Category Archives: diaspora

Voices: March For Immigrant Dignity And Respect

By Arturo R. García

About 3,000 people attended the March for Immigrant Dignity and Respect in San Diego, Calif. All pictures by Arturo R. García.

On Saturday, thousands of immigrants and immigration advocates took to the streets across the country for the national March for Immigrant Dignity and Respect, a renewed call for U.S. lawmakers to stop dragging their feet on heavily-promised immigration reform. In San Diego, the event drew at least 3,000 people by police estimates, a mix of religious, labor, education and nursing groups from multiple communities.

In English: “Obama, where is the reform?”

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FYI: “Black” doesn’t mean “African-American”

mandela_composite-1024x1024

By Guest Contributor T. F. Charlton; originally published as Grace is Human

A couple nights ago I made an offhand comment on Twitter about the conflation of “Black” with “African American” – the two aren’t synonymous – in response to a tweet referring to Nelson Mandela, y’know, the XhosaSouth African Nelson Mandela, as “African American.” It touched off a long and really interesting conversation about race, ethnicity, and identity, which is Storified and shared below.

A conversation on blackness, ethnicity, nationality, and identity. Not in strict chronological order – somewhat rearranged so the conversation flows more logically.

http://storify.com/graceishuman/thoughts-on-blackness-ethnicity-and-nationality

Image Credit:  MastaBaba creative commons

Racialicious Crush Of The Week: Suheir Hammad

By Andrea Plaid

Since it’s National Poetry Month, let’s talk about one of my favorite poets: Suheir Hammad.

Of course, Hammad speaks quite a few women of color’s truth with her classic piece, “Not Your Erotic, Not Your Exotic”:

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Call For Submissions: ¿Y Tu Abuela, Donde Está?: Multi-dimensional Afro-Latina/o Identities In The 21st Century

The Migration of Afro-Latin@s. Via williamsbsu.wordpress.com

The Migration of Afro-Latin@s. Via williamsbsu.wordpress.com

“The Black and White Dialogue on race and culture in the United States has consistently ignored the existence of more than 150 million people of African ancestry in the other Americas. The total absence of Afro-Latinas/os from the Caribbean Mexico, Central America and South America in the consciousness of the national discourse in the United States, including in institutions that educate and inform the civil society of the nation, contributes to the absolute disregard of the presence and realities of African Diasporic communities within the U.S. national territory and aboard. This lack of recognition and omission of the history, contributions and lives of more than 150 million people of African ancestry, many of whom reside here in the United States renders their contributions and lives irrelevant.”   

–Dr. Marta Moreno Vega, Women Warriors of the Afro-Latina Diaspora, “Afro-Boricua: Nuyorican de Pura Cepa,” page 75

“Of the estimated 11 million enslaved Africans brought to the New World from the late 1400s to the 1860s, most were taken to Latin America and the Caribbean, with only some 645,000 landing in the United States. “So when you’re talking about blackness, you’re really talking about Latin America.”

Miriam Jimenez Roman

Context:

“¿Y Tu Abuela, Donde Está?: Multi-dimensional Afro-Latina/o Identities in the 21st Century” is an exhibition examining Afro-Latino identity and culture in a contemporary context. The title is appropriated from a popular phrase within the Spanish-speaking Latin American community that examines the racial and cultural heritage of people of African descent. Sometimes used as a biting remark towards Latinos who elect to identify racially and culturally as something other than “Black” or of African descent, the phrase alludes to the idea of individuals literally hiding their background by keeping their grandmother, presumably a dark-complexioned woman, in the back part of their homes where no one can see her. However, some Latinos have also appropriated the adage to proudly profess their African heritage. As North America’s population shifts and the rate of Latin Americans grows in the United States, there has been an increase in interest of the historical, cultural, cosmological and political narratives of Latina/os of African descent and those who racially identify as “Black.” But most importantly, there has also been a push by Afro-Latina/os for the acknowledgement of the existence of a population of millions of people of African descent living outside the U.S. in Mexico, Central and South America and the Caribbean. The term “Afro-Latino” has also given rise to nuanced conversations about non-Spanish speaking Latin Americans from places such as Brasil and the Francophone Caribbean. CCCADI has been at the forefront of conversations about Afro-Latinos since its founding by Dr. Marta Moreno Vega, an Afro-Puerto Rican scholar, for the past three decades. As an institution, CCCADI is committed to delving deeper into this complex conversation to examine where Afro-Latina/os are today as individuals and as a community, particularly as younger generations boldly proclaim their Latino AND African identities.

HOW TO SUBMIT

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Meanwhile, On TumblR: Intergenerational Afropolitan Genius

By Andrea Plaid

This photo of literary/cultural African American female icons got lots of love this week:

L-r: Nikki Giovanni, Toni Morrison, and Angela Davis. Photo credit: Jim Stroup.

This video of Os Kuduristas, a troupe of kuduro dancers from the Angolan diaspora, caught my soul–like, it’s-on-replay caught.

According to Okay Africa, Os Kudurista (the people dressed in blue and gray) just performed in NYC and will be in Washington, DC at the Tropicalia Club, 2001 14th Street NW, on Friday, 12/21. I say, if you’re in DC and if possible, give yourself a treat and see them…

…and check out what other treats Racializens love on the R’s Tumblr!

 

Racialicious Crush Of The Week: Mira Nair

By Andrea Plaid

Having watched several of Mira Nair’s films repeatedly, I swear her guiding directive is, “If you’re 1) brown,  2) grown, and 3) sexy, you need to be in my film.”

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An African Election Tweet-Up: Pan-Africanism And Ghana’s 2008 Election

Pan-Africanism has such a hold on quite a few progressive people’s imaginations, but why and, more specifically, how did it play out in the 2008 election of where that philosophy originated, Ghana, as captured in Jarreth Merz’s documentary, An African Election?

Racialicious and the National Black Programming Consortium touched on it in our last tweet-up with Temple University’s Dr. Benjamin Talton. This week, we’ll do an extended tweetersation about Pan-Africanism and Ghana with Dr. James Peterson, who’s the director of Africana Studies and is an associate professor of English at Lehigh University (and a friend of the R).

So, check us out out on Twitter tomorrow night at 9PM ET and join the conversation!

Related Posts:

An African Election‘s Jarreth Merz On African Stereotypes And Ghanaian Politics

An African Election Takes Over Racialicious

An African Election on Twitter

Afro-Latin And The Negro Common: An Interview With Dr. Marco Polo Hernández-Cuevas

By Guest Contributor Lamont Lilly

The author (L) with Dr. Marco Polo Hernández-Cuevas. Courtesy of the author.

Marco Polo Hernández-Cuevas is the Interim Chair of the Department of Modern Foreign Languages at North Carolina Central University, where his interests lie in Transatlantic and Diaspora Studies. He is the author of five books, including The Africanization of Mexico from the Sixteenth Century Onward (2010) and Africa in Mexico: A Repudiated Heritage (2007). He is the founder and director of the Mexican Institute of Africana Studies. Read along as we discuss: Colonialism, Gaspar Yanga, Ivan Van Sertima and Mexico’s Little Black Sambo.

Lamont Lilly: Dr. Cuevas, as only the second individual I know to describe themselves as Afro-Mexican can you share some insight on the cultural connections that exist within such a powerful ethic mix? And why have figures such as Gaspar Yanga and Emiliano Zapata been omitted from history’s reference of heralded freedom fighters?

Statue of Gaspar Yanga in Veracruz, Mexico. Courtesy: Black Art Depot Today.

Marco Polo Hernández-Cuevas: Well, the reason you haven’t heard many refer to themselves as Afro-Mexican is because this is a relatively new term that was first coined by Eurocentric scholars like Melville Herskovits. It was Gonzalo Aguirre Beltrán who coined it in 1945 in Mexico City, during the foundational meeting of the Institute for African American Studies. However, that doesn’t mean that a color consciousness didn’t exist in Mexico. Prior to that, we had a host of names such as “Casta,” “Chilango,” “Jarocho,” and “Boshito,” all terms that refer to the lack of blood cleanliness of non-white persons. That would explain why many people in Mexico do not identify themselves as Afro-Mexican. They refer to themselves as Casta, or any of the other names previously mentioned. Recently however, there’s been a movement in the South Pacific side of Mexico whereby Afro-Mexicans do not want to be called Afro-Mexican. They just want to be called Nĕgro — Black. It erases the science and intellectuality of such embedded complexities.
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