3 Culture

See African American cultureAfrican American culture is both part of and distinct from American culture. From their earliest presence in North America, Africans and African Americans have contributed literature, art, agricultural skills, foods, clothing styles, music, and language t
Africans and African Americans brought a wide range of cultural elements to the New World, including foodFood is any substance normally eaten or drunk by living organisms. The term food also includes liquid drinks. Food is the main source of energy and of nutrition for animals, and is usually of animal or plant origin. The study of food is called food scienc, musicMusic often an art/ entertainment, is a total social fact whose definitions vary according to era and culture," according to Jean Molino. 1 It is often contrasted with noise. According to musicologist Jean-Jacques Nattiez: "The border between music and no and artMona Lisa Although today the word art usually refers to the visual arts, the concept of what art is has continuously changed over centuries. Perhaps the most concise definition is its broadest—art refers to all creative human endeavors, excluding actions. Many of these have become mainstream.

4 The Term African American

4.1 Political Overtones

It is important to note that use of the term African American carries important political overtones. Previous terms used to identify American blacks were conferred upon the group by whites and were included in the wording of various laws and legal decisions which became tools of white supremacy and oppression. There developed among blacks in America a growing desire for a term of their own choosing.

With the political consciousness that emerged from the political and social ferment of the late 1960s and early 1970s, Negro fell into disfavor among many American blacks. It had taken on a moderate, accommodationist, even Uncle Tomish, connotation. The period was a time when growing numbers of blacks in the U.S., particularly black youth, celebrated their blackness and their historical and cultural ties with the African continent. They defiantly embraced black as a group identifier, a term often associated in English with things negative and undesirable -- a term they themselves had repudiated only two decades earlier -- proclaiming, "Black is beautiful."

By the 1990s, the terms Afro-American and African-American began to reemerge, this time for many as self-referential terms of choice. Just as other ethnic groups in American society historically had adopted names descriptive of their families' geographical points of origin (such as Italian-American, Irish-American, Polish-American), many blacks in America expressed a preference for a similar term. Because of the historical circumstances surrounding the capture, enslavement and systematic attempts to de-Africanize blacks in the U.S. under chattel slavery, most American blacks are unable to trace their ancestry to a specific African nation; hence, the entire continent serves as a geographic marker.

For many, African-American is more than a name expressive of cultural and historical roots. The term expresses black pride and a sense of kinship and solidarity with others of the black African diaspora -- an embracing of the notion of pan-Africanism earlier enunciated by prominent black thinkers such as Marcus Garvey, W.E.B. Dubois and, later, George Padmore.

A discussion of the term African-American and related terms can be found in the journal article "The Politicization of Changing Terms of Self Reference Among American Slave Descendants" in American Speech v 66 is 2 Summer 1991 p. 133-46.

4.2 Who is African-American?

To be considered African-American in the United States of America, not even half of one's ancestry must be black. But will one quarter do, or one-eighth, or less? The nation's answer to the question "Who is black?" long has been that a black is any person with any known African black ancestry. This definition reflects the long experience with racism; white supremacy; slavery; and, later, with Jim Crow laws.

In the southern United States, it became known as the one-drop rule, meaning that a single drop of "black blood" makes a person black. Some courts have called it the traceable amount rule, and anthropologists call it the hypo-descent rule, meaning that racially mixed persons are assigned the status of the subordinate group. This definition emerged from the American South to become America's national definition, generally accepted by whites and blacks -- but for different reasons. White supremacists, whose motivation was racist, considered anyone with black ancestry tainted,inherently inferior morally and intellectually and, thus, subordinate. Blacks, on the other hand, generally shared a common lot in society and, therefore, common cause -- regardless of their ethnic mixture.

The United States Supreme Court formalized the legal status of this rule in Plessy v. Ferguson ( 1896), where the Court affirmed the legality of racial segregation and upheld the state of Louisiana's ruling that, despite being 7/8ths white, Homer Plessy's one black great-grandparent rendered him legally black and, therefore, subject to being barred from whites-only railway carriages.

In the last decade, a growing movement has developed, spearheaded mostly by white mothers of African-American children, towards the adoption and acceptance of the term bi-racial. Some bi-racial blacks also refer to themselves as mixed, when, in fact, virtually all African-Americans are mixed. In the mid 1970s, New York's New Amsterdam News reported that African-Americans with Native American ancestry numbered in the upper 80th percentile. Native Americans often took in runaway bondsmen and women and accepted them as members of their tribes, and there is a lengthy history of peaceful coexistence and fighting alliances against whites between Native Americans and African-Americans. Some Native American tribes, notably, the Cherokee, held African-American slaves. Further, recent genetic tests on a small population of African-Americans revealed their ancestry to be, on average, approximately 19 percent white.

Additionally, throughout U.S. history, very fair persons with straight hair sometimes chose to " pass" as white to escape racism and discrimination, oftentimes completely separating themselves from contact with darker members of their family. This was a dangerous action, in light of anti- miscegenation laws, social attitudes and lynch mobs. Many lived in constant fear of producing children with telltale African features or being otherwise discovered.

4.3 Terms no longer in common use

The term Negro, which was widely used until the 1960s, today generally is considered inappropriate and derogatory. Once widely considered acceptable, it fell into disfavor for reasons already herein stated. The self-referential term of preference for Negro became black. Another objection to the term is that it too easily can be misprounced unintentionally or by design to sound like nigra a Southern euphemism for nigger, the much-detested slur.

Negroid is an anthropological term related to Negro, once in common use to describe indigenous Africans and their descendants throughout the African diaspora. As with most descriptors of race based on outmoded phenotypical standards, however, the term is often meaningless in various contexts and, though still in use, generally is considered scientifically and socially atavistic. Other largely defunct, seldom used terms to refer to African-Americans are mulatto and colored. The term mulatto originally was used to mean the offspring of a "pure African black" and a "pure European white". The Latin root of the word is mulo, as in "mule", implying incorrectly that, like mules, which are horse-donkey hybrids, mulattoes are sterile crosses of two different species. For example, in the early twentieth century, African-American leaders such as Booker T. Washington and Frederick Douglass, who had slaves as mothers and white fathers, were referred to as mulattoes. While not as common as "mixed" or "biracial," or even "multiracial," mulatto is still used to refer to people of mixed parentage and, despite its origin, is not considered derogatory.

The term quadroon referred to a person who is one-fourth African in descent, perhaps someone born to a Caucasian father and a mulatto mother. Someone of one-eighth African descent was technically an octoroon, although the term was used to refer to any white person with even a hint of black ancestry.

With the end of slavery, there was no commercial incentive to classify blacks by their African-European ancestral admixture. Though mulatto and terms with the -roon suffix persisted in a social context for a number of decades, by the mid twentieth century, they no longer were in general use.

The terms colored, black and negro meant any slave or descendant of a slave, regardless of racial mixture. Eventually in the U.S, the terms mulatto, colored, negro, Negro, black, and African-American all have come to mean people with any known black African ancestry.

The descriptive term Black American has never been common in the US: black American and white American are used only when the writer or speaker feels the need to emphasize both race and that they are speaking specifically of Americans.

5 See also

• African American music
• Amistad
• List of African Americans
• List of African-American-related topics
• List of U.S. cities with African American majority populations
• Black Canadian
• Middle Passage
• Black Nationalism

6 External links

• African Americans in the Caribbean and Latin America
• African-Americans by the numbers
• Black History Month
• Slavery Pictures, Original 1860s

U.S. ethnic groups

<Hide>