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  • ASIN ‏ : ‎ B09P1XTFCK
  • Publication date ‏ : ‎ December 31, 2021
  • Language ‏ : ‎ English
  • File size ‏ : ‎ 13406 KB
  • Text-to-Speech ‏ : ‎ Enabled
  • Screen Reader ‏ : ‎ Supported
  • Enhanced typesetting ‏ : ‎ Enabled
  • X-Ray ‏ : ‎ Not Enabled
  • Word Wise ‏ : ‎ Enabled
  • Print length ‏ : ‎ 381 pages
  • Lending ‏ : ‎ Enabled

The author is an educator and this book an education. I have earned a BS in biology and an MA in anthropology from SIU-C in Carbondale, Illinois. My peers and professors informed me that not only was I the first non-white to get a master’s degree in anthropology, but I also completed it in record time. That was due in part to my proficiency in French and spending a summer there before graduation. I passed the test instead of taking classes. I was also the first to pass the French exam the first time.

Besides linguistics I made a study of slavery as part of the black experience in America that spans decades. My family, my dysfunctional family is a large part of this book. They are the Creole living among other Creoles from New Orleans who migrated to Chicago and Los Angeles especially. Many intermarried and produced offspring who don’t look black but Mediterranean European as their genetic material supports.

I’ve included many black success stories found in Chatham that are unknown. In the first chapters of the book before family, I briefly discuss race as a science, a study. What is race? And I wonder aloud why public intellectuals don’t push back on books by social scientists who have simplified a complex matter into a meme that is meaningless to me: “race is a social construct.” End of story, but that is not the end of the story, not even the beginning. I draw on many decades of personal multi-discipline research to present a deeper more scalable argument against this over gross simplification. Because I am concerned that Academics young and old, today face what I call the “woke Trojan Horse,” moving freely on campuses spreading its “village virus.”

We lived in residential Chatham not slums or federal housing projects; not welfare recipients. Where police officers were fathers, family friends, and neighbors who lived there also. Therefore, we did not live with fear of police interactions. News accounts of the past three years would have you believe otherwise: That “murder by cop” runs rampant in the black ghetto when ironically the epidemic of murdered and injured black men by black guns condoned with a hush. East Chatham surrounded us and provided the demographics for this work and allows me to build the story of Creoles who inhabited the space.

Since appearance created opportunities, I’ve included vintage photographs that depict their distinguished bearing. My family was involved in another type of migration: one across race. No one sought to “pass” nor did we have a recent European ancestor. My mulatto family looked and acted European in skin color and culture. They were different. Conveniently, my New Orleans family informs an exploration of colorism, which is different from racism.
Colorism was employed by urban Anglo-Saxons who eventually accepted Eastern European, Irish immigrants, and descendants of slaves to name a few as “white.” Creoles imitated colorism made famous by Spanish enslavers making it endemic to their culture. Despite the beauty, fair skin and good hair most blacks (who could pass) and Creoles lived and accepted segregated Chicago inside black boundaries; that were later redlined. Colorism was instrumental in drawing class distinctions among and between blacks. It created a rejected black underclass separated by distances that could be measured in a few miles but whose lifestyles and reality a country apart.

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