Describe the significance, role and impact of mixed racial/ethnic background history-on the personal and collective levels-

in relations to Cultural Misorientation and in the process of ReAfrikanization. TShango Mbili Shaka, Kmt Alkebulan, Asafo Kwame Boakye and Kamau Makesi-Tehuti tackle 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 of a European person, according to Eurocentric assumptions, values, beliefs and attitudes. It results in African people projecting the European Survival Thrust. (African Personality in America, 217). The more refined definition is contained in his latest compilation. Cultural Misorientation is an incorrect orientation to reality for Africans. An incorrect cultural orientation among Africans living under white cultural oppression; and it is a gross psychopathological condition in Blacks masquerading as functional normalcy (Kambons Reader in Liberation Psychology, 102). ReAfrikanization is quite simply the Afrikan divesting themselves of all things european -ideationally, spiritually, politically and simultaneously reawakening those things Afrikan within them. Reawakening said areas with Afrikan concepts, Afrikan deities, Afrikan cosmological constructs, 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 Afrikas collective benefit (the efforts of Baba Omowale aka Malcolm X can come to mind); while other times it has hurt us (Coloreds in South Africa exemplify this point). To delve deeper inside the utamaroho (the driving force) of Cultural Misorientation, we turn to Baba Agyei & Mama Akuas quintessential work The Sankofa Movement. The frequently brandished argument of universal humanity, global village, and 'good white people' is a logical ruse that aims to subvert the plainly obvious truth of Europe's rape and pillage of the world . . . . With a frequency and fanaticism bordering on hysteria, white academia seems engaged in a desperate and frantic attempt to contemporize and reinforce the bulwark of lies and distortions it has 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 human universality (with Europe as a norm), and the failure of race or phenotypic differentiation as a scientific concept. Another common concern of the non-Afrikan academic community and the popular media, is the continuing debate over the antiquity and anteriority of Afrikan humanity and civilization. Afrikan participation or investment in these debates beyond observation and independent assessment is more often than not, a measure of ongoing intellectual dependency on the non-Afrikan. There is no winning in these scenarios. Winning presumes the presence of honor 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 cultural confusion by having 1 Afrikan parent and 1 non-Afrikan parent. [c]aucasoid society, in a weak attempt 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 and Barack Obama are well known in this sense. Other examples occur during the background filler stories of televised sporting events, when programmers and broadcasters invariably produce stories in which the overwhelming numbers of athletes interviewed are of mixed background. Books within the caucasoids literary world that have won high accolades are those that deal with a mixed person and their struggle for identity. Edward Jones and Zadie Smith are two Afrikan authors who have been handsomely rewarded for playing up the mixed concept in their works. News anchors, video models and beauty pageant contestantsnot 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 these examples can and have lead some of us to the idea of a pseudo-privileged status which also makes the said group think that they have arrived and that racism is gone. As Barack Obama states at the democratic national convention, There is no white america[sic], there is no Black america. There is only one america and when elected President, I will do my best to strengthen the best country in the world. Obama has also mentioned that by being of mixed parentage, he is in a unique position to understand the needs of both worlds. At the end of the day, this leads to 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 are down and that they arent white. The mixed brother in the excellent film The Spook Who Sat by the Door exemplifies this point. Im Black.. I was born Black. I live Black. Im probably gonna die cuz Im Black. Cuz some (expletive deleted ), who knows Im Black, betta than you (expletive deleted ) will probably put a bullet in the back of my head. . Another impact mixed race people have in the area of Cultural Misorientation, is their abnormal propensity to be afraid of ANYTHING pertaining to Afrika. A personal experience happened at a meeting when I was the Kichwa (President) of an organization on a campus on the West Coast. At the meeting were two mixed race twin sisters. We all were talking about plans to help the Afrikan/Black (same thing) students on campus and what we could do to increase Black Unity and one of the twins raised her hand and said, But dont we want to help the entire student population. We dont want to be racist. Her comment set off heated responses and discussions and eventually I stood up and said that I thought she was in the wrong place and that they may want to join the Black greek organizations or maybe student government. I let her know that we were organizing for the betterment of the Black students first, just as there existed a jewish organization and a [p]an [a]sian group on campus. Needless to say, the sisters walked out and 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 structure has played has been highly detrimental and has caused societal backward stepping for the Afrikan collective as clearly articulated by Baba Chancellor Williams. But they cannot be allowed to use their imposed leadership positions to brow-beat all Black Americans into the line of march toward white society per se, and thus towards the ultimate extinction of Blacks as such in this country. . . . . The drive for "integration" is most damnable on one score alone: It is a deliberate and stepped-up attack on the most significant aspects of the Black Revolution of the Sixties. That Revolt was the reversal in the psychology of the race, a quest for its lost manhood by first emancipating the mind from the bondage of over-Caucasianization, and to establish forever the real basis for equality with the rest of mankind from the rediscovered pages of a history that was supposed to be "lost" because it reveals 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 by forcing the black children and youth of the nation more directly under "white education." Once again, as in slavery, they will be cut off not only from the history of their race, but they will also be cut off from a knowledge of all the other fields in which Blacks have excelled, and from which comes the inspiration to "go forth and do likewise." The great mental revolution among the Blacks that eventuates in more and more self-respect and a new sense of manhood and self worth, all this alarms the Negro Integrationists, and they are resolved to defeat it by keeping the Blacks 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 Cultural Misorientation, Ifayomi Grant in Blue Skies for Afrikans, makes some astute observations and predictions. While his examples are specific to observations in the u.k., broader extrapolations can 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 Race population matures they will overwhelmingly choose Caucasian partners and produce a new generation of Near Whites (this term is not intended as an insult). Some of these children will be able to 'pass' for White, however in virtually all cases they will be psychologically and culturally Caucasian. During this stage, outside of London and Birmingham, there are very few Afrikan children being born to Afrikan couples born in the UK and the age profile of the Afrikan population 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, and since relatively few Mixed Race people enter into relationships with other Mixed Race people their population profile will begin to age rapidly. The Near White population will have reached adulthood in significant numbers by this stage and will begin to produce Caucasian children with 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 births of Mixed Race children and a dwindling number of Near White births. The Mixed Race children who were born in the 1990's will be ageing and there will be no one to replace them. Near Whites will continue to have children with Caucasians and by the end of the 21st Century there will be only a tiny number of children of full or part Afrikan descent in the UK. The only intervening factors that can prevent the predictions set out in stages 4-6 are; firstly, a continued influx of Afrikan immigrants (which Caucasians will do their level best to prevent) or secondly, a change in the psychology and behaviour of Afrikans i.e. Afrikans choosing Afrikan or Mixed Race 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 to learn how to accept the truth about caucasoids collective interactions with Afrikan people which has been wholly negative, yet balance that with any existing emotional connections toward their caucasoid mother or caucasoid father. Just because your mother may have found one of the alleged 10 good caucasoid people on the planet and that union created you, does not negate nearly 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 to ReAfrikanization, enact Dr. Kobi Kambons African Personality Development Paradigm as laid out in Afrikan Personality in America, page 123(*), where the individual is immersed in Afrikan Reality from personal name, Divinity interaction, celebrating Afrikan Holy Days, kwk. This has the potential to put said person back on track to their natural Afrikan survival thrust. Shrine work can 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 disorder that has reincarnated, then there may not be too much that can be done, but if it is a positive Afrikan ancestor that has come back, the pathway to ReAfrikanization is wide open for that individual. This lighter brown color you now have is a light brown scar. When you have a scar, it is evidence 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 in our ancestral blood circles. Forced miscegenation. Forced race-mixing. Rape. However, these lighter 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/Afuraitkaitnit spirits with melanin dominant bodies of color. We have the requisite amount of melanin within our bodies to fully receive and transmit the divine energy of Ra/Rait, the Creator/Creatress of the 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 constant reminder of what can happen when we accept disorder into our lives, when we accept the whites and their offspring, their culture and their false religions into our consciousness. Maturity affords us the ability to recognize a scar as a warning. It is a warning to others that they can do nothing to us that we cannot overcome. It is a warning to our own people to never again accept our 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 Akhan www.odwirafo.com/maakherupage.html Destruction of Black CivilizationsChancellor Williams The Sankofa MovementKwame Agyei & Akua Akoto Blue Skies for AfricansPaul Ifayomi Grant The African Personality in [a]merica and Kambons Reader in Liberation Psychology, both by Dr. Kobi Kambon African Spirituality: On Becoming Ancestors--Anthony Ephirim-Donkor