A person is a being, such as a human, that has certain capacities or attributes constituting personhood, the precise definition of which is the subject of much controversy.^{[vague language]} The common plural of "person", "people", is often used to refer to an entire nation or ethnic group (as in "a people"), so the plural "persons" is often used in contexts which require precision such as philosophical and legal writing.

Etymology[link]

In ancient Rome, the word "persona" (Latin) or "prosopon" (πρόσωπον: Greek) originally referred to the masks worn by actors on stage. The various masks represented the various "personae" in the stage play, while the masks themselves helped the actor's voice resonate and made it easier for the audience to hear.^[1]

In Roman law, the word "persona" became used to refer to a role played in court, and it became established that it was the role rather than the actor that could have rights, powers, and duties, because different individuals could assume the same roles, the rights, powers, and duties followed the role rather than the actor, and each individual could act in more than one role, each a different "person" in law.^{[tortured english][citation needed]}

The concept of a "person" was further developed during the Trinitarian and Christological debates of the first through sixth centuries. Since then, a number of important changes to the word's meaning and use have taken place, and attempts have been made to redefine the word with varying degrees of adoption and influence.

Many modern speakers of colloquial English conflate the meanings of role and actor, which can result in some confusion when they try to enter into legal discourse.^{[citation needed]}

Personhood[link]

An abstract painting of a person by Paul Klee. The concept of a person can be very challenging to define.

Personhood is the status of being a person. Defining personhood is a controversial topic in philosophy and law, and is closely tied to legal and political concepts of citizenship, equality, and liberty. According to law, only a natural person or legal personality has rights, protections, privileges, responsibilities, and legal liability. Personhood continues to be a topic of international debate. Historically, personhood was questioned during the abolition of slavery, the fight for women's rights and animal rights, debates about abortion, fetal rights and reproductive rights as well as debates about corporate personhood.^[2]

Various specific debates have focused and continue to focus on questions about the personhood of different classes of entities. Historically, the personhood of animals, women, and slaves has been a catalyst of social upheaval. Today, most living adult humans are usually considered persons, but depending on the context, theory or definition, the category of "person" may be taken to include such non-human entities as animals, corporations, sovereign states or other polities, estates in probate, artificial intelligences, or extraterrestrial life; and may exclude some human entities in prenatal development or those with extreme mental impairments or injuries. A deceased person may be considered a person or property, depending on jurisdiction.

Personal identity[link]

What does it take for individuals to persist from moment to moment — or in other words, for the same individual to exist at different moments?

Personal identity is the unique numerical identity of persons through time. That is to say, the necessary and sufficient conditions under which a person at one time and a person at another time can be said to be the same person, persisting through time. In the modern philosophy of mind, this concept of personal identity is sometimes referred to as the diachronic problem of personal identity. The synchronic problem is grounded in the question of what features or traits characterize a given person at one time.

Identity is an issue for both continental philosophy and analytic philosophy. A key question in continental philosophy is in what sense we can maintain the modern conception of identity, while realizing many of our prior assumptions about the world are incorrect.

Proposed solutions to the problem of personal identity include continuity of the physical body, continuity of an immaterial mind or soul, continuity of consciousness or memory, the bundle theory of self, and proposals that there are actually no persons or selves which persist over time at all.

See also[link]

References[link]

Further reading[link]

• Lukes, Steven; Carrithers, Michael; Collins, Steven, eds. (1987). The category of the person: Anthropology, philosophy, history. Cambridge: Cambridge University Press. ISBN 0-521-27757-4. 
• Cornelia J.de Vogel The concept of personality in Greek and Christian thought. In Studies in philosophy and the history of philosophy. Vol. 2. Edited by J. K. Ryan, Washington: Catholic University of America Press 1963. pp. 20–60
• Puccetti, Roland (1968). Persons: A Study of Possible Moral Agents in the Universe. London: Macmillan and Company. 
•  "Person". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 
• Korfmacher, Carsten (May 29, 2006). "Personal Identity". The Internet Encyclopedia of Philosophy. http://www.iep.utm.edu/p/person-i.htm. Retrieved 2011-03-09. 

External links[link]

Look up person in Wiktionary, the free dictionary.

• Rights of Non-Human Persons Program (Institute for Ethics and Emerging Technologies)

The term black people is used in some socially-based systems of racial classification for humans of a dark-skinned phenotype, relative to other racial groups represented in a particular social context. Different societies apply different criteria regarding who is classified as "black", and often social variables such as class and socio-economic status also play a role, so that relatively dark-skinned people can be classified as white if they fulfill other social criteria of "whiteness" and relatively light-skinned people can be classified as black if they fulfill the social criteria for "blackness" in a particular setting.^[1]

As a biological phenotype being "black" is often associated with the very dark skin colors of some people who are classified as "black". But, particularly in the United States, the racial or ethnic classification also refers to people with all possible kinds of skin pigmentation from the darkest through to the very lightest skin colors, including albinos, if they are believed by others to have African ancestry, or to exhibit cultural traits associated with being "African-American". As a result, in the United States the term "black people" is not an indicator of skin color but of socially based racial classification.^[2]

Some definitions of the term include only people of relatively recent Sub-Saharan African descent (see African diaspora). Among the members of this group, dark skin is most often accompanied by the expression of natural afro-hair texture. Other definitions of the term "black people" extend to other populations characterized by dark skin, sometimes including people indigenous to Oceania.^[3][4]

Physiological traits[link]

Dark skin[link]

Map of indigenous skin color distribution in the world based on Von Luschan's chromatic scale.

The evolution of dark skin is linked intrinsically to the loss of body hair in humans. By 1.2 million years ago, all people having descendants today had the same receptor protein of today's Africans; their skin was dark, and the intense sun lowered the chance of survival of those with lighter skin that resulted from mutational variation in the receptor protein.^[5] This is significantly earlier than the speciation of Homo sapiens from Homo erectus some 250,000 years ago.

Skin cancer as a result of ultraviolet light radiation causing mutations in the skin is less common among people with dark skin than it is among those with light skin.^[6][7] Dark skin prevents an essential B vitamin, folate, from being destroyed. In the absence of modern medicine and diet, a person with dark skin in the tropics would live longer, be healthier and more likely to reproduce than a person with light skin. As evidence of this expectation of adverse effects of light skin in the tropics, White South Africans ^[8] and white Australians have some of the highest rates of skin cancer in the world.^[9]

Conversely, as dark skin prevents sunlight from penetrating the skin, it hinders the production of vitamin D₃. When humans migrated to less sun-intensive regions in the north, low vitamin D₃ levels became a problem, and humans with lighter skin were more successful in reproducing. White people of Europe, who have low levels of melanin, naturally have an almost colorless skin pigmentation, especially when untanned. This low level of pigmentation allows the blood vessels to become visible, which gives the characteristic pale pink color of white people. The loss of melanin in white people is thought to have been caused by a mutation in one letter out of 3.1 billion letters of DNA.^[10]

The genetic mutations leading to light skin, though different among East Asians and Europeans,^[11] suggest the two groups experienced a similar selective pressure due to settlement in northern latitudes.^[12]

Black skin pigmentation has been linked to a number of other properties, including tactile characteristics, and slower and less pronounced development of wrinkles.^[13]

Hair[link]

The texture of hair in people of Sub-Saharan African ancestry is noticeably different from that of European and Asian populations. Herodotus described the peoples of Libya (the "western Ethiopians") as woolly-haired.

Such "afro-hair" texture is denser than its straight counterparts. Due to this, it is often referred to as "coily", "thick", "nappy", "bushy", or "woolly". For several reasons, possibly including its relatively flat cross section (among other factors^[14]), this hair type conveys a dry or matte appearance.^[15][16] Its unique shape renders it prone to breakage when combed or brushed.^[16]

The specific characteristics of the natural afro-hair form are unique among all mammals.^{[clarification needed][dubious – discuss][17]} The texture likely predates the evolution of dark skin. It evolved when, as pre-human australopithecines lost most of their fur to enable perspiration, the need to protect the newly exposed pale skin underneath this body hair was crucial (see^[18] in light of Rogers and others., 2004 and Harding and others., 2000). The trait ceased to be essential to survival at the equator upon the evolution of hairless dark skin. Yet it has continued to be expressed vestigially among most Melanesians, Andaman Islanders, and sub-Saharan Africans.

Sub-Saharan Africa[link]

A black woman and her albino son from Tanzania

Sub-Saharan Africa is a common, if imprecise term that encompasses African countries located south of the Sahara Desert. It is commonly used to differentiate the region culturally, ecologically, politically and, more controversially, racially, from North Africa, which has historically been considered part of the Mediterranean sphere and whose residents are primarily of Arab ethnicity.

Because the indigenous people of this region are primarily dark-skinned, it is alternatively called "Black Africa".^[19] However the terminology Black Africa and Sub-Sahara Africa is considered by some as a pejorative term and a vestige of colonialism, which divided Africa into European terms of homogeneity.^[20] Some criticize the use of the term, because, as it has become in many quarters synonymous with Black Africa, people may not realize that there are also indigenous black populations in North Africa. In addition, the Sahara cuts across countries such as Mauritania, Mali, Niger, and Chad, leaving some parts of them in North Africa and some in sub-Saharan Africa.

Some black Africans prefer to be culturally distinguished from those who live in the north of the continent.^[21]

Cultural ideas of a black race[link]

South Africa[link]

A Khoisan man, an ethnic group in South Africa.

In South Africa during the apartheid era, the population was classified into four main racial groups: Black, White, Asian (mostly Indian), and Coloured. The Coloured group included people of mixed Bantu, Khoisan, and European descent (with some Malay ancestry, especially in the Western Cape). The Coloured definition occupied an intermediary position between the Black and White definitions in South Africa.

The apartheid bureaucracy devised complex (and often arbitrary) criteria in the Population Registration Act to determine who belonged in which group. Minor officials administered tests to enforce the classifications. When it was unclear from a person's physical appearance whether a person was to be considered Colored or Black, the "pencil test" was employed. This involved inserting a pencil in a person's hair to determine if the hair was kinky enough for the pencil to get stuck.^[22]

During the apartheid era, those classed as "Coloured" were oppressed and discriminated against. But, they had limited rights and overall had slightly better socioeconomic conditions than those classed as "Black".

In the post-apartheid era, the ANC government's laws in support of their affirmative action policies define "Black" people to include "Africans", "Coloureds" and "Asians". Their affirmative action policies have also favored "Africans" over "Coloureds". Some South Africans categorized as "African Black" openly state that "Coloureds" did not suffer as much as they did during apartheid. The popular saying by "Coloured" South Africans to illustrate their dilemma is:

We were not white enough under apartheid, and we are not black enough under the ANC (African National Congress)

In 2008, the High Court in South Africa ruled that Chinese South Africans who were residents during the apartheid era (and their descendents) are to be reclassified as "Black people" solely for the purposes of accessing affirmative action benefits, because they were also "disadvantaged" by racial discrimination. Chinese people who arrived in the country after the end of apartheid do not qualify.^[23]

Other than by appearance, "Coloureds" can usually be distinguished from "Blacks" by language. Most speak Afrikaans or English as a first language, as opposed to Bantu languages such as Zulu or Xhosa. They also tend to have more European-sounding names than Bantu names.^[24]

In the Middle East[link]

Near East and North Africa[link]

Black African and Near Eastern peoples have interacted since prehistoric times.^[25][26] Some historians estimate that as many as 14 million black slaves were transported across the Red Sea, Indian Ocean, and Sahara Desert in the Arab slave trade from 650 to 1900 CE.^[27][28] The Moroccan Sultan Moulay Ismail "the Bloodthirsty" (1672–1727) raised a corps of 150,000 black slaves, called his Black Guard, who coerced the country into submission.^[29][30]

13th century slave market in Yemen. Yemen officially abolished slavery in 1962.^[31]

In more recent times, about 1000 CE, interactions between black people and Arabs resulted in the incorporation of extensive Arabic vocabulary into Swahili, which became a useful lingua franca for merchants. Some of this linguistic exchange occurred as part of the slave trade; the history of Islam and slavery shows that the major juristic schools traditionally accepted the institution of slavery.^[32] As a result, Arab influence spread along the east coast of Africa and to some extent into the interior (see Swahili people). Timbuktu was a trading outpost that linked West Africa with Berber, Arab, and Jewish traders throughout the Arab World. As a result of these interactions, some female-mediated gene flow into the Middle East from Sub-Saharan Africa can be observed in certain populations.^[33]

According to Dr. Carlos Moore, resident scholar at Brazil's University of the state of Bahia, Afro-multiracials in the Arab world self-identify in ways that resemble Latin America. He claims that black-looking Arabs, much like black-looking Latin Americans, consider themselves white because they have some distant white ancestry.^[34]

Soldiers of the Free Arabian Legion in Greece, September 1943.

Moore also claims that a film about Egyptian President Anwar Sadat had to be canceled when Sadat discovered that an African-American had been cast to play him. In fact, the 1983 television movie Sadat, starring Louis Gossett, Jr., was not canceled. The Egyptian government refused to let the drama air in Egypt, partially on the grounds of the casting of Gossett.^[35]

Sadat's mother was a dark-skinned Sudanese woman and his father was a lighter-skinned Egyptian. In response to an advertisement for an acting position he remarked, "I am not white but I am not exactly black either. My blackness is tending to reddish".^[36]

Fathia Nkrumah was another Egyptian with ties to Black Africa. She was the late wife of Ghanaian revolutionary Kwame Nkrumah, whose marriage was seen as helping plant the seeds of cooperation between Egypt and other African countries as they struggled for independence from European colonization. This helped advance the formation of the African Union.^[37]

Bashi-bazouk of the Ottoman Empire by Jean-Léon Gérôme, 1869

Because of the patriarchal nature of Arab society, Arab men enslaved more black women than men, and used more black female slaves than males. The men interpreted the Qur'an to permit sexual relations between a male master and his female slave outside of marriage,^[38][39] leading to many mixed-race children. When an enslaved woman became pregnant with her Arab master's child, she became umm walad or “mother of a child”, a status that granted her privileged rights. The child was allowed to prosper from the wealth of the father and was given rights of inheritance.^[40] Because the society was patrilineal, the children took their fathers' status at birth and were born free. Some succeeded their fathers as rulers, as was the case with Sultan Ahmad al-Mansur, who ruled Morocco from 1578 to 1608. His mother was a Fulani concubine of his father.

Such tolerance, however, was not extended to wholly black persons, even when technically "free." Arabs commonly believed that blacks were slaves.^[41] The term "abd", (Arabic: عبد‎,) "slave," remains a common term for black people in the Middle East, and, depending on the context, usually though not always derogatory.^[42]

Turkey[link]

Beginning several centuries ago, a number of sub-Saharan Africans were brought by slave traders during the Ottoman Empire to plantations between Antalya and Istanbul in modern-day Turkey.^[43] Some of their descendants remain, mixed with the rest of the population in these areas, and many migrated to larger cities. Some came from the island of Crete following the population exchange between Greece and Turkey in 1923.^[44]

Israel[link]

An African Hebrew Israelites of Jerusalem child in Dimona.

About 150,000 black people live in Israel, amounting to just over 2% of the nation's population. The vast majority of these, some 120,000, are Beta Israel,^[45] most of whom came during the 1980s and 1990s from Ethiopia.^[46] In addition, Israel is home to over 5,000 members of the African Hebrew Israelites of Jerusalem movement, who reside mainly in a distinct neighborhood in the Negev town of Dimona. Unknown numbers of black converts to Judaism reside in Israel, most of them converts from the UK, Canada, and the United States. Thousands of mixed-race individuals with non-black Jewish relatives also live in Israel.

In the Americas[link]

Approximately 12 million Africans were shipped to the Americas during the Atlantic slave trade from 1492 to 1888. Today their descendants number approximately 150 million,^[47] most of whom live in the United States, the Caribbean and Latin America. Most notably Brazil has the largest population in the world, aside from Nigeria, of individuals of at least partial African descent. Many have a multiracial background of African, Amerindian, European and Asian ancestry. The various regions developed complex social conventions with which their multi-ethnic populations were classified.

United States[link]

Harriet Tubman, an African-American abolitionist and conductor of the Underground Railroad.

In the first 200 years that black people were in the United States, they commonly referred to themselves as Africans. In Africa, people primarily identified themselves by ethnic group (closely allied to language) and not by skin color. Individuals would be Ashanti, Igbo, Bakongo or Wolof. But when Africans were brought to the Americas, they were forced to give up their ethnic affiliations when they were combined with other groups from Africa. In areas of the Upper South, different ethnic groups were brought together. This is significant as Africans came from a vast geographic region, the West African coastline stretching from Senegal to Angola and in some cases from the south east coast such as Mozambique. A new identity and culture was born that incorporated elements of the various ethnic groups and of European cultural heritage, resulting in fusions such as the Black church and Black English. This new identity was based on African ancestry and slave status rather than any one ethnic group.^[48]

In March 1807, Britain, which largely controlled the Atlantic, declared the trans-atlantic slave trade illegal, as did the United States. (The latter prohibition took effect January 1, 1808, the earliest date on which Congress had the power to do so under Article I, Section 9 of the United States Constitution.)

By that time, the majority of black people were U.S.-born, so use of the term "African" became problematic. Though initially a source of pride, many blacks feared the use of African as an identity would be a hindrance to their fight for full citizenship in the US. They also felt that it would give ammunition to those who were advocating repatriating black people back to Africa. In 1835 black leaders called upon black Americans to remove the title of "African" from their institutions and replace it with "Negro" or "Colored American". A few institutions chose to keep their historic names, such as the African Methodist Episcopal Church. "Negro" and "colored" remained the popular terms until the late 1960s.^[49]

The term black was used throughout but not frequently as it carried a certain stigma. In his 1963 "I Have a Dream" speech,^[50] Martin Luther King, Jr. uses the terms negro fifteen times and black four times. Each time he uses black it is in parallel construction with white, for example, "black men and white men".^[51]

With the successes of the civil rights movement, a new term was needed to break from the past and help shed the reminders of legalized discrimination. In place of Negro, activists promoted the use of black as standing for racial pride, militancy and power. Some of the turning points included the use of the term "Black Power" by Kwame Toure (Stokely Carmichael) and the release of James Brown's song "Say It Loud - I'm Black and I'm Proud".

African-American Michael Jordan, considered by many the greatest basketball player in history.

In 1988 Jesse Jackson urged Americans to use the term African American because the term has a historical cultural base. Since then African-American and black have essentially a coequal status. Controversy continues over which term is more appropriate. Some such as Maulana Karenga and Owen Alik Shahadah argue African-American is more appropriate because it accurately articulates geography and historical origin.^[48] Others have argued that "black" is a better term because "African" suggests foreignness, despite the long presence of black people in the US.^[52] Still others believe the term black is inaccurate because African Americans have a variety of skin tones.^{[citation needed]} Surveys show that the majority of black Americans have no preference for "African American" or "Black,"^[53] although they have a slight preference for "black" in personal settings and "African-American" in more formal settings.^[54] Increases in the number of immigrants to the United States from Africa, the Caribbean and Latin America have brought up questions about who uses the term African-American. The more recent African immigrants may sometimes view themselves, and be viewed, as culturally distinct from native-born people who are descendants of African slaves.^[55]

The U.S. census race definitions says a black is a person having origins in any of the black racial groups of Africa. It includes people who indicate their race as "Black, African Am., or Negro," or who provide written entries such as African-American, Afro-American, Kenyan, Nigerian, or Haitian. However, the Census Bureau notes that these classifications are socio-political constructs and should not be interpreted as scientific or anthropological.^[56]

A black Gl and a Chinese soldier place the flag of their ally on the front of their jeep, truck convoy on the Stilwell Road, Burma, 1945

A considerable portion of the U.S. population identified as black also has some Native American or European ancestry. For instance, genetic studies of African-American people show an ancestry that is on average 17–18% European.^[57]

One-drop rule[link]

Since the late nineteenth century, the South used a colloquial term, the one-drop rule, to classify as black a person of any known African ancestry. This practice of hypodescent was not put into law until the early twentieth century.^[58] Legally the definition varied from state to state, and was more flexible in the eighteenth and nineteenth centuries before the American Civil War. For instance, Thomas Jefferson held persons who were legally white (less than 25% Black) according to Virginia law at the time, but, because they were born to slave mothers, they were born into slavery, according to the principle of partus sequitur ventrem, which Virginia adopted into law in 1662.

Outside of the US, some other countries have adopted the one-drop rule, but the definition of who is black and the extent to which the one-drop "rule" applies varies greatly from country to country.

The one-drop rule may have originated as a means of increasing the number of black slaves^[59] and been maintained as an attempt to keep the white race pure.^[60] One of the results of the one-drop rule was uniting the African-American community.^[58] Some of the most prominent civil-rights activists were multiracial, and advocated equality for all.^{[citation needed]}

Blackness[link]

Barack Obama, the first black president of the United States, was throughout his campaign criticized as being either "too black" or "not black enough".^[61][62][63]

The concept of blackness in the United States has been described^{[by whom?]} as the degree to which one associates themselves with mainstream African-American culture and values. To a certain extent, this concept is not so much about race but more about culture and behavior. Blackness can be contrasted with "acting white," where black Americans are said to behave with assumed characteristics of stereotypical white Americans, with regard to fashion, dialect, taste in music,^[64] and possibly, from the perspective of a significant number of black youth, academic achievement.^[65]

The notion of blackness can also be extended to non-black people. Toni Morrison once described Bill Clinton as the first black president,^[66] because of his warm relations with African Americans, his poor upbringing and also because he is a jazz musician. Christopher Hitchens was offended by the notion of Clinton as the first black president noting "we can still define blackness by the following symptoms: alcoholic mothers, under-the-bridge habits...the tendency to sexual predation and shameless perjury about the same". Some black activists were also offended, claiming Clinton used his knowledge of black culture to exploit black people like no other president before^[67] for political gain, while not serving black interests. They note his lack of action during the Rwanda genocide^[68] and his welfare reform which some claim led to the worst child poverty since the 1960s^[69] along with the fact that the number of black people in jail increased during his administration.^[70]

The question of blackness also arose in Democrat Barack Obama's 2008 presidential campaign. Commentators have questioned whether Obama, who was elected the first black President of the United States, is black enough, as his mother was white American, and his father was a black Kenyan immigrant.^[61][63] Obama refers to himself interchangeably as black and African-American.^[71] "Is Barack Obama the first black President of the United States?"^[72]

Brazil[link]

The topic of race in Brazil is a complex and diverse one.^{[citation needed]} A Brazilian child was never automatically identified with the racial type of one or both parents, nor were there only two categories to choose from. Between a pure black and a very light mulatto over a dozen racial categories would be recognized in conformity with the combinations of hair color, hair texture, eye color, and skin color. These types grade into each other like the colors of the spectrum, and no one category stands significantly isolated from the rest. That is, race referred to appearance, not heredity.^[73]

Jongo, a Brazilian dance of African origin, c. 1822

There is some disagreement among scholars over the effects of social status on racial classifications in Brazil. It is generally believed that upward mobility and education results in reclassification of individuals into lighter skinned categories. The popular claim is that in Brazil poor whites are considered black and wealthy blacks are considered white. Some scholars disagree arguing that whitening of one's social status may be open to people of mixed race, but a typically black person will consistently be identified as black regardless of wealth or social status.^[74][75] Multiracial persons can even reappreciate their African heritage and start to declare themselves as black persons with increasings of social status and education.

Statistics[link]

From the year 1500 to 1850 an estimated 3.5 million Africans were forcibly shipped to Brazil.^[74] It is estimated that more than half of the Brazilian population is at least in part descendants of these Africans. Brazil has the largest population of Afro-descendants outside of Africa. In contrast to the US there were no segregation or anti-miscegenation laws in Brazil and as a result intermarriage has affected a large majority of the Brazilian population. Even much of the white/Asian population has either African or Amerindian blood. According to the last census of the twentieth century 54% identified themselves as white, 6.2% identified themselves as black and 39.5% identified themselves as Pardo (brown) — a broad multiracial category.^[77]

A philosophy of whitening emerged in Brazil in the nineteenth century. Until recently the government did not keep data on race. However, statisticians estimate that in 1835 half the population was black, one fifth was Pardo (brown) and one fourth white. By 2000 the black population had fallen to only 6.2% and the Pardo had increased to 40% and white to 55%. Essentially most of the black population was absorbed into the multiracial category by intermixing.^[73] A recent study found that at least 29% of the middle class white Brazilian population had some recent African ancestry.^[78]

Race relations in Brazil[link]

Afro-Brazilian women during a Candomblé ceremony.

Because of the ideology of miscegenation, Brazil has avoided the polarization of society into black and white. The bitter and sometimes violent racial tensions that divide the US are notably absent in Brazil. According to the census, 6.7% of Brazilians said they were black, compared with 6.2% in 2000, and 43.1% said they were mixed race, up from 38.5%. According to Brazil's minister for racial equality, Elio Ferreira de Araujo, attributed the change to growing pride among his country's black and indigenous communities.^[79]

However, the philosophy of the racial democracy in Brazil has drawn criticism from some quarters. Brazil has one of the largest gaps in income distribution in the world. The richest 10% of the population earn 28 times the average income of the bottom 40%. The richest 10 percent is almost exclusively white. One-third of the population lives under the poverty line, with blacks and other non-whites accounting for 70 percent of the poor.^[80]

Fruit sellers in Rio de Janeiro c. 1820

In the US, black people earn 75% of what white people earn.^[81] In Brazil, non-whites earn less than 50% of what whites earn. Some have posited that Brazil does in fact practice the one-drop rule when social economic factors are considered. This is because the gap in income between blacks and other non-whites is relatively small compared to the large gap between whites and non-whites. Other factors such as illiteracy and education level show the same patterns.^[82] Unlike in the US where African Americans were united in the civil-rights struggle, in Brazil the philosophy of whitening has helped divide blacks from other non-whites and prevented a more active civil rights movement.

Though Brazilians of African heritage make up a large percentage ^[83] the population there are very few black politicians. The city of Salvador, Bahia, for instance, is 80% Afro-Brazilian but has never had a black mayor. Critics indicate that US cities that have a black majority, such as Detroit and New Orleans, have never had white mayors since first electing black mayors in the 1970s.^[79][84]

Black people in Brazil c. 1821

Non-white people also have limited media visibility. The Latin American media, in particular the Brazilian media, has been accused of hiding its Black, Indigenous, Multiracial and East Asian population. For example the telenovelas or soaps are said to be a hotbed of largely light-eyed white and light-skinned mulattoes and mestizos (often deemed as white persons in Brazil if achieving the middle class or higher social status) actors. Most rare empowered persons of color represented in Latin American media possess typically Caucasian features due to a mix of racist standards of beauty, colourism and lookism. Nevertheless, in the last years, the number of empowered afrodescendants (either economically or by other ways) increased in Brazilian media coverage. Despite Brazil also possessing criminal black man stereotypes, it is considered a huge prejudice and mostly not used in a disordered way by the media, in spite of sometimes common "humouristic" sexist jokes and LGBT stereotyping ^[85] and as such lack of politically correctness in native race issues is not a major problem (there are way more stereotypes of Asian people, Europeans or U.S. Americans, for example).

These patterns of discrimination against non-whites have led some to advocate for the use of the Portuguese term 'negro' to encompass non-whites so as to renew a black consciousness and identity, in effect an African descent rule.^[86] It generates criticism since Pardo, or Brown people, is intended to include caboclos (mestizos), assimilated Amerindians and tri-racials, not only afrodescendants — thus Brazilian of some or no recent African descent, as most White Brazilians, become 60–70% of the population, breaking the argument of possible Brazilian one-drop rule since real noticeable mulattoes, cafuzos (zambos) and black persons are a minority and the Brazilian poor represents larger percents in Brazil. As one would expect from an underdeveloped country, there are pockets of poverty in White-majority and Japanese Brazilian-majority areas, rarer in urban developments but common in rural areas. They are even more common among Mestizo-majority areas, and Amerindian communities.

In Asia and Australasia[link]

Siddi folk dancers performing at Devaliya Naka, Sasan Gir, Gujarat.

China[link]

As of August, 2008, The Migration Information Source article noted that "A Nigerian Embassy spokesman estimated that Nigerians possibly make up the largest group of Black Africans in China, with about 2,000 to 3,000 Nigerians in Guangdong in 2006. Most businessmen only stay temporarily."^[87][88]

An ethnic Ati woman of the Philippines. The Negritos were the earliest inhabitants of Southeast Asia.

India and Southeast Asia[link]

The Great Andamanese are one of five Negrito ethnic groups (Adivasi or tribal) native to the Andaman and Nicobar Islands; they are among the first inhabitants of what is now India, arriving over 70,000 years ago. They are facing extinction.^[89] The other four ethnic groups are the Jangil, Jarawa, Onge and Sentinelese. By their external physical appearance (phenotype) such people resemble Black Africans with dark skin and sometimes tightly coiled hair. There have been suggestions of a Black African origin. However, in the case of the Andamanese people, a study conducted by the NCBI indicated that the Andamanese people possessed closer affinities with the Southeast Asian population than with the Black African population.^[90]

In South India there are also several communities of Black African descent, such as the Sheedis/Siddis, specifically the Siddis of Karnataka, who descend from Black African slaves. In Pakistan, these descendants are known as the Makrani.

Other black people of Southeast Asia, collectively known as Negritos, include the Semang peoples of Malaysia, the Mani of Thailand the Aeta of Luzon and the Ati of Panay in the Philippines.^[91]

Melanesia[link]

There are several groups of dark-skinned people who live in various parts of Asia, Australia and Oceania who sometimes are referred to as black people. They include the Indigenous Australians, the Melanesians (now divided into Austronesian-speaking populations and Papuans, and including the great genetic diversity of New Guinea), the Semang people of the Malay peninsula, and indigenous first nation Fijians. They are as genetically, anthropologically and culturally related to Africans only as much as all other non-Africans are related to Africans, and because of this it has been deemed controversial to label them black people in the sense of some relation to the native African peoples and the African diaspora that is not similarly present in other Asian, Oceanic or European populations.

In Europe[link]

Portrait of a black woman, Katherine, in Antwerp, 1521, by Albrecht Dürer.

United Kingdom[link]

According to the Office for National Statistics, as of the 2001 census, there are over a million black people in the United Kingdom; 1% of the total population describe themselves as "Black Caribbean", 0.8% as "Black African", and 0.2% as "Black other".^[92] Britain encouraged the immigration of workers from the Caribbean after World War II; the first symbolic movement was those who came on the ship the Empire Windrush. The preferred official umbrella term is "black and minority ethnic" (BME), but sometimes the term "black" is used on its own, to express unified opposition to racism, as in the Southall Black Sisters, which started with a mainly British Asian constituency, and the National Black Police Association, which has a membership of "African, African-Caribbean and Asian origin".^[93]

France[link]

The pioneering Chadian-French rapper MC Solaar.

While census collection of ethnic background is illegal in France, it is estimated that there are about 2.5 – 5 million black people residing there.^[94][95]

Balkans[link]

Due to the Ottoman slave trade that had flourished in the Balkans, the coastal town of Ulcinj in Montenegro had its own black community.^[96] As a consequence of the slave trade and privateer activity, a considerable number of Ulcinj inhabitants until 1878 were black.^[97] The Ottoman Army also sent an estimated 30,000 Black African troops and cavalrymen to its expedition in Hungary during the Austro-Turkish War of 1716–18.^[98]

Eastern Europe[link]

As African states became independent in the 1960s, the Soviet Union offered many of their citizens the chance to study in Russia. Over a period of 40 years, about 400,000 African students from various countries moved to Russia to pursue higher studies, including many Black Africans.^[99][100] This extended beyond the Soviet Union to many countries of the Eastern bloc.

A cultural classification of people as "black" exists in Russia. Certain groups of people who are ethnically different, and generally darker than ethnic Russians are pejoratively referred to as "blacks" (chernye), and face specific sorts of social exclusion (see Racism in Russia). Roma, Georgians, and Tatars fall into this category.^[101] Those referred to as "black" are from the former Soviet republics, predominantly peoples of the Caucasus, for example, Chechens.^[102] Although "Caucasian" is used in American English to mean "white people", in Russian – and most other varieties of English – it only refers to the Caucasus, not European people in general.

See also[link]

Footnotes[link]

External links[link]

• two African American boys Clarence 'Grandpa' Liv and Alonzo 'Teddy' Tucker at the Wright Brothers bicycle shop, 1897(old-pictures.com database)
• Clarence Liv and Alonzo 'Teddy' Tucker at the Wright Cycle Company, photo taken by Wright Brothers 1897(old-pictures.com)

Henry Rollins
Rollins performing in 2006
Born	Henry Lawrence Garfield (1961-02-13) February 13, 1961 (age 51) Washington, D.C., U.S.
Nationality	American
Occupation	Spoken word artist
Years active	1980–present
Known for	Musician, Spoken word artist
Website
21361.com

Henry Rollins (born 13 February 1961) is an American spoken word artist, writer, journalist, publisher, actor, comedian, radio DJ, activist and formerly singer-songwriter.

After performing for the short-lived Washington D.C.-based band State of Alert in 1980, Rollins fronted the California hardcore punk band Black Flag from August 1981 until mid-1986. Following the band's breakup, Rollins established the record label and publishing company 2.13.61 to release his spoken word albums, as well as forming the Rollins Band, which toured with a number of lineups from 1987 until 2003, and during 2006.

Since Black Flag disbanded, Rollins has hosted numerous radio shows, such as Harmony in My Head on Indie 103, and television shows such as The Henry Rollins Show, MTV's 120 Minutes, and Jackass. He had a recurring dramatic role in the second season of Sons of Anarchy and has also had roles in several films. Rollins has also campaigned for various political causes in the United States, including promoting LGBT rights, World Hunger Relief, and an end to war in particular, and tours overseas with the United Service Organizations to entertain American troops.^[1]

Rollins stated in a 1998 interview with NY Rock, "I don't want a wife and I don't want kids. I'm 36 and if I met a woman of my own age and married her, I'd also be marrying her former life, her past."^[2] Rollins dated fellow KCRW-DJ Liza Richardson.^[3] Rollins has been close friends with musician Ian MacKaye since childhood.^[4]

Early life[link]

Born Henry Lawrence Garfield in Washington, D.C., the only child of Iris, a federal employee in the health and education sectors, and Paul J. Garfield, from Milwaukee, Wisconsin, who was a World War II veteran and Economist with a "Ph.D. in economics".^[5][6] When he was two years old, his parents divorced and he was raised by his mother in the affluent Glover Park neighborhood of the city.^[7][8]

As a child and teenager, Rollins suffered from depression and low self-esteem.^[9] In the fourth grade, he was diagnosed with hyperactivity and took Ritalin for several years so that he could focus during school. His mother taught him how to read before he was enrolled in kindergarten;^[10] however, due to "bad grades, bad attitude, poor conduct," he was soon enrolled at The Bullis School, then an all-male preparatory school in Potomac, Maryland.

According to Rollins, the Bullis School helped him to develop a sense of discipline and a strong work ethic.^[9] It was at Bullis that he began writing; his early literary efforts were mainly short stories about "blowing up my school and murdering all the teachers."^[10]; "it was a very rough upbringing in a lot of other ways. I accumulated a lot of rage by the time I was seventeen or eighteen." He has also mentioned that a "Ramones" concert helped shape his thoughts on music into becoming the musician he is today.

Music career[link]

State of Alert[link]

After high school, Rollins attended American University in Washington D.C. for one semester, but dropped out in December 1979.^[11] He began working minimum-wage jobs, including a job as a courier for liver samples at the National Institutes of Health.^[12] Rollins got into punk rock after he and his friend Ian MacKaye procured a copy of The Ramones's eponymous debut album; he later described it as a "revelation." From 1979 to 1980, Rollins was working as a roadie for Washington bands, including Teen Idles. When the band's singer Nathan Strejcek failed to appear for practice sessions, Rollins convinced the Teen Idles to let him sing. Word of Rollins's ability spread around the punk rock scene in Washington; Bad Brains singer H.R. would sometimes get Rollins on stage to sing with him.^[13]

In 1980, the Washington punk band The Extorts lost their frontman Lyle Preslar to Minor Threat. Rollins joined the rest of the band to form State of Alert, and became its frontman and vocalist. He put words to the band's five songs and wrote several more. S.O.A. recorded their sole EP, No Policy, and released it in 1981 on MacKaye's Dischord Records.^[14] S.O.A. disbanded after a total of a dozen concerts and one EP. Rollins had enjoyed being the band's frontman, and had earned a reputation for fighting in shows. He later said: "I was like nineteen and a young man all full of steam [...] Loved to get in the dust-ups." By this time, Rollins had become the manager of the Georgetown Häagen-Dazs ice cream store; his steady employment had helped to finance the S.O.A. EP.^[15]

Black Flag[link]

In 1980, a friend gave Rollins and MacKaye a copy of Black Flag's Nervous Breakdown EP. Rollins soon became a fan of the band, exchanging letters with bassist Chuck Dukowski and later inviting the band to stay in his parents' home when Black Flag toured the East Coast in December 1980.^[16] When Black Flag returned to the East Coast in 1981, Rollins attended as many of their concerts as he could. At an impromptu show in a New York bar, Black Flag's vocalist Dez Cadena allowed Rollins to sing "Clocked In", as Rollins had a five-hour drive back to Washington, D.C., to return to work after the performance.^[17]

Unbeknownst to Rollins, Cadena wanted to switch to guitar, and the band was looking for a new vocalist.^[17] The band was impressed with Rollins' singing and stage demeanor, and the next day, after a semi-formal audition at Tu Casa Studio in NYC, they asked him to become their permanent vocalist. Despite some doubts, he accepted, in part because of MacKaye's encouragement. His high level of energy and intense personality suited the band's style, but Rollins' diverse tastes in music were a key factor in his being selected as singer; Black Flag's founder Greg Ginn was growing restless creatively and wanted a singer who was willing to move beyond simple, three-chord punk.^[18]

After joining Black Flag in 1981, Rollins quit his job at Häagen-Dazs, sold his car, and moved to Los Angeles, California. Upon arriving in Los Angeles, Rollins got the Black Flag logo tattooed on his left biceps^[12] and changed his surname from Garfield to Rollins, a surname he and MacKaye had used as teenagers.^[18] Rollins was in a different environment in Los Angeles; the police soon realized he was a member of Black Flag, and he was hassled as a result. Rollins later said: "That really scared me. It freaked me out that an adult would do that. [...] My little eyes were opened big time."^[19]

Before concerts, as the rest of the band tuned up, Rollins would stride about the stage dressed only in a pair of black shorts, grinding his teeth; to focus before the show, he would squeeze a pool ball.^[20] His stage persona impressed several critics; after a 1982 show in Anacortes, Washington, Sub Pop critic Calvin Johnson wrote: "Henry was incredible. Pacing back and forth, lunging, lurching, growling; it was all real, the most intense emotional experiences I have ever seen."^[21]

By 1983, Rollins' stage persona was increasingly alienating him from the rest of Black Flag. During a show in England, Rollins assaulted a member of the audience; Ginn later scolded Rollins, calling him a "macho asshole."^[22] A legal dispute with Unicorn Records held up further Black Flag releases until 1984, and Ginn was slowing the band's tempo down so that they would remain innovative. In August 1983, guitarist Dez Cadena had left the band; a stalemate lingered between Dukowski and Ginn, who wanted Dukowski to leave, before Ginn fired Dukowski outright.^[23] 1984's heavy metal music-influenced My War featured Rollins screaming and wailing throughout many of the songs; the band's members also grew their hair to confuse the band's hardcore punk audience.^[24]

Black Flag's change in musical style and appearance alienated many of their original fans, who focused their displeasure on Rollins by punching him in the mouth, stabbing him with pens, or scratching him with their nails, among other methods. He often fought back, dragging audience members on stage and assaulting them. Rollins became increasingly alienated from the audience; in his tour diary, Rollins wrote "When they spit at me, when they grab at me, they aren't hurting me. When I push out and mangle the flesh of another, it's falling so short of what I really want to do to them."^[25] During the Unicorn legal dispute, Rollins had started a weight-lifting program, and by their 1984 tours, he had become visibly well-built; journalist Michael Azerrad later commented that "his powerful physique was a metaphor for the impregnable emotional shield he was developing around himself."^[24] Rollins has since replied that "no, the training was just basically a way to push myself."^[26]

Rollins Band and solo releases[link]

Rollins performing with the Rollins Band in 1993

Before Black Flag disbanded in August 1986, Rollins had already toured as a solo spoken word artist.^[27] He released two solo records in 1987, Hot Animal Machine, a collaboration with guitarist Chris Haskett, and Drive by Shooting, recorded as "Henrietta Collins and the Wifebeating Childhaters";^[28] Rollins also released his second spoken word album, Big Ugly Mouth in the same year. Along with Haskett, Rollins soon added Andrew Weiss and Sim Cain, both former members of Ginn's side-project Gone, and called the new group Rollins Band. The band toured relentlessly,^[29] and their 1987 debut album, Life Time, was quickly followed by the outtakes and live collection Do It. The band continued to tour throughout 1988; 1989 marked the release of another Rollins Band album, Hard Volume.^[30] Another live album, Turned On, and another spoken word release, Live at McCabe's, followed in 1990.

Rollins and Weiss released Fast Food For Thought, an EP by their one-off side project Wartime in 1990. It was sonically in many ways more reminiscent of Weiss's work with Ween than the Rollins Band. The music, while heavy and driving, had a distinctly psychedelic bent, culminating in the final track, a cover of "Franklin's Tower" by The Grateful Dead. Early pressings were simply credited to "Wartime" while later releases added the phrase "featuring Henry Rollins" to the cover.

1991 saw the Rollins Band sign a distribution deal with Imago Records and appear at the Lollapalooza festival; both improved the band's presence. However, in December 1991, Rollins and his best friend Joe Cole were accosted by two armed robbers outside Rollins's home. Cole was murdered by a gunshot to the head, Rollins escaped without injury but police initially suspected him in the murder and detained him for ten hours.^[31] Although traumatized by Cole's death, as chronicled in his book Now Watch Him Die, Rollins continued to release new material; the spoken-word album Human Butt appeared in 1992 on his own record label, 2.13.61. The Rollins Band released The End of Silence, Rollins's first charting album.^[30]

The following year, Rollins released a spoken-word double album, The Boxed Life.^[32] The Rollins Band embarked upon the End of Silence tour; bassist Weiss was fired towards its end and replaced by funk and jazz bassist Melvin Gibbs. According to critic Steve Huey, 1994 was Rollins's "breakout year".^[30] The Rollins Band appeared at Woodstock 94 and released Weight, which ranked on the Billboard Top 40. Rollins released Get in the Van: On the Road with Black Flag, a double-disc set of him reading from his Black Flag tour diary of the same name; he won the Grammy for Best Spoken Word Recording as a result. Rollins was named 1994's "Man of the Year" by the American men's magazine Details and became a contributing columnist to the magazine. With the increased exposure, Rollins made several appearances on American music channels MTV and VH1 around this time, and made his Hollywood film debut in 1994 in The Chase playing a police officer.^[33]

In 1995, the Rollins Band's record label, Imago Records, declared itself bankrupt. Rollins began focusing on his spoken word career. He released Everything, a recording of a chapter of his book Eye Scream with free jazz backing, in 1996. He continued to appear in various films, including Heat, Johnny Mnemonic and Lost Highway. The Rollins Band signed to Dreamworks Records in 1997 and soon released Come in and Burn, but it did not receive as much critical acclaim as their previous material. Rollins continued to release spoken-word book readings, releasing Black Coffee Blues in the same year. In 1998, Rollins released Think Tank, his first set of non-book-related spoken material in five years.

By 1998, Rollins felt that the relationship with his backing band had run its course, and the line-up disbanded. He had produced a Los Angeles hard rock band called Mother Superior, and invited them to form a new incarnation of the Rollins Band. Their first album, Get Some Go Again, was released two years later. The Rollins Band released several more albums, including 2001's Nice and 2003's Rise Above: 24 Black Flag Songs to Benefit the West Memphis Three. After 2003, the band became inactive as Rollins focused on radio and television work. During a 2006 appearance on Tom Green Live!, Rollins stated that he "may never do music again"^[34] a feeling which he reiterated in 2011 when talking to Trebuchet magazine.^[35] In an interview with Culture Brats, Henry admitted he had sworn off music for good - "... and I must say that I miss it every day. I just don't know honestly what I could do with it that's different." ^[36]

Musical style[link]

As a vocalist, Rollins has adopted a number of styles through the years. Rollins was initially noted in the Washington, D.C. hardcore scene for what journalist Michael Azerrad described as a "compelling, raspy howl".^[13] With State of Alert, Rollins "spat out the lyrics like a bellicose auctioneer".^[15] He adopted a similar style after joining Black Flag in 1981. By their album Damaged however, Black Flag began to incorporate a swing beat into their style; Rollins then abandoned his S.O.A. "bark" and adopted the band's swing.^[37] Rollins later explained: "What I was doing kind of matched the vibe of the music. The music was intense and, well, I was as intense as you needed."^[38]

In both incarnations of the Rollins Band, Rollins combined spoken word with his traditional vocal style in songs such as "Liar" (the song begins with a one minute spoken diatribe by Rollins), as well as barking his way through songs (such as "Tearing" and "Starve") and employing the loud-quiet dynamic. Rolling Stone's Anthony DeCurtis names Rollins a "screeching hate machine" and his "hallmark" as "the sheets-of-sound assault".^[39]

With the Rollins Band, his lyrics focused "almost exclusively on issues relating to personal integrity," according to critic Geoffrey Welchman.^[40]

As producer[link]

In the 1980s, Henry Rollins produced an album of acoustic songs for the convicted murderer Charles Manson titled Completion. The record was supposed to be released by SST Records, but the project was later canceled due to the label receiving death threats for working with Manson. Only five test presses of Completion were pressed, two of which remain in Rollins' possession.^[41]

Media work[link]

Television[link]

As Rollins rose to prominence with the Rollins Band, he began to present and appear on television. These included Alternative Nation and MTV Sports in 1993 and 1994 respectively. 1995 saw Rollins appear on an episode of Unsolved Mysteries that explored the murder of his best friend Joe Cole^[42] and present State of the Union Undressed on Comedy Central. Rollins began to present and narrate VH1 Legends in 1996.^[43] Rollins, busy with the Rollins Band, did not present more programs until 2001, but made appearances on a number of other television shows, including Welcome to Paradox in 1998 in the episode "All Our Sins Forgotten", as a therapist that develops a device that can erase the bad memories of his patients. Rollins also voiced Mad Stan in Batman Beyond in 1999 and 2000.^[44][45] He also did the voice in Apple's 1999 G4 Cube Ad with Jimi Hendrix's "Purple Haze" playing as the theme song.

Rollins was a host of film review programme Henry's Film Corner on the Independent Film Channel, before presenting the weekly The Henry Rollins Show on the channel. The Henry Rollins Show is now being shown weekly on Film24 along with Henry Rollins Uncut. The show also lead to a promotional tour in Europe that led to Henry being dubbed a “bad boy goodwill ambassador” by a NY reviewer.^[46]

2002 saw Rollins guest star on an episode of the sitcom The Drew Carey Show as a man whom Oswald would find on eBay and pay to come to his house and kick his ass. He co-hosted the British television show Full Metal Challenge, in which teams built vehicles to compete in various driving and racing contests, from 2002–2003 on Channel 4 and TLC. He has made a number of cameo appearances in television series such as MTV's Jackass and an episode of Californication, where he played himself hosting a radio show.^[47] In 2006, Rollins appeared in a documentary series by VH1 and The Sundance Channel called The Drug Years.^[48]

Rollins appears in FX's Sons of Anarchy's second season, which premiered in the fall of 2009 in the United States. Rollins plays A.J. Weston, a white-supremacist gang leader and new antagonist in the show's fictional town of Charming, California, who poses a deadly threat to the Sons of Anarchy Motorcycle Club.^[49]

Rollins was a voice actor in the animated Batman Beyond: Return of the Joker and voiced Robotman (Cliff Steele)^[50] in two episodes of Batman: The Brave and the Bold.

Rollins was also interviewed in the National Geographic series Explorer "Born To Rage". He was interviewed regarding his possible link to the MAO gene (Warrior gene) and violent behavior.^[51]

Rollins has done voice over work for Verizon Wireless and Infiniti luxury automobiles (2011).^[52]

Radio[link]

On May 19, 2004, Rollins began hosting a weekly radio show, Harmony in My Head, on Indie 103.1 radio in Los Angeles. The show aired every Monday evening, with Rollins playing music ranging from early rock and jump blues to hard rock, blues rock, folk rock, punk rock, heavy metal and rockabilly, and touching on hip hop, jazz, world music, reggae, classical music and more. Harmony In My Head often emphasizes B-sides, live bootlegs and other rarities, and nearly every episode has featured a song either by the Beastie Boys or British group The Fall.

Rollins put the show on a short hiatus to undertake a spoken-word tour in early 2005. Rollins posted playlists and commentary on-line; these lists were expanded with more information and published in book form as Fanatic! through 2.13.61 in November 2005. In late 2005, Rollins announced the show's return and began the first episode by playing the show's namesake Buzzcocks song. As of 2008, the show continues each week despite Rollins's constant touring with new pre-recorded shows between live broadcasts. In 2009 Indie 103.1 went off the air, although it continues to broadcast over the Internet.

In 2007 Rollins published Fanatic! Vol. 2 through 2.13.61. Fanatic! Vol. 3 was released in the fall of 2008.

On February 18, 2009, KCRW announced that Rollins would be hosting a live show on Saturday nights starting March 7, 2009.^[53]

In 2011 Rollins was interviewed on Episode 121 of American Public Media's podcast, "The Dinner Party Download", posted on November 3, 2011.

Film[link]

Rollins began his film career appearing in several independent films featuring the band Black Flag. His film debut was in 1982's The Slog Movie, about the West Coast punk scene.^[54] An appearance in 1985's Black Flag Live followed. Rollins' first film appearance without Black Flag was the short film The Right Side of My Brain with Lydia Lunch in 1985.^[55] Following the band's breakup, Rollins did not appear in any films until 1994's The Chase. Rollins appeared in the 2007 direct-to-DVD sequel to Wrong Turn (2003), Wrong Turn 2: Dead End as a retired Marine Corps officer who hosts his own show which tests the contestants' will to survive. Rollins has also appeared in Punk: Attitude, a documentary on the punk scene, and in American Hardcore (2006).

Some feature length movies Henry Rollins has appeared in include:

• Kiss Napoleon Goodbye (1990), with Lydia Lunch and Don Bajema.
• The Chase (1994), with Charlie Sheen.
• Johnny Mnemonic (1995), with Keanu Reeves, Ice T and Dolph Lundgren.
• Heat (1995), with Al Pacino, Robert De Niro and Val Kilmer.
• Lost Highway (1997), with Bill Pullman and Patricia Arquette. Directed by David Lynch.
• Jack Frost (1998), with Michael Keaton.
• Batman Beyond: Return of the Joker (2000), with Kevin Conroy and Mark Hamill
• Morgan's Ferry (2001), with Billy Zane and Kelly McGillis.
• Dogtown and Z-Boys (2001 documentary)
• Scenes of the Crime (2001), with Jeff Bridges.
• The New Guy (2002), with Tommy Lee and DJ Qualls.
• Jackass The Movie (2002) with Johnny Knoxville and Bam Margera.
• Jackass Number Two (2006) with Preston Lacy, Steve-O, and Chris Pontius.
• Bad Boys 2 (2003), with Will Smith and Martin Lawrence.
• Feast (2005), with Balthazar Getty and Navi Rawat.
• The Alibi (2006)
• Wrong Turn 2: Dead End (2007)
• The Devil's Tomb (2009)
• H for Hunger (2009 documentary)
• William Shatner's Gonzo Ballet (2009 documentary)
• Green Lantern: Emerald Knights (2011) as Kilowog

Books and Audiobooks[link]

Rollins has written a series of books based on his travel journals referred to as the Black Coffee Blues trilogy. They include the namesake book, Black Coffee Blues, Do I Come Here Often?, The First Five and Smile, You're Traveling. Others include See a Grown Man Cry, Now Watch Him Die, Get in the Van, Eye Scream, Broken Summers, Roomanitarian, and Solipsist.

For the audiobook version of the 2006 novel World War Z Rollins voiced the character of T. Sean Collins, a mercenary hired to protect celebrities during a mass panic caused by an onslaught of the undead. Rollins' other audiobook recordings include 3:10 to Yuma and his own autobiographical book Get in the Van, for which he won a Grammy Award.

Online Journalism[link]

In September 2008 Rollins began contributing to the "Politics & Power" blog at the online version of Vanity Fair magazine.^[56] Since March 2009 his posts have appeared under their own sub-title, Straight Talk Espresso.^[57] His posts consistently direct harsh criticism at conservative politicians and pundits, although he does occasionally target the left wing as well. In August 2010 he began writing a music column for the LA Weekly, an alternative newspaper in Los Angeles.^[58]

Spoken Word[link]

Rollins also has toured doing spoken word performances which range from stand up comedy to more introspective commentaries on his childhood, such as the death of his friend, Joe Cole. He also speaks about experiences he's had with eccentric people. Rollins' spoken word style varies greatly, ranging from intense commentaries on society to playful, sometimes vulgar, anecdotes.

Campaigning and activism[link]

Rollins signing an autograph while on a United Service Organizations tour in Iraq in 2006.

Rollins has become an outspoken human rights activist, most vocally for gay rights. Rollins frequently speaks out on social justice on his spoken word tours and promotes equality, regardless of sexuality.^[59] He was the host of the WedRock benefit concert, which raised money for a pro-gay-marriage organization.

During the 2003 Iraq War, he started touring with the United Service Organizations to entertain troops overseas while remaining against the war, leading him to once cause a stir at a base in Kyrgyzstan when he told the crowd: "Your commander would never lie to you. That's the vice president's job."^[60] Rollins believes it is important that he performs to the troops so that they have multiple points of contact with the rest of the world, stating that, "they can get really cut loose from planet earth".^[61] He has made 8 tours, including visits to bases in Kuwait, Iraq, Kyrgyzstan, Afghanistan (twice), Egypt, Turkey, Qatar, Honduras, Japan, Korea and the United Arab Emirates.^[62] He has also been active in the campaign to free the "West Memphis Three"—three young men believed by their supporters to have been wrongfully convicted of murder. Rollins appears with Public Enemy frontman Chuck D on the Black Flag song "Rise Above" on the benefit album Rise Above: 24 Black Flag Songs to Benefit the West Memphis Three, the first time Rollins had performed Black Flag's material since 1986.^[63]

Continuing his activism on behalf of troops and veterans, Rollins joined Iraq and Afghanistan Veterans of America (IAVA) in 2008 to launch a groundbreaking national public service advertisement campaign, CommunityofVeterans.org, which helps veterans coming home from war reintegrate into their communities. In April 2009, Rollins helped IAVA launch the second phase of the campaign which engages the friends and family of Iraq and Afghanistan veterans at SupportYourVet.org.

On December 3, 2009, Rollins wrote of his support for the victims of the Bhopal disaster in India, in an article for Vanity Fair^[64] 25 years – to the day – after the methyl isocyanate gas leak from the Union Carbide Corporation's pesticide factory exposed more than half a million local people to poisonous gas and resulted in the death of 17,000. He spent time in Bhopal with the people, to listen to their stories. In a later radio interview in February 2010^[65] Rollins summed-up his approach to activism, "This is where my anger takes me, to places like this, not into abuse but into proactive, clean movement".^[66]

Works[link]

Work with State of Alert[link]

• No Policy (1981)
• three songs on the sampler Flex Your Head (1982)

Work with Black Flag[link]

• Damaged (1981)
• My War (1984)
• Family Man (1984)
• Slip It In (1984)
• Loose Nut (1985)
• In My Head (1985)

Studio albums (Solo)[link]

• Hot Animal Machine (1987)
• Drive by Shooting (1987)

Studio albums with Rollins Band[link]

• Life Time (1987, re-release 1999)
• Do It (1987)
• Hard Volume (1989, re-release 1999)
• The End of Silence (1992, double-CD re-release 2002)
• Weight (1994)
• Come In and Burn (1997)
• Get Some Go Again (2000)
• Nice (2001)
• Rise Above: 24 Black Flag Songs to Benefit the West Memphis Three (2002)

Spoken word[link]

• Short Walk on a Long Pier (1985)
• Big Ugly Mouth (1987)
• Sweatbox (1989)
• Live at McCabe's (1990)
• Human Butt (1992)
• The Boxed Life (1993)
• Think Tank (1998)
• Eric the Pilot (1999)
• A Rollins in the Wry (2001)
• Live at the Westbeth Theater (2001)
• Talk Is Cheap: Volume 1 (2003)
• Talk Is Cheap: Volume 2 (2003)
• Talk Is Cheap: Volume 3 (2004)
• Talk Is Cheap: Volume 4 (2004)
• Provoked (2008)
• Spoken Word Guy (2010)
• Spoken Word Guy 2 (2010)
• The Long March (2012)

Spoken word documentaries[link]

• Talking from the Box (1993)
• Henry Rollins Goes to London (1995)
• You Saw Me Up There (1998)
• Up for It (2001)
• Live at Luna Park (2004)
• Shock & Awe: The Tour (2005)
• Uncut from NYC (2007)
• Uncut from Israel (2007)
• San Francisco 1990 (2007)
• Live in the Conversation Pit (2008)

Audio books[link]

• Get in the Van: On the Road with Black Flag (1994)
• Everything (1996)
• Black Coffee Blues (1997)
• Nights Behind the Tree Line (2004)

Essays[link]

• Iron and the Soul, First published in Details magazine, 1994.^{[citation needed]}
• As We See It, an editorial essay in Stereophile magazine.^[67]

Guest appearances and collaborations[link]