Latinos VS. Blacks In Southern Cali Video
- Thread starter CRIMINAL_909
- Start date
^MUTHA-FUKA, I'M RIgHT HERE. DHADNOT ANSWERED YOU CORRECTLY. I AIN'T ARgUIN' SHIT. SOME OF YOU ARE SHOCCED AND CAN'T BELIEVE AND WANT TO ARgUE, TRYIN' TO TWIST WHAT I SAID. AND WHAT I SAY ARE WHAT SOME ANTHROPOLOgISTS ARE ESTIMATIN' AND BY SOME OF THE LINKS BROUgHT OUT BY ME, HERESY AND DHADNOT, IT EXPLAINS THAT AND THIS WHOLE SUBJECT.
AND SINCE I'M HERE, MIgHT AS WELL ANSWER SOME OF YOU, CAUSE OF YOUR SIDEWAYISM.
JLMACN,
I WON'T BOTHER. HERESY HANDLED YOU PRETTY NICELY AND SHOWED YOUR ASSUMPTIVE BEHAVIOR. gUARANTEE MY ASS.
WHITE DEVIL,
WHAT MORE CAN I SAY? I CAN'T AND WON'T AKNOWLEDgE YOUR INPUT BASED ON THE FACT THAT YOU WOULD BE AN ARYAN BROTHA HOOD RACIST COWARD IF YOU WENT TO THE CLINK. NOW IT'S OBVIOUS WHY YOU REASONED LIKE YOU HAVE. AND TO TOP IT OFF, YOU DAMNED YOUR NORTENO HOMIES WHO YOU gREW UP WITH ON THE SICCNESS(KNOWIN' IN REAL LIFE YOU WOULDN'T HAVE THE NUTS) . YOU ALSO FOUND (gOD) AFTER BEIN' AN ATHEIST CAUSE YOU HAD CANCER. SHUT YOUR WHITE ASS UP. DON'T gET MAD CAUSE THERE MIgHT BE A CHANCE YOU HAVE SOME SORT OF AFRICAN BLOOD HIDDEN IN YOUR HALF MEXICAN SIDE. LOL
SERIOUS-LOAK,
YOU DON'T BELIEVE THE NUMBERS AND THEY'RE THERE. I DON'T HAVE THE PATIENCE TO SHOW YOU ,RESEARCH EXACT ARTICLES AND LINK THEM, OR ANSWER YOUR QUESTIONS THAT ALREADY AIN'T BEEN ANSWERED, BUT ENOUgH INFORMATION IS OUT THERE FOR YOU TO SEE FOR YOURSELF. ALOT HAS BEEN SHARED. AS A TEACHER, IF YOU REALLY WANNA gAIN KNOWLEDgE, THE SHIT'S THERE TO SOAK UP. DO YOU NEED SOME NAMES TO LOOK UP?
EVERYBODY ELSE,
I AIN'T ARgUIN' BUT SPREADIN' KNOWLEDgE. READ WHAT I AM "TRULY" SAYIN', NOT WHAT YOU THINK I'M SAYIN'. THERE'S 1% IDENTIFIED AFRO-MEXICANS. I AIN'T ARgUIN' THAT. I NEVA SAID THERE WASN'T. I SAID WHAT DHADNOT ANSWERED MATASKONKAS AND HIS ASS STILL DIDN'T gET IT(TALK ABOUT DENIAL AND IgNORANCE). WHAT I SAID IS THAT IT IS ESTIMATED FROM WHAT I READ THAT 55%-80% HAVE AFRICAN DNA IN THEY BLOOD. AND IF YOU READ MORE ABOUT THE BLAK POPULATION OUTNUMBERIN' SPANIARDS AND INDIgENIOUS PEOPLE AT ONE POINT AND INTERMIXXIN'(THRU-OUT THE CENTURIES) TIL THEY OFF SPRINg IDENTIFIED AS SIMPLY "MEXICAN", YOU WOULD KNOW THAT THE PERCENTAgE MIgHT BE HIgHER THAN THAT. BUT SOME OF YAW WOULD HATE TO BELIEVE THAT AND IT'S OBVIOUS.
SO LET'S ASSUME FOR ARgUMENTS SAKE THAT YAW ACCEPTED THOSE FACTS BROUgHT FORWARD. JUST KNOWIN' HISTORY AND WHAT'S REALLY THERE MIgHT BRINg SOME TYPE OF AKNOWLEDgEMENT OF WHAT YOU HAVE IN YOUR BLOOD AND MORE RESPECT AND LOVE TOWARDS THE HATE THAT IgNORANCE HAS BROUgHT(LIKE THE SHIT ABOUT WHAT THIS POST IS ABOUT). I KNOW FOR A FACT THAT SURENOS(AND A LOT OF CHICANOS) FOR THE MOST PART DWELL ON THAT TYPE OF SHIT AND MENTALITY. I SEEN IT FIRSTHAND.
AND SINCE I'M HERE, MIgHT AS WELL ANSWER SOME OF YOU, CAUSE OF YOUR SIDEWAYISM.
JLMACN,
I WON'T BOTHER. HERESY HANDLED YOU PRETTY NICELY AND SHOWED YOUR ASSUMPTIVE BEHAVIOR. gUARANTEE MY ASS.
WHITE DEVIL,
WHAT MORE CAN I SAY? I CAN'T AND WON'T AKNOWLEDgE YOUR INPUT BASED ON THE FACT THAT YOU WOULD BE AN ARYAN BROTHA HOOD RACIST COWARD IF YOU WENT TO THE CLINK. NOW IT'S OBVIOUS WHY YOU REASONED LIKE YOU HAVE. AND TO TOP IT OFF, YOU DAMNED YOUR NORTENO HOMIES WHO YOU gREW UP WITH ON THE SICCNESS(KNOWIN' IN REAL LIFE YOU WOULDN'T HAVE THE NUTS) . YOU ALSO FOUND (gOD) AFTER BEIN' AN ATHEIST CAUSE YOU HAD CANCER. SHUT YOUR WHITE ASS UP. DON'T gET MAD CAUSE THERE MIgHT BE A CHANCE YOU HAVE SOME SORT OF AFRICAN BLOOD HIDDEN IN YOUR HALF MEXICAN SIDE. LOL
SERIOUS-LOAK,
YOU DON'T BELIEVE THE NUMBERS AND THEY'RE THERE. I DON'T HAVE THE PATIENCE TO SHOW YOU ,RESEARCH EXACT ARTICLES AND LINK THEM, OR ANSWER YOUR QUESTIONS THAT ALREADY AIN'T BEEN ANSWERED, BUT ENOUgH INFORMATION IS OUT THERE FOR YOU TO SEE FOR YOURSELF. ALOT HAS BEEN SHARED. AS A TEACHER, IF YOU REALLY WANNA gAIN KNOWLEDgE, THE SHIT'S THERE TO SOAK UP. DO YOU NEED SOME NAMES TO LOOK UP?
EVERYBODY ELSE,
I AIN'T ARgUIN' BUT SPREADIN' KNOWLEDgE. READ WHAT I AM "TRULY" SAYIN', NOT WHAT YOU THINK I'M SAYIN'. THERE'S 1% IDENTIFIED AFRO-MEXICANS. I AIN'T ARgUIN' THAT. I NEVA SAID THERE WASN'T. I SAID WHAT DHADNOT ANSWERED MATASKONKAS AND HIS ASS STILL DIDN'T gET IT(TALK ABOUT DENIAL AND IgNORANCE). WHAT I SAID IS THAT IT IS ESTIMATED FROM WHAT I READ THAT 55%-80% HAVE AFRICAN DNA IN THEY BLOOD. AND IF YOU READ MORE ABOUT THE BLAK POPULATION OUTNUMBERIN' SPANIARDS AND INDIgENIOUS PEOPLE AT ONE POINT AND INTERMIXXIN'(THRU-OUT THE CENTURIES) TIL THEY OFF SPRINg IDENTIFIED AS SIMPLY "MEXICAN", YOU WOULD KNOW THAT THE PERCENTAgE MIgHT BE HIgHER THAN THAT. BUT SOME OF YAW WOULD HATE TO BELIEVE THAT AND IT'S OBVIOUS.
SO LET'S ASSUME FOR ARgUMENTS SAKE THAT YAW ACCEPTED THOSE FACTS BROUgHT FORWARD. JUST KNOWIN' HISTORY AND WHAT'S REALLY THERE MIgHT BRINg SOME TYPE OF AKNOWLEDgEMENT OF WHAT YOU HAVE IN YOUR BLOOD AND MORE RESPECT AND LOVE TOWARDS THE HATE THAT IgNORANCE HAS BROUgHT(LIKE THE SHIT ABOUT WHAT THIS POST IS ABOUT). I KNOW FOR A FACT THAT SURENOS(AND A LOT OF CHICANOS) FOR THE MOST PART DWELL ON THAT TYPE OF SHIT AND MENTALITY. I SEEN IT FIRSTHAND.
black and brown is their a differecne yes only in culture our beliefs our skin tone yes there is a differece in the way we look, the way we talk. Is there a difference then if we shed the same blood, cry the same tears when one has lost a love one. Do we not share the same struggle. black and brown is the lense we all look through in color? can you prove to yourself is that the reason you hate another man is because of the color of his skin? This is something we all were taught to do, as kids we played in the same sand box black and brown what was color then to me it was clear; we do not see in color green, black nor brown.
BLACK PRIDE
LATIN AMERICA NEEDS ITS OWN CIVIL RIGHTS MOVEMENT SAYS THE WORLD-FAMOUS RAPPER
By TEGO CALDERON
http://www.nypost.com/seven/02152007/tempo/
black_pride_tempo_tego_calderon.htm?page=0
Tego says skin color's still a major issue for Latinos.
February 15, 2007 -- Just this morning, I was listening to radio host Luisito Vigeroux talking about a movie project that I am working on which co-stars Mayra Santos Febres and he was saying, "Her? She's starring in it?"
Questioning her Black beauty.
I remember, too, when Celia Cruz died, a newscaster, thinking she was being smart, said Celia Cruz wasn't black, she was Cuban. She was pretty even though she's black.
As if there is something wrong with being black, like the two things can't exist simultaneously and be a majestic thing. There is ignorance and stupidity in Puerto Rico and Latin America when it comes to blackness.
In Puerto Rico, Spike Lee's "Malcolm X" was only shown in one theater and unlike all the other movies shown here, there were no subtitles. It's as if they don't want the masses to learn.
But it's not just here - in Puerto Rico - where I experience racism. When I lived in Miami, I was often treated like a second class Boricua. I felt like I was in the middle - Latino kids did not embrace me and African American kids were confused because here I was a black boy who spoke Spanish. But after a while, I felt more embraced by black Americans - as a brother who happens to speak Spanish - than other Latino kids did.
Because I am well known, sometimes I forget the racist ways of the world. But then I travel to places where no one knows Tego Calderón I am reminded.
For instance, when I travel first class, the stewardess will say, "Sir, this is first class," and ask to see ticket. I take my time, put my bags in the overhead, sit, and gingerly give them my ticket, smiling at them. I try not to get stressed anymore, let them stress themselves.
And the thing is that many white Puerto Ricans and Latinos don't get it. They are immune to the subtle ways in which we are demeaned, disrespected. They have white privilege. And I've heard it said that we are on the defensive about race.
Those things happen and it's not because of color, Tego, but because of how you look, how you walk, what you wear, what credit card you have. Then, they spend a couple of days with me, sort of walk in my shoes, and say "Damn negro, you are right."
When I check into hotels and use my American Express they call the credit card company in front of me saying the machine is broken. This happens a lot in U.S. cities but it's not because there is more racism there, it's because they don't know me. When I'm in Latin America, I am known, so it's different. That is not to say that there is less racism. The reality for blacks in Latin America is severe, in Colombia, Venezuela, Peru, Honduras ...
Puerto Rican (and Latin American) blacks are confused because we grow up side by side with non-blacks and we are lulled into believing that things are the same. But we are treated differently.
My parents always celebrated our history. My dad always pointed things out to me. He even left the PIP (Pro-Independence Party) because he always said that los negros and our struggle was never acknowledged.
Maelo (Ismael Rivera) and Tite Curet did their part in educating and calling out the issues. Today, I do my part but I attack the subject of racism directly.
It makes me so happy to see Don Omar call himself el negro and La Sister celebrate her blackness. Now it's in fashion to be black and to be from Loiza. And that is awesome, it makes me so happy. Even if they don't give me credit for starting the pride movement, I know what I did to get it out there.
Young black Latinos have to learn their story. We also need to start our own media, and forums and universities. We are treated like second class citizens. They tell blacks in Latin America that we are better off than U.S. blacks or Africans and that we have it better here, but it's a false sense of being. Because here, it's worse.
We are definitely treated like second class citizens and we are not part of the government or institutions. Take for instance, Jamaica - whites control a Black country.
They have raised us to be ashamed of our blackness. It's in the language too. Take the word denigrate - denigrar - which is to be less than a negro.
In Puerto Rico you get used it and don't see it everyday. It takes a visitor to point out that all the dark skin sisters and brothers are in the service industry.
It's hard in Puerto Rico. There was this Spaniard woman in the elevator of the building where I lived who asked me if I lived there. And poor thing - not only is there one black brother living in the penthouse, but also in the other, lives Tito Trinidad. It gets interesting when we both have our tribes over.
Black Latinos are not respected in Latin America and we will have to get it by defending our rights, much like African Americans struggled in the U.S.
It's hard to find information about our people and history but just like kids research the newest Nintendo game or CD they have to take interest in their story. Be hungry for it.
We need to educate people close to us. I do it one person at a time when language is used and I am offended by it. Sometimes you educate with tenderness, as in the case of my wife, who is not black.
She's learned a lot and is offended when she sees injustices. She gets it. Our children are mixed, but they understand that they are black and what that means. My wife has taught her parents, and siblings, and they, in turn, educate the nephews and nieces. That is how everyone learns.
This is not about rejecting whiteness rather; it's about learning to love our blackness - to love ourselves. We have to say basta ya, it's enough, and find a way to love our blackness. They have confused us - and taught us to hate each other - to self-hate and create divisions on shades and features.
Remember that during slavery, they took the light blacks to work the home, and left the dark ones to work the fields. There is a lot residue of self-hatred.
And each of us has to put a grain in the sand to make it into a movement where we get respect, where we can celebrate our blackness without shame.
It will be difficult but not impossible.
As told to Sandra Guzman
LATIN AMERICA NEEDS ITS OWN CIVIL RIGHTS MOVEMENT SAYS THE WORLD-FAMOUS RAPPER
By TEGO CALDERON
http://www.nypost.com/seven/02152007/tempo/
black_pride_tempo_tego_calderon.htm?page=0
Tego says skin color's still a major issue for Latinos.
February 15, 2007 -- Just this morning, I was listening to radio host Luisito Vigeroux talking about a movie project that I am working on which co-stars Mayra Santos Febres and he was saying, "Her? She's starring in it?"
Questioning her Black beauty.
I remember, too, when Celia Cruz died, a newscaster, thinking she was being smart, said Celia Cruz wasn't black, she was Cuban. She was pretty even though she's black.
As if there is something wrong with being black, like the two things can't exist simultaneously and be a majestic thing. There is ignorance and stupidity in Puerto Rico and Latin America when it comes to blackness.
In Puerto Rico, Spike Lee's "Malcolm X" was only shown in one theater and unlike all the other movies shown here, there were no subtitles. It's as if they don't want the masses to learn.
But it's not just here - in Puerto Rico - where I experience racism. When I lived in Miami, I was often treated like a second class Boricua. I felt like I was in the middle - Latino kids did not embrace me and African American kids were confused because here I was a black boy who spoke Spanish. But after a while, I felt more embraced by black Americans - as a brother who happens to speak Spanish - than other Latino kids did.
Because I am well known, sometimes I forget the racist ways of the world. But then I travel to places where no one knows Tego Calderón I am reminded.
For instance, when I travel first class, the stewardess will say, "Sir, this is first class," and ask to see ticket. I take my time, put my bags in the overhead, sit, and gingerly give them my ticket, smiling at them. I try not to get stressed anymore, let them stress themselves.
And the thing is that many white Puerto Ricans and Latinos don't get it. They are immune to the subtle ways in which we are demeaned, disrespected. They have white privilege. And I've heard it said that we are on the defensive about race.
Those things happen and it's not because of color, Tego, but because of how you look, how you walk, what you wear, what credit card you have. Then, they spend a couple of days with me, sort of walk in my shoes, and say "Damn negro, you are right."
When I check into hotels and use my American Express they call the credit card company in front of me saying the machine is broken. This happens a lot in U.S. cities but it's not because there is more racism there, it's because they don't know me. When I'm in Latin America, I am known, so it's different. That is not to say that there is less racism. The reality for blacks in Latin America is severe, in Colombia, Venezuela, Peru, Honduras ...
Puerto Rican (and Latin American) blacks are confused because we grow up side by side with non-blacks and we are lulled into believing that things are the same. But we are treated differently.
My parents always celebrated our history. My dad always pointed things out to me. He even left the PIP (Pro-Independence Party) because he always said that los negros and our struggle was never acknowledged.
Maelo (Ismael Rivera) and Tite Curet did their part in educating and calling out the issues. Today, I do my part but I attack the subject of racism directly.
It makes me so happy to see Don Omar call himself el negro and La Sister celebrate her blackness. Now it's in fashion to be black and to be from Loiza. And that is awesome, it makes me so happy. Even if they don't give me credit for starting the pride movement, I know what I did to get it out there.
Young black Latinos have to learn their story. We also need to start our own media, and forums and universities. We are treated like second class citizens. They tell blacks in Latin America that we are better off than U.S. blacks or Africans and that we have it better here, but it's a false sense of being. Because here, it's worse.
We are definitely treated like second class citizens and we are not part of the government or institutions. Take for instance, Jamaica - whites control a Black country.
They have raised us to be ashamed of our blackness. It's in the language too. Take the word denigrate - denigrar - which is to be less than a negro.
In Puerto Rico you get used it and don't see it everyday. It takes a visitor to point out that all the dark skin sisters and brothers are in the service industry.
It's hard in Puerto Rico. There was this Spaniard woman in the elevator of the building where I lived who asked me if I lived there. And poor thing - not only is there one black brother living in the penthouse, but also in the other, lives Tito Trinidad. It gets interesting when we both have our tribes over.
Black Latinos are not respected in Latin America and we will have to get it by defending our rights, much like African Americans struggled in the U.S.
It's hard to find information about our people and history but just like kids research the newest Nintendo game or CD they have to take interest in their story. Be hungry for it.
We need to educate people close to us. I do it one person at a time when language is used and I am offended by it. Sometimes you educate with tenderness, as in the case of my wife, who is not black.
She's learned a lot and is offended when she sees injustices. She gets it. Our children are mixed, but they understand that they are black and what that means. My wife has taught her parents, and siblings, and they, in turn, educate the nephews and nieces. That is how everyone learns.
This is not about rejecting whiteness rather; it's about learning to love our blackness - to love ourselves. We have to say basta ya, it's enough, and find a way to love our blackness. They have confused us - and taught us to hate each other - to self-hate and create divisions on shades and features.
Remember that during slavery, they took the light blacks to work the home, and left the dark ones to work the fields. There is a lot residue of self-hatred.
And each of us has to put a grain in the sand to make it into a movement where we get respect, where we can celebrate our blackness without shame.
It will be difficult but not impossible.
As told to Sandra Guzman
Black-Brown-Pride, Conflict & Killings
These are two important articles to read especially as we ponder the current state of race relations. Big shout out to reggeaton artist Tego Calderon for always representing in the tradition of legendary artists and entertainers like Paul Robeson, Harry Belafonte, Ozzie Davis and Chuck D. he has long spoken out on issues of importance and his NY Post column is just one of many examples. What he has to say his sobering to some.
Even more sobering is the second article detailing some of the horrific racial tensions that are going on in LA between Black and Brown. Keep in mind as you read this article, that much of the drama has stemmed from the unsavory activities of the police.
Ever since the historic gang truces of 1992 after the Rodney King uprisings, where Crips, Bloods and Latino gang members came together, the police have been working overtime to cause conflict. It comes through various refined cointel-pro type tactics that were used to disrupt the Panthers and the Civil Rights Movement. The fact that the LA Times article has the police as a main voice and source needs to be noted because its hard to tell what their true motives are. They definitely have an agenda.
Case in point, a couple of years ago, the late Peter Jennings did an expose on gang violence in LA, but wound up interviewing only the LA Chief of Police Richard Bratton. The way they did their coverage was such that on the surface, you thought nothing, but for folks on the streets in LA it caused conflict. Most notably was when the LAPD officers are shown on camera telling Latin gang members that the Bloods (Bounty Hunters) were getting ready to ride on them. That was never the case, but the gang members shown on TV believed it and when the cameras were off and Jennings left town, the gangs went to war. I wrote an Open Letter to Jennings about his troubling coverage which he read but never responded back...
http://www.dissidentvoice.org/June04/DaveyD0605.htm
With all that being said, things are definitely bad and the killings are real especially in places like Harbor Gateway and Highland Park. There are large sections of Los Angeles that are completely off limits to you if your Black and now vice versa. We definitely have to get a grip on things and ask ourselves why is all this happening. Who stands to benefit? What is our personal responsibility to moving forward?
For more background on the LA situation please read this article I penned a year ago..
http://p076.ezboard.com/fpoliticalpalacefrm71.showMessage?topicID=17.topic
Davey D
These are two important articles to read especially as we ponder the current state of race relations. Big shout out to reggeaton artist Tego Calderon for always representing in the tradition of legendary artists and entertainers like Paul Robeson, Harry Belafonte, Ozzie Davis and Chuck D. he has long spoken out on issues of importance and his NY Post column is just one of many examples. What he has to say his sobering to some.
Even more sobering is the second article detailing some of the horrific racial tensions that are going on in LA between Black and Brown. Keep in mind as you read this article, that much of the drama has stemmed from the unsavory activities of the police.
Ever since the historic gang truces of 1992 after the Rodney King uprisings, where Crips, Bloods and Latino gang members came together, the police have been working overtime to cause conflict. It comes through various refined cointel-pro type tactics that were used to disrupt the Panthers and the Civil Rights Movement. The fact that the LA Times article has the police as a main voice and source needs to be noted because its hard to tell what their true motives are. They definitely have an agenda.
Case in point, a couple of years ago, the late Peter Jennings did an expose on gang violence in LA, but wound up interviewing only the LA Chief of Police Richard Bratton. The way they did their coverage was such that on the surface, you thought nothing, but for folks on the streets in LA it caused conflict. Most notably was when the LAPD officers are shown on camera telling Latin gang members that the Bloods (Bounty Hunters) were getting ready to ride on them. That was never the case, but the gang members shown on TV believed it and when the cameras were off and Jennings left town, the gangs went to war. I wrote an Open Letter to Jennings about his troubling coverage which he read but never responded back...
http://www.dissidentvoice.org/June04/DaveyD0605.htm
With all that being said, things are definitely bad and the killings are real especially in places like Harbor Gateway and Highland Park. There are large sections of Los Angeles that are completely off limits to you if your Black and now vice versa. We definitely have to get a grip on things and ask ourselves why is all this happening. Who stands to benefit? What is our personal responsibility to moving forward?
For more background on the LA situation please read this article I penned a year ago..
http://p076.ezboard.com/fpoliticalpalacefrm71.showMessage?topicID=17.topic
Davey D
well thats for that explanation..
I guess Ill post some links as well..... :ermm:
http://www.isteve.com/2002_Where_Did_Mexicos_Blacks_Go.htm
EDJ you go by the ONEDROP Rule huh?
5000
I guess Ill post some links as well..... :ermm:
Race Now
Part 3: Where Did Mexico's Blacks Go?
by Steve Sailer
UPI, May 9, 2002
Where did Mexico's blacks go?
The nearly complete absorption of Mexico's identifiably African people offers an intriguing contrast to the persistence of a rather distinct black race in the United State.
Most Americans, and even many Mexicans, don't realize that a significant fraction of the Mexican population once looked markedly African. At least 200,000 black slaves were imported into Mexico from Africa. By 1810, Mexicans who were considered at least part-African numbered around a half million, or more than 10 percent of the population.
Mexican music, for example, has deep roots in West Africa. "La Bamba," the famous Mexican folk song that was given a rock beat by Ritchie Valens and a classic interpretation by Los Lobos, has been traced back to the Bamba district of Angola.
What's especially ironic about Mexico's "racial amnesia" --
a term coined by African-American historian Ted Vincent -- is that during Mexico's first century of independence, more than a few of its most famous leaders were visibly part black.
Emiliano Zapata was perhaps the noblest figure in 20th century Mexican politics, a peasant revolutionary still beloved as a martyred man of the people. Although Marlon Brando played him in the 1952 movie "Viva Zapata!" the best-known photograph of the illiterate idealist shows him with clearly part-African hair. His village had long been home to many descendents of freed slaves.
Similarly, Vicente Guerrero, a leading general in the Mexican War of Independence and the new nation's second president, appears from his portraits and his nickname to have been part black.
Perhaps African-Mexicans were so often leading the revolutionary vanguard because they were even more oppressed by law than Mexico's Indians. Back in the 16th century, the great Spanish Bishop Bartolome de las Casas, the first modern human rights activist, in the sense of battling for justice for another race, persuaded the King of Spain to ban the enslavement of Indians, at least nominally. Yet, bondage for Africans remained legal until "El Negro Guerrero" officially abolished it in 1829. It had largely withered out before then, however.
The apparent assimilation of Mexico's ex-slaves into the overall gene pool is in marked contrast to America's experience, where the black race has remained relatively distinct. In the average self-declared white American's family tree, there is only the equivalent of one black out of every 128 ancestors, according to the ongoing research of molecular anthropologist Mark D. Shriver of Penn State University and his colleagues.
In fact, Mexico even differs from the rest of Latin America, where distinct black populations remain genetically unassimilated. "Mexico is unique in this regard," commented population geneticist Ricardo M. Cerda-Flores of the Mexico's Autonomous University in Nuevo Leon.
Cerda-Flores' team found that a sample of Mexicans living around Monterrey in Northeast Mexico averaged around 5 percent African by ancestry, according to its genetic markers. In other words, if you could accurately trace the typical family tree back until before the first Spaniards and their African slaves arrived in Mexico in 1519, you would find that about one out of twenty of the subjects' forebears were Africans.
Cerda-Flores and his colleagues also examined the DNA of Mexican-Americans in Texas, who came out as about 6 percent black. Other studies of Mexicans and Mexican-Americans by molecular anthropologists have come up with black admixture rates ranging from 3 percent to 8 percent.
By way of contrast, this appears to be, very roughly, something like half of the black ancestry level of the overall American population, as implied by Shriver's studies. Of course, most of the African ancestors of Americans are visibly concentrated among African-Americans, who average 82 percent to 83 percent black, according to Shriver. Among Mexicans, however, African genes appeared to be spread more broadly and evenly.
Nevertheless, the official ideology of Mexico has been that the Mexicans are simply a "mestizo" people -- a mixture of Spaniards and Indians -- officially referred to as "La Raza" or "The Race." Since 1928, Mexico has celebrated Oct. 12 as "The Day of The Race." On Oct. 12, 1946, Mexican politician José Vasconcelos famously declared mestizos to be "the cosmic race."
African-American anthropologist Bobby Vaughn wrote, "Issues of race have been so colored by Mexico's preoccupation with 'the Indian question' that the Afro-Mexican experience tends to blend almost invisibly into the background, even to Afro-Mexicans themselves. Mexico's official narratives ... leave Afro-Mexicans outside of the national consciousness."
That's because Mexico's national ideology centers on "the belief that contemporary Mexico is a kind of 'perfect blend' of both Spanish and Indian heritages, and that this synthesis is at the heart of what it means to be Mexican."
Socially, Mexico does not have any kind of "color line," in contrast to the United States, where "one drop of African blood" frequently categorizes a person as "black." For example, Oscar-winning actress Halle Berry's white mother raised Halle to think of herself as black, even though her African-American father abandoned the family when she was quite young. Those kind of sharp-edged racial categories seldom exist in Latin American countries.
In reality, Mexico's white-Indian racial blending is far less complete than Mexico's political orthodoxy would make it appear. What Mexico does have instead of a color line is a "color continuum." There are no sharp racial divides, yet the rule for social prestige remains "the whiter the better." For example, the stars of Mexican television are almost completely European. In fact, the actresses on Mexican "telenovelas" tend to be blonder than the ones on American soap operas.
Mexico's elites are much whiter looking than its working class. At 6'5" tall, President Vicente Fox stands roughly a head taller than the average Mexican man. Fox's paternal grandfather was an Irish-American born in Cincinnati.
There remain in dire poverty millions of virtually pureblooded Indian peasants, who speak the same Indian languages as their ancestors did before 1492.
This ideological assumption that all Mexicans are mestizo can lead to some amusing conundrums. For example, Luis Echeverria, president from 1970-1976, saw himself as the natural leader of the nonwhite Third World. The problem was that he, like most Mexican presidents, appeared to be pure white. So, he spent many hours under sun lamps, trying to tan himself into the Third World.
While it's easy to scoff at this "mestizo myth" as propaganda put out by the mostly white ruling class to keep the brown lower classes from noticing Mexico's racial hierarchy, its usefulness at maintaining the peace should not be despised. In recent decades, Mexico has suffered much less from racial violence than nearby Guatemala or more distant Peru. During the '80s in both of those countries, where attitudes of white superiority are more blatant than in Mexico, oppressed Indians joined Marxist intellectuals in guerilla wars against the white ruling class.
The Mexican populace's African "third root" is occasionally honored, but Mexican officials have generally ignored it. University of Minnesota demographer Robert McCaa wrote, "Afro-Mexicans, who numbered one-half million in 1810, more or less vanished, thoroughly intermingled and unidentifiable by 1895 if the official discourse is accepted at face value."
That discourse should be viewed skeptically. It's unlikely that African racial characteristics had become so blended in by 1895 that they had actually vanished. Yet, since then, black genes appear to have been so broadly distributed around the population that few Mexican individuals stand out today as notably black.
In fact, the black contribution to Mexico's "cosmic race" has been so forgotten that in last November's race for governor of the state of Michoacán, Alfredo Anaya of the former ruling party PRI hammered away at his opponent Lázaro Cárdenas, the scion of Mexico's most famous leftist dynasty, for having a part-black Cuban wife and son.
Anaya argued, "There is a great feeling that we want to be governed by our own race, by our own people."
One of his supporters said, "It's one thing to be brown. The black race is something different."
Ultimately, this strategy failed, as Anaya lost. Still, he came within five percentage points of beating the son of Cuauhtemoc Cardenas, the man who is widely believed to have been cheated out of Mexico's presidency in 1988 by massive PRI vote fraud. Further, this Lázaro Cárdenas is the grandson of the Lázaro Cárdenas, Mexico's most popular president, who is still adored for triumphing over the United States by nationalizing American-owned oil companies in 1938. So, considering the vast name recognition enjoyed by Cardenas, Anaya's pro-mestizo and anti-black ploy cannot be dismissed as wholly ineffectual.
By 2001, after generations of intermarriage, no more than 1 percent of the Mexican population is said to be identifiably African. Most of the remaining Afro-Mexicans are concentrated in the humid coastal regions, rather than the cooler highlands or dry northern desert.
There are self-consciously Afro-Mexican communities on the Gulf of Mexico near Vera Cruz, where the slave ships docked. There are heavily black villages on the Costa Chica on the Pacific, although the residents tend to see themselves as simply Mexicans with dark skins. One confusing factor is that Mexico also imported slaves from across the Pacific, including some African-looking New Guineans and also Negritos from the Philippines.<----COCKTON!!!!!!!
Life can be difficult for black Mexicans, because they are often assumed to be illegal immigrants from elsewhere in Latin America, such as Panama. The Mexican police often treat illegal aliens harshly.
Mexico's obliviousness to its black roots is slowly changing. An Afro-Mexican Museum recently opened south of Acapulco in Cuajinicuilapa in the state of Guerrero, which is named after the Afro-Mestizo second president.
So, what happened to the Afro-Mexicans who made up one tenth of the population in 1810?
The massive importation of East African slaves into the Middle East has not left much of a visible trace there either, although Prince Bandar, the Saudi Arabian ambassador to America, is clearly part black. Historian Bernard Lewis attributes this lack of blacks to the tendency in the Islamic world to castrate male slaves and work both sexes to death.
In contrast, the Mexican experience appears to have been much more benign. According to Cerda-Flores, intermarriage continued steadily until African genes had widely diffused into the population.
It's often argued these days that race is purely a "social construct." This view often puzzles geneticists, such as the forensic anthropologists who are employed by the police to examine hairs left at crime scenes and determine the race of suspects from their DNA.
Yet, there is a definite sense in which societies construct their own genetic makeups. America's color line and "one drop" rule have kept the genes of black Africans relatively isolated. In contrast, Mexico's color continuum and openness to interracial marriage have spread them so widely that there are few conspicuously black Mexicans left.
Part 3: Where Did Mexico's Blacks Go?
by Steve Sailer
UPI, May 9, 2002
Where did Mexico's blacks go?
The nearly complete absorption of Mexico's identifiably African people offers an intriguing contrast to the persistence of a rather distinct black race in the United State.
Most Americans, and even many Mexicans, don't realize that a significant fraction of the Mexican population once looked markedly African. At least 200,000 black slaves were imported into Mexico from Africa. By 1810, Mexicans who were considered at least part-African numbered around a half million, or more than 10 percent of the population.
Mexican music, for example, has deep roots in West Africa. "La Bamba," the famous Mexican folk song that was given a rock beat by Ritchie Valens and a classic interpretation by Los Lobos, has been traced back to the Bamba district of Angola.
What's especially ironic about Mexico's "racial amnesia" --
a term coined by African-American historian Ted Vincent -- is that during Mexico's first century of independence, more than a few of its most famous leaders were visibly part black.
Emiliano Zapata was perhaps the noblest figure in 20th century Mexican politics, a peasant revolutionary still beloved as a martyred man of the people. Although Marlon Brando played him in the 1952 movie "Viva Zapata!" the best-known photograph of the illiterate idealist shows him with clearly part-African hair. His village had long been home to many descendents of freed slaves.
Similarly, Vicente Guerrero, a leading general in the Mexican War of Independence and the new nation's second president, appears from his portraits and his nickname to have been part black.
Perhaps African-Mexicans were so often leading the revolutionary vanguard because they were even more oppressed by law than Mexico's Indians. Back in the 16th century, the great Spanish Bishop Bartolome de las Casas, the first modern human rights activist, in the sense of battling for justice for another race, persuaded the King of Spain to ban the enslavement of Indians, at least nominally. Yet, bondage for Africans remained legal until "El Negro Guerrero" officially abolished it in 1829. It had largely withered out before then, however.
The apparent assimilation of Mexico's ex-slaves into the overall gene pool is in marked contrast to America's experience, where the black race has remained relatively distinct. In the average self-declared white American's family tree, there is only the equivalent of one black out of every 128 ancestors, according to the ongoing research of molecular anthropologist Mark D. Shriver of Penn State University and his colleagues.
In fact, Mexico even differs from the rest of Latin America, where distinct black populations remain genetically unassimilated. "Mexico is unique in this regard," commented population geneticist Ricardo M. Cerda-Flores of the Mexico's Autonomous University in Nuevo Leon.
Cerda-Flores' team found that a sample of Mexicans living around Monterrey in Northeast Mexico averaged around 5 percent African by ancestry, according to its genetic markers. In other words, if you could accurately trace the typical family tree back until before the first Spaniards and their African slaves arrived in Mexico in 1519, you would find that about one out of twenty of the subjects' forebears were Africans.
Cerda-Flores and his colleagues also examined the DNA of Mexican-Americans in Texas, who came out as about 6 percent black. Other studies of Mexicans and Mexican-Americans by molecular anthropologists have come up with black admixture rates ranging from 3 percent to 8 percent.
By way of contrast, this appears to be, very roughly, something like half of the black ancestry level of the overall American population, as implied by Shriver's studies. Of course, most of the African ancestors of Americans are visibly concentrated among African-Americans, who average 82 percent to 83 percent black, according to Shriver. Among Mexicans, however, African genes appeared to be spread more broadly and evenly.
Nevertheless, the official ideology of Mexico has been that the Mexicans are simply a "mestizo" people -- a mixture of Spaniards and Indians -- officially referred to as "La Raza" or "The Race." Since 1928, Mexico has celebrated Oct. 12 as "The Day of The Race." On Oct. 12, 1946, Mexican politician José Vasconcelos famously declared mestizos to be "the cosmic race."
African-American anthropologist Bobby Vaughn wrote, "Issues of race have been so colored by Mexico's preoccupation with 'the Indian question' that the Afro-Mexican experience tends to blend almost invisibly into the background, even to Afro-Mexicans themselves. Mexico's official narratives ... leave Afro-Mexicans outside of the national consciousness."
That's because Mexico's national ideology centers on "the belief that contemporary Mexico is a kind of 'perfect blend' of both Spanish and Indian heritages, and that this synthesis is at the heart of what it means to be Mexican."
Socially, Mexico does not have any kind of "color line," in contrast to the United States, where "one drop of African blood" frequently categorizes a person as "black." For example, Oscar-winning actress Halle Berry's white mother raised Halle to think of herself as black, even though her African-American father abandoned the family when she was quite young. Those kind of sharp-edged racial categories seldom exist in Latin American countries.
In reality, Mexico's white-Indian racial blending is far less complete than Mexico's political orthodoxy would make it appear. What Mexico does have instead of a color line is a "color continuum." There are no sharp racial divides, yet the rule for social prestige remains "the whiter the better." For example, the stars of Mexican television are almost completely European. In fact, the actresses on Mexican "telenovelas" tend to be blonder than the ones on American soap operas.
Mexico's elites are much whiter looking than its working class. At 6'5" tall, President Vicente Fox stands roughly a head taller than the average Mexican man. Fox's paternal grandfather was an Irish-American born in Cincinnati.
There remain in dire poverty millions of virtually pureblooded Indian peasants, who speak the same Indian languages as their ancestors did before 1492.
This ideological assumption that all Mexicans are mestizo can lead to some amusing conundrums. For example, Luis Echeverria, president from 1970-1976, saw himself as the natural leader of the nonwhite Third World. The problem was that he, like most Mexican presidents, appeared to be pure white. So, he spent many hours under sun lamps, trying to tan himself into the Third World.
While it's easy to scoff at this "mestizo myth" as propaganda put out by the mostly white ruling class to keep the brown lower classes from noticing Mexico's racial hierarchy, its usefulness at maintaining the peace should not be despised. In recent decades, Mexico has suffered much less from racial violence than nearby Guatemala or more distant Peru. During the '80s in both of those countries, where attitudes of white superiority are more blatant than in Mexico, oppressed Indians joined Marxist intellectuals in guerilla wars against the white ruling class.
The Mexican populace's African "third root" is occasionally honored, but Mexican officials have generally ignored it. University of Minnesota demographer Robert McCaa wrote, "Afro-Mexicans, who numbered one-half million in 1810, more or less vanished, thoroughly intermingled and unidentifiable by 1895 if the official discourse is accepted at face value."
That discourse should be viewed skeptically. It's unlikely that African racial characteristics had become so blended in by 1895 that they had actually vanished. Yet, since then, black genes appear to have been so broadly distributed around the population that few Mexican individuals stand out today as notably black.
In fact, the black contribution to Mexico's "cosmic race" has been so forgotten that in last November's race for governor of the state of Michoacán, Alfredo Anaya of the former ruling party PRI hammered away at his opponent Lázaro Cárdenas, the scion of Mexico's most famous leftist dynasty, for having a part-black Cuban wife and son.
Anaya argued, "There is a great feeling that we want to be governed by our own race, by our own people."
One of his supporters said, "It's one thing to be brown. The black race is something different."
Ultimately, this strategy failed, as Anaya lost. Still, he came within five percentage points of beating the son of Cuauhtemoc Cardenas, the man who is widely believed to have been cheated out of Mexico's presidency in 1988 by massive PRI vote fraud. Further, this Lázaro Cárdenas is the grandson of the Lázaro Cárdenas, Mexico's most popular president, who is still adored for triumphing over the United States by nationalizing American-owned oil companies in 1938. So, considering the vast name recognition enjoyed by Cardenas, Anaya's pro-mestizo and anti-black ploy cannot be dismissed as wholly ineffectual.
By 2001, after generations of intermarriage, no more than 1 percent of the Mexican population is said to be identifiably African. Most of the remaining Afro-Mexicans are concentrated in the humid coastal regions, rather than the cooler highlands or dry northern desert.
There are self-consciously Afro-Mexican communities on the Gulf of Mexico near Vera Cruz, where the slave ships docked. There are heavily black villages on the Costa Chica on the Pacific, although the residents tend to see themselves as simply Mexicans with dark skins. One confusing factor is that Mexico also imported slaves from across the Pacific, including some African-looking New Guineans and also Negritos from the Philippines.<----COCKTON!!!!!!!
Life can be difficult for black Mexicans, because they are often assumed to be illegal immigrants from elsewhere in Latin America, such as Panama. The Mexican police often treat illegal aliens harshly.
Mexico's obliviousness to its black roots is slowly changing. An Afro-Mexican Museum recently opened south of Acapulco in Cuajinicuilapa in the state of Guerrero, which is named after the Afro-Mestizo second president.
So, what happened to the Afro-Mexicans who made up one tenth of the population in 1810?
The massive importation of East African slaves into the Middle East has not left much of a visible trace there either, although Prince Bandar, the Saudi Arabian ambassador to America, is clearly part black. Historian Bernard Lewis attributes this lack of blacks to the tendency in the Islamic world to castrate male slaves and work both sexes to death.
In contrast, the Mexican experience appears to have been much more benign. According to Cerda-Flores, intermarriage continued steadily until African genes had widely diffused into the population.
It's often argued these days that race is purely a "social construct." This view often puzzles geneticists, such as the forensic anthropologists who are employed by the police to examine hairs left at crime scenes and determine the race of suspects from their DNA.
Yet, there is a definite sense in which societies construct their own genetic makeups. America's color line and "one drop" rule have kept the genes of black Africans relatively isolated. In contrast, Mexico's color continuum and openness to interracial marriage have spread them so widely that there are few conspicuously black Mexicans left.
EDJ you go by the ONEDROP Rule huh?
5000
