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What is the topic?

Transracial Adoption and how detrimental it is for a child to develope a positive racial identity

why did you pick it?

Based off of personal experiences, and shared experiences with transracially adopted youth

What do you hope to learn?

How youth workers, social workers, and adoptive parents can better raise adopted children of color in this racist society

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What is your current position?

White people should not be allowed to adopt children of color unless they have the right tools too properly educate themselves and their children to develope a positive racial identity, and be properly asssimilated in their designated culture

Who will be your audience?  (this is who you are writing to)

transracially adopted youth, adotive parents, youth workers

Why should people know about this topic?

there is a whole subculture of forgotten transracially adopted youth that are struggling to find their identity in this world after being raised by white people in predominantly white spaces. The world needs to know that transracial adoption is not all butterflies and rainbows. It consists of a lot of white people who harbor the 'white saviorist' mentality, which can be very problematic for the children of color that they adopted.

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"So you have two types of Negro. The old type and the new type. Most of you know the old type. When you read about him in history during slavery he was called "Uncle Tom." He was the house Negro. And during slavery you had two Negroes. You had the house Negro and the field Negro."

"But then you had another Negro out in the field. The house Negro was in the minority. The masses--the field Negroes were the masses. They were in the majority. When the master got sick, they prayed that he'd die. [Laughter] If his house caught on fire, they'd pray for a wind to come along and fan the breeze."

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So you have two types of Negro. The old type and the new type. Most of you know the old type. When you read about him in history during slavery he was called "Uncle Tom." He was the house Negro. And during slavery you had two Negroes. You had the house Negro and the field Negro.

The house Negro usually lived close to his master. He dressed like his master. He wore his master's second-hand clothes. He ate food that his master left on the table. And he lived in his master's house--probably in the basement or the attic--but he still lived in the master's house.

So whenever that house Negro identified himself, he always identified himself in the same sense that his master identified himself. When his master said, "We have good food," the house Negro would say, "Yes, we have plenty of good food." "We" have plenty of good food. When the master said that "we have a fine home here," the house Negro said, "Yes, we have a fine home here." When the master would be sick, the house Negro identified himself so much with his master he'd say, "What's the matter boss, we sick?" His master's pain was his pain. And it hurt him more for his master to be sick than for him to be sick himself. When the house started burning down, that type of Negro would fight harder to put the master's house out than the master himself would.

But then you had another Negro out in the field. The house Negro was in the minority. The masses--the field Negroes were the masses. They were in the majority. When the master got sick, they prayed that he'd die. [Laughter] If his house caught on fire, they'd pray for a wind to come along and fan the breeze.

If someone came to the house Negro and said, "Let's go, let's separate," naturally that Uncle Tom would say, "Go where? What could I do without boss? Where would I live? How would I dress? Who would look out for me?" That's the house Negro. But if you went to the field Negro and said, "Let's go, let's separate," he wouldn't even ask you where or how. He'd say, "Yes, let's go." And that one ended right there.

So now you have a twentieth-century-type of house Negro. A twentieth-century Uncle Tom. He's just as much an Uncle Tom today as Uncle Tom was 100 and 200 years ago. Only he's a modern Uncle Tom. That Uncle Tom wore a handkerchief around his head. This Uncle Tom wears a top hat. He's sharp. He dresses just like you do. He speaks the same phraseology, the same language. He tries to speak it better than you do. He speaks with the same accents, same diction. And when you say, "your army," he says, "our army." He hasn't got anybody to defend him, but anytime you say "we" he says "we." "Our president," "our government," "our Senate," "our congressmen," "our this and our that." And he hasn't even got a seat in that "our" even at the end of the line. So this is the twentieth-century Negro. Whenever you say "you," the personal pronoun in the singular or in the plural, he uses it right along with you. When you say you're in trouble, he says, "Yes, we're in trouble."

But there's another kind of Black man on the scene. If you say you're in trouble, he says, "Yes, you're in trouble." [Laughter] He doesn't identify himself with your plight whatsoever.
SOURCE: X, Malcolm. "The Race Problem." African Students Association and NAACP Campus Chapter. Michigan State University, East Lansing, Michigan. 23 January 1963.

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Malcolm describes the difference between the "house Negro" and the "field Negro."

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So you have two types of Negro. The old type and the new type. Most of you know the old type. When you read about him in history during slavery he was called "Uncle Tom." He was the house Negro. And during slavery you had two Negroes.

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"A derogatory term used to describe a minority who has assimilated with western society. The "White washed" person does not necessarily abandon his/her own culture but rather embrace others beside his/her own. Some people take it as a compliment while others take it as an insult."

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A derogatory term used to describe a minority who has assimilated with western society. The " White washed" person does not necessarily abandon his/her own culture but rather embrace others beside his/her own. Some people take it as a compliment while others take it as an insult.

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A derogatory term used to describe a minority who has assimilated with western society. The "White washed" person does not necessarily abandon his/her own culture but rather embrace others beside his/her own. Some people take it as a compliment while others take it as an insult.