Germany’s n-word race debate – BBC
Seven-year-old Timnit Mesghena is an avid reader. In the evenings, she and her father like to sit on the sofa in their flat in Berlin and read to each other. They present an easy picture
Seven-year-old Timnit Mesghena is an avid reader. In the evenings, she and her father like to sit on the sofa in their flat in Berlin and read to each other. They present an easy picture of family happiness.
One of their favourites is the classic children’s book, The Little Witch, an enchanting tale of a witch who flies and birds who talk.
But one day they reached page 94, and a difficult word came up. It wasneger, describing a black boy. It is true that it can mean “negro” in German, but it also means the utterly offensive “nigger”. When the book was written, the former may have been true – but now it is more like the latter.
Timnit’s father, Mekonnen, had no doubts. He is black, originally from Eritrea, and found the word completely unacceptable.
“It made me very angry,” he says. “I know that people use that word to insult me or to give me the sense of not belonging.”
Read More: Germany’s n-word race debate
A.A Yassin March 13, 2013
A Question of Colour:
Is Racial Prejudice on the Rise in Egypt, or
are Egyptians Merely Obsessed with Skin Colour?
by
Gamal Nkrumah
It is not an entirely curious fact that most Egyptians seem fixated on blue-eyed blondes. For one thing, the country is peopled essentially by dark-skinned, dark-haired people, and familiarity does breed contempt. Blue-eyed blondes are an exotic rarity. Mind you, an ever increasing number of well-heeled Egyptian women are desperately resorting to skin-lightening creams, light coloured-tinted contact lenses and hair bleaching dyes in an often farcical attempt to attain the golden-locked look.
Admittedly, all this is part of a global trend. Yellow-thatched Japanese youngsters are a common sight in Tokyo nowadays. Mercifully, the phenomenon hasn’t quite caught on in Cairo, yet.
The whitening of Egypt has become a lucrative industry. Television commercials bombard viewers with a baffling array of skin-lightening creams and hair-straightening contraptions, creams and shampoos to effect the “white” look.
“Nothing is more dangerous than an idea when it’s the only one you have,” noted French philosopher Emile Chartier. Perhaps, he didn’t have the single-minded struggle to be “white” in mind. To pass as white has become, for some, their veritable raison d’jtre.
The Egyptians see themselves as essentially sumr, or “dark”. However, for all intents and purposes this is a most confusing and contentious term. If an individual is described as asmar, the masculine, or samra, the feminine, they could range in colour from the southern Sudanese ebony or indigo black, a west African chocolate or mahogany black, the various copper and honey-toned Ethiopian and Somali types, to the olive or off-white dark-haired Mediterranean or Middle Eastern-looking type.
Samara, or “Darkie”, traditionally a term of endearment, has today taken on pejorative connotations in contemporary Egypt. The ugly forces of “shadism” are also at work in the country. Shadism, as a social and politico-economic occurrence was, and perhaps still is, pervasive in the Caribbean and among African Americans. Lighter-skinned blacks, who presumably had a greater infusion of white blood have been considered socially superior to darker, full-blooded blacks.
Suspected of actually being the slave-masters’ progeny, they have been encouraged to assume overseer roles over the unadulterated blacks. In due course, they were accorded special social status, assumed political leadership and monopolised what economic opportunities presented themselves to the black elites. Those who have “good hair”, meaning straighter and less kinky hair were also favoured.
In Egypt, no such historical tradition existed. But the perverted logic of shadism is sadly very much at work. Darker is uncouth, unpolished, crude and common.
Lighter is, accordingly, more desirable, preferred, simply superior, and to ignore this is to ignore one of the salient features of contemporary Egypt.
At some theoretical level it is understandable that black conjures up images of the ugly, pathetic and wretched in the Egyptian psyche. Egypt has become progressively whiter over the millennia. Even so, songs praising dark-skinned or black beauty ranging from the now classic “Asmar ya asmarani” [Dark one, oh dark one] sung by a coterie of now long-departed superstars including Faiza Ahmed and Abdel-Halim Hafez to the more contemporary “Habibi laun al-chocolata”, [My love is the colour of chocolate], by Nubian singer Mohamed Mounir. This genre has always been a characteristic feature of Egyptian lyrical folklore.
Songs such as “Asmar malek rouhi” [The dark one owns my soul], and “Alu al-samar ahla walla al-bayad ahla” [They asked whether darkness was more comely than whiteness], another popular song by Soad Mohamed, clearly indicate a collective acknowledgment of the attractiveness of darkness among Egyptians. Indeed, darkness is generally perceived to confer upon the individual the peculiarly Egyptian concept of damm khafif loosely translated as “charming” or “humorous”.
This is attested to by the popularity of references to darkness in the context of love and romance in the popular Egyptian song.
“Asmar, asmar tayeb malu, walla samaru sirr gamalu”
[So what if he is dark, that is the secret of his beauty], Mohamed Qandil’s “Gamil wa asmar” [Beautiful and Dark], predated the “Black is Beautiful” slogan of the 1970s civil rights movement in the United States.
Racism as an institutionalised political and economic phenomenon never existed in Egypt.
There are many Nubian and Sudanese singers based in Cairo, the cultural capital of the Arab world, but their music is a different genre altogether. A few, such as Jawaher, a popular Sudanese singer, manage to penetrate the Egyptian pop-song market with smash hits such as “Ana bahebb al-asmarani” [I love the dark one]. Yet another is “Gani al-asmar gani” [The dark one came to me] a hit song sang by Etab, a Saudi singer who is herself black.
Nevertheless, it has to be mentioned that even in the realm of the popular song where traditionally references to whiteness or lightness of skin are minimal, there are a few exceptions. “Al-oyoun al-khodr saharouni” [Her green eyes bewitched me], by Muharram Fouad is one such exception.
Sadly, this fondness of darkness in popular songs is not reflected on the street. “I’ve never been called a nigger to my face more times in my life,” Steffan, an African American studying in Cairo, told Al-Ahram Weekly. “Some Egyptian youth may listen to a lot of rap music and may not know how offensive the word is.
But some of the young adults I’ve heard it from, I hold accountable. They understand how offensive the word is,” he said. “It’s telling that discussion of race is so minimal that people could get away with using ignorance as an excuse for using the word nigger,” he added.
When black Africans are asked whether they felt they were subject to racial prejudice while in Egypt, most queried had terrible stories of personal experiences to tell. African Americans, on the whole, were less emphatic. Some said that they did not suffer from any form of racial discrimination when in Egypt.
“Lighter-skinned Egyptians have treated me just fine. Speaking for myself, I have not experienced racism from Egyptians,” said a friend from Oakland, California. “When I am in Egypt, it is as a visitor.
Most Egyptians instinctively know that I am African American, but there are some who think I am Egyptian or Nubian. But, whatever they think I am, I believe they think I am rich,” she explained. “So whether I am in Cairo, Luxor or Aswan, Egyptians are always kind and polite to me. In fact, a lot of them want to talk to me. The Nubians, of course, always call me their Nubian ‘sistah’.”
The fact that shopkeepers, hoteliers and the public at large tend to equate Americans (be they black or white) with dollars and relative wealth might account for the impression that African Americans are less likely to face racial prejudice than sub-Saharan Africans in Egypt and are more likely to be accorded a warmer reception. “One other thing, I am always treated nicely by staff whether I am in a five-star hotel or a no-star hotel,” my Californian friend said.
Africans from countries south of the Sahara, including the southern Sudanese and not excepting the large African diplomatic community in Cairo, have more troubling tales to tell.
However, racial prejudice is not exclusively directed at those from sub-Saharan Africa. Upper class Egyptians, often fairer than their poorer compatriots, invariably look down on lower class Egyptians who tend to be darker in complexion. There is a subtle correlation between lower income and darker complexion. The Egyptian upper classes and elites tend to be noticeably lighter in complexion than their poorer and working class compatriots. “They labour in the sun,” is sometimes the cynical explanation.
But, a more accurate explanation would be that Egypt has for thousands of years been ruled by foreign, and lighter-skinned, invaders — Persians, Greeks, Romans, Arabs, Turks, the French and British. A large section of the pre-revolutionary Egyptian elite could trace their ancestry to Balkan, Caucasian and Turkish roots.
Moreover, Napoleon Bonaparte’s French expedition was notorious for sowing its seeds in places like the Delta city of Mansoura whose women are reputedly “exceptionally beautiful”; in Egyptian common parlance that means fair-skinned, with light-coloured eyes and hair.
Not only are the poorer classes darker in complexion, but they tend to display more “African” cultural traits. Much of the music they enjoy has rhythmic beats that are reminiscent of those of the music of Africa south of the Sahara, with an emphasis on drums and percussion. The elite tend to favour classical Western-influenced music or Middle Eastern (Turkish and Persian) musical strains dominated by stringed instruments. While the poorer and working classes are more likely to dance spontaneously and with abandon in public, the elites tend to be more restrained. Much clapping and ululation accompanies street parties in low income areas, the elites, in sharp contrast, shun these “baladi” literally “country” traits, suggestive of the African.
“The foremost issue is the darkness of your skin and your manner of dress. The darker your skin and the more ethnic, or African, your style of dress, the more stares and harassment you will receive,” explained Thomas Ford, an African American resident in Cairo.
“As a Black man, an African American, I have been fortunate enough not to have experienced anything first hand. I have been welcomed with open arms.”
Again, like many of his compatriots, he sees a qualitative difference between racism in Egypt and racism in his native US. “I will say that, in general, racism in Egypt is much less of an issue than in other parts of the world. But anyone who denies its existence is fooling himself.” Ford spoke of a “subtle level of racism” that is “hard to define”. Racism in Egypt, he said, was more prevalent among the educated and socioeconomic and political elites than among the poor and working classes. “In some ways it is almost non-existent compared to what I have experienced in the US, but at the same time there are some pervasive issues in Egypt involving race.”
David March 14, 2013
You brought a very interesting topic.
ashebir March 13, 2013
Does somebody know how the word nigger got its origin. The ships that carrird many affrican slaves had vertical wooden posts for esch slave. The space between tbese two bars was only rnough got one person in a standing position. The wooden bars hane metal hooks on them where the slave can be chained. These two wooden bars were called niggers. Ships capacity was often determinrdby the number of these wooden bara or niggerd they have. So the wird nigger otiginally referred to the wood pieces not to the actsl slaves. Sorry for my missprllings. I am typing from my cellphonr
josef March 13, 2013
Ab 21 century Timnit ilka shim swxae !?
wahazit March 13, 2013
yes,nice name!
Hazhaz March 13, 2013
Josef,
If you knew your own language better, you could not have found many words better than “Timnit”. A retard would have found “Timnit” better, had it been only written as Espérer, Desiré, aTmaH, Aspirera, Längtan, Ehrsucht …
Mekonen must be one of those rare proud Africans to give his daughter such a worthy ረዚን name to call her ትምኒት
Observer March 13, 2013
what is wrong with the name kab Timnit zishikur name alo dyu …..ab 21 century nisika ezi aynet Atehasasiba kihiliweka bitami yhazin.,,,,modern name nay zihazika modern koynu ysimeOka ente koynu Try to reflect little bit ….that is all.
Efrem March 14, 2013
Your words show you how much your stupidity worth?
Viva-Yehuda March 14, 2013
Josie, you are surely moron. He named his daughter pure tigrinya name that has satisfying meaning. As a christian i am tired of picking dead names from the bible. I am sure, some of the names are hard to pronounce to my grand paremts. Are these OLD BIBLICAL names 21c names Josie? Thanks God there is a renaissance of tigrinya names these days especially in diaspora Living folks. To name some Haben, Finan, tsilal, shewit, Awet, etc
ahmed saleh March 15, 2013
We call names Timnit and Amal , same meaning which is HOPE . Now let that name bless us
to see the Hope we anticipate .
Aladin March 13, 2013
Zikeberka, JOSEF. I am totally amazed, first the topic was not about name. Then second why are we Eritreans always try to hide our identity. Name is an identity. If that is not the case all the Netherlands people, know for their long names, will try to use other names. E.g. Rud Van Nestourloy….will chose(my be Jack). So please let’s be cerebral.
Akalom March 13, 2013
Hello all,
Isn’t racism rampant in Eritrea, too? Before we talk about other nations(countries) who are guilty of this heneous human right violation, lets start talking about our own sickness at home. Remember, Eritrea has many nationalities(Bihers) and each member can be guilty of a racist attitudes and throwing racist gibes. There is a lot of discrimination going on unless we beurry our head ain the sand and try to deny or hide it. Charity and honesty starts at home.
TwoWayStreet March 14, 2013
I couldnt have said it better. Thanks Akalom. I would add to that Eritre’s racist attitude towards Tigraians, Amharas and other people.
“Ab aynikha zelo beser zeyewxakas, ab ayni enda matka”
Hence the name “Two Way Street” originates from this.
Life is a Two Way Stree, look both ways before you cross.
Viva-Yehuda March 14, 2013
Tigrayans and amharas are not Eritreans. You better go to ethionews blog and talk about it. We are talking about pure Eritrean 9 ethnic groups.
shetet aynbel March 14, 2013
Hi akalom.
I refused to work in a very crowded area because it was unsafe. My boss ignorantly asked me if i would say that had i been in africa. I replied to him, my refusal is clearly upon the rules of the company but. If u like to treat me like african style. U better go there and be a good boss.
Mesilka entay amtsaeka…
Timnit and her father are living in germany, so all the rights that the germany gov. gives them should not be violated by any citizen. And if it does happen , these fellow citizens have the right to fight it back.
I dont understand if u wanted mekonen and daughter to just keep quite, just because there is no such rights back home.
If ur concern is that this news is posted on this website, i may not be the right person to resppond for you. But as a reader i am happy to see every news that includes or concerns eritreans at all. Be it from back home or diaspora.
Cheers
Halafi Mengedi March 14, 2013
You all are making smart comments. Here are my two cents. As it is said “when in Rome ,do as Romans’ do”. Well, if you are in Germany , one can do as Germans do; but it is unlikely for a non-white immigrant to look just like a white German. The laws, therefore, are supposed to protect the minorities.
In the case of “Timnit”, it is the book , specifically the term “Niggar”, that triggered the emotional roller coaster and prompted the father to explain away the error.
“Timnit”, nevertheless, may have questioned why she looked different than the crowd before even she came across the word “Niggar’ in her book.
I wonder if she had ever asked her father as to why she is black but every one else is white? The book may have just air out her yearning curiosity to know.
Halafi Mengedi March 14, 2013
Timnit is beautiful; and I wish her all the best in what otherwise is a wicked world.
Embasorya The Mighty March 14, 2013
Islamic Jihad is an expression of racism towards Highlanders.
HomeFirest March 13, 2013
I think, i do not approve the view of the guy who complained about racism from a book.
Firest it is story and 2nd as the lady said, it is part of the history. It shouldn’t have been there but that is it.
3rdly, the guy who is complain about book reacism has to think twice,
1, he is not in his country and his country need him at this critical time
2, He has heard more racism than this little history book.
3, for example, at this modren technology, Eritreans are the first Arab slave which they are killing as more than crulty animal dead. So are you sure you were redemonstrating and denonsing to the racist Arabs !?so why complaint but why can’t you fight to the Arabs who are selling your coutry man and women than the minor historical nonsens children complaint.
Tamrat Tamrat March 14, 2013
Racism in Eritrea and ethiopia is wors than europ and usa because we have not even started yet the issue seriouly. In Ethiopia we have 10 times eritrean origin in ethiopian air lines, in the federal Offices, big firms, military, banks etc than gambellians. Imagine how many People died between the war shabia and woyane. But still eritreans are treated better than the gambellians. In the last 22 years have you witnessed any ethiopian leader from gambella, benishangul. Nop. the same is true in Eritrea. To make Things wors the poorer a man is the wors the discremination would be.
The so called middel class of my People when they are fired from their work, you see all sort of legal Activity, the media making a fuss out of it. What can the Family do when they lost their Income bla bla. I dont mean this is wrong. But the same Group of People fire thire domestic worker without any warning, the same day, even without the last payment. Specially housmaids treated like slaves. They have to behave like a subhuman to keep on working for that miger amount. So double standard is Our best trade makr.
ahmed saleh March 14, 2013
The problem on our part came from justified backward tendency chained mind . Our actions in life reflects
the true picture when we observe the present events of religious and regional conflicts . For the sake of government authority satisfaction to repeat a slogan HADE LIBI HADE HIZBI while the reality on the ground contradicted , it only shows fakeness and cowardice because the truth proves completely different .
Yet I agree with ideas that we should concentrate on our internal social obstacles rather worrying
about others problems before we clean our own mess.
belay nega March 14, 2013
“Slogan HADE LIBI HADE HIZBI”
IS A TIGRIGNA EXPRESSION WHICH STANDS FOR:
WHEN IT IS ABOUT ERITREA WE ARE all ERITREANS DESPITE OUR DIFFERENCE
ahmed saleh March 15, 2013
Like the saying goes ;
THERE ARE TWO TO WAYS TO BE FOOLED . One is to beleive what is not true and the other
is to deny what is true .
Tamrat Tamrat March 18, 2013
a shabia or woyane understand what you said at once and says ‘betrayer’ if he is a shabia or ‘terrorist’ if he is a woyane.
asmerom habte March 14, 2013
barya inteKonka barya intebeLuKa intay HmaQ aLewo. neti barya ktkewn zegededeka sirAat gda zeytqaleso qolo TiTiQo kab tzarebu ???? bzterefe ade Gualka rigatn gualkans brur iyen zmesla.
kab isayas zmerero
John Haile March 14, 2013
EriTV vs. North Korean TV on America
It is interesting to see the similarity of EriTV and North Korean TV broadcast