Tag Archives: African Ancestry

Latinos and their Escape Hatches By William Javier Nelson

Latinos and their Escape Hatches
By William Javier Nelson

(Originally published in “Interracial Voice”)

A short time ago, I told Nathan Douglas and A.D. Powell that I would have some more to say about Latinos.

I will leave it up to others to explain WHY Latinos can and do deny their African ancestry. What I am interested in is letting the secret out (which is what A.D. Powell has been doing for quite some time). Before I go any further, let me add that informing the general public that Latinos have African ancestry is N O T the same thing as saying that they are “black”. It simply means that African ancestry is part of the mix. Period. I may get no further than this point for many North Americans, because there may be a “gene” in many North Americans which prohibits them from conceptualizing a human who possesses partial African ancestry, but who is not “black”. I once delivered an academic paper on this very topic, with extensive documentation.However, the award-winning host, as well as numerous other scholars, started asking me questions about “blacks”, as though what they had heard did not penetrate their heads. Ironically, they all agreed with my premise and conclusions — unfortunately, they just could not imagine a world in which a person of partial African ancestry is not “black”. One woman went so far as to query me about “blacks” who sailed the seas before Columbus, etc. etc.

The following are some figures which represent percentages of population for “New Spain” (the colony that eventually became Mexico) during various times of the Colonial Period:

These figures are compiled by the historian
Gonzalo Aguirre Beltran
Year Total Europeans Africans Indians Creoles Afro-
Mestizos
Indo-
Mestizos
1570 100.0 0.2 0.6 98.7 0.3 0.1 0.1
1646 100.0 0.8 2.0 74.6 9.8 6.8 6.0
1742 100.0 0.4 0.8 62.2 15.8 10.8 10.0
1793 100.0 0.2 0.1 61.0 17.8 9.7 11.2
1810 100.0 0.2 0.2 60.0 17.9 10.2 11.5

In kindness to the Mexicans, let us assume that they did not initiate a draconian program to root out and slaughter persons of African descent. Yet, if one looks at the population figures of Mexico in the present day, persons of African origin will be conspicuously absent. The answer to the riddle is simple: Africans were absorbed into the population. Moreover, miscegenation never assumed the negative connotations it does in the United States. In addition, Latin Americans have always developed a variety of elastic and non-binding (not to mention subjective) nomenclatures for an assortment of mixed ancestries. Thus a modern Mexican possessing “non-black” features of straight or non-kinky hair and/or olive skin is likely to have an African ancestor going back generations before. The emphasis here is that this ancestry is part of a larger whole. Caribbean Latinos have even more direct experiences with African ancestry. It is not uncommon for a Dominican family, for example, to have members which range over a variety of phenotypes, which could include the “black” one which sets off the red flag to North American eyes — and which would also include the “Ricky Ricardo” phenotype associated with Latinos.

Most Latino immigrants, be they U.S.-affiliated Puerto Rican, Dominican, Mexican or South American, quickly learn about One Drop — especially if they learn English.

If any Latino has straight or non-kinky hair, he has a pretty good shot at basing his or her brown-skinned complexion on “Indian” ancestry (since he knows that neither the “white” racists nor the “black” inclusionists can rigidly put him in a “box”). Although Indians have certainly been oppressed in the New World, their ancestry has not been as rigidly treated as African ancestry.

The above will not, of course, galvanize legions of Latinos to “step forward” and admit to African ancestry. Most entrants to the U.S. have already doped out that African ancestry is something which precludes being part of the “American Dream”.

North Americans will eventually have to get to the point where they can conceptualize African ancestry as simply a representative of a point of origin (Just like European, Asian, Indian or any other ancestry) — nothing more and nothing less.

African Ancestry in Latinos: DocumentationNo one can say that people in the United States pay any attention to the use of logic and corroboration in the use of “racial” terms. After all, most everyone knows that a good proportion of “American blacks” are really mulattoes — yet most North Americans live in dread of uttering that word. Most North Americans are aware that at least as many “white” people have African ancestry as Indian ancestry [a gentleman by the name of Stuckert wrote an article about African ancestry in the “white” population in which he put the figure in the tens of millions…
Stuckert, R.P.“African Ancestry of the White Population.” OHIO JOURNAL OF SCIENCE 58, no. 3 (1958):155-160.]
yet some people would be sorely put out if that ancestry were to be focused upon.

So it really becomes who has the loudest and most powerful megaphone: and the mainstream media, as well as conventional education and culture, is committed to “black”/”white”/One Drop (regardless of any alternative documentation).

Yet, this is the Interracial Voice — and I am assuming that the readers here pay more attention to “racial” facts than the mainstream media. In that spirit, I am passing along some documentation of:
“African ancestry in Latinos”:
Selected (non-alphabetical) Bibliography:

Esteva-Fabregat, Claudio.
MESTIZAJE IN IBERO-AMERICA
translated by John Wheat.
Tucsun: University of Arizona Press, 1995.

Morner, Magnus.
RACE MIXTURE IN THE HISTORY OF LATIN AMERICA.
Boston: Little-Brown, 1967.

Conniff, Michael & Davis, Thomas J.
AFRICANS IN THE AMERICAS.
New York: St. Martins Press, 1994.

Palmer, Colin A.
SLAVES OF THE WHITE GOD: BLACKS IN MEXICO,
1570-1650. Cambridge: Harvard University Press, 1976.

Klein, Herbert S.
AFRICAN SLAVERY IN LATIN AMERICA AND THE CARIBBEAN.
New York: Oxford University Press, 1986.

Curtin, Philip D.
THE ATLANTIC SLAVE TRADE: A CENSUS.
Madison: University of Wisconsin Press, 1969.

Rout, Leslie B.
THE AFRICAN EXPERIENCE IN SPANISH AMERICA 1502 TO THE PRESENT DAY.
London: Cambridge University Press, 1976.

van den Berghe, Pierre.
RACE AND RACISM.
New York: John Wiley & Sons, 1967

This VERY SHORT list is taken from my article:
Nelson, William Javier. “Africans in Mexico: the Colonial Period.”
SOUTH EASTERN LATIN AMERICANIST 39, no.. 2(Fall 1995):35-44.

The one difference between me and the people who put together documentation listed above, is that the above scholars have usually confined their activities to the restricted environs of classrooms filled with comparative sociology and history students (a very limited audience) and I, on the other hand, am not above disclosing these “secrets” to the general public.

As I indicated before, North Americans associate non-kinky hair with an absence of African ancestry (thus, by inference, “Indian” ancestral presence) in Latinos. It does not matter if the point of origin for the Latino is a “mulatto” country like Cuba or the Dominican Republic (where the African presence is more immediate and numerous) or a “mestizo” country like Mexico (where the Africans have generally been absorbed generations before). I have seen the absolute hypocrisy of Cubans, Dominicans and Puerto Ricans explaining to North Americans the African-based richness of salsa and merengue music (with their polyrhythms and call-response) while simultaneously asserting that they are of “Indian” blood.

I would suppose that readers of my messages who present Latinos with this information will be met by the disclaimer that “maybe there is a little African in there somewhere, but MY family is all Spanish and Indian.” As I have said before, there is a way to assert satisfaction and acknowledgement of African ancestry without falling into “black'”/”white”/One Drop — but that is a path of discussion not traveled very much in the United States.

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Comment on Sonia Sotomayor and “Race”

Comment on Sonia Sotomayor and “Race”

June 7, 2009 at 10:41pm

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Notice that despite all the insults thrown at Sonia Sotomayor, no one has called her “black” or called attention to her obvious African ancestry. She is of Puerto Rican parentage. Everyone in Washington knows that Puerto Ricans are basically a “mulatto” people (like Dominicans). Why are they keeping quiet about her possibly becoming the FIRST WOMAN OF AFRICAN DESCENT on the U.S. Supreme Court? Doesn’t everyone know? If she looked totally white but were of Anglo or Creole ancestry, she would be under great pressure to declare herself “black” and give undeserved glory to that “race.”
The “taint” of even partial sub-Saharan African ancestry is still (quietly) a shame and disgrace that polite people don’t mention when certain groups (Hispanics, Arabs, etc.) have made it clear that they DO NOT want to be classed with “African Americans.” Yet, partially black Creoles and Anglos are supposed to renounce their European ancestry and heritage and pretend to be “proud” of the “one drop” stigma when not even mentioning SSA ancestryis accepted as the way to show respect to Hispanics, Arabs, etc.
If you’re dumb enough to think this is a demand to call Sotomayor “black,” then you’re part of the problem.  It’s a demand that Anatole Broyard, Jean Toomer, Belle Da Costa Greene and others denounced as “passing for white” by liberals and blacks be treated with the same respect shown to Hispanics and others who don’t have the misfortune to be “too American.”

Latinos and the “Passing for White” Myth. Why them and not Anglos and Creoles?

Latinos: The Indian Escape Hatch By William Javier Nelson

June 14, 2010 at 1:21am

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Latinos:
The Indian Escape Hatch
By William Javier Nelson

Although discussion of “racial” classifications among Latinos in the U.S. would seem to be out of the realm of the overall theme of whiteness, the concepts found in the sociology of social change provide another vantage point. Social change sociologists often point to conflict between two rival parties and show how that conflict can affect a third, seemingly unrelated one. Thus, the conflict between the United States and Mexico over territory in the Southwest resulted in large scale European settlement in that region — with significant consequences for the Native Americans already there.

The conflict between persons in the U.S. labeled as “black” and “white” has been well documented. It is my contention that the conflict between these two groups also affects a third group (Latinos) in the United States.

Whites have attempted to maintain an acceptable physical type by controlling the entry into their ranks of various people of color, such as Asians, but their overriding desire for exclusion has focused on the avoidance of sub-Saharan African (“black”) ancestry. Marvin Harris and Conrad Kottak have described the “hypodescent” rule, which has historically been applied to the offspring of Europeans and Africans in this country.(1) Under the hypodescent rule, any offspring between a parent of a higher caste (“white”) and a parent of a lower caste (“black”) is relegated to the social status of the lower caste parent. Thus an “interracial” marriage of a black and a white automatically produces a black.(2) Moreover, in most of the U.S., anyone suspected of having any African ancestry is liable to be labeled as black. Among other things, this practice has had the purpose of eliminating African ancestry from the white population.(3)

One rarely hears North American whites claiming African ancestry. However, many of them have admitted having American Indian ancestry without jeopardizing their membership in the “white race.” North Americans of note claiming Indian ancestry while self-identifying (and being classified by U.S. society) as white include Will Rogers, Cher, Dan Rather and James Garner. This reticence on the part of whites (who control most cultural, economic and political resources in this country) to embrace African ancestry is not lost on Latinos. The dynamics of discord and rejection which have been on-going between U.S. whites and blacks have put Latinos in a position where their African ancestry must be dealt with — and African ancestry has always been a part of the fabric of Latin American life.

Esteva-Fabregat’s excellent book on the race-mixing process, which began in Ibero-America over five hundred years ago, was careful to include Africans, as well as Indians and Spaniards.(4) Nor are Esteva-Fabregat’s impressions in any way novel. A variety of historians, sociologists and anthropologists, ranging from Pierre van den Berghe to Magnus Morner to Carl Degler to Charles Wagley have in the past chronicled the process of Latin American race mixing and the African contribution to it.(5) The heaviest concentration of African ancestry in Latin America has historically been in the coastal areas of South American and the Caribbean. Countries like Colombia, Venezuela, Panama, Cuba, the Dominican Republic, as well as the territory of Puerto Rico, have not only histories of African presence but visible vestiges of African presence in the physical appearance of many of the people.(6) Moreover, African presence was not limited to the aforementioned areas. Mexico also had a sizable African input. According to Aguirre Beltran, in 1810 there were almost as many Afro-mestizos as Indo-mestizos.(7) In “white” Argentina, Leslie Rout has detailed the large percentages of persons of African origin (who were later absorbed into the population of Indians, creoles and later European immigrants).(8) Clearly then, African ancestry exists among Latinos. It has, however, been minimized in mass U.S. culture. When one moves away from specialists like Aguirre Beltran and Esteva-Fabregat and into the realm of “popular scholarship” geared for mass consumption by a U.S. audience, African ancestry seems to fade from importance and the Indian genetic contribution (which is more acceptable to North Americans) is emphasized. According to Richard Schaefer, writing in a college survey text on race relations, “The Chicano people trace their ancestry back to the merging of Spanish settlers with the Native Americans of Central America.”(9)

The popular mass-oriented magazine Hispanic is careful to emphasize the Indian and Spanish antecedents of Latinos. When an occasional person appears who deviates from this ideal, the editors of Hispanic are quick to disclaim that the person is a “black Hispanic” (implying that other Hispanics have few, if any, African origins).

Ironically, Latinos provide one example in which the hypodescent rule does not operate in the U.S. Many Latinos, particularly from localities like the Dominican Republic, Puerto Rico, Cuba, Panama, Colombia and Venezuela have African ancestry but (because of the overall brown-skinned nature of the population of Latinos in general) this African ancestry does not necessarily make someone significantly deviate physically from another person who may be a brown-skinned descendant of Indians and Spaniards. Moreover, since the holders of this African ancestry are not appreciably cordoned off into a separate world, as are North American blacks, they are liable to act and feel like other Latinos.(10)

Esteva-Fabregat’s description of race-mixing in Latin America chronicled a process whereby African ancestry became interwoven in a complex matrix.(11) Aguirre Beltran’s analysis of African ancestry in Mexico is noteworthy not so much because of the extent of African ancestry depicted but the way in which that ancestry became woven (along with the Indian and the Spanish) into the fabric of the Mexican population.(12) An anonymous painting of colonial Mexico gives 16 different racial possibilities resulting from Indian, African and Spanish mixture. The majority of the 16 cells contained persons with African ancestry.(13) It is important to note at this point that the hair texture of a person with 33% African ancestry may be the same as a person with no African ancestry at all. One of my English-as-a-Second-Language students once told me that his grandmother was very dark with kinky hair –the student himself, a man with heavy, wavy hair, was indistinguishable from his fellow Mexican classmates (and, significantly, he was not rejected outright because of that ancestry).

When a man from the Dominican Republic (for whom African ancestry has possible cultural significance but little political significance) enters the U.S., a decision must be made concerning his African ancestry. If his hair is straight, he has an excellent chance at passing off his dark complexion as that of “Indian” (even though the Spaniards destroyed most of the Indian population seventy-five years after the Discovery). If his hair is kinky, his African ancestry, more apparent, will become a significant part of his life in this country. In both cases, the Latino is forced to “pick a side.” Not surprisingly, given the white track record on African ancestry, many Latinos ignobly negate a significant portion of their heritage.(14) At present (possibly because I am Latino), I tend to place the blame for this not on the Latino who is trying to cope with life in a new culture but on the white-dominated U.S. society which is bent on cordoning off blacks into their own, private world.

In many Latin American countries, African ancestry is far more interwoven (both culturally and genetically) in the fabric of everyday life. In the U.S., on the other hand, “black” and “white” terms are meant (as the names suggest) to be absolute, connoting total placement in one (but never both at the same time) of two conflict groups. I have not run across many mulatto North Americans confiding in me, “I’m really half white.” Nor have I encountered many North Americans labeled as white who have confessed to having African ancestry, although R.P. Stuckert has estimated that a sizable percentage of them do have it.(15) In the U.S., African ancestry is not treated simply as an indication of a point of origin — rather, it is something that converts the holder (of whatever percentage of African ancestry) into a person who is 100% black, and therefore 100% in a “genetically-defined” out-group. Latinos with African ancestry, highly cognizant of this dictum, will be so treated — unless they can use the Indian escape hatch.(16)

Notes

1. Marvin Harris, Patterns of Race in the Americas (New York: Walker, 1964). See also Conrad Kottak, Anthropology: the Exploration of Human Diversity (New York: Random House,1978), 50-60.

2. Ibid. See also William Javier Nelson, Racial Definition Handbook (Minneapolis: Burgess Publishing Company, 1982), 32-35. Also Nelson, “Racial Definition: Back-ground for Divergence,” Phylon 47, no. 4 (December, 1986): 318-326.

3. Nelson, Racial Definition Handbook, 32-35.

4. Claudio Esteva-Fabregat, Mestizaje in Ibero-America, translated by John Wheat (Tucson: University of Arizona Press, 1995). See the earlier chapters with descriptions of the formation of mestizo (Indian/Spanish) sexual unions, mulatto (African/Spanish) unions and zambo (African/Indian) unions. According to Esteva-Fabregat, it was the absence of Spanish women (as opposed to a lower degree of inherent racism), which spurred the massive amounts of mixing in Ibero-America when compared with Anglo-America.

5. Magnus Morner, Race Mixture in the History of Latin America (Boston: Little Brown, 1967). Carl Degler, Neither Black nor White: Slavery and Race Relations in Brazil and the United States (New York: MacMillan, 1971). Pierre van den Berghe, Race and Racism: a Comparative Perspective (New York: Wiley, 1967). Charles Wagley, Race and Class in Rural Brazil (Paris: UNESCO, 1952).

6. Esteva-Fabregat, Mestizaje.

7. Gonzalo Aguirre Beltran, La Poblacion Negra de Mexico, 1519-1810 (Mexico D.F.: Ediciones Fuente Cultural, 1946), 237.

8. Leslie B. Rout, Jr. The African Experience in Spanish America, 1502 to the Present Day (Cambridge: Cambridge University Press, 1976).

9. Richard T. Schaefer, Racial and Ethnic Groups, 5th edition (New York: Harper Collins, 1993), 274. Even some excellent monographs fall prey to limiting their scope of Mexican ethnicity to Indian — even when they are talking about the poor and the powerless. See John A. Britton, Revolution and Ideology: Images of the Mexican Revolution in the United States (Lexington, Kentucky: University Press of Kentucky, 1995).

10. Because of the color gradient, Latinos are less likely to experience the kinds of different realities based upon membership in the white or black groups, as is common in the U.S. See William Megenney, “The Black Puerto Rican: an Analysis of Racial Attitude,” Phylon 35, no. 1 (January 1974): 83-93. Because of exposure to the North American black/white dichotomy, many Puerto Ricans are succumbing to the practice of racial dichotomizing into “black” and “non-black” groups on the island before even getting to the U.S. mainland. See Joseph P. Fitzpatrick, Puerto Rican Americans, 2nd edition (Englewood Cliffs, New Jersey: Prentice-Hall, 1987), 100, 105-106. I have purchased a recent packet of computer software describing Puerto Rico in which the population is divided into “black” (20%) and “white” (80%) groups.

11. Esteva-Fabregat, Mestizaje. In reading Esteva-Fabregat, one comes to see that part of the reason for this is the greater complexity and variations of encounters between and among groups, as compared to Anglo-America.

12. Aguirre Beltran, La Poblacion Negra. See also van den Berghe, Race and Racism, chapter on Mexico.

13. The painting depicts persons from various “racial” groups cohabiting with each other and the resulting offspring. The following “racial” designations are given, where African ancestry is present: Mulatto, Morisco, Chino, Salta Atras, Lobo, Gibaro, Albarozado, Canbujo, Sanbaigo, Calpamulato, Tente en el Aire, Noteentiendo, Torna Atras. I did computations of percentages of African, Spanish and Indian ancestry of all 16 categories and, for some of the categories, the percentages needed nine or ten decimal places. This painting only depicts 16 categories — a much higher number of combinations is possible.

14. During 22 years of interviewing experience with Latinos in the Raleigh-Durham-Chapel Hill area, the only ones who have admitted African ancestry to me have been those with kinky hair — and one light-skinned/straight-haired gentleman: Ramon “Chino” Casiano, who is a well-known percussionist. On the other hand, I have heard many references to Indian ancestry among Latinos in this area. Local Spanish teachers are highly prone to highlight this Indian background in their classes. I am a member of a local language teacher collaborative which meets monthly during the school year, and have been for a number of years. When I told a local Spanish teacher of the information on the African presence in Mexico compiled by Aguirre Beltran, she vehemently denied any such presence in Mexico.

15. R.P. Stuckert, “African Ancestry in the White Population,” Ohio Journal of Science 58 (1958): 155-160.

16. Many Latinos are not even satisfied with being of partial Indian origin, since even Indians are non-white: they want pure whiteness, much like North Americans. See Roberto Rodriguez, “Latinos Explore and Grapple with Black Identity,” Black Issues in Higher Education 7, no. 26 (February 23, 1995): 22-24.

http://racetraitor.org/nelson.html