Describe the significance, role and impact of ‘mixed racial/ethnic background’ history-on thepersonal and collective levels- in relations to Cultural Misorientation and in the process ofReAfrikanization.

T’Shango Mbili Shaka, Kmt Alkebulan, Asafo Kwame Boakye and Kamau Makesi-Tehutitackle this important question and propose solutions.

The concept of Cultural Misorientation was introduced by Dr. Kobi Kambon. The long,technical definition is “Eurocentric cognitive structure and behavior patterns in African people.A type of functioning in African people that involves thinking, feeling and acting in the manner ofa European person, according to Eurocentric assumptions, values, beliefs and attitudes. Itresults in African people projecting the European Survival Thrust.” (African Personality inAmerica, 217). The more refined definition is contained in his latest compilation. CulturalMisorientation is an incorrect orientation to reality for Africans. An incorrect cultural orientationamong Africans living under white cultural oppression; and it is a gross psychopathologicalcondition in Blacks masquerading as functional normalcy (Kambon’s Reader in LiberationPsychology, 102).

ReAfrikanization is quite simply the Afrikan divesting themselves of all things european --ideationally, spiritually, politically and simultaneously reawakening those things Afrikan withinthem. Reawakening said areas with Afrikan concepts, Afrikan deities, Afrikan cosmologicalconstructs, kwk, and living accordingly.

Much of our collective Afrikan history has the dynamic of the ‘mixed’ racial person/group.Some times, it has worked in Afrika’s collective benefit (the efforts of Baba Omowale akaMalcolm X can come to mind); while other times it has hurt us (Coloreds in South Africaexemplify this point). To delve deeper inside the utamaroho (the driving force) of CulturalMisorientation, we turn to Baba Agyei & Mama Akua’s quintessential work The SankofaMovement.

The frequently brandished argument of universal humanity, global village, and 'good whitepeople' is a logical ruse that aims to subvert the plainly obvious truth of Europe's rape andpillage of the world . . . .

With a frequency and fanaticism bordering on hysteria, white academia seems engaged in adesperate and frantic attempt to contemporize and reinforce the bulwark of lies and distortions ithas created about Afrikan and world history. This frantic effort includes 'new and balanced'views of the European slave industry, or 'new' statistical or biogenetic 'proof of humanuniversality (with Europe as a norm), and the failure of race or phenotypic differentiation as ascientific concept. Another common concern of the non-Afrikan academic community and thepopular media, is the continuing debate over the antiquity and anteriority of Afrikan humanityand civilization. Afrikan participation or investment in these debates beyond observation andindependent assessment is more often than not, a measure of ongoing intellectual dependency onthe non-Afrikan. There is no winning in these scenarios. Winning presumes the presence ofhonor in the intentionality of one's opponent. The history of the European has been one of

preponderant dishonor (46).

People of ‘mixed’ racial/ethnic background have an abnormally high potential for culturalconfusion by having 1 Afrikan parent and 1 non-Afrikan parent. [c]aucasoid society, in a weakattempt to absolve some of their guilt for the Maafa, has a tendency to promote the ‘mixed race’person (esp. caucasoid and Other) above those Afrikans who are not ‘mixed.’ Halle Berry andBarack Obama are well known in this sense. Other examples occur during the background fillerstories of televised sporting events, when programmers and broadcasters invariably producestories in which the overwhelming numbers of athletes interviewed are of ‘mixed’ background.Books within the caucasoid’s literary world that have won high accolades are those that deal witha ‘mixed’ person and their struggle for identity. Edward Jones and Zadie Smith are two Afrikanauthors who have been handsomely rewarded for playing up the ‘mixed’ concept in their works.News anchors, video models and beauty pageant contestants—not all, but a majority are of‘mixed’ parentage. Lastly, Interace was a national magazine dedicated to the ‘mixed’ individual.(Happily it is now defunct, but we are sure a few have come to take its place.) All of theseexamples can and have lead some of us to the idea of a pseudo-privileged status which alsomakes the said group think that they have arrived and that racism is gone. As Barack Obamastates at the democratic national convention, “There is no white america[sic], there is no Blackamerica. There is only one america and when elected President, I will do my best to strengthenthe best country in the world.” Obama has also mentioned that by being of ‘mixed’ parentage, heis in a ‘unique’ position to understand the needs of both worlds. At the end of the day, this leadsto confusion because the needs of the two worlds are irreconcilable.

On the flip side, people of ‘mixed’ backgrounds can also feel the need to be overhyped,extra-militant-like in order to ‘prove’ to the Pro-Black or Nationalist organization that ‘they aredown’ and that they aren’t white. The ‘mixed’ brother in the excellent film The Spook Who Satby the Door exemplifies this point. “I’m Black.. I was born Black. I live Black. I’m probablygonna die ‘cuz I’m Black. Cuz some (expletive deleted ), who knows I’m Black, betta than you(expletive deleted ) will probably put a bullet in the back of my head.”

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Another impact ‘mixed race’ people have in the area of Cultural Misorientation, is theirabnormal propensity to be afraid of ANYTHING pertaining to Afrika. A personal experiencehappened at a meeting when I was the Kichwa (President) of an organization on a campus on theWest Coast. At the meeting were two ‘mixed race’ twin sisters. We all were talking about plansto help the Afrikan/Black (same thing) students on campus and what we could do to increaseBlack Unity and one of the twins raised her hand and said, “But don’t we want to help the entirestudent population. We don’t want to be racist.” Her comment set off heated responses anddiscussions and eventually I stood up and said that I thought she was in the wrong place and thatthey may want to join the Black greek organizations or maybe student government. I let her knowthat we were organizing for the betterment of the Black students first, just as there existed ajewish organization and a [p]an [a]sian group on campus. Needless to say, the sisters walked outand never attended another meeting.

All of the above speaks directly to Cultural Misorientation

The role that this ‘mixed race’ heritage within the Afrikan ontological and societal structurehas played has been highly detrimental and has caused societal backward stepping for the Afrikancollective as clearly articulated by Baba Chancellor Williams.

But they cannot be allowed to use their imposed leadership positions to brow-beat all BlackAmericans into the line of march toward white society per se, and thus towards the ultimateextinction of Blacks as such in this country. . . . . The drive for "integration" is most damnable onone score alone: It is a deliberate and stepped-up attack on the most significant aspects of theBlack Revolution of the Sixties. That Revolt was the reversal in the psychology of the race, aquest for its lost manhood by first emancipating the mind from the bondage ofover-Caucasianization, and to establish forever the real basis for equality with the rest ofmankind from the rediscovered pages of a history that was supposed to be "lost" because itreveals a long line of giants unsurpassed by any people on earth.

The Negro Integrationists are hostile to the Black Revolution, and aim to defeat its main aims byforcing the black children and youth of the nation more directly under "white education." Onceagain, as in slavery, they will be cut off not only from the history of their race, but they will alsobe cut off from a knowledge of all the other fields in which Blacks have excelled, and from whichcomes the inspiration to "go forth and do likewise." The great mental revolution among theBlacks that eventuates in more and more self-respect and a new sense of manhood and selfworth, all this alarms the Negro Integrationists, and they are resolved to defeat it by keeping theBlacks firmly under the mind control of white institutions. (Destruction, 303)

Analysis of current trend of Cultural Misorientation

If the ‘mixed’ race individual/group continues their normal, accepted path down CulturalMisorientation, Ifayomi Grant in Blue Skies for Afrikans, makes some astute observations andpredictions. While his examples are specific to observations in the u.k., broader extrapolationscan be made for the Sankofaman (Global Afrikan World)

Stage 4 - The Silent Elimination Begins - Rise of the Near Whites

This stage covers the period 2000 - 2025. As the large, young and increasing Mixed Racepopulation matures they will overwhelmingly choose Caucasian partners and produce a newgeneration of Near Whites (this term is not intended as an insult). Some of these children will beable to 'pass' for White, however in virtually all cases they will be psychologically and culturallyCaucasian. During this stage, outside of London and Birmingham, there are very few Afrikanchildren being born to Afrikan couples born in the UK and the age profile of the Afrikanpopulation begins to rise rapidly.

Stage 5 - Decline of Mixed Race people. Death of the Afrikans

Between 2025-2050 the Mixed Race population will stop growing very suddenly as there will be

insufficient Afrikans in the appropriate age categories to produce children with Caucasians, andsince relatively few Mixed Race people enter into relationships with other Mixed Race peopletheir population profile will begin to age rapidly. The Near White population will have reachedadulthood in significant numbers by this stage and will begin to produce Caucasian childrenwith Caucasians, thus completing the circle.

Stage 6 - Death of Mixed Race people and Absorption of Near Whites

During the period 2050 to 2070 I predict that one will see only an insignificant number of birthsof Mixed Race children and a dwindling number of Near White births. The Mixed Race childrenwho were born in the 1990's will be ageing and there will be no one to replace them. NearWhites will continue to have children with Caucasians and by the end of the 21st Century therewill be only a tiny number of children of full or part Afrikan descent in the UK. The onlyintervening factors that can prevent the predictions set out in stages 4-6 are; firstly, a continuedinflux of Afrikan immigrants (which Caucasians will do their level best to prevent) or secondly, achange in the psychology and behaviour of Afrikans i.e. Afrikans choosing Afrikan or MixedRace partners. (Blue Skies, 249)

Analysis of alternate, healthier trend towards ReAfrikanization

“The blood may be mixed but the Soul is not” --Kwesi Ra Nehem Ptah Akhan

For ‘mixed race’ people the path to ReAfrikanization can be a bumpy one. They will have tolearn how to accept the truth about caucasoid’s collective interactions with Afrikan people whichhas been wholly negative, yet balance that with any existing emotional connections toward theircaucasoid mother or caucasoid father. Just because your mother may have found one of thealleged 10 good caucasoid people on the planet and that union created you, does not negatenearly 3000 years of consistent caucasoid intrusions on Afrikan Reality.

I would suggest, as early in age as possible, that ‘mixed race’ people on the path toReAfrikanization, enact Dr. Kobi Kambon’s African Personality Development Paradigm as laidout in Afrikan Personality in America, page 123(*), where the individual is immersed in AfrikanReality from personal name, Divinity interaction, celebrating Afrikan Holy Days, kwk. This hasthe potential to put said person back on track to their natural Afrikan survival thrust. Shrine workcan also be done to ascertain the leading Spirit that has reincarnated in the ‘mixed race’ person—in the Afrikan Akan sense of Be Bra (African Spirituality, Donkor). If it is a spirit of disorderthat has reincarnated, then there may not be too much that can be done, but if it is a positiveAfrikan ancestor that has come back, the pathway to ReAfrikanization is wide open for thatindividual.

This lighter brown color you now have is a light brown scar. When you have a scar, it isevidence that violence took place. It is also often evidence that the body was able to heal itself. The lighter brown skins that we have are scars. They are evidence that violence took place inour ancestral blood circles. Forced miscegenation. Forced race-mixing. Rape. However, theselighter brown scars we wear are also evidence that the melanin won the physiological battle. We

are not melanin recessive albinos. We are not white. We are still Afurakani/Afuraitkaitnitspirits with melanin dominant bodies of color. We have the requisite amount of melanin withinour bodies to fully receive and transmit the divine energy of Ra/Rait, the Creator/Creatress ofthe world. We have come through the fire and have emerged stronger than ever. These scars,like most scars, remind us of our triumph over adversity. Moreover, these scars are a constantreminder of what can happen when we accept disorder into our lives, when we accept the whitesand their offspring, their culture and their false religions into our consciousness. Maturityaffords us the ability to recognize a scar as a warning. It is a warning to others that they can donothing to us that we cannot overcome. It is a warning to our own people to never again acceptour enemies, the whites and their offspring, their culture and their false religions on any level.(Maakheru #5)

*

(from African Personality in America page 123)

SOURCES REFERENCED

Maakheru Internet Webcast-- Kwesi Ra Nehem Ptah Akhanwww.odwirafo.com/maakherupage.html

Destruction of Black Civilizations—Chancellor Williams

The Sankofa Movement—Kwame Agyei & Akua Akoto

Blue Skies for Africans—Paul Ifayomi Grant

The African Personality in [a]merica and Kambon’s Reader in Liberation Psychology, bothby Dr. Kobi Kambon

African Spirituality: On Becoming Ancestors--Anthony Ephirim-Donkor