Ancestry Blood Quotes

In your name, the family name is at last because it's the family name that lasts.

Some of us can live without a society but not without a family.

Aye. I’m afraid for my immortal soul now.

Fish, amphibian, and reptile, warm-blooded bird and mammal-each of us carries in our veins a salty stream in which the elements sodium, potassium, and calcium are combined in almost the same proportions as in sea water.

Her lips silently formed three words, oh my love.

You carry all of us in your heart. We shall live in every breath you take. Every incantation you speak.

In united families, they might sleep with half filled stomach but no one sleeps with empty stomach.

In Sri Lanka, when two strangers meet, they ask a series of questions that reveal family, ancestral village, and blood ties until they arrive at a common friend or relative. Then they say, "Those are our people, so you are our people." It's a small place. Everyone knows everyone. "But in America, there are no such namings; it is possible to slip and slide here. It is possible to get lost in the nameless multitudes. There are no ropes binding one, holding one to the earth. Unbound by place or name, one is aware that it is possible to drift out into the atmosphere and beyond that, into the solitary darkness where there is no oxygen.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

Is Obama Anything but Black? So lots of folk—mostly non-black—say Obama’s not black, he’s biracial, multiracial, black-and-white, anything but just black. Because his mother was white. But race is not biology; race is sociology. Race is not genotype; race is phenotype. Race matters because of racism. And racism is absurd because it’s about how you look. Not about the blood you have. It’s about the shade of your skin and the shape of your nose and the kink of your hair. Booker T. Washington and Frederick Douglass had white fathers. Imagine them saying they were not black. Imagine Obama, skin the color of a toasted almond, hair kinky, saying to a census worker—I’m kind of white. Sure you are, she’ll say. Many American Blacks have a white person in their ancestry, because white slave owners liked to go a-raping in the slave quarters at night. But if you come out looking dark, that’s it. (So if you are that blond, blue-eyed woman who says “My grandfather was Native American and I get discrimination too” when black folk are talking about shit, please stop it already.) In America, you don’t get to decide what race you are. It is decided for you. Barack Obama, looking as he does, would have had to sit in the back of the bus fifty years ago. If a random black guy commits a crime today, Barack Obama could be stopped and questioned for fitting the profile. And what would that profile be? “Black Man.

You can take the Indian out of the family, but you cannot take the family out of the Indian.

It can be said that we are built by many things. Biology and lineage. Grit and moonlight and ocean stone. By fire and water and air. By the lessons of the grandmothers and the pounding of blood through veins and the very first break. The way it felt when you learned the truth of boundary and by the day you stood there and knew nothing could every be the same.

The Holland family traced their own royal ancestry through Henry IV’s sister Elizabeth. In January 1444 the most senior Holland, John, earl of Huntingdon, was promoted to duke of Exeter, with precedence over all other dukes except for York—another elevation specifically credited to his closeness in blood to the king. John Holland died in August 1447, and his son Henry Holland eventually succeeded to his duchy.

Heritage was everything: it was a golden skeleton key, gleaming with power, able to get the wielder through any number of locked doors; it was the christening of the marriage bed with virgin blood on snow-white sheets; it was the benediction of a pristine pedigree, refined through ages of selective breeding and the occasional mercy culling. It was life, and death, and all that spanned between. It was his birthright.

In times of old when I was new And Hogwarts barely started The founders of our noble school Thought never to be parted: United by a common goal, They had the selfsame yearning, To make the world’s best magic school And pass along their learning. “Together we will build and teach!” The four good friends decided And never did they dream that they Might someday be divided, For were there such friends anywhere As Slytherin and Gryffindor? Unless it was the second pair Of Hufflepuff and Ravenclaw? So how could it have gone so wrong? How could such friendships fail? Why, I was there and so can tell The whole sad, sorry tale. Said Slytherin, “We’ll teach just those Whose ancestry is purest.” Said Ravenclaw, “We’ll teach those whose Intelligence is surest.” Said Gryffindor, “We’ll teach all those With brave deeds to their name.” Said Hufflepuff, “I’ll teach the lot, And treat them just the same.” These differences caused little strife When first they came to light, For each of the four founders had A House in which they might Take only those they wanted, so, For instance, Slytherin Took only pure-blood wizards Of great cunning, just like him, And only those of sharpest mind Were taught by Ravenclaw While the bravest and the boldest Went to daring Gryffindor. Good Hufflepuff, she took the rest, And taught them all she knew, Thus the Houses and their founders Retained friendships firm and true. So Hogwarts worked in harmony For several happy years, But then discord crept among us Feeding on our faults and fears. The Houses that, like pillars four, Had once held up our school, Now turned upon each other and, Divided, sought to rule. And for a while it seemed the school Must meet an early end, What with dueling and with fighting And the clash of friend on friend And at last there came a morning When old Slytherin departed And though the fighting then died out He left us quite downhearted. And never since the founders four Were whittled down to three Have the Houses been united As they once were meant to be. And now the Sorting Hat is here And you all know the score: I sort you into Houses Because that is what I’m for, But this year I’ll go further, Listen closely to my song: Though condemned I am to split you Still I worry that it’s wrong, Though I must fulfill my duty And must quarter every year Still I wonder whether Sorting May not bring the end I fear. Oh, know the perils, read the signs, The warning history shows, For our Hogwarts is in danger From external, deadly foes And we must unite inside her Or we’ll crumble from within. I have told you, I have warned you. . . . Let the Sorting now begin. The hat became motionless once more;

The question as to whether flesh-and-blood people of indigenous ancestry today would have been better off had the Europeans not invaded can scarcely be asked, much less answered, because most flesh-and-blood contemporary American Indians would not exist if the Europeans had not invaded, since they are of European as well as indigenous ancestry. Nature is remarkably uncooperative with our moral categories. There is no way to unscramble an egg.

Long ago, when faeries and men still wandered the earth as brothers, the MacLeod chief fell in love with a beautiful faery woman. They had no sooner married and borne a child when she was summoned to return to her people. Husband and wife said a tearful goodbye and parted ways at Fairy Bridge, which you can still visit today. Despite the grieving chief, a celebration was held to honor the birth of the newborn boy, the next great chief of the MacLeods. In all the excitement of the celebration, the baby boy was left in his cradle and the blanket slipped off. In the cold Highland night he began to cry. The baby’s cry tore at his mother, even in another dimension, and so she went to him, wrapping him in her shawl. When the nursemaid arrived, she found the young chief in the arms of his mother, and the faery woman gave her a song she insisted must be sung to the little boy each night. The song became known as “The Dunvegan Cradle Song,” and it has been sung to little chieflings ever since. The shawl, too, she left as a gift: if the clan were ever in dire need, all they would have to do was wave the flag she’d wrapped around her son, and the faery people would come to their aid. Use the gift wisely, she instructed. The magic of the flag will work three times and no more. As I stood there in Dunvegan Castle, gazing at the Fairy Flag beneath its layers of protective glass, it was hard to imagine the history behind it. The fabric was dated somewhere between the fourth and seventh centuries. The fibers had been analyzed and were believed to be from Syria or Rhodes. Some thought it was part of the robe of an early Christian saint. Others thought it was a part of the war banner for Harald Hardrada, king of Norway, who gave it to the clan as a gift. But there were still others who believed it had come from the shoulders of a beautiful faery maiden. And that faery blood had flowed through the MacLeod family veins ever since. Those people were the MacLeods themselves.

I'm sure almost no one deludes themselves that all their ancestors were decent. Pick a vein, any vein: mud mixed with lightning flows through, an unruly fusion of bad blood and good.

In genealogy you might say that interest lies in the eye of the gene holder. The actual descendants are far more intrigued with it all than the listeners, who quickly sink into a narcoleptic coma after the second or third great-great-somebody kills a bear or beheads Charles I, invents the safety pin or strip-mines Poland, catalogues slime molds, dances flamenco, or falls in love with a sheep. Genealogy is a forced march through stories. Yet everyone loves stories, and that is one reason we seek knowledge of our own blood kin. Through our ancestors we can witness their times. Or, we think, there might be something in their lives, an artist’s or a farmer’s skill, an affection for a certain landscape, that will match or explain something in our own. If we know who they were, perhaps we will know who we are. And few cultures have been as identity-obsessed as ours. So keen is this fascination with ancestry, genealogy has become an industry. Family reunions choke the social calendar. Europe crawls with ancestor-seeking Americans. Your mother or your spouse or your neighbors are too busy to talk to you because they are on the Internet running “heritage quests.” We have climbed so far back into our family trees, we stand inches away from the roots where the primates dominate.

As this book will show, objectively defined races simply do not exist. Even Arthur Mourant realized that fact nearly fifty years ago, when he wrote: 'Rather does a study of blood groups show a heterogeneity in the proudest nation and support the view that the races of the present day are but temporary integrations in the constant process of . . . mixing that marks the history of every living species.' The temptation to classify the human species into categories which have no objective basis is an inevitable but regrettable consequence of the gene frequency system when it is taken too far. For several years the study of human genetics got firmly bogged down in the intellectually pointless (and morally dangerous) morass of constructing ever more detailed classifications of human population groups.

The teenagers should have run. Most kids from the surrounding neighborhoods are would have. But not these, wielding their Caucasian ancestry and designer labels like shields as their expressions hardened.

When we see what blood we spill, we call out to the gods, but they have forsaken us. We shout to the ancestors; only the sound of the waters answers back. We are left to the mercy which we have for each other.

The Ptolemies were Macedonians, with an admixture of a little Greek and via marriage with the Seleucids a small element of Syrian blood…Cleopatra may have had black, brown, blonde, or even red hair, and her eyes could have been brown, grey, green or blue. Almost any combination of these is possible. Similarly, she may have been very light skinned or had a darker more Mediterranean complexion. Fairer skin is probably marginally more likely given her ancestry.

Would-be rulers justified their authority on the basis of their ancestry. Whether they claimed descent from the gods or from an earlier king or legendary hero, their legitimacy depended on the purity of their parents’ bloodlines and the validity of their parents’ marriages. In a world where most of the upper class was busily establishing pretensions to noble blood, the best way to bolster one’s legitimacy was to marry someone who also had an august line of ancestors.

Hippolocus begat me. I claim to be his son, and he sent me to Troy with strict instructions: Ever to excel, to do better than others, and to bring glory to your forebears, who indeed were very great.... This is my ancestry; this is the blood I am proud to inherit.

The pseudoscience of eugenics and racial purity was more robust in the United States than in Europe, further solidifying the ideology of white supremacy. For Indigenous peoples, this was manifest in development of US government policy measuring “blood quantum” in order to qualify for Indigenousness, replacing culture (especially language) and self-identification. While African Americans were classified as such by the measure of “one drop of blood,” Indigenous people were increasingly called to prove their degree of ancestry as a significant fraction.

I have always found it difficult not to be moved by Jerusalem, even when I hated it—and God knows I have hated it for the sheer human cost of it. But the sight of it, from afar or inside the labyrinth of its walls, softens me. Every inch of it holds the confidence of ancient civilizations, their deaths and their birthmarks pressed deep into the city's viscera and onto the rubble of its edges. The deified and the condemned have set their footprints in its sand. It has been conqured, razed and, rebuilt so many times that its stones seem to possess life, bestowed by the audit trail of prayer and blood. Yet somehow, it exhales humility. It sparks an inherent sense of familiary in me—that doubtless, irrefutable Palestinian certainty that I belong to this land. It possesses me, no matter who conquers it, because its soil is the keeper of my roots, of the bones of my ancestors. Because it knows the private lust that flamed the beds of all my foremothers. Because I am the natural seed of its passionate, tempestuous past. I am a daughter of the land, and Jerusalem reassures me of this inalienable right, far more than the yellowed property deeds, the Ottoman land registries, the iron keys to our stolen homes, or UN resolutions and decrees of superpowers could ever do.

It becomes more and more difficult to credit Lisa with being a quarter Russian. Somewhere and within and behind this quintessentially middle-class middle- England figure in her Jaeger suit and floppy-bowed silk shirt and her neat polished shoes lies the most tormented people in the history of the world. Somewhere in Lisa's soul, though she knows little of it and cares less, are whispers of St Petersburg, of the Crimea, of Pushkin, of Turgenev, of million upon million enduring peasants, of relentless winters and parched summers, of the most glorious language ever spoken, of samovars and droshkys and the sad sloe-eyed faces of a thousand icons. Lisa carried in her spirit matters she knows not of. I look at Lisa and wolves howl across the steppe, the blood flows at Borodino, Irina sighs for Moscow. All derivative, all in the mind - the confection of fact and fantasy that is how we know the world.

There is something in the contemplation of the mode in which America has been settled, that, in a noble breast, should forever extinguish the prejudices of national dislikes. Settled by the people of all nations, all nations may claim her for their own. You can not spill a drop of American blood without spilling the blood of the whole world. Be he Englishman, Frenchman, German, Dane, or Scot; the European who scoffs at an American, calls his own brother Raca, and stands in danger of the judgment. We are not a narrow tribe of men, with a bigoted Hebrew nationality—whose blood has been debased in the attempt to ennoble it, by maintaining an exclusive succession among ourselves. No: our blood is as the flood of the Amazon, made up of a thousand noble currents all pouring into one. We are not a nation, so much as a world; for unless we may claim all the world for our sire, like Melchisedec, we are without father or mother. For who was our father and our mother? Or can we point to any Romulus and Remus for our founders? Our ancestry is lost in the universal paternity; and Caesar and Alfred, St. Paul and Luther, and Homer and Shakespeare are as much ours as Washington, who is as much the world's as our own. We are the heirs of all time, and with all nations we divide our inheritance. On this Western Hemisphere all tribes and people are forming into one federated whole; and there is a future which shall see the estranged children of Adam restored as to the old hearthstone in Eden. The other world beyond this, which was longed for by the devout before Columbus' time, was found in the New; and the deep-sea-lead, that first struck these soundings, brought up the soil of Earth's Paradise. Not a Paradise then, or now; but to be made so, at God's good pleasure, and in the fullness and mellowness of time. The seed is sown, and the harvest must come; and our children's children, on the world's jubilee morning, shall all go with their sickles to the reaping. Then shall the curse of Babel be revoked, a new Pentecost come, and the language they shall speak shall be the language of Britain. Frenchmen, and Danes, and Scots; and the dwellers on the shores of the Mediterranean, and in the regions round about; Italians, and Indians, and Moors; there shall appear unto them cloven tongues as of fire.

I have always found it difficult not to be moved by Jerusalem, even when I hated it—and God knows I have hated it for the sheer human cost of it. But the sight of it, from afar or inside the labyrinth of its walls, softens me. Every inch of it holds the confidence of ancient civilizations, their deaths and their birthmarks pressed deep into the city's viscera and onto the rubble of its edges. The deified and the condemned have set their footprints in its sand. It has been conquered, razed and, rebuilt so many times that its stones seem to possess life, bestowed by the audit trail of prayer and blood. Yet somehow, it exhales humility. It sparks an inherent sense of familiarity in me—that doubtless, irrefutable Palestinian certainty that I belong to this land. It possesses me, no matter who conquers it, because its soil is the keeper of my roots, of the bones of my ancestors. Because it knows the private lust that flamed the beds of all my foremothers. Because I am the natural seed of its passionate, tempestuous past. I am a daughter of the land, and Jerusalem reassures me of this inalienable right, far more than the yellowed property deeds, the Ottoman land registries, the iron keys to our stolen homes, or UN resolutions and decrees of superpowers could ever do.

We could call Christianity, in particular, a huge treasure house of the most elegant forms of consolation — there are so many pleasant, soothing, narcotizing things piled up in it, and for this purpose it takes so many of the most dangerous and most audacious chances. It shows such sophistication, such southern refinement, especially when it guesses what kind of emotional stimulant can overcome, at least for a while, the deep depression, leaden exhaustion, and black sorrow of the physiologically impaired. For, generally speaking, with all great religions, the main issue concerns the fight against a certain endemic exhaustion and heaviness. We can from the outset assume as probable that from time to time, in particular places on the earth, a feeling of physiological inhibition must necessarily become master over wide masses of people, but, because of a lack of knowledge about physiology, it does not enter people’s consciousness as something physiological, so they look for and attempt to find its “cause” and remedy only in psychology and morality (—this, in fact, is my most general formula for whatever is commonly called a “religion”). Such a feeling of inhibition can have a varied ancestry; for instance, it can be the result of cross-breeding between different races (or between classes — for classes also always express differences in origin and race: European “Weltschmerz” [pain at the state of the world] and nineteenth-century “pessimism” are essentially the consequence of an irrational, sudden mixing of the classes), or it can be caused by incorrect emigration — a race caught in a climate for which its powers of adaptation are not sufficient (the case of the Indians in India); or by the influence of the age and exhaustion of the race (Parisian pessimism from 1850 on); or by an incorrect diet (the alcoholism of the Middle Ages, the inanity of vegetarians, who, of course, have on their side the authority of Squire Christopher in Shakespeare); or by degeneration in the blood, malaria, syphilis and things like that (German depression after the Thirty Years’ War, which spread bad diseases in an epidemic through half of Germany and thus prepared the ground for German servility, German timidity).

Many of these mixed-blood Indian people were eventually forced into hiding or denial of their Indian ancestry because of their fear of removal to the west by the United States Government.

White Slaves: Chapter Three of “The Forgotten Cause of the Civil War: A New Look at the Slavery Issue” There were two distinctly different ways of looking at white mulattoes–socially and physiologically. Socially, a white partus slave looked as white as any white person but was considered a black person because he or she had “one drop” of black blood from a distant black female ancestor who was a slave. Such was the case when Mr. C. was told, “That’s not a white girl; she is a nigger, sir.” Physiologically speaking, however, white partus slaves were white people because all traits of their remote black ancestry had disappeared. The North saw these white slaves as whites. The South saw these white slaves as blacks. An 1857 issue of the Chicago Daily Tribune commented on racial classification in the South. “The southern census takers, it is notorious, returned all persons as blacks who, were not more than half white. Those who possessed straight hair and Anglo-Saxon features they set down as mulattoes, many of whom were as white-skinned as their owners.” The actual number of white mulatto slaves is unknowable because all shades from “one drop” to those showing some discernible degree of black admixture were classed together as mulattoes without any distinction as to color.

In times of old when I was new And Hogwarts barely started The founders of our noble school Thought never to be parted: United by a common goal, They had the selfsame yearning, To make the world’s best magic school And pass along their learning. “Together we will build and teach!” The four good friends decided And never did they dream that they Might someday be divided, For were there such friends anywhere As Slytherin and Gryffindor? Unless it was the second pair Of Hufflepuff and Ravenclaw? So how could it have gone so wrong? How could such friendships fail? Why, I was there and so can tell The whole sad, sorry tale. Said Slytherin, “We’ll teach just those Whose ancestry is purest.” Said Ravenclaw, “We’ll teach those whose Intelligence is surest.” Said Gryffindor, “We’ll teach all those With brave deeds to their name.” Said Hufflepuff, “I’ll teach the lot, And treat them just the same.” These differences caused little strife When first they came to light, For each of the four founders had A House in which they might Take only those they wanted, so, For instance, Slytherin Took only pure-blood wizards Of great cunning, just like him, And only those of sharpest mind Were taught by Ravenclaw

… This was chronicled in a harsher book and McCaslin, fourteen and fifteen and sixteen, had seen it and the boy himself had inherited it as Noah’s grandchildren had inherited the Flood although they had not been there to see the deluge: that dark corrupt and bloody time while three separate people had tried to adjust not only to one another but to the new land which they had created and inherited too and must live in for the reason that those who had lost it were no less free to quit it than those who had gained it were: – those upon whom freedom and equality had been dumped overnight and without warning or preparation or any training in how to employ it or even just endure it and who misused it not as children would nor yet because they had been so long in bondage and then so suddenly freed, but misused it as human beings always misused freedom, so that he thought Apparently there is a wisdom beyond even that learned through suffiring necessary for a man to distinguish between liberty and license; those who had fought for four years and lost to preserve a condition under which that franchisement was anomaly and paradox, for the old reasons for which man (not the generals and politicians but man) has always fought and died in wars: to preserve a status quo or to establish a better future one to endure for his children; and lastly, as if that were not enough for bitterness and hatred and fear, that third race even more alien to the people whom they resembled in pigment and in whom even the same blood ran, than to the people whom they did not, – that race threefold in one and alien even among themselves save for a single fierce aged Quartermaster lieutenants and Army sutlers and contractors in military blankets and shoes and transport mules, who followed the battles they themselves had not fought and inherited the conquest they themselves had not helped to gain, sanctioned and protected even if not blessed, and left their bones and in another generation would be engaged in a fierce economic competition of small sloven farms with the black men they were supposed to have freed and the white descendants of fathers who had owned no slaves anyway whom they were supposed to have disinherited and in the third generation would be back once more in the little lost country seats as barbers and garage mechanics and deputy sheriffs and mill- and gin-hands and power-plant firemen, leading, first in mufti then later in an actual formalized regalia of hooded sheets and passwords and fiery Christian symbols, lynching mobs against the race their ancestors had come to save: and of all that other nameless horde of speculators in human misery, manipulators of money and politics and land, who follow catastrophe and are their own protection as grasshoppers are and need no blessing and sweat no plow or axe-helve and batten and vanish and leave no bones, just as they derived apparently from no ancestry, no mortal flesh, no act even of passion or even of lust: and the Jew who came without protection too since after two thousand years he had got out of the habit of being or needing it, and solitary, without even the solidarity of the locusts and in this a sort of courage since he had come thinking not in terms of simple pillage but in terms of his great-grand-children, seeking yet some place to establish them to endure even though forever alien: and unblessed: a pariah about the face of the Western earth which twenty centuries later was still taking revenge on him for the fairy tale with which he had conquered it. …

published in 2001, concentrates on tracing our ancestry using the maternally inherited mitochondrial DNA, which also features heavily in The Nature of the Beast. Other books focus on the paternally inherited Y-chromosome and the evolution of sex (Adam’s Curse, 2003), on genealogy and the genetic history of Britain and Ireland (Blood of the Isles, 2006) and America (DNA USA, 2012).

In truth, Belmont’s Jockey Club, the organization that controlled Thoroughbred racing in America, was founded by a mix of people. Some were blue-blooded Americans who traced their ancestry to Mayflower voyagers and Puritan founding fathers, and others were nouveau riche industrialists who wished to ally themselves—through marriages to aristocrats, membership in the Episcopal Church, and associations with the elite sport of horse racing—to the American upper crust. At

If Agrippa was indifferent to the needs or desires of Berenice, he was by no means indifferent to her bloodlines; she could claim not only the Herodian and Hasmonean ancestry, but also the bloodline of King David and a trace of the Roman Julian Gens. There was the highest blood in Israel. Who could marry it?

Fools seek identity in ancestry, the wise build their identity with sweat and blood.

We can dismiss one claim about the achievement gap outright: there is no credible evidence for innate differences in intelligence between racial groups. I will not summarize all the evidence against the hereditarian view, because Richard Nisbett has done so cogently in his book Intelligence and How to Get It. Here are a couple of the most telling findings: first, if there were genetic differences in intelligence between people of African and European descent, then the more ancestors a person has from Africa, the lower his or her IQ should be, on average. Several studies have tested this hypothesis by, for example, measuring people’s racial heritage with blood tests and correlating that with their IQs. Overwhelmingly, these studies show no relationship between racial ancestry and intelligence. Second, the gap between blacks and whites on IQ tests and standardized tests narrowed substantially in the fifteen-year period from 1975 to 1990, which is much too rapid a change to be accounted for by changes in the gene pool. And finally, there is ample evidence that environmental factors are completely responsible for the differences between the races in IQ and standardized tests.2

In some East and Central African beliefs, the dead are part of dimensions of the past. The sasha are those who exist in the recollections of their loved ones. As long as one is remembered, one lives. When a sasha's last surviving loved one passes away, they become part of the zamani, the true dead. But when our names are spoken and when our stories are told, we are always here, abiding in the minds of our descendants, whether they are kin by blood, or by belonging.

Why? You didn’t kill him. So tell me about you. Where are you from? What’s with the accent? You look like a black guy, no offense.” “I am a black guy. No offense,” he retorted but seemed a little thrown off in the way his eyes narrowed on her in a dissecting manner. Gaby was aware she had been sharp with her words to his condolences. She wondered if she offended him, or surprised him. A man like Power was probably used to women creaming at his slightest display of affection. “My father and his family are Belizean. I was born and raised in Belize. I lived there until I was 19-years-old. My mother is…was… a black American. My father, Belizean, yes. Still, I’m a black man.” “So Belizeans aren’t considered Hispanic?” Gaby questioned with a crinkled brow. “Belizeans, like most Central and South American inhabitants, are descendants of African slaves that were just dropped off along the way. But we were the only British colony in the region, the only Central American country where English is still the official language, although most Belizeans are trilingual, Elizabeth The Second’s the queen, the whole nine. But we’re of black ancestry even with Hispanic heritage. I see darker tones in my country than yours. Nicaraguans, Puerto Ricans, Brazilians, Costa Ricans, Columbians… most of them have more black blood than the black people in the U.S. That’s why it kills me when people ask shit like that. I mean…” He stopped short. “… not you,” he offered up but Gaby only pressed her lips together feeling slightly embarrassed knowing she was in fact, amongst the ignorant.

You need to let me go, Dmitri, and move on. I am not going to marry you.” “I will have you.” Such conviction, and he’d brought some muscle to try and prove his statement. A pair of brutes exited the car. Dmitri’s order of, “Don’t hurt her,” made her tsk aloud. Please. If he thought to subdue her, he should have brought more guys. As the one gorilla— and seriously, despite his obvious humanity, she had to wonder at his ancestry— grabbed for her arm, she sidestepped, causing him to snare only air. She, on the other hand, didn’t miss. Her foot swung out and cracked goon number one in the knee. He let out a yelp of pain, but before she could take him out fully, the second guy lunged for her. She ducked under his grasping hands and thrust, her fist connecting with his diaphragm. He gasped for breath. She took no mercy and kneed him in the groin, just as goon number one made his next move. With a tinkle of bells, the door to the coffee shop opened, and a very calm-sounding Leo said, “Lay a finger on her, and I will rip your arm off and beat you with it.” As threats went, it was adorable. Especially since, given his size and mien, Leo probably could. The idiot didn’t listen. The thug went to grab Meena’s arm, and curiosity made her let him instead of breaking his fingers. Why exert herself when Pookie seemed determined to come to her rescue? While outwardly he appeared cool and composed, a wild storm brewed in his eyes as Leo growled, “I said don’t touch.” Crack. Yup. There was one guy who wouldn’t be touching anything with that arm for a while, and he’d probably end up hoarse with the way he was screaming. Pussy. In the distance, sirens wailed to life, and it didn’t take Dmitri’s barked, “Get in the car, you idiots,” for the thugs to realize their attempt at a coerced kidnapping had failed. Meena didn’t bother watching the car speed off, not when she had something much more important to attend to. Like a man who thought she needed saving. How her dad would laugh when he heard about it. Her sister, Teena, would sigh about how romantic it was. Her mom, on the other hand, would chastise Meena for causing chaos once again. Turning to Leo, who wore a formidable glower, she threw herself at him. Apparently, he half expected it because his arms opened wide, and he caught her— without even a tiny stagger! She latched her legs around his waist, draped her arms around his neck, and exclaimed, “Pookie, you were awesome. You saved me from those big, bad men. You’re like a knight in Under Armour.” Not entirely true. He wore a plain black Fruit of the Loom T-shirt. But she could totally picture him in one of those form-fitting tees that Under Armour specialized in that would mold his perfect chest. On second thought, given how it would show off his impressive musculature, perhaps she should leave his wardrobe alone. No use taunting the female public with what they couldn’t have. It would also mean less blood for her to rinse if they dared to touch. “I’d hardly say I saved you. You seemed to be doing all right on your own.” She planted a big smooch on his lips and declared him, “My hero.

The foolish families worry over blood. I care nothing for purity of family or ancestry. That is a vain thing. I care only for strength. What a man can do to other men, women.

…but the image of a “fatal” disappearance of the “vanishing American” allows Indian ancestry - as opposed to African American “blood” - to function as nostalgia and pride rather than shame. Somehow, by claiming the Indians as ancestors, whites can legitimate as lawful inheritance the taking of their land.

college, however, all Mexicans, even those of unmixed European ancestry, were metaphysically brown. The proposition was absurd, but so was race-thinking in general: in America a single drop of non-European blood meant one would never be truly white; in Mexico every additional drop of European blood made one progressively whiter.

There are great groups,—now with common history, now with common interests, now with common ancestry; more and more common experience and present interest drive back foe common blood and foe world today consists, not of races, but of the imperial commercial group of master capitalists, international and predominantly white; the national middle classes of the several nations, white, yellow, and brown, with strong blood bonds, common languages, and common history; the international laboring class of all colors; the backward, oppressed groups of nature-folk, pre­dominantly yellow, brown, and black. Two questions arise from the work and relations of these groups: how to furnish goods and services for the wants of men and how equitably and sufficiently to satisfy these wants.

The man, claiming some High Fae blood in his ancestry, had just carved the whorls and swirls and runes around the door and windows, muttered a few nonsense words, and ambled on his way.

There sat his sister-in-law with her smooth, macramé, onyx hair, a cigarette clasped delicately between her long, elegant fingers. Her hair was dark not as dark as her eyes looking at the windows of the man standing in front of her was not worth the time and gaze. Her bright red lips were parted slightly to reveal her perfectly straight teeth except a crooked one of the bottom but one to not gaze deeply was not one to tell. Were her lips as red as blood or did they seem so against the snow of his skin? She was dressed in all black sitting cross legged, her right over the left and her cheeks were hollowed accentuating her delicate cheekbones. Despite the conjecture that she had hair that did not look the silkiest and her garb was giving a presumption of ragged ancestry, her general stillness of power, and disdain of sentiments coupled with the wine, cigarettes and the leather eclipsed her unruly appearance making the lady look like blasé royalty.

The underlying reason why Woods might be identified as black in the first place, given his very mixed heritage, is the traditional “one-drop rule” in the United States. This rule refers to the legal (for a time) designation of people with any black ancestry—that is, a person with even a single drop of black blood—as black.

Los Angeles is the City of Dreams, the City of Angels, a city blessed and cursed with a glorious dream and façade of hopes -- glitter sprinkled on top if its sprawling expanse. It is a city without a center, a city with a rich and fabled past often bestowed with nostalgic memories not entirely based on fact; an erasure of memory. Without a distinct ancestry, it is often seen and referred to as a whore. The city is made up of so many distinct parts, communities intertwined and fraying at the edges. Sitting on top of one another, Los Angeles is seemingly without borders, an area of pulsing, moving bodies all swaying with the energy of the city’s rich and unique cultures. Navigating Los Angeles is an experience in itself. By way of its intricate mapping of freeways, streets and avenues, the veins and arteries of its body possess the inhabitant to follow these lifelines, dependent upon its circulating blood to survive. The body of Los Angeles makes one feel as if they can be instantly rewarded and punished by its beauty all in one moment. Los Angeles, the femme fatale, can lure one in with its bright lights, swaying palm trees, and warm sunshine yet punish at the same time – all in one sway of her hips. When the warm Santa Ana’s blow in on a summer’s night, dry and majestic, one can feel as though they have just kissed her lips, but the poison soon follows. Attracted to a dream, they pilgrimage to the City and become enraptured by the multi-faceted qualities of her magnificence. But what are we truly looking for? Many people come to the city, obsessed with an image and enraptured by an Angel. But the dichotomy that we find in her beauty is all too telling of how we see each other. Los Angeles is an angel, yet she is also a whore. Los Angeles as the femme fatale has been noted in Los Angeles film noir since the 1930s. The city itself is seductive, alluring, glamorous, and wanton. Yet she uses these qualities to her advantage, shattering the hopes and dreams of those who fall prey all too easily.

Janner was no longer just Janner Igiby of the Glipwood Township. He was Janner Wingfeather, Throne Warden of Anniera, protector of the throne, and protector of those whom he loved. He imagined Peet—Artham Wingfeather—hair jet black, eyes clear, sword arm strong. Artham reminded him that royal blood pumped through his veins, royal not just because of ancestry but because of the love of those who had gone before him and laid down their lives for him.

You are British?” she asked softly. “Actually, no.” I smiled as I stood and held out my hand for her to join me. “I was born in the Gaul region, which later became Western Europe. I’ll show you on a map later, but my ancestry is Roman. I later moved to the Britannia province when it was otherwise known as Roman Britain.” “What he’s trying to say is that he’s fucking old,” Trevor translated. I ignored him and focused once again on Juliet. “Nearly three millennia, to be precise.” She didn’t appear shocked by that information in the slightest, suggesting she’d either anticipated it or been numbed to eternal beings. Likely both. “You look very good for your age,” she replied, shocking me yet again. “Was that…?” Ivan trailed off. “A joke,” Trevor finished. “Oh, I knew I liked her.

By 1870, roughly 284,000 blacks accounted for 12 percent of the population of sixteen Western states and territories. But Negroes actually show up as early as 1790, in a Spanish census, where roughly 20 percent of the populations of San Francisco, San Jose, Santa Barbara, and Monterey acknowledged African ancestry. Until the United States’ conquest of the Mexican territory, about 15 percent of Californians continued to acknowledge African heritage. But with the coming of US rule, the incentive to deny Negro blood resulted in the large-scale “disappearance” of that population. These largely mixed-race people were still there, of course. But now they had stronger reasons to disclaim their African roots.

It wasn’t a dream, it was a glimpse of the future. You’re a Shadow, Rae. That means you’re human but you have magic ancestry. That makes you also a vessel for magic. With the right training and blood magic, you can become a powerful ally or a formidable enemy to my kind. We call you Shadows because once you tap into your powers, you are invisible to witches. That makes you dangerous to the Council, and if they get wind of your existence, hellhounds will come for you.