unscrupulous NY merchants and pirates.
Over the past decade, there have been numerous studies done that describe the origins of the Malagasy, the people of Madagascar. For example, in 2005, Hurles et al. discussed the dual origins of the Malasy people as being Southeast Asian and East African. His study was followed by one done in 2009 by Sergio Tofanelli et al. In this article, they wrote:
“Our results confirm that admixture of Malagasy was due to the encounter of people surfing the extreme edges of two of the broadest historical waves of language expansion: the Austronesian and Bantu expansions. In fact, all Madagascan living groups show amixture of uni-parental lineages typical present in African and Southeast Asian populations with only a minor contribution of Y lineages with different origins. Two observations suggest that the Y lineages with “another origin” entered the island in recent times: 1) they are particularly frequent in the Tanosy area (Fort Dauphin), and around Antananarivo, where commercial networks and the slave trade had a focus; 2) they matched with haplogroups typical of present Indo-European (Europeans) and Arabic speaking (Somali) people.”.
In addition, a 2012 study by Cox, et al. noted that most Malagasy people can trace their mtDNA back to 30 Indonesian women who made up the founding population of Madagascar. Given the fact that Southeast Asian Y-DNA was also found among the Malagasy, it is assumed that there were also some Indonesian men among this group of women. These women went on to have children with the Indonesian men present as well as men from Africa. Later migrations from Africa also included Southeast African Bantu mtDNA haplogroups from north of the Zambezi River. In 2013, Melanie Capredon et al. also discussed the Arab-Islamic contribution to the Malagasy gene pool as a result of Indian Ocean slave trade…
