Mixed Race Family Quotes

know, but the way I see it, there’s really no pure race. Everybody is mixed with something.

I knew, deep down, that I was different from my family. I knew just by looking in the mirror.

I'm what the botanists call a hybrid," he said the first time Cora heard him speak, "A mixture of two different families. In flowers, such a concoction pleases the eye. When that amalgamation takes its shape in flesh and blood, some take great offence. In this room we recognize it for what it is - a new beauty come into the world, and it is in bloom all around us.

Though the one-drop rule is no longer law, even today mixed race is defined by the minority race. An example is former president Barack Obama. Though his father was black and his mother was white, he is referred to as the first black president, as if his father’s blackness erased his mother’s whiteness.

We all walked down the street together, looking like a sort of pick-and-mix adopted family: dad, disabled mum, and two differently mixed-race kids. Madonna would have been so proud of us.

...we all live our lives with multiple identities intersecting with one another, creating a mix of privileges and challenges that all people carry with us. Race, gender, economic background, religion, immigration status, family acceptance, and so much more create a complex matrix that sometimes erects obstacles but other times ensures support in overcoming barriers put in your way.

Expectations about divorce are partly self-fulfilling because a higher expected probability of divorce reduces investments in specific capital and thereby raises the actual probability. 7 For example, consensual and trial marriages are less stable than legal marriages, and marriages between persons of different religions or races are less stable than those within a religion or race, partly because mixed marriages have fewer children. At the same time, as indicated, mixed marriages have fewer children partly because they are expected to be less stable. Specific investment and imperfect information can explain why homosexual unions are much less stable than heterosexual marriages (Saghir and Robins, 1973, pp. 56-58, 226-227). Homosexual unions do not result in children, and generally they have a less extensive division of labor and less marital-specific capital than heterosexual marriages. Moreover, the opprobrium attached to homosexuality has raised the cost of search to homosexuals and thereby has reduced the information available to them. Furthermore, homosexual unions, like trial marriages, can dissolve without legal adversary proceedings, alimony, or child support payments.

Search for ‘Black family’ and you will see smiling black families all the way down, without even a mixed-race family in sight. Type in ‘White family’ on the other hand and three out of the five images in the first line alone are either of a black or mixed-race family. Soon it is black family after black family.

of the problem was that Chaos got a little creation-happy. It thought to its misty, gloomy self: Hey, Earth and Sky. That was fun! I wonder what else I can make. Soon it created all sorts of other problems—and by that I mean gods. Water collected out of the mist of Chaos, pooled in the deepest parts of the earth, and formed the first seas, which naturally developed a consciousness—the god Pontus. Then Chaos really went nuts and thought: I know! How about a dome like the sky, but at the bottom of the earth! That would be awesome! So another dome came into being beneath the earth, but it was dark and murky and generally not very nice, since it was always hidden from the light of the sky. This was Tartarus, the Pit of Evil; and as you can guess from the name, when he developed a godly personality, he didn't win any popularity contests. The problem was, both Pontus and Tartarus liked Gaea, which put some pressure on her relationship with Ouranos. A bunch of other primordial gods popped up, but if I tried to name them all we’d be here for weeks. Chaos and Tartarus had a kid together (don’t ask how; I don’t know) called Nyx, who was the embodiment of night. Then Nyx, somehow all by herself, had a daughter named Hemera, who was Day. Those two never got along because they were as different as…well, you know. According to some stories, Chaos also created Eros, the god of procreation... in other words, mommy gods and daddy gods having lots of little baby gods. Other stories claim Eros was the son of Aphrodite. We’ll get to her later. I don’t know which version is true, but I do know Gaea and Ouranos started having kids—with very mixed results. First, they had a batch of twelve—six girls and six boys called the Titans. These kids looked human, but they were much taller and more powerful. You’d figure twelve kids would be enough for anybody, right? I mean, with a family that big, you’ve basically got your own reality TV show. Plus, once the Titans were born, things started to go sour with Ouranos and Gaea’s marriage. Ouranos spent a lot more time hanging out in the sky. He didn't visit. He didn't help with the kids. Gaea got resentful. The two of them started fighting. As the kids grew older, Ouranos would yell at them and basically act like a horrible dad. A few times, Gaea and Ouranos tried to patch things up. Gaea decided maybe if they had another set of kids, it would bring them closer…. I know, right? Bad idea. She gave birth to triplets. The problem: these new kids defined the word UGLY. They were as big and strong as Titans, except hulking and brutish and in desperate need of a body wax. Worst of all, each kid had a single eye in the middle of his forehead. Talk about a face only a mother could love. Well, Gaea loved these guys. She named them the Elder Cyclopes, and eventually they would spawn a whole race of other, lesser Cyclopes. But that was much later. When Ouranos saw the Cyclops triplets, he freaked. “These cannot be my kids! They don’t even look like me!” “They are your children, you deadbeat!” Gaea screamed back. “Don’t you dare leave me to raise them on my own!

In 1654, mixed-race Elizabeth Key legally challenged her enslavement on the basis of three points: (1) British law barred the enslavement of British citizens; (2) British common law established the citizenship of the child through the status of the father; and (3) British law barred the enslavement of baptized Christians.

The southern half of Riverskin was indistinguishable from Flyside, which it adjoined. It was cheap and not too violent, crowded, mostly good-natured. It was a mixed area, with a large human majority beside small colonies of vodyanoi by the quiet canal, a few solitary outcast cactacae, even a little two-street khepri hive, a rare traditional community outside of Kinken and Creekside. Southern Riverskin was also home to some of the city’s small number of more exotic races. There was a shop run by a hotchi family in Bekman Avenue, their spines carefully filed blunt so as not to intimidate their neighbours. There was a homeless llorgiss, which kept its barrel body full of drink and staggered the streets on three unsteady legs.

He would always be like that, my grandfather, always searching for that new start, always running away from the familiar. By the time the family arrived in Hawaii, his character would have been fully formed, I think—the generosity and eagerness to please, the awkward mix of sophistication and provincialism, the rawness of emotion that could make him at once tactless and easily bruised.

I was seeing in these awkward composites my own liminal self. The two sides of me that were slammed together against their will, that refused to mix. I was a failed hybrid, made up of unalloyed selves. My Russian mother who regretted marrying my Sudanese father. My African father who came to hate his white wife. My atheist mother who blotted out my Muslim heritage. My Arab father who gave me up to Europe without a fight. I was the freak. I had been told so and I had been taught so and I had chewed on this verdict to the extent that, no matter what, I could never purge myself of it entirely.

All of these seemingly benign organizations [American Family Association, Focus on the Family, Family Research Council] had the specific purpose of lobbying government on evangelical concerns about the family, marriage, abortion, and education. They were also important in fostering an evangelical culture that promoted color-blindness and conservatism. The groups were not overtly racist, and all would at times feature African Americans in promotional materials, on radio shows, and as speakers at conferences. Yet the underlying message of these groups was that morality was essential to preserving the nation and that the sexual immorality of America, including race mixing, would be its downfall.

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It is common to assume that multi-racialism is inevitable, and that racial identity will disappear as races mix. Americans prefer to think that the “tragic mulatto,” welcome in neither community, was either a myth or a reflection of outmoded racist thinking. Research suggests things may not be so simple. A 2003 study of 90,000 middle-school and high-school students found that black/white mixed-race children had more health and psychological problems than children who were either black or white. They were more likely to be depressed, sleep badly, skip school, smoke, drink, consider suicide, and have sex. White/Asian children showed similar symptoms. The principal author concluded that the cause was “the struggle with identity formation, leading to lack of self-esteem, social isolation and problems of family dynamics in biracial households.” The authors of a 2008 study reached the same conclusion: “When it comes to engaging in risky/anti-social adolescent behavior, however, mixed race adolescents are stark outliers compared to both blacks and whites. . . . Mixed race adolescents—not having a natural peer group—need to engage in more risky behaviors to be accepted.” A study of white/Asian children found that they were twice as likely as mono-racial children—34 percent vs. 17 percent—to suffer from psychological disorders such as anxiety, depression or drug abuse. Yoonsun Choi of the University of Chicago found that in Seattle middle schools, a clear racial identity seemed to protect against certain problems. Bi-racial children were the group most likely to smoke, take drugs, have been in fights, hurt someone badly, or carry a gun. Prof. Choi believes mixed-race children suffer because no racial group accepts them. “There is some indication that a strong ethnic identity helps protect kids from these [undesirable] behaviors,” she said.

The half-dozen temple dogs circle him and Alf in a delirium of barking, clicking paws, and waving tails. They're mixed breeds, smooth-haired, ears neither floppy nor exactly pointed, and a few with the long legs, fleet feet, of racing hounds. Two are from the Humane Society. Two are rescue dogs from a meat restaurant in South Korea.

Racism hates love: loving someone of another ethnicity is intolerable for them. Through racists' prism, since ethnic groups differ as much as animal species do, mixing their blood spoils the "ethnic perfection" of the master race. Therefore, racism forbids one of the fundamental rights of human beings: the freedom of to love, marry, and have children with whomever they want. However, this is also not sufficient to satisfy racism. It forbids right of being loved either! Although being loved is not in loved one's own hands! Just as a Jew cannot love a German, neither can a Jew be loved by a German! Yet, racism fears even children born from the love of different ethnicities. Because successful hybrid families and their gifted children are the strongest evidence of racism's betrayal of humanity. In order to prevent such "accidental" evidence, racism becomes so totalitarian, voyeuristic, immoral, and ugly that it decides on behalf of people to whom they may ejaculate sperm. -To be tried as a Jew-

In light of the facts, we have to accept that the terms we translated as “dwarf” or “giant” designate families, races of beings cohabitating in the same mythology and even having relations with each other. They do not live each in their own corner, in splendid isolation; they mix with each other—I will provide illustrations of this later—and with humans, and to do so they change size.

What a profound scientific discovery that blacks, Coloreds (usually people of mixed race), and Indians were in fact human beings, who had the same concerns and anxieties and aspirations. They wanted a decent home, a good job, a safe environment for their families, good schools for their children, and almost none wanted to drive the whites into the sea. They just wanted their place in the sun. Everywhere else elections are

The main problem facing immigrant communities was to change the sort of sociability they practiced from an ascriptive to a voluntary form. That is, the traditional social structures they brought with them were based on family, ethnicity, geographic origin, or some other characteristic with which they were born. For the first generation that landed in the United States, they created the trust necessary for revolving credit associations, family restaurants, laundries, and grocery stores. But in subsequent generations they could become a constraint, narrowing the range of business opportunities and keeping descendants in ethnic ghettoes. For the most successful ethnic groups, the sons and daughters of first-generation immigrants had to learn a broader kind of sociability that would get them jobs in the mainstream business world or in the professions. The speed with which immigrants could make the transition from a member of an ethnic enclave to assimilated mainstream American explains how the United States could be both ethnically diverse and strongly disposed to community at the same time. In many other societies, the descendants of immigrants were never permitted to leave their ethnic ghetto. Although solidarity within the ethnic enclave remained high, the society as a whole was balkanized and conflicted. Diversity can have clear benefits for a society, but is better taken in small sips than in large gulps. It is easily possible to have too diverse a society, in which people not only fail to share higher values and aspirations but even fail to speak the same language. The possibilities for spontaneous sociability then begin to flow only within the cleavage lines established by race, ethnicity, language, and the like. Assimilation through language policy and education must balance ethnicity if broader community is to be possible. The United States presents a mixed and changing picture. If we take into account factors like America’s religious culture and ethnicity, there are ample grounds for categorizing it simultaneously as both an individualistic and a group-oriented society. Those who see only the individualism are ignoring a critical part of American social history. “Yet the balance has been shifting toward individualism rapidly in the last couple of decades, so it is perhaps no accident that Asians and others see it as the epitome of an individualistic society. This shift has created numerous problems for the United States, many of which will play themselves out in the economic sphere.

On one trip in January this year she and Cardinal Hume spent nearly two hours with homeless youngsters at a hostel on the south bank of the Thames. Some teenagers, many with drink and drug problems, greeted her presence with aggressively hostile questions, others were simply surprised that she had bothered to see them on a cold Saturday night. As she was talking, a drunken Scotsman lurched into the room. “Hey, you’re gorgeous,” he slurred, totally oblivious of whom he was talking to. When he was told about the identity of the Princess, he was unconcerned. “I don’t care who she is, she’s gorgeous.” While Cardinal Hume was deeply embarrassed, Diana found the incident amusing, perfectly at ease among these young people. In spite of these lapses in manners, she feels very comfortable on these occasions, far more so than when she mixes with the royal family and their courtiers. At Royal Ascot last year she attended the race meeting for just two days out of five before undertaking other engagements. In the past she enjoyed Ascot’s annual parade of fashion and horseflesh, but she now finds it frivolous. As she says to friends: “I don’t like the glamorous occasions any more.I feel uncomfortable with them. I would much rather be doing something useful.

According to the general implication in my parents’ household, as a mere girl, my life was essentially without any purpose beyond getting married and reproducing. But to me it certainly wasn’t without purpose.

Ellen was born when her mother was eighteen years old. The paternity of a mixed-race child was a matter often avoided or denied in households like the Smiths’. As a contemporary, Mary Boykin Chesnut expressed famously, “the mulattoes one sees in every family exactly resemble the White children—and every lady tells you who is the father of all the mulatto children in everybody’s household, but those in her own she seems to think drop from the clouds.” The paternity of Maria’s child, however, was so unmistakable that it was often presumed, and the lady of the house made sure that both Maria and Ellen suffered for it.

Many Romani activists are in fact of mixed parentage. They are often individuals who grew up within the mainstream culture, ashamed of, or afraid to acknowledge, their Romani family connections. Others are persons of Romani background who acquired an education and spent the early years of their careers capitalizing on their Romani connections by engaging in academic research on Romani culture or providing expertise to public services and institutions on Romani society. They feel a strong commitment to challenging prejudice and to improving the destiny of their people. But many years of their lives have been spent struggling for recognition and acknowledgement among their non-Romani colleagues and peers.

For all of Melanie’s irreverence, though, there was one thing she couldn’t abide: visitors who asked, as they often did, “Are you a real Indian?” “I tell them, ‘No. I’m completely plastic.’ If I say yes, then they always ask if I’m a ‘full-blood.’ I feel like telling them, ‘No, I donated a pint last week so I’m a little short right now.” Melanie’s grandmother was a full-blood, but told neighbors her family was Cuban, which carried less of a stigma than being Indian. “Now people want you to be real, not a mix like everyone else in America. No one ever goes to the fort here and asks one of the colonial interpreters, “Hey, are you a full-blooded Englishman?” She poked at the fire. “When I have to fill out a form and they ask for my race, I put ‘human.

That’s pretty much why I’m a UU, Curtis. Because our ministers can be gay, trans, Buddhist, atheist, any race, or same-sex adoptive parents with mixed-race families. You name it. That’s the future. Everybody’s in.” “Here’s to the future,” said Adrian. We all lifted our water glasses in a toast.

The Virginia House of Burgesses was threatened by the prospect of losing legal claim to generations of free labor and incalculable wealth. So it moved to close the loopholes that Key’s case revealed. It passed legislation in 1662 that was modeled after the Roman law of partus sequitur ventrem, which determined the citizenship status of the child according to the status of the mother, not the father. This shift allowed White slaveholders to continue raping enslaved Black women and producing mixed-race free labor with absolute impunity. British masters no longer had to acknowledge their children before the law, so their children had no claim to citizenship under British law. This single law laid the foundation for the legal construct of race in the US.

In Believe, Leigh-Anne shares her journey from growing up in a mixed-race family in Britain to taking the pop world by storm. Honest and direct, she reveals the challenges and prejudices that stood in her path, and how she overcame them by embracing her own power and choosing to believe in herself.

I grew up in Carrollton, Georgia, right on the Alabama line. No other Native American kids that I knew of were in my school, and no one knew what to make of me. One girl told me once that I was mixed. She didn't ask; she declared. I tried to correct her, letting her know I was Native American. She told me that Indians didn't exist anymore.

The two young men walked up and down under the walnut trees for nearly an hour, Gerald Goring playing the unaccustomed part of consoler. He liked Edgar Turchill with an honest liking. There was a shade of condescension, of unconscious patronage in the feeling; but it was thoroughly sincere. The Saxon squire was distinctly on a lower intellectual level than the man of mixed race – the man whose father had thrust himself into the front walks of life by sheer force of will and brains, unaided by any conventional training of any kind; whose mother had been the last development of a family reared in courts and palaces. Compared with the quicksilver that flowed in his own veins, Edgar Turchill's blood was a fluid that smacked of the vegetable kingdom – watery stuff that oozes out of a turnip or cabbage when the cook-maid cuts it. Yet the man could feel, and so keenly, that Gerald was touched with tender pity.

The fact that Moore stayed put within easy reach of angry white men was proof to some that perhaps the papers and whoever gave them the story were not entirely on the right track. Or it’s just as likely that he had protection, perhaps called protective custody, during this brief span. Such were the tangled loyalties of the place where he’d lived all his life. For a black man, especially a mixed-race man like Moore in those days, the line between protection and prosecution was a fine one. Shivering inside his wool pea jacket, Hadley laid both whip and epithets upon the back of his mule Jake as he wrestled the buggy through the sucking mud a short distance to the forlorn shack of thirty-eight-year-old Loduska (“Dusky”) Crutchfield, who with her husband, Jim, was, like

It was an effort formulating this summary, explaining myself. I preferred the distant past, centuries that were over and done with, ghosts that posed no direct threat. History could be milked for this cause or that. We observed it always with hindsight, projecting onto it our modern convictions and anxieties.

In 1977, two major organizations that would prove powerful in the evangelical lobby were formed. That year, Donald Wildmon created the American Family Association, and James Dobson launched Focus on the Family. Dobson’s other organization, the Family Research Council, would be founded in 1981 and incorporated in 1983. All of these seemingly benign organizations had the specific purpose of lobbying government on evangelical concerns about the family, marriage, abortion, and education. They were also important in fostering an evangelical culture that promoted color-blindness and conservatism. The groups were not overtly racist, and all would at times feature African Americans in promotional materials, on radio shows, and as speakers at conferences. Yet the underlying message of these groups was that morality was essential to preserving the nation and that the sexual immorality of America, including race mixing, would be its downfall. Much like the nineteenth-century admonitions to protect white womanhood and discourage miscegenation, the message from evangelicals, specifically white evangelicals, was that they were poised to save the nation and civilization. If people would follow their lead—including adopting their agendas on abortion, education, voting, and nationalism—America would be much better off than it would be in the egalitarian, openly integrationist future being pursued through the civil rights and youth movements of the sixties and seventies.

They were ‘half breeds,’ ‘mongrel races,’ and ‘mixed-bloods.” These individuals and families may have gravitated to frontier areas or to mixed-race communities that were more welcoming of their heritage. They too kept traditions of their Indian lineage alive, yet the fact that they assimilated into existing, non-tribal (if also nonwhite) communities leads to the same conclusion as the white-Indian individuals mentioned: it could hardly be said that these mixed Indian, black, and white communities were tribes. Because of stereotypes, however, it is easer to view these impoverished, marginal enclaves as Indian. The basic facts pertinent to tribal recognition are the same: thousands of individuals left tribal communities in the nineteenth century, and their descendants cannot now make a convincing case to be aboringal Indian tribes.