which is negro

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One of 20th Century America’s greatest literary voices, James Baldwin and his work are garnering renewed interest, thanks in part to the Oscar®-nominated documentary, I Am Not Your Negro, which should be opening at a cinema near you soon (if it hasn’t already). The trailer is below a companion volume for the film is now available fom Vintage Books, home to much of the author’s backlist, including Go Tell It on the Mountain, Tell Me How Long the Train’s Been Gone, and The Fire Next Time. Baldwin’s literary work has also been issued by the prestigious Library of America in three essential volumes.

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Anna Pauline “Pauli” Murray (November 20, 1910 – July 1, 1985) was a civil rights activist, women’s rights activist, lawyer, and author. She was also the first black woman ordained an Episcopal priest. Born in Baltimore, she later moved to New York and obtained a degree in English in 1933. In 1940 she was arrested for violating Virginia’s segregation laws on a bus. This incident, along with her involvement in the socialist Workers Defense League to free a Black sharecropper from execution for killing his white landlord, led her to become a civil rights lawyer. She enrolled at Howard University’s law school where she, along with James Farmer and Bayard Rustin co-founded C.O.R.E. (Congress for Racial Equality) in 1942. 

While at Howard, she became conscious of sexism, or “Jane Crow” as she called it. As one of the few women law students there, she found herself the object not of hostility but of ridicule. On her first day of classes she was shocked to hear her professor announce that he didn’t know why women went to law school, but that since they were there, he guessed the men would have to put up with them. She responded with steely silence. “The professor didn’t know it,” she later wrote, “but he had just guaranteed that I would be the top student in his class.” 

After passing the California bar exam in 1945, Murray became the state’s first black deputy attorney general. It would be Murray’s 1950 book States’ Laws on Race and Color that NAACP lawyer Thurgood Marshall would hail as the “bible” of the civil rights movement, directly contributing to the 1954 Brown vs. Board decision. Respect for her mind did not improve her treatment by men in the movement however. In 1963, she became one of the first to criticize the sexism of the civil rights movement. In a letter to civil rights leader A. Philip Randolph, among other grievances, she criticized the fact in the 1963 March on Washington no women were invited to make one of the major speeches or to be part of its delegation of leaders who went to the White House:

I have been increasingly perturbed over the blatant disparity between the major role which Negro women have played and are playing in the crucial grassroots levels of our struggle and the minor role of leadership they have been assigned in the national policy-making decisions. It is indefensible to call a national march on Washington and send out a call which contains the name of not a single woman leader.[x]

Murray lived in Ghana from 1960–61, serving on the faculty of the Ghana School of Law. She then returned to the US and studied at Yale Law School, becoming the first African-American to receive a J.S.D. from the school in 1965. Murray co-wrote the critical position papers on the E.R.A., Title VII of the 1964 Civil Rights Act, and the American Civil Liberties Union brief for the White v. Crook case, which successfully challenged all-white, all-male juries in Lowndes County, Alabama. In 1966 she was one of the founding members of NOW (National Organization for Women), but resigned when the white women of the organization failed to incorporate analysis of racial oppression into their activism.

[I’ve begun to] reassess my entire relationship to the women’s movement and to ponder how I can remain effective without exposing myself to humiliation, for it is humiliating to be deliberately excluded from participation in an area to which one has devoted many years of one’s life.[x]

In 1973, Murray left law and academia for the Episcopal Church, becoming a priest, and was the first Black woman named an Episcopal saint in 2012.

Literally the weakest argument I’ve seen about why allosexual is a bad word is because it sounds like a slur in a totally unrelated language

You know what else sounds like a slur? The Spanish word for black. Which is negro. (Of course, there are other terrible terms for black ppl in Spanish but I digress)

If someone were to call me a negro… In the context of “oh lookit that dirty negro!!” or something like that then that would be… Bad, lol

But if I were to deny a Spanish speaking person the autonomy of using their own word (which literally just means the color black) simply because it sounded like a slur… I can’t describe how unnecessary that is. And allosexual literally just means not asexual. That’s all.

Does that make sense? I don’t know ¯\_(ツ)_/¯

Omnic raceplay is the worst thing ever said, more horrible than Snowbunny Zarya, and I forgot which one of you negros said it first so you’re safe…for now…

White Privilege/ Dear White People

Although many would like to deny its existence, White privilege does exist. Beginning with the age of exploration and the idea that the less advanced societies, with darker skin tones and different traditions were of lesser value and weren’t considered to be people with rights but were seen as cheap labor and products to be bought and traded. This has stayed with society for centuries and traces of it is still seen today in all aspects of society in the past, present and maybe even our future. Like the idea that lighter skin people are more attractive or that less curly hair is more desirable. Thats why people spend so much money with cosmetics, skin treatments and on their hair. But that also raises the question why do people want/get tans? Why do people curl their hair? “ White Privilege” is a term for societal privileges that benefit white people beyond what is commonly experienced by non-white people under the same social, political, or economic circumstances.  It refers to both the obvious and less obvious and unspoken advantages that white people may not recognize they have.

  Peggy McIntosh is an American feminist and anti-racism activist, the associate director of the Wellesley Centers for Women and a speaker and the founder and co-director of the National S.E.E.D. Project on Inclusive Curriculum (Seeking Educational Equity and Diversity). Her essay  “White Privilege and male privilege” that she released in 1988 discusses and points out the ways in which socially, legality, and economically constructions of how race benefits white people in their daily lives. In this quote “I did not see myself as racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth. Likewise, we are taught to think that sexism or heterosexism is carried on only through individual acts of discrimination, meanness, or cruelty toward women, gays, and lesbians, rather than in invisible systems conferring unsought dominance on certain groups.” She discusses how growing up she didn’t know she was being racist because she was taught that racism only took the form of insulting people or saying hurtful things to an individual. But racism is bigger than that it  can be “invisible” or so common they become the new normal and are no longer seen as racist. Like those stereotypes and generalizations that automatically pop into your head in different situations. Even the idea of being masculine/manly or to prove that one is straight they must be rude and insult women or say hurtful things about homosexuals.

And here “I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was “meant” to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools , and blank checks. Describing white privilege makes one newly accountable. As we in women’s studies work to reveal male privilege and ask men to give up some of their power, so one who writes about having white privilege must ask, “having described it, what will I do to lessen or end it?” she states that she thinks ‘white’ people are taught not to recognize the privileges they have. Shs sees white privilege as a set on unearned assets they receive just for being born/existing. There is also male privilege so overall as it can be obviously seen in the various aspects of our society particularly when it comes to jobs and income that white men make the most money is most fields even if their not fully qualified for the job or lack experience or don’t have a college degree.

The movie “ Dear White People” that came out on October 17th addresses all of these issues/conflicts of White Privilege and Racism head on by speaking frankly and addressing things people usually like to avoid acknowledging. The story starts when an activist Samantha White wins an election to become the head of a residence hall that “traditionally black” residence hall and her provocative radio show called “Dear White People”  challenges the conventional notions and stereotypes of what it means to be black, what can/can’t be considered racism and pointing out the privileges that the white students have. The reason she did this was to prevent them from diversifying the ‘Armstrong Parker House” whose head Troy Fairbanks (and son of the University’s dean) goes against his father by choosing to join a magazine that he wasn’t expected to be interested in let alone join. In a twist of events Lionel Higgins (the character easy to spot with his glasses and big afro) was recruited by the all-white student newspaper to go undercover and write about black culture which is actually a subject he knows very little about. But the biggest surprise for everyone at Winchester University is prepared for Pastiche’s (the magazine Troy joined) outrageous, and very ill-conceived annual Halloween party’s theme of  "unleash your inner Negro" which added fuel to the fire that was always there and that Samantha had brought some light to. The misunderstanding and resentment among all the people not only in the movie’s college campus but also in the real word and in societies of the past and even today and its most likely going to stick around for a while longer.

And the police are simply the hired enemies of this population. They are present to keep the Negro in his place and to protect white business interests, and they have no other function. They are, moreover—even in a country which makes the very grave error of equating ignorance with simplicity—quite stunningly ignorant; and, since they know that they are hated, they are always afraid. One cannot possibly arrive at a more surefire formula for cruelty.

This is why those pious calls to ‘respect the law,’ always to be heard from prominent citizens each time the ghetto explodes, are so obscene. The law is meant to be my servant and not my master, still less my torturer and my murderer. To respect the law, in the context in which the American Negro finds himself, is simply to surrender his self-respect.
—  James Baldwin

Identity of the African Diaspora: An Evolution of Identifying Terms

The terms used to describe members of the African Diaspora have evolved throughout the last couple of centuries. Identities have taken shape often based on the region in which African descendants currently live. The majority of people, who used to be categorized solely as ‘black’, are in search of a term which identifies them as people who are part of a larger culture and not one that necessarily reflects their race and skin color. 

The modern debate over an identifying name took shape during the African slave trade when the first Africans were shipped to the Americas and the Caribbean. The vast majority of Africans wanted to be referred to as African. However the non-African population referred to Africans either as slaves or free. Thus began the reference to people as an adjective and not a noun. Soon Africans and African descendants rejected the term 'African’ because a negative connotation evolved through the ideas of European descendants. 'African’ came to symbolize a sub-human identity because Africans were seen as 'barbaric’ and 'ape-like’. With the end of the nineteenth century, adjectives started to transform into nouns as identifying terms for African descendants. The term 'Colored’ became customary when describing all people who were 'non-white’. However this was replaced with the term 'Negro’ in the early twentieth century due to the fact that segregation was on a rise and signs above public facilities appeared all over the United States indicating which facility could be used by the 'Colored’ or by the 'Whites’. Segregation fueled racism and the terms, 'Colored’ and 'Negro’, were perceived as racist by the time of the 1950s and 60s’ Civil Rights Movement. Currently the only acceptable use of the term 'Colored’ is in the organizational title of the NAACP (the National Association for the Advancement of Colored People). 

In the 1960s many African Americans were rediscovering their African roots. Hairstyles such as the Afro were becoming popular and slogans such as 'Black is Beautiful’ were chanted by many. “Say It Loud: I’m Black and I’m Proud”, was a song by James Brown which demonstrated the rise of 'Black Pride’ in the 1960s. With this rise of Black awareness, the distinction on who was 'Black’ changed. Although 'Black’ still referred to the color of one’s skin, now it referred only to African descendants and no longer encompassed dark-skinned individuals such as Italians or Mexicans. However, this remained problematic because it referred to anyone originating from African descendants, such as people from the Caribbean, even though these possessed a highly distinct culture. Not all African descendants welcomed the surfacing of the term 'Black’ because they felt it was similar to the term 'Negro’ which was now seen as a racist term. But for the most part many accepted the term 'Black’ and it is still considered acceptable in the USA and other parts of the world today. 

The term 'Afro-American’ developed during the rise of hyphenated terms to describe American minority groups in the 1970s and 1980s. Soon the term evolved into 'African-American’ and finally into 'African American’ with it losing the hyphen. The hyphen was removed because many believed that it implied a sub-category. 'African American’ was adopted quickly by many because many African descendants in the USA did not identify themselves as 'Black’. However, this terminology does not satisfy everyone because many also believe that there is nothing African about them. It is now widely accepted as the politically correct terminology for Americans of African descendant although it is understood that one term cannot contain all the information required to accurately represent a population of over forty million people. 

Today, members of the African Diaspora associate themselves with Africa through the terms with which they identify. Many African descendants believe that the usage of 'African’ when being identified is a way of circling back to their roots of Africa which carried a stigma for a long time. When polled by the online Village forum associated with the Blacknet website, 40% of African descendants living in Great Britain wished to be called African British while almost half that number, 24%, wished to be called Black. Many believe that the English language has oppressed African people by constantly using adjectives instead of nouns when referring to an ethnic group. With the desire to be recognized and connected with their heritage and not described according to their skin color, many prefer the reference to Africa when identifying them. 

Afro-Latinos acknowledge their black identity but do not accept it as a means of identification. Although many people would expect Afro-Dominicans to share the same level of identification with blackness as African Americans do, many Afro-Dominicans believe that being black places them into the same social category which African Americans associate with racism and discrimination. Afro-Latinos in the USA also do not identify with the African Americans. For many Afro-Latinos, African American means that someone is born in the USA with African ancestry and not Hispanic heritage. However, the longer an Afro-Latino remains in the USA, the more likely he/she will identify him/herself as being black just like the African American. 

These diversities and complexities pertinent to members of the African Diaspora make it difficult to claim a common identity. Although many share broad similarities, African descendants do not believe these similarities are enough to associate all under the same umbrella. Every region of the world that African descendants live in has unique aspects for understanding the logic behind the terminology desired by them. History, culture, and political institutions have all been factors which have shaped racial identities throughout the world.

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IF YOU NOT BLACK DONT SAY NIGGA

Idk why I have to keep explaining this to people over and over again. The word ‘nigga’ is derived from the Spanish word ‘negro’ which means black. During the colonial times the European Spaniards established a hierarchy (las casta) that degraded POC given the simple fact race was ranked and respect was given in levels, since equality is entirely based of fairness I think it’s clear to see why a race classification syetem is deemed so oppressive.

The top of the list was white, black the bottum. The whiter you where the more repsect you where given. Never the less the word ‘negro’ (NE-GE-ro) was used to degrade black people, Negro was our label on the hierarchy. This system was basically the foundation of colorism/racism/discrimination in North America syatamaticaly opressiong everyone who isn’t white. Whiteness becomes a social cosntruct and blackness left unacceptable. We grow up believing black is not successful, attractive, or even human. You treat black unjustly and confuse it with proper treatment because this hierarchy is subliminaly embedded in each passing genration intututionlizing anti-blackness creating yes in fact opression. Key with here: OPPRESSION. Black people are oppressed, and just like Naruto you better believe it. The subliminal animosity developed for black unknowingly drives us to act discriminatory.

The word nigga is a declaration of racism. Using it circumstantially means you openly accept the your place in the system, you are accepting opression. The use of the over by non-black POC is an actin dominacy because they are above you in the system the fact that they can use the word agaist you means they shouldn’t say it at all. It means they’re using there privilege, then only way to be equal is to make that privilege non existent.

Moral of this rant:
IF YOU NOT BLACK DONT SAY NIGGA!

anonymous asked:

I do think suarez was being racist but a lot of other players who use it often do it out of ignorance. When black players repeatedly tell a player to not use the n word because they find it offensive, no player should use it. And it is a cultural problem which should be solved tbh.

but way, which n word? negro? if its negro, yall should understand thats literally our word for the color black

“EVERY NEGRO in the South knows that he is under a kind of sentence of death; he does not know when his turn will come, it may never come, but it may also be at any time.” – John Dollard, Caste and Class in a Southern Town, 1937

“The researcher cannot always be sure that the book he starts to write is the one it will be given him to finish. My original plan was to study the Negroes in the South, to get a few life histories, and to learn something about the manner in which the Negro person grows up. It was far from my wish to make a study of a community, to consider the intricate problem of the cultural heritage of the Negro, or to deal with the emotional structure of a specific small town in the deep South.” Written in 1937.

I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to ‘order’ than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: 'I agree with you in the goal you seek, but I cannot agree with your methods of direct action’; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a 'more convenient season.’ Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God consciousness and never ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber. I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: 'All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.’ Such an attitude stems from a tragic misconception of time, from the strangely irrational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.

—  Martin Luther King Jr., “Letter from the Birmingham Jail”

P h i l i p p i n e  M y t h o l o g y  S e r i e s x | 
L a o n , Goddess of Agriculture, Harvests, & Mt. Kanlaon.

In the Bisayas, one of the most worshiped and revered diwata was the Goddess Laon who resided on Mt. Kanlaon, a dormant volcano on the island of Buglas, which today is called Negros due to the colonization of the island by the Spaniards. She is also the most recorded in depth in the early Spanish accounts.

She is known by many names throughout the ethnic groups in the Bisayas such as Kanlaon, Malaon, Lalahon, Raom, Laon Sina, & Alunsina and was known as a supreme deity for most groups. Agriculture was and still is relevant among the Bisayans, thus it’s no wonder why one of their most important deities was a goddess of agriculture and harvest. The people would invoke her for a good harvest, giving her offerings and prayers for fear of her fiery wrath if disrespected. Though they loved her, she was also to be feared as she had the power to destroy their crops, their livelihood, by sending a swarm of locusts to feast on their main source of food.

She is known as the “creator of all things” and as “the one who disposes everything and renders everything equal” based on another name she was called by some groups such as the Bisayans of Ibabao, known as Makapatag. From this she was equated to the equality of the divine justice. 

“The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.”


Dear Black Tumblr,

listen to the King.

I don’t think whites understand the degree to which Negroes do not want their whiteness. I am trying to suggest that the negro is striving to be equal to a particular image of himself that he has achieved. He is not trying to become equal to whites.
—  Grace Lee Boggs to the Center for the Study of Democratic Institutions in 1963 as cited in the film American Revolutionary  http://video.pbs.org/video/2365279681/

anonymous asked:

Fantasy; I have a black character that likes to sing and, in the book, he's introduced while singing as he walks along because it allowed some nice showing of how cold it was and I know how stereotypes work and I looked through everything but I was wondering if it was harmful, or could be harmful? (The song he sings is a bit foreshadowing)

Sing-Songy Black Man, Avoiding Magical Negro Stereotypes

Najela and Brei (kinda) jokingly say to this: “as long as he isn’t tap dancing… or shucking/jiving or singing any stereotypical Black spirituals like “wading in the water.”

Even without the magic, this could easily classify him as a variation of the Magical Negro which you could read up on in our tag.

Point being, even if this character is depicted as light-hearted and likes to sing (which is fine!) make sure you respect him as a character and make him multifaceted. I wouldn’t make him statically happy-go-lucky and certainly wouldn’t make his sole purpose to encourage everyone else while, characterization-wise, he stays in the shadow, conveniently there only to cheer others on or provide information. 

In summary, i’d encourage you to give him depth and a range of emotions, making him a fully-realized character that’s not a token, and his existence in the story more than a means to foreshadow.

~Mod Colette

Generally we think of white supremacist views as having their origins with the unlettered, underprivileged, poorer-class whites. But the social obstetricians who presided at the birth of racist view in our country were from the aristocracy: rich merchants, influential clergymen, men of medical science, historians and political scientists from some of the leading universities of the nation. With such a distinguished company of the elite working so assiduously to disseminate racist views, what was there to inspire poor, illiterate, unskilled white farmers to think otherwise?

Soon the doctrine of white supremacy was imbedded in every textbook and preached in practically every pulpit. It became a structural part of the culture. And men then embraced this philosophy, not as the rationalization of a lie, but as the expression of a final truth. In 1857 the system of slavery was given its ultimate legal support by the Supreme Court of the United States in the Dred Scott decision, which affirmed that the Negro had no rights that the white man was bound to respect.

The greatest blasphemy of the whole ugly process was that the white man ended up making God his partner in the exploitation of the Negro. What greater heresy has religion known? Ethical Christianity vanished and the moral nerve of religion was atrophied. This terrible distortion sullied the essential nature of Christianity.

— 

  Dr. Martin Luther King Jr.

Taken from his last book “Where Do We Go from Here: Chaos or Community?” (1967) (pages 74-75)

anonymous asked:

Negro is Spanish, bitch. If you aren't Spanish, you can't say negro.

negro in spanish means black and it’s pronounced neh-gro, not knee-grow you bag of vomit, you know damn well what the fuck i’m talking about, try calling anyone a KNEE-grow, or even negro which y’all like to get swift with and catch a nice fist to the jaw you fucking cuntnose

and bitch anyone can speak spanish idiota!

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

- Martin Luther King Jr. “Letter From a Birmingham Jail”

Harper Lee’s natural brilliance fused with an incredible attention to detail—and a fervor to write about racism and injustice against the wishes of critics. But she was humble, too. 

Harper Lee wasn’t born a famous author or Presidential Medal of Freedom recipient. And she still joked about meeting real authors—her peers—after 30,000 copies of ‘To Kill A Mockingbird’ were already sold.

Here’s an incredible true story on how Lee approached one harsh commenter, from a 1961 Newsweek profile: 

Snowed under with fan letters, Harper Lee is stealing time from a new novel-in-progress to write careful answers. 

Her favorite letter, a little out of the mold, is a roasting from a crank in Oklahoma who heard she was guilty of writing a novel in which an innocent Negro is convicted of raping a moronic white woman. 'In this day of mass rape of white women who are not morons,’ her accuser demanded, 'why is it that you young Jewish authors seek to whitewash the situation?' 

Will this rate an answer, too? 

'Oh, yes,’ said the author—who is kin to Robert E. Lee. 

'I think I’ll say, 'Dear Sir or Madam, somebody is using your name to write dirty letters. You should notify the FBI.’

‘And I’m going to sign it, Harper Levy.’

via Newsweek on Instagram