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The more you learn about yourself and your family tree, your self-esteem goes up. They will learn archival skills, historical analysis and science skills. You learn all this in the most seductive way, and that is through learning about yourself. Who doesn't like talking about themselves? It doesn't seem like science or history, it's just fun.
In a one-hour documentary, you can tell maybe ten stories. That's how the documentary is structured. I wrote to forty of the greatest historians of both African and African-American history, and hired them as consultants. I had them submit what they thought were the indispensable stories, the ones they felt this series absolutely had to include.
I use African-American, because I teach African Studies as well as African-American Studies, so it's easy, neat and convenient. But sometimes, when you're in a barber shop, somebody'll say, "Did you see what that Negro did?" A lot of people slip in and out of different terms effortlessly, and I don't think the thought police should be on patrol.
Everybody wants to have sex - you don't have to have a baby when you're 16. You don't have to do drugs. I think our Sunday schools should be turned into Black history schools and computer schools on the weekend, just like Hebrew schools for Jewish people, or my Asian friends who send their kids to schools on the weekend to learn Chinese or Korean.
Like the amazing story of Anthony Johnson. This man was a slave, then became free, accumulated 250 acres, and even had his own slave, a black man who took him to court in Virginia in 1654.That man argued that he should be freed like an indentured servant. But Johnson, who we believe was a pure African from Angola, said, "No way, you're my slave." And the court agreed.
The truth is I would do my job for free! I love it every day. If you can possibly choose a vocation that's an avocation, a job that's really a hobby, then you'll be way ahead of the game. You should not pick an occupation because your think your parents want you to do it, or because you think it's the noble thing to do. You should only pick a job because it turns you on.
Thousand years ago, we all descended from Africans who left the continent. Those ancestors, we will never know their name. We can go back 200 or 300 years and actually populate your family tree with real people who had names and documents. They had customs, characteristics that, unbeknownst to you, you have inherited. Almost through osmosis it has been passed down to you.
I try to be sensitive, but the atmosphere I create is very supportive. One overriding premise of the series is that guilt is not heritable. It's good to know about them, but you are not responsible for them. You don't have to apologize for them. It's a process of knowing, and the more you know, the richer the sense of yourself. The firmer your foundation as a human being is
We have chaos reigning in the Middle East. There is a great deal of instability. In the past, people would have turned to their church, and some still do. Counterintuitively, people are now turning into themselves to find their roots. The way you do that is through your family tree. "Where did I come from?" There is an urge to preserve the names of the people who produced you.
The first slave came to Florida in 1526. The first one we know by name, Esteban, which means Stephen, came a couple of years later. So, we start with the stories of Juan Garrido and Esteban to show that African-American people have been here a century longer than anyone thought, and that the diversity we see in the African-American community today has existed since the beginning.
I'd say imagine that you wake up one morning when you're going through a midlife crisis. You're getting divorced. Your kids won't speak to you. Their faces are covered with acne, and you have to decide why you should get out of bed. That's the career you should pick. The one that keeps you going no matter what, even if your life is falling apart. That's how I feel about my career.
What happened in the interim is, billions of records have been digitized. Historians and scholars have always used genealogical records to tell the story of American history. It takes months and years of research. I can't even tell you how laborious that is. You have to be somebody who has a lot of free time, like a professor who can take tenure or someone with a great deal of leisure.
Our society is driven today by so much ethnic discord. We have Black Lives Matter, which I praise and celebrate. We have the demagogues stereotyping Muslims and resurrecting racist stereotypes they used to visit on us. The larger goal is to show that we are all the same, we all come from Africa, and we all have the same larger family tree. It's about the fundamental unity of the human community.
I find that people today tend to use them interchangeably. I use African-American, because I teach African Studies as well as African-American Studies, so it's easy, neat and convenient. But sometimes, when you're in a barber shop, somebody'll say, "Did you see what that Negro did?" A lot of people slip in and out of different terms effortlessly, and I don't think the thought police should be on patrol.
Arnold Rampersad's stunningly revealing biography has, at long last, unveiled-in magisterial prose-the very complex and vulnerable man behind Ralph Ellison's own masks and myths. One of the nation's most brilliant writers emerges as all the more fascinating precisely because he was so very human. Painstakingly researched and compellingly written, Ralph Ellison is a masterwork of the genre of literary biography.
Mama and I would go to a funeral and she'd stand up to read the dead person's eulogy. She made the ignorant and ugly sound like scholars and movie stars, turned the mean and evil into saints and angels. She knew what people had meant to be in their hearts, not what the world had forced them to become. She knew the ways in which working too hard for paltry wages could turn you mean and cold, could kill the thing that made you laugh.
For black America needs a politics whose first mission isn't the reinforcement of the idea of black America; and a discourse of race that isn't centrally concerned with preserving the idea of race and racial unanimity. We need something we don't yet have: a way of speaking about black poverty that doesn't falsify the reality of black advancement; a way of speaking about black advancement that doesn't distort the enduring realities of black poverty.
The biggest surprise for me, without a doubt, was that the first black people who came to the United States weren't the 20 who arrived in Jamestown in 1619. All of us had been taught that. Well, guess what? The first African came to Florida in 1513. And the huge shock is we know his name, Juan Garrido, and that he wasn't a slave. He was free! This brother was a conquistador who came with Ponce de Leon. He was looking for the Fountain of Youth just like the white people were.
I think that is what we do by preserving and telling our stories. If you don't tell your stories, other people will tell their story about you. It's important that we nurture and protect these memories. Things change. Existence means change. So, the kind of precious memories about being black for my generation won't exist for my kids' and grandkids' generations unless we preserve them through fiction, through film, through comic books, and every other form of media we can possibly utilize to perpetuate the story of the great African-American people.
Very few Black people ever embraced back to Africa movements, and very few actually, a tiny number actually went back to Africa. They said, "We are going to make America live up to the ideals of the Declaration of Independence and the Constitution of the United States." They produced one of the world's great cultures; they produced individuals who were just as brilliant and made contributions to the world civilization. In fact, they produced a world-class civilization, the African American civilization, in music, in dance, in oratory, in religion, in writing.
I think that we need more economic-based solutions to the problems afflicting the Black community, and I think that that's a way to redefine affirmative action. I grew up with poor white people in West Virginia, and I know there's a culture of poverty. I know that I've seen white people perform exactly the same pathological forms of behavior as Black people do when they're systematically deprived, whether it's getting pregnant, doing drugs, dropping out of school, whatever we're talking about. I think that we should have affirmative action for poor white people too.