A Quote by Princess Michael of Kent

I even pretended years ago to be an African, a half-caste African, but because of my light eyes I did not get away with it, but I dyed my hair black. — © Princess Michael of Kent
I even pretended years ago to be an African, a half-caste African, but because of my light eyes I did not get away with it, but I dyed my hair black.
My mom is Jamaican and Chinese, and my dad is Polish and African American, so I'm pretty mixed. My nickname in high school was United Nations. I was fine with it, even though I identify as a black woman. People don't realize it hurts my feelings when someone looks at my hair or my eyes, and says, "But you're not actually black. You're black, but you're not black black, because your eyes are green." I'm like, "What? No, no, I'm definitely black." Even some of my closest friends have said that. It's been a bit touchy for me.
One of the things that made the Black Muslim movement grow was its emphasis upon things African. This was the secret to the growth of the Black Muslim movement. African blood, African origin, African culture, African ties. And you'd be surprised - we discovered that deep within the subconscious of the black man in this country, he is still more African than he is American.
After Nigeria, we are the second biggest black African nation. We are the headquarters of the African Union. We are the only African country that has never been colonized. This is perhaps the last surviving African civilization.
I'm an African woman, I suppose these thoughts torture me more than they do black American people, because it's like watching my own children trapped in a car that's sinking to the bottom of a lake and being impotent to save them'the black Americans have their own holocaust going on. You see the black man erasing black children from the landscape, you see black women desperately trying to get the black man's attention by wearing blonde hair and fake blue eyes, 500 years after he sold her and their children across the ocean.
The most important thing in my life is that trying to ameliorate, redeem, the image in particular of African American men, or Black men - I don't really even like that term, "African American," because we're Black people.
I went through a real punk stage-I had braids, red hair, pink hair, green hair, I cut it into a Mohawk, the lot. Then about five years ago, I dyed it dark and stayed out of the sun to get pale, because I hated looking like everyone else, all blonde hair and tanned skin.
My mother was a member of the Cape Coloured community. 'Coloured' is the South African word for the half-caste community that was a by-product of the early contact between black and white.
When African-Americans come to France, the French show them more consideration than they would show an African or a Black Caribbean. When African-Americans come to France, the French people are like, 'Oh, wow. Oh my God.' But if it's an African, they're like, 'Whatever.' It's all because of the past, because of our history.
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.
I have always drawn strength from my late mother's life. When Eunice Johnson set up the first major fashion show for African-American audiences more than 50 years ago, she did so at a time when black Americans, especially black women, were still fighting for a seat at the table - any table.
We’ve gone through the names—Negro, African American, African, Black. For me that’s an indication of a people still trying to find their identity. Who determines what is black?
Denys Cowan and Dwayne Turner's visions of Wakanda as an ersatz African Epcot Center opened my eyes to the unexploited possibilities; these men, both of whom are African American, together with writer Peter B. Gillis, created an African Asgard of sorts, and I just went, 'Oh, my.'
There are more than 100 million African women who go topless at some point in the day, each and every day, to honor both God and our ancestors. So being in a country like America where nothing is hated more than the image of the black woman, even by black people'because her womb produces the black man and makes us black'I find it of grave importance to implement African images, and especially to produce media images that acknowledge the sexual power and fertility of black women.
I don't think there are any pure Africans of the African Americans, but the African part of our history was pretty much taken away from us during slavery, so the 60s gave us a chance, because of the civil rights movement, to kind of re-examine and make some sort of formal connection to our African-ness.
People don't realize it hurts my feelings when someone looks at my hair or my eyes, and says, 'But you're not actually black. You're black, but you're not black black, because your eyes are green.' I'm like, 'What? No, no, I'm definitely black.' Even some of my closest friends have said that. It's been a bit touchy for me.
The acceptance of the facts of African-American history and the African-American historian as a legitimate part of the academic community did not come easily. Slavery ended and left its false images of black people intact.
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