Interracial Identity Essay

In America today, there is a large and diverse African-American population. Within this population, there are several ethnic groups. The other ethnic group similar to Afro-Americans is Dominicans. Not only are they both minorities, but they also look similar as well. Both Dominicans and Afro-Americans are originally from Africa, but their slave masters separated them into two different cultures. African-Americans was African slaves of Americans, and Dominicans were African slaves of the Spanish. Hevesi of the New York Times says, "Dominican and Afro-Americans culture was formed from one ethnicity, Africans" (Hevesi 86). As a person of these two ethnic groups, I have two perceptions of my dual ethnicity. Among Afro-Americans’ and

In the United States the racial division between Blacks and Whites have been delineated in order to suppress Blacks. They have been enforced by arbitrary and non-consistent means.

My cultural ancestry comes from a Cuban and Mexican decent. I have chosen to write about my Cuban side because I can relate to them more than I could with my Mexican side. I was raised around my Cuban family and would occasionally see my Mexican side due to them living so far away. I have spent a lot more time associating with Cubans and have adapted to more of their habits.

To many people across a variety of different nationalities and cultures, race has been proven to be a key factor for how society views you in the eyes of those who are prominently in charge. The term race has been brought up in recent years, to be considered a form of identification, as the word race is used to describe physical characteristics such as a person’s color of skin, hair, and eyes. When in reality, the correct term they should be using is Ethnicity. As a result, the term race is used to separate people into sub-categories based on the color of their skin. This type of classification, is a man-made creation used by society to classify certain groups of people into lower classes, while keeping the predominate group in charge at the top.

Prior to beginning my readings on white racial identity, I did not pay much attention to my white race. If someone had asked me to describe my appearance I would have said short blond hair, blue eyes, average stature, etc. One of the last things I would have noted was the color of my skin. Growing up in overwhelmingly white communities, I never thought to use the color of my skin to differentiate myself from others. Over the course of this dialogue I have learned that my white racial identity is one of the most defining aspects of my appearance in this society. There is a certain level of privilege that I am afforded based solely on the color of my skin. According to Peggy McIntosh, “White privilege is like an invisible weightless

When addressing self-identification, some multiracial or biracial individuals do identify as being two or more races. Some identity as just one, or that they feel closer to a certain racial group. About 69% of Multiracial adults with a black background considered themselves as black/African American (experiences, social interactions that align them within the black community). While Multiracial Asian adults, with a white and Asian background, feel more connected to the white community than to the Asian community. Another group of multiracial individuals, are those that are white and native American, and around 22% say they have a lot in common with the in the US that is native America. And 61% say they have a lot more in common with the whites.

Upon entering the class I was anxious, curious, and also oblivious to the ideas I would be encountering. Like other students who had not previously spent time discussing topics of race and ethnicity, I myself had nervous tendencies in assuming that such a class may not strengthen my understanding of ethnic and race relations. I realized I knew little about race or ethnicity, and even the possible similarities or differences. However, I welcomed the opportunity to further discover the possibilities of the class. My understanding of race was concentrated in a definition that could be understood as different skin colors. My limited conception of ethnicity applied to people’s origin or where they lived. It seemed as though my lack of

As a young child, I lived life colorblind, unable to grasp the concept of race or skin color. Growing up in Florida as the only Asian in my elementary school and never being bullied for being different, I assumed everyone was white, including me. But then came that earth-shattering epiphany: I realized I wasn’t white. I started to notice that not every supermarket sold Pocky or bubble tea and that it’s not common to get money in shiny, red envelopes on New Year’s. I realized that not everyone knew how to use chopsticks, that not everyone ate rice with every meal, and that when some people spoke slowly to me, it’s not because they were trying to articulate, but because they thought I didn’t understand English.

Historical archives discovered by Dorman show that colorism had tangible boundaries within the African American community during the 1920s (47). It is stated that blacks often divided themselves into four subcategories which consisted of “black”, “brown”, “light brown”, and “yellow” Negros (Dorman 47). The above ranking would be listed in a hierarchy from “black” being at the bottom of the socially accepted hierarchy to the “yellow negro” being the most revered and desired socially.

In John H. McWhorter’s essay “Why I am Black, Not African American”, the term “African American” is being stressed out and misused. McWhorter says, “It’s time we descendants of slaves brought to the United States let go of the term “African American” and go back to calling ourselves black – with a capital B” (527). I agree with McWhorter’s argument about calling African American’s Black. I feel people should not be addressing a person as an “Italian American”, if one has a heritage in America. So why should the term African American be treated by one descendant’s nationality? McWhorter’s essay is trying to make people realize that there is a difference between the terms African American and Black. He wants people to realize that people

In growing up in the position of the ‘other’ in society, Smith provides an empowered stance of identity exclusively through the demonstration of cultural hybridity, as evidenced by Millat and his gangster crew, the Raggastani’s. As Millat becomes increasingly connected to a swaggering identity highlighted by Western popular culture, his sense of belonging becomes established with the multicultural mix of South Asian and Caribbean teens he hangs out with: “It was a new breed, just recently joining the ranks of the other street crews. Becks, B-boys, Nation Brothers, Raggas, and Pakis; manifesting itself as a kind of cultural mongrel of the last three categories. Their ethos, their manifesto, if it could be called that, was equally a hybrid thing” (193). Here, Smith uses the Raggastani’s as a symbol representing the emerging identity of a multicultural London transformed by the migration of formerly colonized populations from South Asia and the Caribbean. Their mission, to put the “invincible back in Indian, the Bad-aaaass back in Bengali, the P-Funk back in Pakistani” (193), is about taking their identities which have been devalued in Western society and linking them together through a collective sense of approval. As a productive example of cultural hybridity taking place, they are a direct contrast with the forms of difference and racial purity that the Chalfen`s represent, and the resistance of letting go of traditions that their parents uphold. The group tries on a series

You can never really know what ethnicity someone is based on physical appearance or his or her name. The article “Why Race Isn’t As “Black” and “White” As We Think” by Brent Staples, does a good job explaining that physical appearance is not always what it seems. The majority of people do not even realize they are a certain race. They do not take the time to get to know their ancestors. All people ever believe is what family members tell them about their ethnicity. People get judged based on how their name sounds, for example if an African American has a name that is typically a “white” person name. African Americans also did not have any rights in the 1950’s and 60’s. But later, African Americans were granted equal rights and people start to overcome racism.

La Cosa Nostra Perhaps one of the most poignant moments in American cinema is the closing scene in the film “The Godfather” when Don Vito Corleone’s son Michael takes over his father’s position... and one of the most unforgettable moments, a severed horses’s head lies bloody in a man’s bed. It is this tradition and brutality that characterizes the Mafia, a secret Sicilian society that lives and functions just as much today on American soil as it did and does still in Italy. To understand this organized crime, one must begin to understand how it came to be organized in the first place. During the medieval times in Sicily, Arabs invaded the land and native Sicilians fled and took refuge in the hills. Some of these refugees formed a

The Bronzes had sent their daughter to a pajama party at a Black families place.

When talking about the historical periods of Sicily, especially the period of Arab and Norman domination, we are not talking about Arabs on one side and Normans on the other because they are usually tied together and represented as one unique period, the Arab-Norman. When the Normans conquered Sicily during the 11th century, some elements of the Arab world were not removed, but assimilated and improved. In this respect, we can talk of an historical continuity between Arab and Norman dominations in Sicily. Institutionally, the Normans combined the administrative organisation of the Byzantines, Arabs, and Lombards with their own conceptions of feudal law and order to forge a unique government. Under this state, there was great religious freedom,