DANIEL MCCLOUD

In the world of health consciousness, it is often recommended that, as consumers, we pay attention to the labels on our food. A brief Google search tells us that food labels carry helpful information so we can make informed choices about what we put in our bodies. Okay. So what then of racial labels? When racial labels are applied, what do they tell others about who we are, particularly concerning perception, biases, and identity?

Racial labeling is not unique to one race or ethnicity, but we will examine it from an African American perspective for this article. When discussing this question from an African American perspective, we must analyze the labels and stereotypes given as a means to demean and subjugate — a systematic strategy to destroy self-esteem and rob people of their identity.

In his article, “Changing Racial Labels: From ‘Colored’ to ‘Negro’ to ‘Black’ to ‘African American’,” Tom Smith outlines the constant struggle of African Americans to debunk the negative labels and stereotypes perpetuated by media, deficit research and the refusal to make accessible the true history and contributions of the African American people. For African Americans, the shifts in racial labels were an attempt to define who we are ourselves. Throughout slavery and Jim Crow, others used terms such as the N-word, mammy, darkey, spook, coon, jigaboo and a litany of other derogatory terms used to define, denigrate and subjugate. As a result, African Americans have engaged in a tug of war to define and maintain our identity, constantly seeking one that exemplifies pride, dignity, and accomplishment. This process resulted in significant changes in racial labels throughout the years. Moving from Colored to Negro to Black and African American.

Throughout the 19th century, the term “Colored” was used because it was viewed as a less derogatory and more inclusive term, including those individuals of mixed-race heritage. During the end of the 19th century, the term “Negro” became the dominant title. According to Miller (1937), the label “Negro,” was viewed as being a more favorable term, mainly when used in the context of describing art, music, and literature. For instance, Negro Art, Negro Music, and Negro literature were viewed with more credibility than Colored art, Colored music, or Colored literature.

Also, many felt that the change in racial label signified a new way of thinking towards Blacks. However, the labels did not disappear as some organizations, such as the National Association for Colored People and United Negro College Fund, maintained their use.

Upon the arrival of the Civil Rights Movement, the prevailing thought was that any racial label that would make others harken back to the days of slavery should be abandoned. It was during this time that the racial label “Black” was determined to be the best term to denote strength, racial pride, and empowerment. Progenitors of this term were found within self-empowerment organizations such as the Black Panther Party and Black Muslims. This new label quickly found its way into the Black culture and became a part of such Civil Rights anthems as James Brown’s “Say it Loud (I’m Black and I’m Proud)” and Aretha Franklin’s “Young, Gifted and Black.” During the Civil Rights struggle, it was essential that self-pride and self-worth were encouraged and promoted. The racial label of Black accomplished this and more.

Beginning in the 1970s, a select group of Black leaders, including the Reverend Jessie Jackson, met in Chicago and decided that a new racial label was needed that denoted a cultural and historical alignment between Blacks in this country and their ancestral home of Africa. This change in label would provide cultural and historical links, much of which had been lost, forgotten, or sought to be erased. This new racial label would be similar to other ethnicities, such as Italian-Americans and Chinese-Americans. For the most part, the racial label of African Americans has been maintained. However, some say that given the contributions and sacrifices that Blacks have made to the country, that we should be identified as Americans.

This thought brings me to my final point. This article denotes the shift in racial labels for the formally enslaved, a change that illustrates the need to debunk damaging myths and stereotypes. The need for people to define who they are by themselves must be balanced, regardless of the positive or negative feedback that comes with each racial label. Having others define who you are will always allow for a level of control, which then dictates how a group is perceived and treated.

Therefore, just like a food label, racial labels provide knowledge and insight to make informed decisions. However, a racial label can never honestly tell you everything about a person. We must be intentional in our efforts to learn more. It will require more than sound bites and social media clicks. It requires open communication, empathy, and self-reflection. Then and only then will we be able to move past the racial and ethnic labels and view each other from the label of human beings.