|Africa and diaspora|
The term black people is an everyday English-language phrase, often used in socially-based systems of racial classification or of ethnicity to describe persons who are defined as belonging to a "black" ethnicity in their particular country, typically having a degree of Sub-Saharan African ancestry, or who are perceived to be dark-skinned relative to other "racial groups".
Different societies, such as Australia, Brazil, the United Kingdom, the United States and South Africa apply differing criteria regarding who is classified as "black", and these criteria have also varied over time. In some countries, social variables affect classification as much as skin color, and the social criteria for "blackness" vary. For example, in North America the term black people is not necessarily an indicator of skin color or ethnic origin but is more of a socially-based racial classification related to being African American, with a family history related to institutionalized slavery. In South Africa, mixed-race people are not considered to be "black", and in other regions, such as Australia and Melanesia, the term "black" has been applied to, and used by, populations with a very different history.
In South Africa during the apartheid era, beginning in the first half of the twentieth century, the population was classified into four main racial groups: Black, White, Asian (mostly Indian), and Coloured. The Coloured group included people of mixed Bantu, Khoisan, and European descent (with some Malay ancestry, especially in the Western Cape). The Coloured definition occupied an intermediary political position between the Black and White definitions in South Africa.
The apartheid bureaucracy devised complex (and often arbitrary) criteria in the Population Registration Act of 1945 to determine who belonged in which group. Minor officials administered tests to enforce the classifications. When it was unclear from a person's physical appearance whether a person was to be considered Coloured or Black, the "pencil test" was employed. This involved inserting a pencil in a person's hair to determine if the hair was kinky enough for the pencil to get stuck. If so, the person was classified as Black. Sandra Laing is a South African woman who was classified as Coloured by authorities during the apartheid era, due to her skin colour and hair texture, although she was the child of at least three generations of European ancestors. At age 10, she was expelled from her all-white school, and the authorities' decisions based on her anomalous appearance disrupted her family and adult life. She was the subject of the 2008 biographical dramatic film Skin, which won numerous awards.
During the apartheid era, those classed as "Coloured" were oppressed and discriminated against. But, they had limited rights and overall had slightly better socioeconomic conditions than those classed as "Black".
In the post-apartheid era, the Constitution of South Africa has declared the country to be a 'Non-racial democracy". However, the ANC government has introduced laws in support of their affirmative action policies that define "Black" people to include "Africans", "Coloureds" and "Asians". Their affirmative action policies have also favored "Africans" over "Coloureds". Some South Africans categorized as "African Black" openly state that "Coloureds" did not suffer as much as they did during apartheid. The popular saying by "Coloured" South Africans to illustrate their dilemma is:
We were not white enough under apartheid, and we are not black enough under the ANC (African National Congress)
In 2008, the High Court in South Africa ruled that Chinese South Africans who were residents during the apartheid era (and their descendents) are to be reclassified as "Black people" solely for the purposes of accessing affirmative action benefits, because they were also "disadvantaged" by racial discrimination. Chinese people who arrived in the country after the end of apartheid do not qualify.
Other than by appearance, "Coloureds" can usually be distinguished from "Blacks" by language. Most speak Afrikaans or English as a first language, as opposed to Bantu languages such as Zulu or Xhosa. They also tend to have more European-sounding names than Bantu names.
There are a number of black communities in North Africa, some dating from prehistoric communities, others as descendants from the historical Trans-Saharan trade and after the Arab invasions of North Africa in the 7th century, descendants of slaves from the Arab Slave Trade in North Africa.
According to Dr. Carlos Moore, resident scholar at Brazil's University of the State of Bahia, Afro-multiracials in the Arab world, including Arabs in North Africa, self-identify in ways that resemble Latin America. He claims that black-looking Arabs, much like black-looking Latin Americans, consider themselves white because they have some distant white ancestry.
Sadat's mother was a dark-skinned Nubian Sudanese woman and his father was a light-skinned Egyptian. In response to an advertisement for an acting position, he said, "I am not white but I am not exactly black either. My blackness is tending to reddish".
Fathia Nkrumah was another Egyptian with ties to West Africa. She was the late wife of Ghanaian revolutionary Kwame Nkrumah, whose marriage was seen as helping plant the seeds of cooperation between Egypt and other African countries as they struggled for independence from European colonization. This helped advance the formation of the African Union.
Because of the patriarchal nature of Arab society, Arab men, including during the slave trade in North Africa, enslaved more black women than men, and used more black female slaves than males. The men interpreted the Qur'an to permit sexual relations between a male master and his female slave outside of marriage (see Ma malakat aymanukum and sex), leading to many mixed-race children. When an enslaved woman became pregnant with her Arab master's child, she became umm walad or “mother of a child”, a status that granted her privileged rights. As the child was given rights of inheritance, mixed-race children could share in any wealth of the father. Because the society was patrilineal, the children took their fathers' social status at birth and were born free. Some succeeded their fathers as rulers, as was the case with Sultan Ahmad al-Mansur, who ruled Morocco from 1578 to 1608, though technically not mixed-race. His mother was a Fulani concubine of his father. Such tolerance for black persons, even when technically "free", was not so common in Morocco. The term abd (Arabic: عبد,) (meaning "slave"), is still used as a common term for black people in the Arabic-speaking world.
In August 2008, The Migration Information Source article noted that "A Nigerian Embassy spokesman estimated that Nigerians possibly make up the largest group of Black Africans in China, with about 2,000 to 3,000 Nigerians in Guangdong in 2006. Most businessmen only stay temporarily."
India and Pakistan
The Siddi are an ethnic group inhabiting India and Pakistan whose members are descended from Bantu peoples from Southeast Africa that were brought to the Indian subcontinent as slaves by Arab and Portuguese merchants. Although it is commonly believed locally that "Siddi" derives from a word meaning "black", the term is actually derived from "Sayyid", the title borne by the captains of the Arab vessels that first brought Siddi settlers to the area. In the Makran strip of the Sindh and Balochistan provinces in southwestern Pakistan, these Bantu descendants are known as the Makrani. There was a brief "Black Power" movement in Sindh in the 1960s and many Siddi are proud of and celebrate their Black African ancestry.
The Negritos are believed to be the first inhabitants of Southeast Asia, remnants of the earliest settlers from the Out of Africa migration. Negrito means “little black people” in Spanish (negrito is the Spanish diminutive of negro, i.e., "little black person"); it is what the Spaniards called the short-statured, hunter-gatherer autochthones that they encountered in the Philippines.
Indigenous Australians have been referred to as "black people" in Australia since the early days of European settlement. While originally related to skin colour, the term is used to today to indicate Aboriginal or Torres Strait Islander ancestry in general and can refer to people of any skin pigmentation.
Being identified as either "black" or "white" in Australia during the 19th and early 20th centuries was critical in one's employment and social prospects. Various state-based Aboriginal Protection Boards were established which had virtually complete control over the lives of Indigenous Australians – where they lived, their employment, marriage, education and included the power to separate children from their parents. Aborigines were not allowed to vote and were often confined to reserves and forced into low paid or effectively slave labour. The social position of mixed-race or "half-caste" individuals varied over time. A 1913 report by Sir Baldwin Spencer states that:
the half-castes belong neither to the aboriginal nor to the whites, yet, on the whole, they have more leaning towards the former; ... One thing is certain and that is that the white population as a whole will never mix with half-castes... the best and kindest thing is to place them on reserves along with the natives, train them in the same schools and encourage them to marry amongst themselves.
After the First World War, however, it became apparent that the number of mixed-race people was growing at a faster rate than the white population, and by 1930 fear of the "half-caste menace" undermining the White Australia ideal from within was being taken as a serious concern. Dr. Cecil Cook, the Northern Territory Protector of Natives, noted that:
generally by the fifth and invariably by the sixth generation, all native characteristics of the Australian Aborigine are eradicated. The problem of our half-castes will quickly be eliminated by the complete disappearance of the black race, and the swift submergence of their progeny in the white.
The official policy became one of biological and cultural assimilation: "Eliminate the full-blood and permit the white admixture to half-castes and eventually the race will become white". This led to different treatment for "black" and "half-caste" individuals, with lighter-skinned individuals targeted for removal from their families to be raised as "white" people, restricted from speaking their native language and practising traditional customs, a process now known as the Stolen Generation.
The second half of the 20th century to the present has seen a gradual shift towards improved human rights for Aboriginal people. Aborigines were given the right to vote in 1962, and in the 1967 referendum over 90% of the Australian population voted to end constitutional discrimination and to include Aborigines in the national census. During this period many Aboriginal activists began to embrace the term "black" and use their ancestry as a source of pride. Activist Bob Maza said:
I only hope that when I die I can say I’m black and it’s beautiful to be black. It is this sense of pride which we are trying to give back to the aborigine [sic] today.
In 1978 Aboriginal writer Kevin Gilbert received the National Book Council award for his book Living Black: Blacks Talk to Kevin Gilbert, a collection of Aboriginal people's stories, and in 1998 was awarded (but refused to accept) the Human Rights Award for Literature for Inside Black Australia, a poetry anthology and exhibition of Aboriginal photography. In contrast to previous definitions based solely on the degree of Aboriginal ancestry, in 1990 the Government changed the legal definition of Aboriginal to include any:
person of Aboriginal or Torres Strait Islander descent who identifies as an Aboriginal or Torres Strait Islander and is accepted as such by the community in which he [or she] lives
This nationwide acceptance and recognition of Aboriginal people led to a significant increase in the number of people self-identifying as Aboriginal or Torres Strait Islander. The reappropriation of the term "black" with a positive and more inclusive meaning has resulted in its widespread use in mainstream Australian culture, including public media outlets, government agencies, and private companies. In 2012, a number of high-profile cases highlighted the legal and community attitude that identifying as Aboriginal or Torres Strait Islander is not dependent on skin colour, with a well-known boxer Anthony Mundine being widely criticised for questioning the "blackness" of another boxer and journalist Andrew Bolt being successfully sued for publishing discriminatory comments about Aboriginals with light skin.
Due to the Ottoman slave trade that had flourished in the Balkans, the coastal town of Ulcinj in Montenegro had its own black community. As a consequence of the slave trade and privateer activity, it is told how until 1878 in Ulcinj 100 black people lived. The Ottoman Army also deployed an estimated 30,000 Black African troops and cavalrymen to its expedition in Hungary during the Austro-Turkish War of 1716–18.
As African states became independent in the 1960s, the Soviet Union offered many of their citizens the chance to study in Russia. Over a period of 40 years, about 400,000 African students from various countries moved to Russia to pursue higher studies, including many Black Africans. This extended beyond the Soviet Union to many countries of the Eastern bloc.
Beginning several centuries ago, a number of Black Africans were brought by slave traders during the Ottoman Empire to plantations between Antalya and Istanbul in modern-day Turkey. Some of their descendants remain, and many migrated to larger cities. Other slaves were transported to Crete, from where they later arrived in the İzmir area through the population exchange between Greece and Turkey in 1923, or indirectly from Ayvalık in pursuit of work.
According to the Office for National Statistics, at the 2001 census there were over a million black people in the United Kingdom; 1% of the total population described themselves as "Black Caribbean", 0.8% as "Black African", and 0.2% as "Black other". Britain encouraged the immigration of workers from the Caribbean after World War II; the first symbolic movement was those who came on the ship the Empire Windrush. The preferred official umbrella term is "black and minority ethnic" (BME), but sometimes the term "black" is used on its own, to express unified opposition to racism, as in the Southall Black Sisters, which started with a mainly British Asian constituency, and the National Black Police Association, which has a membership of "African, African-Caribbean and Asian origin".
Historians estimate that between the advent of Islam in 650 and the abolition of slavery in the Arabian Peninsula in the mid-20th century, 10 to 18 million Black Africans were enslaved by Arab slave traders and taken to the Arabian Peninsula and neighboring countries. Due to the sex-biased flow of female slaves to serve as concubines in harems in the Arabian Peninsula and neighboring countries, the castration of male slaves to serve as harem guards, the death toll of Black African slaves from forced labor, and the assimilation of the children of female slaves and Arab owners into the Arab owners' families, there are very few remaining distinctive black communities in the Arabian Peninsula and neighboring countries today.
Genetic studies have found significant African female-mediated gene flow in Arab communities in the Arabian Peninsula and neighboring countries, with an average of 38% of African maternal lineages in Yemen, 16% in Oman-Qatar, and 10% in Saudi Arabia-United Arab Emirates. Although distinctive and self-identified black communities have been reported in countries such as Iraq with a reported 1.2 million black people, in the Arabian Peninsula and neighboring countries, most of those of identifiable African descent are classified and identify as Arab, not black.
About 150,000 East African and black people live in Israel, amounting to just over 2% of the nation's population. The vast majority of these, some 120,000, are Beta Israel, most of whom came during the 1980s and 1990s from Ethiopia In addition, Israel is home to over 5,000 members of the African Hebrew Israelites of Jerusalem movement, who reside mainly in a distinct neighborhood in the Negev town of Dimona. Unknown numbers of black converts to Judaism reside in Israel, most of them converts from the United Kingdom, Canada, and the United States.
Additionally, there are around 60,000 non-Jewish African immigrants in Israel. Most of the migrants are from communities in Sudan and Eritrea, particularly the Niger-Congo-speaking Nuba groups of the southern Nuba Mountains.
South America and the Caribbean
Approximately 12 million Africans were shipped to the Americas during the Atlantic slave trade from 1492 to 1888, with 11.5 million of those shipped to South America and the Caribbean. Brazil was the largest importer in the Americas, with 5.5 million African slaves imported, followed by the British Caribbean with 2.76 million, the Spanish Caribbean and Spanish Mainland with 1.59 million Africans, and the French Caribbean with 1.32 million. Today their descendants number approximately 150 million in South America and the Caribbean. In addition to skin color, other physical characteristics such as facial features and hair texture are often variously used in classifying peoples as black in South America and the Caribbean. In South America and the Caribbean, classification as black is also closely tied to social status and socioeconomic variables, especially in light of social conceptions of "blanqueamiento" (racial whitening) and related concepts.
The topic of race in Brazil is complex. A Brazilian child was never automatically identified with the racial type of one or both parents, nor were there only two categories to choose from. Between a pure black and a very light mulatto, more than a dozen racial categories were acknowledged, based on combinations of hair color, hair texture, eye color, and skin color. These types grade into each other like the colors of the spectrum, and no one category stands significantly isolated from the rest. That is, race has referred to appearance, not heredity.
Scholars disagree over the effects of social status on racial classifications in Brazil. It is generally believed that upward mobility and education results in reclassification of individuals into lighter-skinned categories. The popular claim is that in Brazil, poor whites are considered black and wealthy blacks are considered white. Some scholars disagree, arguing that whitening of one's social status may be open to people of mixed race, but a typically black person will consistently be identified as black regardless of wealth or social status.
|Brazilian Population, by Race, from 1872 to 1991 (Census Data)|
|Ethnic group||White||Black||Brown||Yellow (Asian)||Undeclared||Total|
From the year 1500 to 1850, an estimated 3.5 million Africans were forcibly shipped to Brazil. It is estimated that more than half of the Brazilian population is at least in part descendants of these Africans. Brazil has the largest population of Afro-descendants outside of Africa. In contrast to the US, there were no segregation or anti-miscegenation laws in Brazil. Intermarriage has been popular for centuries. Much of the white/Asian population also has either African or Amerindian blood. According to the last census of the twentieth century, 54% identified themselves as white, 6.2% identified themselves as black, and 39.5% identified themselves as Pardo (brown) — a broad multi-racial category.
A philosophy of racial whitening emerged in Brazil in the nineteenth century. Until recently the government did not keep data on race. However, statisticians estimate that in 1835 half the population was black, one fifth was Pardo (brown) and one fourth white. By 2000, the black population had fallen to 6.2%, the Pardo had increased to 40%, and white to 55%. Essentially most of the black population was absorbed into the multi-racial category by intermixing. A 2007 study found that at least 29% of the middle-class, white Brazilian population had some recent (since the colonial period) African ancestry.
Race relations in Brazil
Because of the ideology of miscegenation, Brazil has avoided the polarization of society into black and white. The bitter and sometimes violent racial tensions that divide the US are notably absent in Brazil. According to the 2010 census, 6.7% of Brazilians said they were black, compared with 6.2% in 2000, and 43.1% said they were mixed race, up from 38.5%. In 2010, Elio Ferreira de Araujo, Brazil's minister for racial equality, attributed the change to growing pride among his country's black and indigenous communities.
The philosophy of the racial democracy in Brazil has drawn criticism from some quarters. Brazil has one of the largest gaps in income distribution in the world. The richest 10% of the population earn 28 times the average income of the bottom 40%. The richest 10 percent is almost exclusively white. One-third of the population lives under the poverty line, with blacks and other non-whites accounting for 70 percent of the poor.
In the US, black people earn 75% of what white people earn. In Brazil, non-whites earn less than 50% of what whites earn. Some have posited that Brazil practices the one-drop rule when analysts consider the facts of social and economic divisions. The gap in income between blacks and other non-whites is relatively small compared to the large gap between whites and non-whites. Other factors, such as illiteracy and education levels, show the same patterns. Unlike in the US, where African Americans were united in the civil-rights struggle, in Brazil the philosophy of whitening has helped divide blacks from other non-whites and prevented a more active civil rights movement.
Though Brazilians of African heritage make up a large percentage of the population there are very few black politicians. The city of Salvador, Bahia, for instance, is 80% Afro-Brazilian but has never had a black mayor. Critics indicate that US cities that have a black majority, such as Detroit and New Orleans, have never had white mayors since first electing black mayors in the 1970s.
Non-white people also have limited media visibility. The Latin American media, in particular the Brazilian media, has been accused of hiding its Black, Indigenous, Multiracial and East Asian population. For example the telenovelas or soaps are said to be a hotbed of largely blond and light-eyed white (they resemble Scandinavians and other northern Europeans more than they look like white Brazilians of typical Southern European features) and light-skinned mulatto and mestizo (often deemed as white persons in Brazil if achieving the middle class or higher social status) actors. Most rare empowered persons of color represented in Latin American media possess typically Caucasian features due to a mix of racist standards of beauty, colourism and lookism. Nevertheless, in the last years, the number of empowered afrodescendants (either economically or by other ways) increased in Brazilian media coverage. Despite Brazil also possessing criminal black man stereotypes, it is considered a huge prejudice and mostly not used in a disordered way by the media, in spite of sometimes common "humouristic" sexist jokes and LGBT stereotyping  and as such lack of politically correctness in native race issues is not a major problem (there are more stereotypes of Asian people, Europeans or U.S. Americans, for example).
These patterns of discrimination against non-whites have led some to advocate for the use of the Portuguese term 'negro' to encompass non-whites so as to renew a black consciousness and identity, in effect an African descent rule. It generates criticism since Pardo, or Brown people, is intended to include caboclos (mestizos), assimilated Amerindians and tri-racials, not only afrodescendants — thus Brazilian of some or no recent African descent, as most White Brazilians, become 60–70% of the population, breaking the argument of possible Brazilian one-drop rule since real noticeable mulattoes, cafuzos (zambos) and black persons are a minority and the Brazilian poor represents larger percents in Brazil. As one would expect from an underdeveloped country, there are pockets of poverty in White-majority and Japanese Brazilian-majority areas, rarer in urban developments but common in rural areas. They are even more common among Mestizo-majority areas, and Amerindian communities.
In the first 200 years that black people were in the United States, they commonly referred to themselves as Africans. In Africa, people primarily identified themselves by ethnic group (closely allied to language) and not by skin color. Individuals identified themselves, for example, as Ashanti, Igbo, Bakongo, or Wolof, and others. But when Africans were brought to the Americas, they were often combined with other groups from Africa, and individual ethnic affiliations were not generally acknowledged by English colonists. In areas of the Upper South, different ethnic groups were brought together. This is significant as Africans came from a vast geographic region: the West African coastline stretching from Senegal to Angola and in some cases from the south-east coast such as Mozambique. A new identity and culture was born that incorporated elements of the various ethnic groups and of European cultural heritage, resulting in fusions such as the Black church and Black English. This new identity was based on African ancestry and slave status rather than membership in any one ethnic group. By contrast, slave records from Louisiana show that the French and Spanish colonists recorded more complete identities of Africans, including ethnicities and given tribal names.
The US racial or ethnic classification "black" refers to people with all possible kinds of skin pigmentation, from the darkest through to the very lightest skin colors, including albinos, if they are believed by others to have African ancestry (in any discernible percentage), or to exhibit cultural traits associated with being "African American". As a result, in the United States the term "black people" is not an indicator of skin color but of socially based racial classification. Relatively dark-skinned people can be classified as white if they fulfill other social criteria of "whiteness", and relatively light-skinned people can be classified as black if they fulfill the social criteria for "blackness" in a particular setting.
In March 1807, Great Britain, which largely controlled the Atlantic, declared the transatlantic slave trade illegal, as did the United States. (The latter prohibition took effect 1 January 1808, the earliest date on which Congress had the power to do so after protecting the slave trade under Article I, Section 9 of the United States Constitution.)
By that time, the majority of black people in the United States were native-born, so the use of the term "African" became problematic. Though initially a source of pride, many blacks feared the use of African as an identity would be a hindrance to their fight for full citizenship in the US. They also felt that it would give ammunition to those who were advocating repatriating black people back to Africa. In 1835, black leaders called upon black Americans to remove the title of "African" from their institutions and replace it with "Negro" or "Colored American". A few institutions chose to keep their historic names, such as the African Methodist Episcopal Church. African Americans popularly used the terms "Negro" or "colored" for themselves until the late 1960s.
The term black was used throughout but not frequently since it carried a certain stigma. In his 1963 "I Have a Dream" speech, Martin Luther King, Jr. uses the terms negro fifteen times and black four times. Each time he uses black it is in parallel construction with white, for example, "black men and white men".
With the successes of the civil rights movement, a new term was needed to break from the past and help shed the reminders of legalized discrimination. In place of Negro, activists promoted the use of black as standing for racial pride, militancy, and power. Some of the turning points included the use of the term "Black Power" by Kwame Toure (Stokely Carmichael) and the popular singer James Brown's song "Say It Loud - I'm Black and I'm Proud".
In 1988, the civil rights leader Jesse Jackson urged Americans to use the term "African American" because it had a historical cultural base and was a construction similar to terms used by European descendants, such as German American, Italian American, etc. Since then, African American and black have had essentially coequal status. Controversy continues over which term is more appropriate. Maulana Karenga and Owen Alik Shahadah argue African-American is more appropriate because it accurately articulates geographical and historical origin. Others have argued that "black" is a better term because "African" suggests foreignness, although black people have been in the US since the earliest colonial years. Still others believe the term black is inaccurate because African Americans have a variety of skin tones. Surveys show that the majority of black Americans have no preference for "African American" or "Black", although they have a slight preference for "black" in personal settings and "African American" in more formal settings.
Increases in the number of black immigrants to the United States from Africa, the Caribbean, and Latin America since the late twentieth century have raised questions about who uses the term African American. The more recent African immigrants may sometimes view themselves, and be viewed, as culturally distinct from native-born Americans who descend from African slaves.
The U.S. census race definitions says a "black" is a person having origins in any of the black (sub-Saharan) racial groups of Africa. It includes people who indicate their race as "Black, African Am., or Negro" or who provide written entries such as African American, Afro-American, Kenyan, Nigerian, or Haitian. The Census Bureau notes that these classifications are socio-political constructs and should not be interpreted as scientific or anthropological.
A considerable portion of the U.S. population identified as black also has European ancestry in varying amounts; a lesser proportion have some Native American ancestry. For instance, genetic studies of African-American people show an ancestry that is on average 17–18% European.
Since the late nineteenth century, the South used a colloquial term, the one-drop rule, to classify as black a person of any known African ancestry. This practice of hypodescent was not put into law until the early twentieth century. Legally the definition varied from state to state. Racial definition was more flexible in the eighteenth and nineteenth centuries before the American Civil War. For instance, President Thomas Jefferson held persons who were legally white (less than 25% black) according to Virginia law at the time, but, because they were born to slave mothers, they were born into slavery, according to the principle of partus sequitur ventrem, which Virginia adopted into law in 1662.
Outside of the US, some other countries have adopted the one-drop rule, but the definition of who is black and the extent to which the one-drop "rule" applies varies greatly from country to country.
The one-drop rule may have originated as a means of increasing the number of black slaves and was maintained as an attempt to keep the white race pure. One of the results of the one-drop rule was the uniting of the African-American community. Some of the most prominent abolitionists and civil-rights activists of the nineteenth century were multiracial, such as Frederick Douglass, Robert Purvis, and James Mercer Langston. They advocated equality for all.
The concept of blackness in the United States has been described[by whom?] as the degree to which one associates themselves with mainstream African American culture, politics, and values. To a certain extent, this concept is not so much about race but more about political orientation, culture and behavior. Blackness can be contrasted with "acting white", where black Americans are said to behave with assumed characteristics of stereotypical white Americans with regard to fashion, dialect, taste in music, and possibly, from the perspective of a significant number of black youth, academic achievement.
Due to the often political and cultural contours of blackness in the United States, the notion of blackness can also be extended to non-black people. Toni Morrison once described Bill Clinton as the first black President of the United States, because of his warm relations with African Americans and his poor upbringing. Christopher Hitchens was offended by the notion of Clinton as the first black president, noting, "Mr Clinton, according to Toni Morrison, the Nobel Prize-winning novelist, is our first black President, the first to come from the broken home, the alcoholic mother, the under-the-bridge shadows of our ranking systems. Thus, we may have lost the mystical power to divine diabolism, but we can still divine blackness by the following symptoms: broken homes, alcoholic mothers, under-the-bridge habits and (presumable from the rest of [Arthur] Miller's senescent musings) the tendency to sexual predation and to shameless perjury about same." Some black activists were also offended, claiming Clinton used his knowledge of black culture to exploit black people for political gain as no other president had before, while not serving black interests. They note his lack of action during the Rwanda genocide and his welfare reform, which Larry Roberts said had led to the worst child poverty since the 1960s. Others noted that the number of black people in jail increased during his administration.
The question of blackness also arose in the Democrat Barack Obama's 2008 presidential campaign. Commentators have questioned whether Obama, who was elected the first President with black ancestry, is "black enough", contending that his background is not typical because his mother was white American, and his father was a black Kenyan immigrant. Obama chose to identify as black and African-American.
In July 2012, Ancestry.com reported on historic and DNA research by its staff that discovered that Obama is likely a descendant through his mother of John Punch, considered by some historians to be the first African slave in the Virginia colony. An indentured servant, he was "bound for life" in 1640 after trying to escape. The story of him and his descendants is that of multi-racial America since it appeared he and his sons married or had unions with white women, likely indentured servants and working class like them. Their multi-racial children were free because they were born to free English women. Over time, Obama's line of the Bunch family (as they became known) were property owners and continued to "marry white"; they became part of white society, likely by the early to mid-eighteenth century.
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- "Aboriginal identity goes beyond skin colour". The Sydney Morning Herald.
- Broome, Richard (2005). Aboriginal Victorians: A History Since 1800. Allen & Unwin. pp. 130–131. ISBN 978-1-74114-569-4.
- Aboriginal Protection Board at the State Records Office of Western Australia, accessed 20 December 2012
- "Aboriginal Protection and Restriction of the Sale of Opium Act 1897 (Qld)". Museum of Australian Democracy. Retrieved 2012-12-19.
- Goodall, Heather (1990). "Land In Our Own Country: The Aboriginal Land Rights Movement in South Eastern Australia, 1860 to 1914". Aboriginal History 14: 1–24.
- Armstrong, Mick (2004). "Aborigines: Problems of Race and Class". Retrieved 1/12/2012. Check date values in:
- Spencer, Sir Bernard (20 May 1913). "Preliminary Report on the Aboriginals of the Northern Territory". p. 21.
- McGregor, Russell (2012). "1". Indifferent Inclusion: Aboriginal People and the Australian Nation. Aboriginal Studies Press. pp. 1–5.
- "Bringing them home 8. The History – Northern Territory". Australian Human Rights Commission.
- A.O.N, (A. O. Neville, Chief Protector of Aborigines in Western Australia) (18 April 1930). "COLOURED FOLK. Some Pitiful Cases.". West Australian. p. 9.
- Australian Human Rights Commission (1997). "Bringing Them Home: Report of the National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families".
- "Indigenous Australia Timeline – 1901 to 1969". Australian Museum. 3 November 2011.
- Lothian, Kathy (2007). "Moving Blackwards: Black Power and the Aboriginal Embassy". Transgressions: Critical Australian Indigenous histories. Australian National University and Aboriginal History Inc.
- "Gilbert, Kevin". Teaching Aust. Lit.
- "Essentially Yours: The Protection of Human Genetic Information in Australia (ALRC Report 96), Chapter 36 Kinship and Identity: Legal definitions of Aboriginality". Australian Law Reform Commission.
- Austrlalian Bureau of Statistics (1998). "Population Growth: Growth and distribution of Indigenous people".
- Memmott, Dr Paul; Moran, Mark (2001). "Indigenous Settlements of Australia". Australian Government Department of Sustainability, Environment, Water, Population and Communities.
- "The forgotten conflict". The Sydney Morning Herald.
- "Black Screen".
- Shepherd, Tony (19 October 2012). "Anthony Mundine echoes the Ku Klux Klan: Mansell". news.com.au.
- "Bolt breached discrimination act, judge rules". Australian Broadcasting Corporation. September 29 12012. Check date values in:
- Sparrow, Jeff (17 June 2006). "Black Founders: The Unknown Story of Australia's First Black Settlers". The Age (Melbourne). Retrieved 6 July 2012.
- Yugoslavia – Montenegro and Kosovo – The Next Conflict?
- dBO Advertising Agency - email@example.com. "ULCINJ – HISTORY".
- African Slave Trade in Russia, By Dieudonne Gnammankou in La Channe et le lien, Doudou Diene, (id.) Paris, Editions UNESCO, 1988
- "MediaRights: Film: Black Russians".
- "Лили Голден и Лили Диксон. Телепроект "Черные русские": синопсис. Info on "Black Russians" film project in English".
- Europe's Minority Politicians in Short Supply. The Washington Post. 24 April 2005.
- In officially colorblind France, blacks have a dream – and now a lobby. Csmonitor.com. 12 January 2007.
- "Ayvalık’ın renkli derneği. Retrieved 28 August 2008".
- "Turks with African ancestors want their existence to be felt", Today's Zaman, 11 May 2008, Sunday. Retrieved 28 August 2008
- Terence Walz, Kenneth M. Cuno (2010). Race and slavery in the Middle East: histories of trans-Saharan Africans in nineteenth-century Egypt, Sudan, and the Ottoman Mediterranean. American University in Cairo Press. p. 190. ISBN 9774163982.
- National Statistics Online
- NBPA Website The emphasis is on the common experience and determination of the people of African, African-Caribbean and Asian origin.
- A. Klein (2002), Historical Dictionary of Slavery and Abolition, Page xxii, books.google.com/books?isbn=0810841029: Saudi Arabia and Yemenabolished slavery in 1962, Oman in 1970.
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- J. Ridl, Mitochrondial DNA structure of Yemeni population,xa.yimg.com/kq/groups/20670320/.../name/Cp%2B5_J%2BmtDNA.pdf:"Substantial proportions of the Yemeni mtDNA gene pool can be assigned to sub-Saharan haplogroups (L-type) on one hand, and West Eurasian haplogroups (derivatives of M and N) on the other hand (Kivisild et al., 2004; Černý et al., 2008). The overall composite nature of Yemeni gene pool also supports its probable role as a recipient of gene flows from different parts of Africa and Eurasia. However, the major haplogroups exhibit different distributions among regional samples (Fig. 2) with lineages specific to sub-Saharan Africa being significantly more frequent in Hadramawt (60.0%) than in the western Yemeni populations where the frequency gradually decreases from Hajja in the north (34.3%) through Tihama (28.4%) to Ta’izz in the south (16.3%); the opposite is true for West Eurasian lineages (Černý et al., 2008)."
- KK Abu-Amero, Mitochondrial DNA structure in the Arabian Peninsula (2008), www.biomedcentral.com/1471-2148/8/45:"Sub-Saharan Africa L lineages in Saudi Arabia account for 10% of the total. χ2 analyses showed that there is not significant regional differentiation in this Country. However, there is significant heterogeneity (p < 0.001) when all the Arabian Peninsula countries are compared. This is mainly due to the comparatively high frequency of sub-Saharan lineages in Yemen (38%) compared to Oman-Qatar (16%) and to Saudi Arabia-UAE (10%)."
- Timothy Williams, In Iraq's African Enclave, Color is Plainly Seen, the New York Times, December 2, 2009, http://www.nytimes.com/2009/12/03/world/middleeast/03basra.html?_r=0:"But on the packed dirt streets of Zubayr, Iraq’s scaled-down version of Harlem, African-Iraqis talk of discrimination so steeped in Iraqi culture that they are commonly referred to as “abd” — slave in Arabic — prohibited from interracial marriage and denied even menial jobs...Historians say that most African-Iraqis arrived as slaves from East Africa as part of the Arab slave trade starting about 1,400 years ago. They worked in southern Iraq’s salt marshes and sugar cane fields.Though slavery — which in Iraq included Arabs as well as Africans — was banned in the 1920s, it continued until the 1950s, African-Iraqis say. Recently, they have begun to campaign for recognition as a minority population, which would grant them the same benefits as Christians, including reserved seats in Parliament...“Black people here are living in fear,” said Jalal Dhiyab Thijeel, an advocate for the country’s estimated 1.2 million African-Iraqis. “We want to end that.”"
- Alamin M. Mazrui et al., Debating the African Condition (2004), books.google.com/books?isbn=1592211453, p.324:"But many Arabs were themselves Black. To the present day there are Arab princes in Saudi Arabia who, in the Western world, would be regarded as 'Black'. One of the main reasons why the African Diaspora in the Arab world is so small is that people with African blood are much more readily accepted as Arabs than they would be accepted as 'Whites' in the Americas."
- "The Ethiopian Population In Israel", Reuters. 16 July 2009.
- "Why Jews see racism in Israel", Christian Science Monitor, 1 September 2009.
- Israel deports Sudanese asylum seekers as S. Sudanese nationals
- "Israel PM: illegal African immigrants threaten identity of Jewish state". The Guardian. May 20, 2012.
- United Nations Slavery Memorial, http://www.unslaverymemorial.org/history.html: "Accurate figures are still not available but at a conservative estimate, using the figures that have been generated by the latest Slave Trade Database, of the estimated millions transported, Portugal dominated the trade with 5.8 million or 46%, while Great Britain transported 3.25 million or 26%, France accounted for 1.38 million or 11%, and Spain 1.06 million or 8%. So it is unmistakable, that the 4 leading colonial powers accounted for a combined total of 11.5 million Africans or 92 % of the overall trade. The remainder was transported by the US 305,326, the Netherlands 554,336, and Denmark/Baltic 111,041. There were several stages to the trade. During the first phase between 1501 and1600, an estimated 277,509 Africans or just 2 % of the overall trade, were sent to the Americas and Europe. During the 17th century, some 15 % or 1,875,631 Africans embarked for the Americas. The period from 1701 to the passage of the British Abolition Act in 1807 was the peak of the trade. Here an estimated 7,163,241 or 57% of the trafficking in Africans transpired, with the remaining 26 % or 3,204,935 occurring between 1808 and 1866."
- United Nations Slavery Memorial, http://www.unslaverymemorial.org/history.html:"In the Americas, Brazil was the largest importer of Africans, accounting for 5.5 million or 44%, the British Caribbean with 2.76 million or 22%, the French Caribbean 1.32 million, and the Spanish Caribbean and Spanish Mainland accounting for 1.59 million. The relatively high numbers for Brazil and the British Caribbean is largely a reflection of the dominance and continued expansion of the plantation system in those regions. Even more so, the inability of the enslaved population in these regions to reproduce meant that the replacement demand for laborers was significantly high. In other words, Africans were imported to make up the demographic deficit on the plantations."
- "Community Outreach" Seminar on Planning Process for SANTIAGO +5, Global Afro-Latino and Caribbean Initiative, 4 February 2006
- De La Torre, Miguel A. (2009). Hispanic American Religious Cultures. ABC-Clio. p. 386. ISBN 1598841394. "The ways of defining blackness range from characteristics of skin tones, hair textures, facial features..."
- Whitten, Norman E.; Torres, Arlene, eds. (1998). Blackness in Latin America and the Caribbean. Indiana University Press. p. 161. ISBN 0253211948. "In still other instances, persons are counted in reference to equally ambiguous phenotypical variations, particularly skin color, facial features, or hair texture."
- Racial Subordination in Latin America. Cambridge University Press. 2012. p. 20. ISBN 1107024862. "Given the larger numbers of persons of African and indigenous descent in Spanish America, the region developed its own form of eugenics with the concepts of blanqueamiento (whitening)...blanqueamiento was meant to benefit the entire nation with a white image, and not just individual persons of African descent seeking access to the legal rights and privileges of colonial whites."
|last1=in Authors list (help)
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- Edward E., Telles (2004). Race in Another America: The Significance of Skin Color in Brazil. Princeton University Press. pp. 95–98. ISBN 0-691-11866-3.
- Telles, Edward E. (3 May 2002). "Racial Ambiguity Among the Brazilian Population" (PDF). Ethnic and Racial Studies (California Center for Population Research) 25 (3): 415–441. doi:10.1080/01419870252932133.
- "CIA World Factbook: Brazil".
- "Sex-biased gene flow in African Americans but not in American Caucasians", GMR, 2007, Vol. 12 No. 6
- "Brazil's census offers recognition at last to descendants of runaway slaves", Guardian
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- Tom Phillips, "Brazil census shows African-Brazilians in the majority for the first time", The Guardian, 17 November 2011
- Roland, Edna Maria Santos. "The Economics of Racism: People of African Descent in Brazil".
- Charles Whitaker, "Blacks in Brazil: The Myth and the Reality", Ebony, February 1991.
- (Portuguese) Vexing stereotypes in humouristic shows is homophobia, lawyer Maria Berenice says. Maria Berenice Dias "homoaffective" (LGBT) rights, Family Law and Succession lawyer blog, 2011.
- "Brazil Separates Into a World of Black and White", Los Angeles Times, 3 September 2006.
- Shahadah, Owen 'Alik. "Linguistics for a new African reality".
- Gwendolyn Midlo Hall, Africans in Colonial Louisiana: The Development of Afro-Creole Culture in the Eighteenth Century, Louisiana State University Press, 1992/1995
- Glenn, Evelyn Nakano (2009). Shades of difference: why skin color matters. Stanford University Press. p. 225. ISBN 978-0-8047-5998-4
- McPherson, Lionel K; Shelby, Tommie (2008). "Blackness and Blood: Interpreting African American Identity". John Wiley & Sons, Inc. p. 179.
- African American Journeys to Africa, pp. 63–64
- Martin Luther King, Jr. (28 August 1963). I Have a Dream (Google Video). Washington, D.C.[dead link]
- Smith, Tom W. (Winter 1992). "Changing Racial Labels: From "Colored" to "Negro" to "Black" to "African American"" (PDF). The Public Opinion Quarterly (Oxford University Press) 56 (4): 496–514. doi:10.1086/269339. OCLC 192150485.
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- Shriver M.D., Parra E.J., Dios S. et al. (April 2003). "Skin pigmentation, biogeographical ancestry and admixture mapping". Human Genetics 112 (4): 387–399. doi:10.1007/s00439-002-0896-y (inactive 2014-10-25). PMID 12579416.
- Newport, Frank (28 September 2007). "Black or African American?". Gallup. Retrieved 26 September 2010.
- Miller, Pepper; Kemp, Herb (2006). What's Black About? Insights to Increase Your Share of a Changing African-American Market. Paramount Market Publishing, Inc. p. 8. ISBN 0-9725290-9-8. OCLC 61694280.
- Swarns, Rachel L. (29 August 2004). "'African American' Becomes a Term for Debate". The New York Times. Retrieved 22 July 2008.
- 2000 US Census basics
- Steve Sailer, "How White Are Blacks? How Black Are Whites?", iSteve, 2002.
- James, F. Davis. "Who is Black? One Nation's Definition". PBS.
- Clarence Page, A Credit to His Races, The NewsHour with Jim Lehrer, 1 May 1997.
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- "Remarks of Senator Barack Obama: "A More Perfect Union" (transcript)" (pdf). BBC News. 18 March 2008. pp. p2. Retrieved 27 June 2008. "This is not to say that race has not been an issue in the campaign. At various stages in the campaign, some commentators have deemed me either "too black" or "not black enough". Racial tensions bubbled to the surface during the week before the South Carolina primary. The press has scoured every exit poll for the latest evidence of racial polarization, not just in terms of white and black, but black and brown as well." See also: video
- Adesioye, Lola (27 June 2008). "Ralph Nader's guilt complex". The Guardian ("Comment is free"). Retrieved 27 June 2008.
- Coates, Ta-Nehisi Paul (1 February 2007). "Is Obama Black Enough?". Time. Retrieved 27 June 2008. "Barack Obama's real problem isn't that he's too white — it's that he's too black."
- Chielozona Eze, Postcolonial Imaginations and Moral Representations (2011), p. 25, books.google.com/books?isbn=0739145088:"For Du Bois, blackness is political, it is existential, but above all, it is moral, for in it values abound; these values spring from the fact of being an oppressed."
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