Why was Erika Januza criticized for dating a white man? | Black Brazil
Note from BW of Brazil: The report I bring you below is the latest in a progressive shifting of atttudes that I have been following for several years now. As I’ve explained, traditionally, Brazil has always been a country in which its citizens were believed to fully support romantic unions across lines of race and ethnicity. But as I’ve known for years, this supposed full acceptance of such unions is really just the tip of iceberg and for several reasons:
1) Several books have detailed that beneath the rhetoric, there is also rejection of such unions, partricularly among well-to-do white families. 2) Unions across racial lines are increasingly rare among middle and upper class white families. 3) With the promotion of interracial unions as a means to diminish the black population, generally, prominent blacks seek to use the educational and financial assets they have achieved to secure white partners to ensure their upward mobility and 4) Even within these interracial unions, racist sentiments sometimes STILL exist on the part of the white partners in these unions.
I will reserve my comments and analysis of the reactions to actress Erika Januza presenting her new love to her followers in an upcoming post. For now, below is how Ana Carolina Pinheiro approached the topic.
Why was Erika Januza criticized for dating a white man?
The actress was called ‘palmiteira’ by mostly male followers when posting a photo with her boyfriend.
By Ana Carolina Pinheiro
On March 16, actress Erika Januza, who was on vacation in Orlando, first posted a photo with her boyfriend, businessman Victor Evangelista. The publication btought given criticism to the couple, especially the actress, who is black and is dating a white man. That is, we have an interracial relationship and a discussion that goes beyond the different ethnicities.
One follower congratulated the actress on the relationship, but said she “expected to see her (Erika) with a black man.” YouTuber and stylist Patrícia Alvino asked: “When it’s (singer) Léo Santana with the white dancer, nobody says anything.” Among male followers, Erika was called “palmiteira.” And, as noted by user Matheus Moreira, most of the comments repudiating the actress’s choice are from male followers. From that, we begin to understand what lies behind all the assumptions about Erika’s relationship.
The expression “palmitagem” was created by mulheres negras brasileiras (black Brazilian women) to identify heterosexual black men who are in relationships with white women. If we imagine a social pyramid, divided into gender and ethnicity, the black man has a greater acceptance than the black woman, thinking in this context of relationship. Therefore, in many cases, they prefer to get with, date and marry mulheres brancas (white women). According to experts, the black man may unconsciously create a preference for white women to have the sensation of conquest and acceptance, since the Eurocentric model is still so valued in relation to the black. And that would be a rather problematic way of repairing their self-esteem that had been shaken up by racism. It is worth remembering that, like the black woman, the homem afrodescendente (man of African descent) is also hyper-sexualized and carries the stereotype of “sexual object”.
Meanwhile, the afrodescendentes (African descendants) are deferred, that is, they have difficulty being affectively reciprocated. And then another problem arises: a solidão da mulher negra (the loneliness of the black woman). If the black man most often has relationships with white women, consequently the opportunities of women of African descent to enter relationships are less. Obviously this does not mean that there are no relacionamento afrocentrado (Afrocentric relationship) (two black people) and that black women only get with homens brancos (white men) due to a lack of choice. But you can’t generalize. But these factors do impact on our relationships. In one of the comments in Erika’s photo, a black follower told her that in her case, the dating of the African descendant men did not happen because they chose white women. And, unfortunately, this is very common for black women.
In the real world, especially in Brazil, to say that “o amor não tem cor” (love has no color) is a joke for all the points that have appeared so far. But this too can not be a barrier in creating relationships. Interracial couples will go through situations in which the white person will not always understand what the black woman is thinking. Afro-centric relationships (see here and here), however, have a political significance, even though they are not exclusive synonyms or models of eternal happiness. The important thing is to be aware of all the links that bind you to each other.
So when a black woman is questioned for dating a white man, while the black man usually goes unscathed, what is at stake is the machismo and the solitude of the woman. We blacks also reproduce the oppression we experience daily. So doing the exercise of not passing it on and therefore not attacking each other is essential. But sharing even different ideas and experiences with respect and affection helps a lot in our individual and collective growth and empowerment.
And you, do you want to tell any situation about relationships or their absence? Send your opinion by e-mail anacarolipa16@gmail.com or directly on social networks, which will be listened to and make this exchange of experiences. Oh, and feel free to submit suggestions for the “O Nosso Lado da História” (Our Side of History) column as well.
Kisses
Comments
josiivenerando @erikajanuza I confess that I expected to see you with a beautiful black man like you! But… The choice is yours. Be Happy!
patriciaalvino: When it’s Leo Santana with the white dancer nobody says anything! Ericka, wonderful. A thousand best wishes to you
mathrnoreiira: Funny, most in repudiating her dating are men, is this the machismo masked by a false activism? I’ve seen this before, eh.- Being a man and being within a certain social movement does not exclude you from reproducing macho attitudes. He’s a deconstructor, but he wants to run the amorous relationship of the woman, aha.
Welberfabricio: Palmiteiraaaaaaaaa
douglas_mansur: cool swirling
Simonesilvia0301: I’ve never been able to date black men. They always choose white and blonde women! I’m married to a white man too. We have to like who likes us. Surely!
Source: Capricho
Research as to the problem of marring recessive people as well as other studies in
support of this Papyrus;
Bi-Racial and Multi-Racial Identity Disorder
You have been assigned your place in the universe as Africans
Edward Wilmot Blyden
Definition. This most serious condition is defined as an African descent person’s
constellation of beliefs that by virtue of being racially admixed parent- or grand-parent wise, s/he
is raised in the scale of humanity, s/he is not of African descent or that his or her racial identity is
not defined by Africanity or African heritage primarily, ergo s/he has no inherent obligation to
defend, develop, participate in, or otherwise maintain the life and culture of ADP as a priority,
but might rather see himself or herself as obliged to Eurasian interests or to neutrality on racial
matters and/or as belonging primarily to a “new People” or “new race” that prioritizes its own
maintenance—literally a bi-, mixed-, or multi-racial race maintenance—and which warrants its
own category on census and demographic forms. Again, this is all because his or her parents
and/or grand-parents are comprised of one genetically black and one genetically non-Black
person or any mix of so-called “mixed race” persons.
Diagnosing. Any single belief from this constellation is sufficient to diagnose the
disorder in a so-called “mixed-race” person.
Discussion. Some see no problem with bi- or multi-racial identity as just defined
(Rockquemore & Brunsma, 2002; Spencer, 1997; Thomas, 1993; Wardle, 1987; Washington,
1993; Williamson, 1995) which includes “Creole” identity: “we were in between and betwixt …
We are …. a mixed nationality of people” (Gregory, 2001, 3) with a “heritage … deserving of
attention and preservation” (Creole Heritage, n.d.). The phrase betwixt and between means in a
midway position, neither one thing nor the other (Websters).
Just what is it that so-called mixed-race people want to preserve? is the number 1
question to clarify in therapy as their “heritage” is one of rape—be it bacchantic in the manner of
the infamous practices of Jean LaFitte, the more sneaky and despicable like Thomas Jefferson
and Strom Thurmond, or the typical perpetrated violations of the enslaved (e.g., Warren, 2007).
Is sex between members of powerful groups and those who are subordinate to them with less or
without power ever considered unconditionally consensual? If no, then all present-day Eurasian-
African sex is non-consensual. Thinking about that makes it plausible that present-day Eurasian-
African sex is a continuation of an historical stratagem employed in conquering ADP (Williams,
1976). In Africentric thinking, can sex between an adult and a child ever be consensual?
Apparently not as it contradicts the creation mythos. Cogitating on that calls the question Are
not Eurasians culturally full grown in their culture and ADP immature and barely adolescent in
African-centered culture and thereby not yet up from slavery and colonialism mentally?
12
As the child is not deemed competent in making and entering into decisions about having sex, by
statute many governments outlaw any adult-child sex as rape. It follows that any Eurasian-
African sex is likewise tantamount to statutory rape irrespective of the African descent person’s
age and consent. Thus, so-called mixed-race persons who are diagnosable with bi-racial and
multi-racial identity disorder have to be delusional or defensive about their heritage. Otherwise,
that “the colored man [sic] is the only being who boasts of his bastardy” (Council on Black,
2002, 69) is an inexplicable skull cracker.
Etiologically, bi- and multi-racial identity disorder flows as follows: alienating mentacide
→ psychological misorientation → psychological brainwashing → Type II self-destructive
disorder → bi- and multi-racial identity disorder. For some cases psychological brainwashing
will probably be part of the etiological chain. A quintessential example of psychological
misorientation masquerading as functional normalcy using Eurasian standards of adjustment, bi-
and multi-racial identity disorder is grossly pathological in its violation of own-race maintenance
dictates of mental health. It is the result of a classically implemented divide and conquer
stratagem depicted in the Willie Lynch social theory story (The Black Arcade, 1970; Morrow,
2003) which itself is a continuation of historical stratagem for conquering ADP (Williams,
1976).
This disorder likely reinforces a drive for amalgamating and outmarrying. When it does,
it cannot be separated from Eugenics defined as purging biogenetic blackness from the human
gene pool. It becomes part and parcel of the worldwide onslaught on genetic blackness or
“African blood quantum” (Azibo, 2011a, 2011c; Baran, 2007; Glenn, 2008; Hall, 1995; Jones,
1997; Jordon, 2004; Spencer, 2004; Vargas, 2004; Wade, 1993; Whitten & Torres, 1992; Wright,
1990). Directly implicated is the Eurasian mental health field in solidifying White- or Eurasian-
over-African (Azibo, 1993) as it promotes this toxicity, this unhealthy anti-African identification
that bi-racial and multi-racial identity disorder is. For example, research on bi-racials “suggests
the incorporation of both component races … as part of the [biracial person’s] identity” (Lusk, et
al. 2010, 109). Similarly, there is the conclusion that “a validated biracial identity may serve as a
protective factor” (Coleman & Carter, 2007, 103).
Here laid bare is the clash of races in the sense of enemies (Madhubuti, 1978), the clash
of Eurasian versus African-centered cultures (Blaut, 1993; Fagan, 1998) playing out on the
battlefield of ADP’s racial identity and mental health. That is, the positioning of bi-racial and
multi-racial identity (as defined) as a disorder a priori or straight out the gate on the authority of
the Azibo Nosology II in its African-centered stance renders a fortiori invalid Eurasian-centered
identity theory’s contradictory assumption that bi-racial and multi-racial identity as defined
above is in the realm of normalcy and appropriateness. As well, a political science point of
emphasis in this clash of races is that the United Nations genocide treaty explicitly outlaws
taking the children/offspring of the vanquished by the victors in any way that alienates said
offspring from historic psycho-cultural roots and orientation (Forman, 1981; Obadele, 1998,
2003; Patterson, 1971).
13
The Journal of Pan African Studies, vol.7, no.5, November 2014Bi-racial and multi-racial identity disorder might correlate with desire to be and actual
passing as White/Eurasian, colorism, and skin bleaching and lightening. Carried to the extreme,
bi- and multi-racial identity disorder might possibly lead to dissociation. One danger this
disorder is correlated with is historically clear and to be underscored, namely “the willingness to
act on behalf of white-skinned superiority [even against ADP]” (Council on Black, 71; Williams,
1976, 76-81). It would be unethical for the psychological worker to allow this psychological
misorientation to stand in clients and constituency.
Perhaps the identity crisis of so-called mixed-race ADP (e.g., Njeri, n.d.) can be resolved
with appreciation of basic molecular genetics. Gregor Mendel’s work establishing that genetic
inheritance operates on the two principles of inheriting from each parent in all or none units or
blocks and dominance and recessiveness of genes is still a mainstay in all genetics 101
introductory textbooks. The reader might recall these principles being taught with blue and
brown eye color genes (or another simple trait) possessed by each parent and distributed across
four offspring. Only when the two recessive genes for blue eyes—each one transmitted wholly
from each parent—comprise the genotype of an offspring will the recessive trait be expressed.
Any other combination at the level of the genotype of parental genetic contributions yields brown
eyes because the brown eye color gene is dominant to blue. If this is fundamental for molecular
genetics 101, then how come the ignorance and confusion around the question of the biogenetic
race of an offspring of genetically black-not genetically black, especially genetically white,
parents? By replacing brown with black and blue with white and switching the topic from eye
color to the inheritance of race or racially biogenetic characteristics, particularly simple
biogenetic blackness versus biogenetic whiteness, knowing that genes conveying biogenetic
black traits are dominant to genes conveying biogenetic white traits, and applying the Mendellian
principles yields the inescapable answer, to wit: At the level of the genotype, so-called mixed-,
bi-, or multi-racial offspring are genetically black with the proviso that genetic blackness is
detectable phenotypically because, genetics 101 tells us, if it is in the phenotype, then it has to be
in the genotype, and if in the genotype the inherited trait(s) of genetic blackness is dominant to a
corresponding inherited trait of genetic non-blackness. There is no meshing, blending, fusing, or
mixing up betwixt and between as the traits are inherited in entire blocks or units from each
parent.
With the genetics 101 knowledge understood, clients should be directed to reflect on the
section epigraph as should the mental health worker at this juncture. Whatever remaining
identity issues clients might have will easily be seen as socially constructed. Once this
understanding is arrived at it is a simple matter of constructing and viewing social reality from
the African-centered perspective. This should be exciting for the client or at least therapeutically
significant as freedom, i.e., the ability to conceptualize the world in ways contiguous with one’s
African ancestors, perhaps for the first time in the client’s life, is being approached. The client’s
literacy or ability to apply his or her freedom to here and now real-life circumstances should
improve from session to session.
14
That so-called mixed-race persons have the same identity obligations and issues as ADP whose
parental heritage includes only genetically black persons predominantly is important to explain.
The dictates of the African personality construct including own-race maintenance (Azibo, 1990a,
1991, 1996c) applies to them as they are, it bears repeating, genetically black. I submit there is
no such thing as a bi-racial or multi-racial or mixed-racial person based on genetics 101. These
are non-entities every bit a false concept as assimilation, acculturation, and diversity, discussed
earlier. Clients must come to appreciate this factual perspective. It is true that the client carries
both traits for genetic blackness and genetic otherness at the genotype level, but they are not
admixed and follow dominance-recessive law.
One implication of four is the client must exercise extreme caution in the procreant
function as to preclude the possibility of making an offspring with a partner who also carries the
recessive trait. Adherence to own-race maintenance and self-extension dictates of ADP living on
earth as Africans in perpetuity requires genetically black offspring reared to be correctly
oriented. The reproductive caution espoused here is identical in principle to that involving the
potential inheritance of any life threatening or quality of life threatening condition like sickle cell
anemia.
Using the sickle cell analogy, the second implication is that persons carrying the oval and
sickle cell traits have never been considered a “new people” or “new race” dubbed “bi- or multi-
or mixed-blood cell” people. This contrasts with the promotion of new people status for mixed-
race parentage persons which occurred as the topic reemerged in contemporary Western
scholarship in the 1980s. Emerging eo instanti reveals the new people notions as mentacidal
hype, albeit very effective. Huzza Eurasian domination, again. But, it is the Azibo Nosology II
that penetrates this illusion.
Third is an important implication for racial identity/psychological Africanity scholars.
Models of bi- and multi-racial identity for ADP can only be valid as descriptors of their lived
experience. It is invaluable knowing what offspring of mixed-race parentage are going through
and how psychologically they handle it (e.g., Brandell, 1988). But, mixed-race parentage for
ADP is just one more variable affecting psychological Africanity/correct orientation as
articulated in the African personality construct. The African personality construct is the
metatheory to which empirical descriptions and theoretical models developed for mixed-
parentage persons is subordinate to and must be interpreted from (Azibo, 1998). So-called
nigrescence Black racial identity literature must catch-up. Azibo’s works (Azibo, 2006a; Azibo,
Robinson, & Scott-Jones, 2011; Azibo, Robinson-Kyles, & Johnson, 2013) and the present
nosology are recommended.
Fourth, also recommended is that the term “persons of mixed-race parentage/grand
parentage” displace the terms bi-racial, multi-racial, and mixed-racial as the latter are false
concepts injurious to ADP’s reality. When applied to anyone of mixed-race parentage/grand
parentage, the bi-, multi-, and mixed-racial terms should be restricted to usage for disorder only
as is done here and never again used to refer to or connote any type of normalcy.
15
Amalgamation/Outmarriage Disorder
Secretly she wanted a mulatto baby, fair with long hair. She pursued
[a Eurasian man because] … the species must be improved. They have
stayed black for too long, and black is not beautiful
Kofi Awoonor (cited in Bengu, 1975, 39)
any group seeking to build upon its unity and cohesion …
will discourage outmariage
Nathan and Julia Hare (1984, 105)
Definition. The first section epigraph speaks to amalgamation which is defined as the
permanent removal of visible racial differences by sexually producing a less and less distinct
black racial population (Crawford, 2000, 119). The second epigraph is a conservatively stated,
obvious observation about outmarriage. A significant number of ADP may use marriage with
Eurasians or other non-ADP (i.e., outmarriage) to achieve amalgamation.
Diagnosing.
Outmarriage and attempting to procreate with Eurasians seem
straightforward. This disorder may share many of the symptoms of other Type II self-destructive
disorders, including a peacocky attitude toward the offspring or Eurasian partner. Additionally,
the client may fiercely and with violence defend his or her outmarriage professing the strongest
love for the spouse/other person.
Discussion. Marcus Garvey (1986) taught plainly that outmarriage was for ADP “a
crime or sin for which he [or she] should never be pardoned by his [or her] race” (cited in Jones,
1996, 135). It shall be shown that this is such a devastating behavior that Mr. Garvey’s strong
position is warranted. In 2008, 10.7% of African-U.S. marrying in the past year married
Caucasians. The figure was 3% in 1980 (Nasser, 2011). The rate of outmarriage would
probably be higher but for the downtick in marriages.
16
Apparently, many are living together and amalgamating without marrying. When added to these
numbers are persons who amalgamate outside of a “family” context, on their own if you will,
and added to that are male and female homosexuals, and people who refuse to procreate, ADP’s
ability to physically/biologically reproduce the race is red-flagged. This smacks of genocidal
eugenics and therefore is trumping of individual choice in marriage and procreation behavior
with non-ADP.
Perhaps the mental health worker need not query the client Why would you want to make
offspring with human mutations? (It was pointed out earlier that Eurasians qualify as mutations
in the biogenetic sense as the monogenetic thesis of human origins has triumphed over the
polygenetic, Diop, 1978, 1991; Wobogo, 1976.) Part of the answer seems to be that
“successfully oppressed people desperately seek the love of their oppressors” (Crawford, 2000,
119) a fact that follows from Paulo Freire’s observation that oppressive reality absorbs those
within it and is domesticating (Fresia, 1988, 135). Thus, amalgamation/outmarriage is
improperly motivated, one reason it qualifies as psychologically inappropriate abnormal
behavior in otherwise normal persons. Azibo (2002) and Crawford (2002) argue the near
impossibility of legitimacy of the “we met and [just] happened to fall in love” notion under
conditions of Eurasian supremacy.
Yet, amalgamation/outmarriage is on the rise (Nasser, 2011), pushed hard by mass media
and has lodged in the popular culture: “it’s so the 2000s” (a relative apprised the author at a 2013
family reunion). Some find it a positive indicator of race relations as Eurocentric social theory
now starts to articulate that mixed marriage is the ultimate indicator of vaunted integration (e.g.,
Nasser, 2011). This push by European-centered societies, however, is bogus as its timing has
been perfect to interdict own-race centering by ADP brought on by the popularizing of
Africentric orientation as social theory that occurred over the 1980s and 1990s. It appears a
social programming designed to contain ADP’s orientation in spheres the European descended
population can manage. There is neither mystery nor great revelation here as this is what
societies do via social engineering of constituent populations. According to Obadele (1998) the
United States, for instance, has majorly morphed its society on the basis of
controlling/containing its African-U.S. population a minimum of three times in its history each
time on the side of Caucasian national interests alone. The great political scientist Ronald
Walters (2003) has informed that White nationalism still runs the country.
17
Additionally, as it literally kills the African extended-self and opposes own-race
maintenance/correct orientation or normalcy in ADP, amalgamation/outmarriage and all
attendant behaving is not only inappropriately motivated, but also so athwart as to be the sine
qua non of mental disorder. It is an integration that literally disintegrates ADP by (a) blurring
the lines of racial awareness, racial identity, and racial preference, which are the components of
African consciousness (Azibo, 2010), (b) by depleting “African blood quantum” from the human
gene pool (Azibo, 2011c), (c) by providing a dysfunctional defensive escape from anxiety
arousing fear of Eurasians that Welsing (1991, 153-162) identified, White violence (Williams-
Myers, 1995) and “living while Black” (Gabbidon & Peterson, 2006), (d) by apparently
contributing to early expiration in African-U.S. men (Azibo, 2002), and (e) by popularizing the
ethos straight out of enslavement and colonialism that amalgamated offspring are biogenetic
improvements over genetic blackness as the first section epigraph clearly communicates. This
erroneous ethos is still alive among ADP. For example, Atwell and Azibo (1991) reported a case
study of a client all befuddled because her relatives did not share her view that her amalgamated
child was a gift of elevation to the family.
Chancellor Williams (1976) suggested ADP should integrate with themselves first. That
is why the mental health worker is needed to participate in the sorting so that the wounded and
wayward can be fixed to rejoin the intrepid and normal. It cannot be overstated that integration
achieved via amalgamation/outmarriage cancels the bedrock self-extension tradition reflected in
the creation mythos that has served ADP so well all these millennia. Poof goes the self-
extension tradition of own-race maintenance with every instance of amalgamation/outmarriage
with Eurasians under conditions of Eurasian domination. The lesson from history is to re-
institutionalize the sentiment of the “great majority of ancient Blacks [who] took great pride in
their color; and their resistance to amalgamation may be so interpreted” (Williams, 1976, 76).
Just as it is unethical to support the institutionalization of the homosexual family (male or
female) as such, yet families with sexually misoriented members must be helped, the same
applies to outmarriages and non-marital amalgamation. Specifically, client’s outmarriage and
amalgamation behaving cannot receive one iota of support as such from the practitioner who at
the same time is obligated to render all other professional support the client may need. This
contrasts 180° with Davidson’s (1992, 150) position: “Clinicians need to expose negative biases
in theories about interracial relationships and direct the attention of couples and their families
toward relationship strengths.” Her position appears misguided and, moreover, it is abhorrent to
the absolute psychological model underpinning the Azibo Nosology II which permits no middle
ground on, is non-vacillatory toward, and completely adamant about outmarriage and
amalgamation by ADP subject to Eurasian supremacy domination as mental illness.
18
The recommendation is that clinical workers re-orient outmarried and amalgamating
African-Eurasian couples and their families to two reality-based positions. The first is that at this
point in history and until Eurasian supremacy domination is actually ended (not merely said to be
over or legislated away) ADP’s amalgamation and outmarriage thinking and behaving is part of
the continuing destruction of their civilizations carried out deliberately by Eurasian cultures. In
other words, what on the surface is seemingly individual behavior is a big part of a time-tested
stratagem of Eurasian supremacy domination and ADP who are amalgamators and outmarriage
participants are being used or “played” to that end. It is in this light that Garvey’s position on
miscegenation endures today, to wit
slavery brought upon us by the curse of many colors within the Negro race but
that is no reason why we should ourselves perpetuate the evil hence instead of
encouraging a wholesale bastardy of the race, we feel that we should now set out
to create a race type and standard of our own which could not, in the future, be
stigmatized by bastardy, but could be recognized and respected as the true race
type anteceding our own time. (cited in Wilson, 1982, 33)
Second, it follows that Eurasians of good will will find it more appropriate and better for ADP if
they construct anti-racist family life in unions with other-than-ADP after the manner of the
venerable Captain John Brown for instance. It is by prioritizing romantic dating, cohabiting and
procreating with other-than-ADP—to keep from harming ADP further as by and large they are
psycho-culturally necrossed (Azibo, 2011c, 2012b)—that Eurasians prove themselves anti-racist,
ironically, at this point in history. A Eurasian’s individual desires for the target of African
descent and for producing an offspring of African descent with color must be sacrificed to
overcome prevailing racism and oppression in these times. That these desires are of suspect
motivation from get go (Welsing, 1991) should be front and center in the practitioner’s gestalt of
the amalgamating/outmarrying Eurasian as well.
The acceptable exception. Though ADP were the original people to inhabit the
Americas (Bradley, 1992b; Imhotep, 2012), the suppression of this knowledge allows so-called
Indians to be regarded as the indigenes. Though not all ADP escaping enslavement in the
Americas amalgamated and outmarried with Indians (e.g., Counter & Evans, 1981), many did for
motivations other than the anti-ADP ones just discussed. As a rule, historic marriage and
amalgamation with non-enemy, non-anti-African peoples by ADP striving for correct orientation
in the context of fighting and resisting Eurasian domination, especially when both peoples are
jointly attempting to effectuate a sovereign nation as, for example, with the African-U.S. alliance
with the Seminole nation (Katz, 1986, 1987), does not violate the self-extension dictate of the
creation mythos; rather it is an extension of it and thereby does not qualify as
amalgamation/outmarriage disorder.
19
But, should a descendent of these unions who possesses visible genetic blackness pursue
marrying, procreation and living with the non-ADP side of these historic unions for motivations
that are anti-African-based, then disrespect, maybe even abjuration, for the African pedigree is in
play and perforce the self-extension dictate of the creation mythos is violated and the diagnosis
of amalgamation/outmarriage disorder is appropriate. Most likely bi-racial and multi-racial
identity disorder will be present as well. Descendents of unions between ADP and non-ADP are
not to be stigmatized, but do represent a major force in the mentacidal effort for permanence of
these disorders. They and the mental health worker must become cognizant of this in the context
of prioritizing own-race maintenance.
In closing this discussion, a reemphasis on the rape concept is warranted. It was pointed
out in the bi- and multi-racial identity disorder presentation above that any/all Eurasian-African
sex that takes place today is tantamount to statutory rape irrespective of the African descent
person’s age and consent. Therefore, if that be correct, exercising individual choice to marry and
procreate with Eurasians by ADP is best viewed as “victory rape” by Eurasians. It appears even
more evil than that occurring as a battlefield tactic or spoil as it is a destroyer of own-race
maintenance ipso facto and frequently an eschewal of correct psychological orientation.
20
OBJECTIONS TO MATING WITH MELANIN RECESSIVE PEOPLE BASE UPON HEALTH
PAPYRUS VOL 7 # 47-DIFFERENCE BETWEEN MELANIN DOMINATED AFRIKAN AND MELANIN RECESSIVE NEONATES-3RD EDITION-WITH CHART
1. Melanin dominated people hemoglobin is more than one gram lower than melanin recessive neonates.
2. White blood cell count is 2000 cell per cubic cc lower than Melanin recessive neonates and the T-4 cell count is also lower.
3. Melanin dominated people bone mass is (10) times greater than melanin recessive neonates.
4. Melanin dominated people need for calcium is different than melanin recessive neonates.
5. The complete body development of Melanin dominated people is totally completed by the age of (14 years of age). If nutritional deprivment happen between this time period it will stunt the growth of Melanin dominated people, from fulfilling their full potentials.
6. Blood flow is slowed when women does a lot of close reading and close eye work, for example sewing.
7. Women that use farsighted vision babies growth weight was different. Their intellectual level was different and they had only female children. This applies to # 6 above.
8. The red blood cells are the mother of all cells in the body any candy that you eat (Non-Holistic candy) will stay in your body for the next (4)months. And, drinks that you drink may live within your body systems for the next (3) years.
9. Melanin Dominant Afrikans are able to see the full visible spectrum light frequencies, whereas, Afrikan melanin recessive neonates do not. @ P. 41 (1999 Edition)(The term( Melanin Recessive Neonates) is taken from Dr. Jewel Pookrum.)
10. Melanin Dominated people recycle their own protein we do not need meats, any or all types.
11. Vitamin D for Melanin Dominant Afrikans can be obtained by being in the sun for 20 minutes daily, whereas, the need for melanin recessive neonates is not the same, see @ P. 67 (1999 Edition)
12. Melanin Dominated Afrikans people skin pigmentation do not react the same in the environment, as does the melanin recessive neonates.
AN AFRIKAN FEMALE WITH HER CHILD THAT IS MELANIN DOMINATE!
21
THIS STUDY SUPPORT THE BONES CONCEPT ABOVE # 3
THIS ABOVE CHART WAS MADE OR DONE BY LAURA K. BACHRACH AND OTHER PERSONS. WE DO NOT AGREE WITH THIS CHART IN PART NOR OF THE STUDY THAT WAS CONDUCTED BY LAURA K. BACHRACH, BECAUSE LAURA K. BACHRACH IS ANTI AFRIKAN, INCLUDING PRACTICING WHITE SUPREMACY IN ONE FORM OR ANOTHER. MS. BACHRACH COURSE OF STUDIES ALL THROUGH SCHOOL HAS BEEN A WHITE SUPREMACY COURSE OF STUDY AND AS SUCH THIS GROUP IS UNAWARE OF AFRIKAN MELANIN DOMINANT COURSE OF STUDY AND OF ITS CULTURE. IN SUPPORT OF OUR POSITION SEE DR. LAURA K. BACHRACH SCHOOLS BELOW.
THIS STUDY DOES NOT USE AN AFRIKAN METHOD TO FORMULATE ITS RESEARCH.
THERE IS NO SUCH THING AS THE WORD “RACE”!
22
23
24
OBJECTIONS TO MATING WITH MELANIN RECESSIVE PEOPLE BASE UPON HEALTH
PAPYRUS VOL 7 # 47-DIFFERENCE BETWEEN MELANIN DOMINATED AFRIKAN AND MELANIN RECESSIVE NEONATES-3RD EDITION-WITH CHART
13. Melanin dominated people hemoglobin is more than one gram lower than melanin recessive neonates.
14. White blood cell count is 2000 cell per cubic cc lower than Melanin recessive neonates and the T-4 cell count is also lower.
15. Melanin dominated people bone mass is (10) times greater than melanin recessive neonates.
16. Melanin dominated people need for calcium is different than melanin recessive neonates.
17. The complete body development of Melanin dominated people is totally completed by the age of (14 years of age). If nutritional deprivment happen between this time period it will stunt the growth of Melanin dominated people, from fulfilling their full potentials.
18. Blood flow is slowed when women does a lot of close reading and close eye work, for example sewing.
19. Women that use farsighted vision babies growth weight was different. Their intellectual level was different and they had only female children. This applies to # 6 above.
20. The red blood cells are the mother of all cells in the body any candy that you eat (Non-Holistic candy) will stay in your body for the next (4)months. And, drinks that you drink may live within your body systems for the next (3) years.
21. Melanin Dominant Afrikans are able to see the full visible spectrum light frequencies, whereas, Afrikan melanin recessive neonates do not. @ P. 41 (1999 Edition)(The term( Melanin Recessive Neonates) is taken from Dr. Jewel Pookrum.)
22. Melanin Dominated people recycle their own protein we do not need meats, any or all types.
23. Vitamin D for Melanin Dominant Afrikans can be obtained by being in the sun for 20 minutes daily, whereas, the need for melanin recessive neonates is not the same, see @ P. 67 (1999 Edition)
24. Melanin Dominated Afrikans people skin pigmentation do not react the same in the environment, as does the melanin recessive neonates.
AN AFRIKAN FEMALE WITH HER CHILD THAT IS MELANIN DOMINATE!
25
THIS STUDY SUPPORT THE BONES CONCEPT ABOVE # 3
THIS ABOVE CHART WAS MADE OR DONE BY LAURA K. BACHRACH AND OTHER PERSONS. WE DO NOT AGREE WITH THIS CHART IN PART NOR OF THE STUDY THAT WAS CONDUCTED BY LAURA K. BACHRACH, BECAUSE LAURA K. BACHRACH IS ANTI AFRIKAN, INCLUDING PRACTICING WHITE SUPREMACY IN ONE FORM OR ANOTHER. MS. BACHRACH COURSE OF STUDIES ALL THROUGH SCHOOL HAS BEEN A WHITE SUPREMACY COURSE OF STUDY AND AS SUCH THIS GROUP IS UNAWARE OF AFRIKAN MELANIN DOMINANT COURSE OF STUDY AND OF ITS CULTURE. IN SUPPORT OF OUR POSITION SEE DR. LAURA K. BACHRACH SCHOOLS BELOW.
THIS STUDY DOES NOT USE AN AFRIKAN METHOD TO FORMULATE ITS RESEARCH.
THERE IS NO SUCH THING AS THE WORD “RACE”!
26
27
28
EXAMPLE OF HEALTH PROBLEMS IN MARRING MELANIN RECESSIVE PEOPLE OR HAVING CHILDREN BY MELANIN RECESSIVE PEOPLE;
How are changes in the MC1R gene related to health conditions?
Cancers – increased risk from variations of the MC1R gene
Many genetic changes in the MC1R gene increase the risk of developing skin cancer, including a common, serious form of skin cancer that begins in melanocytes (melanoma). Alterations in the MC1R gene disrupt the ability of the melanocortin 1 receptor to trigger eumelanin production in melanocytes. Because eumelanin normally protects skin from the harmful effects of
This is so crazy to me how the afro-brazilian community thinks of their own. Who cares who she loves,dates or marries. As an African American or correct me, Black American most of us think all Brazilians are white, Hispanic, and mostly mixed. As dark as your skin to outsiders we think you are all mixed. So if she wants a Latin white Brazilian (he may have black in him too) let her. It’s not your life nor anyone else. They are happy and that’s all that matters. Man, I love Brazil but you guys have some deep-rooted skin tone issues that really isn’t that important once you think about it there’s other things to worry about than the color of someone’s skintone.