©A Mixed Jamaican in Multi-Cultural
and Racist Britain?
Chapter 1: Why Mixed Afrikan?
UNIA & Afrikan Communities League
Women's Military Defence
Women's Military Defence
The main purpose of this first Chapter is to reaffirm the right of Mixed Afrikan people to be self-determining about our racial identity, cultural heritage and humanity.
Before explaining the meaning of Mixed Afrikan, I have written about my early education that gives an account of the negative history and racist stereotypes about Black people, that were then common place in British society and within the education curriculum that I opposed. ‘Multi-cultural’ education was not taught in any of the schools that I attended as a child and teenager.
The new racial description Mixed Afrikan, is explained as a realistic and culturally appropriate alternative, to the many past racial terms used to describe Mixed Afrikan people by Europeans, some Black people and other racial groups, that were just not adequate.
Chapter 2: The history of the racist 'mulatto' word
Fugitive Notice for Mixed Afrikan Woman
Mulatto cannot be continuously used in everyday language in British society, and the modern world, in association with or in recognition of Black Mixed Afrikan people. This Chapter shall explain why mulatto is a racist word and is not acceptable as a respectable racial classification.
The valid anti-racist alternative, Mixed Afrikan, aside from being listed in Race Monitoring forms is for academic institutions at all levels and for every day vocabulary. Consequently people employed in education, literature, films and other forms of communication media, and anti-racists when they research about Race and Cultural identity, shall be informed of the right meaning of Mixed Afrikan.
Certainly the racist mulatto word appears not to have been invented by Afrikan heritage people, but during the European Transatlantic Slave Trade, by Spanish ‘slave’ traders.
Chapter 3: Great Mixed Afrikan Personality’s
Lena Horne, Civil Rights Activist, Singer, Film and Theatre Actress
Mixed Afrikan people have contributed in various spheres of life, to enhance British society. In this Chapter, I am particularly concerned with Mixed Afrikan people, and their tremendous knowledge combined with their natural talents, who have committed to Afrikan liberation, as well their life purpose that is not just about personal material advancement and self-gratification. I wanted to avoid listing mostly music and sports personalities, for the same reason that Dr Sandiford writes about in his Black Studies Primer;
“There still persists in the public mind, especially in the western world, the fallacious notion that Blacks have been unable to contribute constructively to the evolution of modern civilization, except in the fields of music and sport.”
This Chapter is not intended to say that Mixed Afrikan people are of greater intelligence and talent, than Afrikan people, or any other race of people, rather the purpose is to show Mixed Afrikan People have also made an impressive contribution to Culture, History, Politics, Science, Theology, and in many other intellectual arenas, and humanity can still learn from them.
Chapter 4: Afrikan Theology
Empress Menen of Ethiopia
The vast majority of Afrikan people from the beginning of time have always resolved that there is a Supreme Creative Power, a super natural spirit, known by many theological names. The aim of this Chapter is to highlight the various forms of Afrikan Theology practiced by Afrikan heritage people.
At the beginning of this Chapter, I write about my young theological impressions and adult theological discoveries. Whether it is spiritually right and perfectly logical for Mixed Afrikan people to accept an Afrikan Creator is able to guide, and keep one safe rather than worship and obey foreign religions are discussed.
Unlike European or other non-Afrikan religions where women were not routinely allowed to join the holy ministerial offices, women in Afrika were entitled to equal rank and status equivalent to that of their male ordained colleagues. In certain instances Afrikan heritage women held in such high spiritual esteem are thought of as being Goddesses, like Maat, Auset, the Black Madonna, Maryam Mother of Jesus Christ and Empress Menen.
Ancient Kemet Spirituality and the religions; Judaism, Christianity and Islam, are examined. Rastafari is given extra elaboration as it is the only form of Black Afrikan Theology, created independently from the contemporary Afrikan religious experience that has captured on a global level the hearts and minds of many Mixed Afrikan and Afrikan people.
Chapter 5: Afrikan Ideology
Cultural Scientist and Professor Marimba Ani
Afrikan civilizations thousands of years before any other race of people, had already perfected their own scripts, were writing and able to practice their special Ideology’s. It is well documented that ancient Afrikan Master Teachers taught European’s within Kemet University’s, a range of different sciences and art disciplines. Herodotus testified in his own writings of the Afrikan intellect.
Afrikan heritage women are respected so much so, that their leadership and managerial positions can be traced back to antiquity. Matriarchal society’s co-existed in equal measure alongside patriarchal societies in ancient Afrika; hence all of the past and present Afrikan Ideology’s mentioned acknowledge the valuable contribution of Afrikan heritage women.
Whilst the Suffragettes a white female organization, 1913, were demanding voting rights and better treatment in Britain, Afrikan society’s had already thousands of years previously accepted Afrikan women could work in the political arena and raise their family’s if they were qualified and had the capability.
Chapter 6: Identifying Racism
Mother Joy Gardner
This Chapter is about identifying how Mixed Afrikan people can continue working in meaningful unions with Afrikan people, to preserve our cultural heritage and with non-Afrikan anti-racists to put an end to racial discrimination.
I am particularly focusing on European racism as UK institutions governed by white people (reference to racial prejudice from other non-Afrikans is mentioned) are a frequent cause of the oppression that Mixed Afrikan and Afrikan people have to constantly oppose.
Whether Afro-phobia commenced with the Arab slave trade, or if European racism is just a recent organized system of oppression that evolved into the institutional racism similar to what the McPherson report concluded, predominately used against Afrikan heritage people, is an ongoing debate, among Black people in Britain and in the Afrikan scientific world.
Chapter 7: Should Race and Colour be ignored?
Father and Youth Mentor Mark Duggan
In this Chapter, Should Race and Colour be ignored?, I shall explain that the use of the terms Race and Colour in reference to Afrikan heritage people, is essential and constructive because Britain is not a post-racial society.
There is in British society a historical psychological struggle with how Race and Colour are connected to Black British, Caribbean and Afrikan immigrants, and up until fairly recently, the word race was often accompanied with the description of Black, Caribbean or Afrikans by Europeans and other people.
At a British government level the exploitation of the term Race was never taken literally in the way Race was ‘scientifically recognized’ in apartheid south Africa, and I acknowledge the anthropological theory, that there is no such thing as completely separate human ‘Races’. However, Britain did for a few years towards the latter part of the 1940’s have racial experiments using Mixed Afrikan children and other mixed raced people in the name of eugenics.
The pervasive problem of institutionalized racism, means I think Race and Colour, are necessary to use in the context of recognizing Afrikan heritage people, who do not have an identical History and Culture compared to other races of people who are of European, Asian and Oriental descent.
Chapter 8: Reparations
Reparations and Repatriation Notice
Reparation groups and activists are adamant that Reparations for the European Transatlantic Slave Trade (ETST), is very much a political and moral responsibility and are long overdue.
Reparation organizations like the Black Quest for Justice Campaign and the Global Afrikan Congress agree that some form of compensation should be granted immediately from the British government.
Despite European political commentators, historians and other national and international social groups for many years denying European governments should settle the Reparations claims from Black people in Britain, America, Jamaica, the Caribbean and Afrika, many of the European countries that participated in the ETST kept accounts of their financial investments thereby giving Reparation organizations ample information for their ancestors human rights justice claims.
A Reparations march, that was reported on the front page of the November 2013, Jamaica Times newspaper - although no date was written for the event - said “the campaigners are to take their slavery compensation claim to Parliament and they want a large majority of Black people to be there.” Another report in the same edition of the Jamaica Times, page 12, stated that fourteen Caribbean nations are taking joint action for Reparations.
Chapter 9: Morals and Ethics for Mixed Afrikan, Caribbean and Afrikan Youth
Nyabinghi Kente Drum
Adults are obligated to share with the youth the best of Caribbean and Afrikan knowledge, and then the youth should be ready to continue the traditions of their ancestor’s wisdom and culture with future generations of younger people. This Chapter lists cultural knowledge and information imperative for Afrikan heritage youth and their racial identity in Britain.
Celebrating and honouring a community’s history and culture is a natural function of living. Taking Jamaican, Caribbean and Afrikan intellect and integrating that into healthy everyday habits, is the responsibility of Parents and the Community.
Intergenerational relationships shall be discussed and how ancient knowledge and modern education, as a motivational tool for young people to resource, can be put into action so youth can support, and aim to improve their community’s with adults and elders.
The main task therefore that youth shall hopefully recognize for them, is that of being able to build Afrikan centred institutions, in order to safe guard the work of the ancestors who established the foundation and standard for them to follow and advance into the future.
Chapter 10: The Future
H.I.M., Emperor Selassie of Ethiopia
This Chapter is specifically about individual and collective action and gives further ideas about community building in the Black community.
Keeping in mind ancient Afrikan wisdom, modern education and the use of new technology, the future of Afrikan heritage people has enormous possibilities for greater peace and development in our respective community’s. A better understanding of our own Caribbean, Afrikan, History and Culture, from a perspective that is not dominated by inaccurate and racist stereotypes gives renewed hope for a brighter future for all people.
Mr Nelson Mandela passed away 5 December 2013, and now that he has joined the realm of the great Ancestors, his life of sacrifice for Afrikan humanity shall remain in the future for people to study and learn from.
The Sankofa principle and the words of Marcus Mosiah Garvey that continue to resonate through the years as a beautiful adage remind all people regardless of race, colour, or creed to peacefully co-exist, and they are guidance as much for this generation of Afrikan heritage people, as they were at the time of his UNIA & ACL leadership;
“I pray God that we shall never use our physical prowess to oppress the human race, but we will use our strength, physically, morally and otherwise to preserve humanity and civilization.”