A dear friend and colleague recently called the United States a “salad” as opposed to a “melting pot.” I must agree. The only "melting" done was primarily among the European ethnicities and nationalities who all fall under the assignment of “white.” Nevertheless, there are as many nonwhite ethnicities and nationalities existing all over the world, all tossed together here in the United States inside a huge, virtual hollow bowl. Many say this is where the beauty of the nation rests, although the behavior of many of the nation’s people would portend otherwise. The most interesting feature of this metaphor is that this salad and the bowl within which we are all flung existed during the twentieth century as well. In fact, the individual ingredients of our tossed salad of humanity existed during the inception of the nation since most of the people living here today have a generational root elsewhere. This essay, however, isn’t about the salad bowl or its immigrant ingredients as much as it is about a particular group who were not immigrant but captive: Black descendants of the Enslavement; those colorful embellishments in the bowl I will call the black olives, and known now as part of an encapsulated people of color.
In the 20th century, “Integration,” or the “incorporation as equals into society or an organization of individuals of different groups,” was placed at the forefront of the Civil Rights movement for Black equality, equity, opportunity and justice, as the antithesis of segregation or separation from white people. Indeed, integration was placed before the nation as a panacea and even as a plausible and more palatable definition of Jim Crow and the system of Racism, as though acceptance by the white majority through shared movement of Black and white bodies in formerly segregated spaces would be the end of systemic denial and discrimination specifically against Black people. Much like its sister term, inclusion, the 21st century also meant a move toward “the action or state of including or of being included within a group or structure.”
Another important feature of the 20th century was the moniker accepted and used by Black people when referencing themselves. “Colored,” and “colored people” were the go-to terms for many Black and white liberal types since it appeared to be more subtle than the term, “Negro,” most obviously because Negro was a term very easily twisted into a derogatory derivative used by bigoted and supremacist white people. What is interesting to note is during the 20th century, virtually no other nonwhite person identified with this moniker. In fact, a parallel movement for rights by Asian people during the same period of the sixties did not see an intersection of their issues directly with Black people, and they did not consider themselves colored. Neither Indigenous people from America, Mexican people, or people who settled here from Latin American countries, as well as people from India, Northern Africa, or Arabic countries; anyone with what would be considered today as darker skinned or darker pigmented people, considered themselves “colored,” or “people of color if they lived in the United States in the 20th century. If they did, there was no Blackness of culture or ideology publicly shared with the Negro.
Even as Italian immigrants were castigated, vilified, lynched and terrified in many of the same ways as Black Americans during the early 20th century as well as described in the press as:
“…swarthy, kinky haired members of a criminal race and derided in the streets with epithets like dago, guinea — a term of derision applied to enslaved Africans and their descendants — and more familiarly racist insults like white nigger and “nigger wop…”
they never considered themselves the same as the colored, American Negro and were actually considered by law as “legally white, with all of the rights whiteness entailed.”
The Civil Rights movement was understood as a fight for equality for the coloreds, and colored people, as those terms related to people with exclusive ownership of that moniker, which were the Negroes, meaning, the only true people of color were the descendants of the Enslavement, whether born in this country or people who arrived from formerly colonized and enslaved countries in this hemisphere to live in the United States. In short, as far as the United States was concerned, the term colored people was reserved exclusively for people who were assigned that color by white people with the power to define us as “black” generations ago.
This is why there is a specific element of consternation that I find within this 21st century iteration of the terms, inclusion and people of color. In my view, the 21st century popularization of the term, “inclusion” was reduced to a metaphoric corralling; an opportunistic, euphemistically operative word accepted by people whose cultural, sociological, economic, political, legal and other institutional bent was on continued supremacism and maintenance through the system of Racism, and those who cosigned to it because of its generational convenience. Those who signed on simply by virtue of the desire for an existence in this nation within the literal meaning of the word, inclusion existed as well, the latter being the most innocent and easiest mislead by the former.
Furthermore, as was and continues to be the case with ongoing white supremacist dominance in this country, the difference between the reality of integration during the 20th century of white and Black people and the reality of inclusion in the 21st century appears to be a change in sharing: from sharing spaces and places to sharing identity. The original stated goal of sharing spaces and places with white people was replaced with an amalgamation of exclusively nonwhite people who had never before signed on to the moniker of “colored” in any other way prior to the 21st century, sharing identity with other nonwhite people simply on the basis of shared color, however, without any conceivable indication of also sharing identity with white people. What this new, shared identity among these newly minted people of color accomplished was a bonus to the supremacists who have been, for generations, trying to revise and bleach the black off the nation and its association with the Enslavement, Jim Crow and the system of Racism completely from its history.
And it has also worked well as a camouflage for liberals and progressive white people still trying to dilute their individual guilt and as a way to drown out the unique and consistent struggles of Black American descendants of the Enslavement, still swirling around and in between all the other ingredients in the bowl, in favor of including for the sake of inclusivity, with white people effectively and preferentially separated or segregated once again, living on the outside of the bowl altogether.
For the supremacists, inclusion definitely has its benefits. If it didn’t, it wouldn’t have become a euphemism in this century for the integration efforts of the 60s. Indeed, it would not have entered the lexicon of racialized language used to soften and re-envision the revision of American exceptionalism. Like Racism itself, it was retooled for a nation fixated by the perceived pigment of skin so it no longer had to include white people themselves, except to the extent of tolerating the diversity of people of color through inclusion. With terms such as inclusion, these supermacists can virtually hide the reality of steady denial of history, continued denial of opportunity, and criminal denial of state sanctioned violence against Black people in particular, while professing to work on behalf of people of color.
How might a benefit for supremacists be achieved?
Let’s take a look at the law known pejoratively as the Asian Hate Crimes law,” or the “Covid-19 Hate Crimes Act,” for an example. Especially heinous crimes against Asian people were proliferating because of highly bigoted rhetoric from the Trump administration and other Racist and Xenophobic individuals relative to the Covid-19 epidemic. It wasn’t as though the epidemic was a unique catalyst for the hatred, since Trump’s rhetoric on “America First” drew attention to anyone living in this country who were not assigned whiteness, and especially people who looked overtly diverse, as well as Jewish and Muslim people. The nation was rightly outraged about the violence, and efforts began in earnest to address the violence on local, state and federal levels as well. What was needed was an effective law to address and provide redress for hate crimes against Asian people. But here is the thing: there was already a Hate Crimes Law on the books for years. Of the many laws passed as part of Lyndon B. Johnson’s legacy, the 1968 statute made it illegal to:
force to willfully interfere with any person because of race, color, religion, or national origin and because the person is participating in a federally protected activity, such as public education, employment, jury service, travel, or the enjoyment of public accommodations, or helping another person to do so. 
In 1996, President Obama signed the Matthew Shepard and James Byrd Jr. Hate Crimes Prevention Act as an expansion to the existing Hate Crimes Law:
“expanding the federal definition of hate crimes, enhancing the legal toolkit available to prosecutors, and increasing the ability of federal law enforcement to support our state and local partners.”
According to the United States Department of Justice website, existing jurisdictional obstacles concerning prosecution of “certain race and religious violence” were removed and included additional protections for gender, disability, gender identity, or sexual orientation. However, when reading the law, it becomes quite clear that the specificity and uniqueness of hate directed at Black people in the original Hate Crimes statute was not specifically addressed as thoroughly as the Asian population is addressed throughout the Covid-19 Hate Crimes Act, and renders the original act useless regardless of its entry of the terms, race and color.
Moreover, when determining whether to use the existing law for the Asian community suffering under the weight of white nationalism and Xenophobia, it is also abundantly clear the Biden administration and legislature had to have realized the existing law was woefully inadequate as well. Therefore, the legislature opted to adopt a new law recognizing Asian people in particular, and incorporating into it both the new, "Covid-19 Hate Crimes Act,” and adding a provision known as the Khalid Jabara and Heather Heyer National Opposition to Hate, Assault, and Threats to Equality Act of 2021, which quickly passed in both Houses and was signed into law by President Biden. Of particular interest is the reference in the law in support of an important provision of title 18 of the U.S. Code:
“understanding of the national problem posed by hate crime is in the public interest and supports the Federal interest in eradicating bias-motivated violence,”
using 249(b)(1)(D) of title 18 [Bill states (C) not(D), typo in original bill].. It would appear this provision as written into the bill means each hate crime meeting the qualifications as set forth in the Covid-19 Hate Crimes Act can be automatically adjudicated without having to be “certified” by the state of record first, since the crime is already considered in the public interest and supports the Federal interest in eradicating bias-motivated violence.” Sadly, however, Black people are once again relegated to using the original law, still extremely inadequate and almost impossible for Black people to find any justice using it because the original Hate Crimes law relies on satisfying one of four certification requirements set in 18 U.S. Code § 249(4) (b) (1) (A-D), any of which may or may not be applicable or massaged into invalidity and non-applicability by a given state wishing to exert its states’ rights with the quiet acquiescence of a Sessions or Barr-type of Attorney General:
(b) Certification Requirement.—
(1) In general.—No prosecution of any offense described in this subsection may be undertaken by the United States, except under the certification in writing of the Attorney General, or a designee, that—
(A) the State does not have jurisdiction;
(B) the State has requested that the Federal Government assume jurisdiction;
(C) the ver dict or sentence obtained pursuant to State charges left demonstratively unvindicated the Federal interest in eradicating bias-motivated violence; or
(D) a prosecution by the United States is in the public interest and necessary to secure substantial justice.
For the Biden government, the necessity to show themselves working in the cause of "people of color," checks the "POC" justice box because it includes the new iteration of what white America accepts as people of color and appears to show their willingness to stop crimes against them.
The appearance of propriety is generally enough for white people who have allied with their interpretation of BLM as an acronym for the illusionary inclusion of all people of color.
The term, POC, needs to find its way into the trash dump of history the same way its predecessor, colored people did in the 20th century. There is no wonder why the BI was eventually added to the moniker of POC, creating what could eventually become yet another alphabet soup of distinctions for the identity of people whose only relationship to each other is various pigmentation not considered among the perceived and coveted assignment of “whiteness” as superior value. Even with the advent of the letters, BI, to address Black and Indigenous Americans, the term no longer makes an adequate statement for Black descendants of the Enslavement. Like the seventies, when colored outlived its usefulness or ability to portray us as distinct and viable human beings, we coloreds chose Black and made ourselves proud of being assigned the color we were in relation to our history in a country bent on expunging its accountability to us. Therefore, it is time we reclaim Black as our unique identifier, for ourselves, as ourselves, we black olives in this American salad being increasingly tossed deeper into the bowl, threatening to crush us under the weight of other robust lettuce and other distinct veggies, fruits, meats and nuts. We are Black descendants of the Enslavement, and at least for me, POC just won’t do anymore.
Sources and References:
Rafiki na mwenzangu mpendwa hivi karibuni aliita Marekani "saladi" badala ya "sanduku la kuyeyuka". Lazima nikubaliane. "Uchanganyiko pekee uliofanywa ulikuwa hasa kati ya makabila na mataifa ya Ulaya ambayo yote yanaanguka chini ya mgawo wa ""mweupe."" Hata hivyo, kuna makabila na mataifa mengi yasiyo ya nyeupe yanayopo ulimwenguni kote, yote yaliyotupwa pamoja hapa Marekani ndani ya bakuli kubwa, la kweli." Wengi husema kwamba hapa ndipo uzuri wa taifa unapoishi, ingawa tabia ya watu wengi wa taifa hilo ingedokeza vinginevyo. Jambo la kushangaza zaidi katika mfano huu ni kwamba saladi hii na bakuli ambalo sisi sote tumepigwa ndani yake zilikuwepo katika karne ya ishirini pia. "Kwa kweli, viungo vya mtu binafsi vya saladi yetu ya ubinadamu vilikuwepo wakati wa kuanzishwa kwa taifa, kwa kuwa watu wengi wanaoishi hapa leo wana mizizi ya kizazi mahali pengine. """ "Hii sio juu ya bakuli la saladi au viungo vyake vya wahamiaji kama ilivyo juu ya kikundi maalum ambao hawakuwa wahamiaji lakini mateka: Wazao weusi wa utumwa; hizo mapambo ya rangi katika bakuli nitaita ""mazeituni meusi"" na inayojulikana sasa kama sehemu ya watu wa rangi." Katika karne ya 20, "Ujumuishaji" au "kujumuishwa kama sawa katika jamii au shirika la watu wa vikundi tofauti" iliwekwa mbele ya harakati za Haki za Kiraia kwa usawa, usawa, fursa na haki za Weusi, kama kinyume cha kutenganishwa au kutenganishwa na watu weupe. "Kwa kweli, ushirikiano uliwekwa mbele ya taifa kama dawa ya kuokoa na hata kama ufafanuzi wa Jim Crow na mfumo wa ubaguzi wa rangi, kana kwamba kukubalika na wengi weupe kupitia harakati ya pamoja ya miili ya weusi na weupe katika nafasi zilizokuwa zimetengwa hapo awali itakuwa mwisho wa kukataa na ubaguzi wa mfumo hasa dhidi ya watu weusi. """ "Kama vile neno la dada yake, ""kujumuisha,"" karne ya 21 pia ilimaanisha hatua kuelekea ""hatua au hali ya kujumuisha au kujumuishwa ndani ya kikundi au muundo."" kipengele kingine muhimu cha karne ya 20 kilikuwa jina la utani lililokubaliwa na kutumiwa na watu weusi wakati wa kujielezea." "Watu wenye rangi" na "watu wenye rangi" walikuwa maneno ya kwenda kwa aina nyingi za wazungu na weusi wa uhuru tangu ilionekana kuwa nadhifu zaidi kuliko neno, "Negro", wazi zaidi kwa sababu Negro ilikuwa neno rahisi sana kupotoshwa kuwa derivative ya kudharau iliyotumiwa na watu weupe wenye ubaguzi na supremacist. "Kila mtu anajua kwamba katika karne ya 20, hakuna mtu mwingine asiye mweupe aliyejulikana na jina hili la utani. """ Kwa kweli, harakati sambamba ya haki za watu wa Asia katika kipindi hicho hicho cha miaka ya sitini haikuona makutano ya masuala yao moja kwa moja na watu weusi, na hawakujiona kuwa wenye rangi. "Watu wa asili kutoka Amerika, Wamexico, au watu waliohamia hapa kutoka nchi za Amerika ya Kusini, pamoja na watu kutoka India, Afrika Kaskazini, au nchi za Kiarabu; mtu yeyote ambaye angehesabiwa leo kama ""mwenye ngozi nyeusi"" au ""mwenye rangi nyeusi"" au ""watu wenye rangi"" ikiwa wangeishi Marekani katika karne ya 20." Ikiwa walifanya hivyo, hakukuwa na Utu mweusi wa utamaduni au itikadi iliyoshirikiwa hadharani na Weusi. "Wakati wa karne ya 20, wahamiaji wa Italia walipigwa na kuteswa na kuuawa kwa njia sawa na Wamarekani weusi, na walielezwa katika vyombo vya habari kama ""wenye nywele nyeusi, na nywele nyeusi, na watu wa jamii ya wahalifu"" na ""wenye nywele nyeusi"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe"" na ""wenye nywele nyeupe.""" Kwa kifupi, kwa kadiri Marekani ilivyokuwa na wasiwasi, neno watu wenye rangi ilikuwa imewekwa peke kwa watu ambao walipewa rangi hiyo na watu weupe na nguvu ya kutufafanua kama <unk>mweusi<unk> vizazi vilivyopita. "Hii ndiyo sababu kuna kipengele maalum cha mshangao ambacho ninaona katika karne ya 21 ya maneno ""kujumuisha"" na ""watu wa rangi.""" "Kwa maoni yangu, ""kujumuisha"" katika karne ya 21 ilipunguzwa kuwa ""kuunganisha"" kwa mfano; neno la fursa, la uendeshaji wa euphemistic, lililokubaliwa na watu ambao utamaduni, kijamii, kiuchumi, kisiasa, kisheria na taasisi nyingine zilikuwa na mwelekeo wa kuendelea na kudumisha kupitia mfumo wa ubaguzi wa rangi, na wale walioshirikiana nayo kwa sababu ya urahisi wake wa kizazi." Wale waliosaini kwa sababu tu ya tamaa ya kuwepo katika taifa hili katika maana halisi ya neno, kuingizwa kulikuwa pia, mwisho kuwa wasio na hatia zaidi na rahisi kupotoshwa na wa kwanza. "Kwa kuongezea, kama ilivyokuwa na inaendelea kuwa kesi na utawala wa ubaguzi wa rangi nyeupe nchini, tofauti kati ya hali halisi ya ushiriki katika karne ya 20 ya watu weupe na weusi na hali halisi ya kujumuisha katika karne ya 21 inaonekana kuwa mabadiliko ya kushiriki: kutoka kwa kushiriki nafasi na maeneo kwa kushiriki utambulisho. """ Lengo la awali la kushiriki nafasi na maeneo na watu weupe lilibadilishwa na kuunganishwa kwa watu wasio weupe tu ambao hawakuwahi kusaini jina la jina la rangi kwa njia nyingine yoyote kabla ya karne ya 21, wakishiriki utambulisho na watu wengine wasio weupe kwa msingi wa rangi ya pamoja, bila dalili yoyote inayowezekana ya kushiriki utambulisho na watu weupe. "Kama vile ilivyokuwa na utambulisho huu mpya, ulioshirikiwa kati ya watu hawa wapya wa rangi, ilikuwa ni ziada kwa wakuu wa rangi ambao wamekuwa, kwa vizazi, wakijaribu kurekebisha na kupaka rangi nyeusi kutoka kwa taifa na ushirika wake na utumwa, Jim Crow na mfumo wa ubaguzi wa rangi kabisa kutoka kwa historia yake. """ "Na pia imefanya kazi vizuri kama camouflage kwa ajili ya liberals na watu wazungu maendeleo bado kujaribu dilute hatia yao binafsi na kama njia ya kuzamisha nje mapambano ya kipekee na thabiti ya Black Marekani wazao wa utumwa, bado swirling karibu na kati ya viungo vingine vyote katika bakuli, kwa niaba ya pamoja kwa ajili ya ujumuishaji, na watu wazungu ufanisi na preferentially kutengwa au kutengwa tena, kuishi nje ya bakuli kabisa. """ Kwa wapinzani wa ubaguzi wa rangi, kuingizwa kwa hakika kuna faida zake. Kama haingekuwa hivyo, haingekuwa euphemism katika karne hii kwa juhudi za ushirikiano wa miaka ya 60. Kwa kweli, haingekuwa imeingia katika msamiati wa lugha ya rangi iliyotumiwa kufuta na kufikiria upya marekebisho ya upendeleo wa Marekani. Kama ubaguzi wa rangi yenyewe, ilibadilishwa kwa taifa lililowekwa na rangi ya ngozi ili isiwe na kujumuisha watu weupe wenyewe, isipokuwa kwa kiwango cha kuvumilia utofauti wa watu wa rangi kupitia ujumuishaji. Kwa maneno kama vile kujumuisha, hawa supermacis wanaweza kuficha ukweli wa kukataa kwa kuendelea kwa historia, kukataa kuendelea kwa fursa, na kukataa kwa jinai ya serikali iliyopitishwa dhidi ya watu weusi, wakati wakidai kufanya kazi kwa niaba ya watu wa rangi. Ni nini kinachoweza kuwa na manufaa kwa watu wanaopenda ubaguzi wa rangi? "Hebu tuangalie sheria inayojulikana kwa jina la ""Sheria ya Uhalifu wa Chuki ya Asia"" au ""Sheria ya Uhalifu wa Chuki ya Covid-19"" kwa mfano." "Hasa uhalifu mbaya dhidi ya watu wa Asia ulikuwa ukiongezeka kwa sababu ya maneno ya ""upendeleo"" kutoka kwa utawala wa Trump na watu wengine wa ubaguzi wa rangi na xenophobic kuhusiana na janga la COVID-19." "Hakuna shaka kwamba janga hilo lilikuwa kichocheo cha chuki, kwani maneno ya Trump kuhusu ""Amerika Kwanza"" yalimvutia mtu yeyote anayeishi nchini hapa ambaye hakuwa na rangi nyeupe, na hasa watu ambao walionekana tofauti waziwazi, pamoja na Wayahudi na Waislamu." Taifa hilo lilikasirika kwa sababu ya vurugu hizo na jitihada za kukabiliana na vurugu hizo zilianza kwa bidii katika ngazi za mitaa, za jimbo na za shirikisho. Kilichohitajiwa ni sheria yenye ufanisi ya kushughulikia na kutoa marekebisho kwa uhalifu wa chuki dhidi ya watu wa Asia. Lakini jambo ni hili: tayari kulikuwa na Sheria ya Uhalifu wa Chuki kwenye vitabu kwa miaka. "Katika sheria nyingi zilizopitishwa kama sehemu ya urithi wa Lyndon B. Johnson, sheria ya 1968 ilifanya kuwa kinyume cha sheria ""kuamuru kwa makusudi kuingilia mtu yeyote kwa sababu ya jamii, rangi, dini, au asili ya kitaifa na kwa sababu mtu huyo anashiriki katika shughuli inayolindwa na shirikisho, kama vile elimu ya umma, ajira, huduma ya jury, kusafiri, au kufurahia malazi ya umma, au kusaidia mtu mwingine kufanya hivyo.""" Mwaka 1996 Rais Obama aliweka saini mkataba wa Matthew Shepard na James Byrd Jr. Sheria ya Kuzuia Uhalifu wa Chuki kama upanuzi wa Sheria ya Uhalifu wa Chuki iliyopo: <unk>kupanua ufafanuzi wa shirikisho wa uhalifu wa chuki, kuboresha vifaa vya kisheria vinavyopatikana kwa waendesha mashtaka, na kuongeza uwezo wa utekelezaji wa sheria wa shirikisho kusaidia washirika wetu wa serikali na wa mitaa.<unk> Kulingana na tovuti ya Idara ya Sheria ya Merika, vizuizi vya mamlaka zilizopo kuhusu mashtaka ya <unk>ras fulani na vurugu za kidini<unk> ziliondolewa na zilijumuisha ulinzi wa ziada kwa jinsia, ulemavu, utambazaji, au mwelekeo wa kijinsia. "Hata hivyo, wakati wa kusoma sheria, inakuwa wazi kabisa kwamba maalum na upekee wa chuki iliyoelekezwa kwa watu weusi katika sheria ya awali ya uhalifu wa chuki haikuelekezwa kwa undani kama idadi ya watu wa Asia inashughulikiwa katika Sheria ya uhalifu wa chuki ya COVID-19 na inafanya kitendo cha awali kisicho na maana bila kujali kuingia kwake kwa maneno, jamii na rangi. """ "Aidha, wakati wa kuamua kama kutumia sheria iliyopo kwa jamii ya Asia inayoteseka chini ya uzito wa utaifa mweupe na xenophobia, ni wazi pia kwamba utawala wa Biden na bunge lazima waligundua sheria iliyopo ilikuwa haitoshi sana. """ "Kwa hivyo, bunge liliamua kupitisha sheria mpya inayotambua watu wa Asia haswa, na kuingiza ndani yake yote mawili, ""Sheria mpya ya Uhalifu wa Chuki ya COVID-19"" na kuongeza kifungu kinachojulikana kama Khalid Jabara na Heather Heyer ""Kupinga kwa Chuki, Mashambulizi, na Tishio kwa Usawa"" Sheria ya 2021, ambayo ilipitishwa haraka katika Bunge na kusainiwa kuwa sheria na Rais Biden." "Kama ilivyoelezwa katika kifungu cha 18 cha Sheria ya Marekani, ""kuelewa tatizo la kitaifa linalohusishwa na uhalifu wa chuki ni kwa maslahi ya umma na inasaidia maslahi ya Shirikisho katika kuondoa vurugu inayohusishwa na upendeleo"" kwa kutumia kifungu cha 249 (b) (1) (d) cha kifungu cha 18 (Bill states (C) not (D), typo in original bill)." "Hii inamaanisha kwamba kila uhalifu wa chuki unaokidhi sifa zilizowekwa katika Sheria ya Uhalifu wa Chuki ya COVID-19 unaweza kuhukumiwa moja kwa moja bila kuwa na ""kuthibitishwa"" na hali ya rekodi kwanza, kwani uhalifu huo tayari unachukuliwa kuwa wa maslahi ya umma na unaunga mkono maslahi ya Shirikisho katika kuondoa vurugu za upendeleo. ""Kwa kusikitisha, hata hivyo, watu weusi wanashushwa tena kutumia sheria ya awali, bado haitoshi sana na karibu haiwezekani kwa watu weusi kupata haki yoyote kwa kutumia sheria ya chuki ya asili, isipokuwa kwa sheria ya Marekani." "Kwa serikali ya Biden, uhitaji wa kujionyesha kufanya kazi kwa sababu ya ""watu wa rangi"" huangalia sanduku la haki la ""POC"" kwa sababu inajumuisha iteration mpya ya kile ambacho Marekani nyeupe inakubali kama watu wa rangi na inaonekana kuonyesha nia yao ya kuacha uhalifu dhidi yao." "Uonekano wa uadilifu kwa ujumla ni wa kutosha kwa watu weupe ambao wamejiunga na tafsiri yao ya ""BLM"" kama kifupi cha kujumuisha kwa udanganyifu wa watu wote wa rangi." "Jina la ""POC"" linahitaji kuingia kwenye mabaki ya historia kama vile lilivyofanya jina la ""watu wa rangi"" katika karne ya 20."" "Hakuna ajabu kwa nini ""B"" hatimaye aliongezwa kwa moniker ya ""POC,"" kuunda kile ambacho hatimaye inaweza kuwa bado nyingine alfabeti supu ya tofauti kwa ajili ya utambulisho wa watu ambao uhusiano tu kwa kila mmoja ni rangi mbalimbali si kuchukuliwa miongoni mwa kuonekana na coveted mgawo wa ""whiteness"" kama thamani ya juu." Hata baada ya kuanzishwa kwa herufi za B.I. kwa ajili ya watu weusi na Wenyeji wa Asili wa Amerika, neno hilo halitumiki tena kwa ajili ya watu weusi waliotumwa. Kama miaka ya sabini, wakati rangi ilipoisha matumizi yake au uwezo wake wa kutuonyesha kama wanadamu tofauti na wenye kuishi, sisi watu wa rangi tulichagua nyeusi na tukajifanya kuwa na fahari ya kupewa rangi tuliyokuwa nayo kuhusiana na historia yetu katika nchi iliyoamua kuondoa uwajibikaji wake kwetu. "Kwa hivyo, ni wakati wa kurudisha nyeusi kama kitambulisho chetu cha kipekee, kwa sisi wenyewe, kama sisi wenyewe, sisi zeituni nyeusi katika saladi hii ya Amerika, tunapopigwa zaidi ndani ya bakuli, tukitishia kutupiga chini ya uzito wa saladi nyingine na mboga nyingine tofauti, matunda, nyama na karanga. """ Sisi ni wazao weusi wa Utumwa, na angalau kwa ajili yangu, POC tu si kufanya tena. Vyanzo na Marejeo: