St. Martin of Porres & Racism in the Catholic Church

St. Martin de Porres: A Beacon of Charity Amid the Shadows of Racism in the Catholic Church

In the heart of Lima, Peru, on December 9, 1579, a child was born into a world that measured human worth not by the soul's divine spark but by the shades of skin and the accidents of birth. This child, Martín de Porres Velázquez, entered existence as the illegitimate son of Juan de Porres, a Spanish nobleman and knight from Burgos, and Ana Velázquez, a freed slave of African and possibly Indigenous Panamanian descent. From his earliest days, Martín embodied the colonial cruelties of the Spanish Empire, where racial hierarchies were etched into law and custom, relegating those of mixed heritage—mulattos, as they were derogatorily called—to the margins of society. Yet, in this very marginality, Martín would forge a path of radical love that challenged the Church's complicity in such divisions and illuminated a vision of universal brotherhood. Today, as the Catholic Church grapples with its historical and ongoing struggles against racism, the life of St. Martin de Porres stands as both indictment and inspiration—a testament to how one man's humility exposed the Church's failings while modeling the mercy it preaches.

Martín's childhood was a crucible of poverty and prejudice. Abandoned by his father shortly after his birth, he and his sister Juana were raised by their mother in the slums of Lima, a bustling viceregal capital where Spanish elites lorded over enslaved Africans and Indigenous peoples. Ana Velázquez, having bought her freedom, scraped by as a laundress, her earnings barely sufficient to shield her children from the streets' harsh realities. Martín, with his dark skin inherited from his mother, bore the visible mark of his "inferior" status. In colonial Peru, laws like the Limpieza de Sangre statutes demanded proof of "pure" Spanish blood for full citizenship, education, and social mobility. Mixed-race individuals like Martín were barred from universities, guilds, and even certain trades, condemned to servitude or menial labor. He received no formal schooling, his intelligence evident only in the quiet resilience that would later define him.

At age eight, Juan de Porres reappeared, publicly acknowledging Martín and Juana to spare them the full stigma of illegitimacy. He provided modest support, including an apprenticeship at twelve to a barber-surgeon named Nicolás de Herrera. Barber-surgeons in the era were not mere groomers; they were frontline healers, performing bloodlettings, extractions, and rudimentary surgeries. Under Herrera's tutelage, Martín absorbed the rudiments of medicine—herbal remedies, wound care, and diagnostics—skills that would become his lifelong ministry. But even here, racism shadowed him. Colleagues mocked his heritage, calling him a "mulatto dog" or worse, reminders that his talents could not erase his bloodline's supposed taint. These early wounds, rather than embittering him, deepened his empathy for the afflicted. He began surreptitiously aiding the poor, sharing food from his meager wages with beggars and orphans, acts of charity that foreshadowed his vocation.

By fifteen, Martín sought entry into the Dominican Order at the Convent of the Rosary in Lima, drawn by its emphasis on preaching, poverty, and care for the marginalized. The Dominicans, founded by St. Dominic in the 13th century to combat heresy through intellectual rigor and apostolic zeal, had a mixed record in the Americas. While some friars advocated for Indigenous rights—most notably Bartolomé de las Casas, who decried the enslavement of natives—others justified colonial exploitation under the guise of evangelization. Racial barriers persisted: Spanish law forbade those of African or mixed descent from taking religious vows, viewing them as unfit for clerical dignity. Martín entered not as a brother but as a donado, a lay servant bound by obedience but denied the habit. For eight years, he scrubbed floors, cooked meals, laundered habits, and tended the infirmary, all while enduring slurs from some confreres who saw him as an interloper in their "pure" order.

Yet, Martín's sanctity shone through his humility. He fasted rigorously, often on bread and water, and wore a single threadbare habit until it disintegrated, refusing replacements as luxuries unfit for a "poor slave," as he humbly styled himself. His prayer life was intense; witnesses reported ecstasies where he levitated before the crucifix or where radiant light filled the chapter room during his devotions. These mystical graces were not for show but sustained his service. In the infirmary, Martín's healing touch transformed suffering into solace. He treated friars and slaves alike, using barbering tools for phlebotomy and poultices for fevers. One account describes a friar dying of gangrene; Martín applied a simple apple, invoking faith, and the man recovered overnight—a miracle attributed to his intercession.

Martín's compassion extended beyond the cloister. He begged alms from wealthy Limeños, multiplying loaves to feed hundreds at soup kitchens he founded for the destitute. He established an orphanage for abandoned children and a shelter for cats, dogs, and even rats, preaching that all creatures bore God's image. Legends abound: mice obeyed his call to spare the granary, forming orderly lines like pilgrims; a dog and cat, natural foes, ate peacefully from his hand. These tales, rooted in eyewitness testimonies, underscore his harmony with creation, a counterpoint to the discord sown by racial strife. When plague ravaged Lima in 1624, Martín nursed victims door-to-door, contracting the illness himself but surviving to continue his work. His reputation as a miracle-worker spread; viceroys and archbishops sought his counsel, and even St. Rose of Lima, the first American-born saint, befriended him, collaborating in Lima's charitable networks.

Despite his gifts, racism dogged Martín. Superiors occasionally rebuked him for admitting "undesirables"—lepers, slaves, Indigenous folk—into the priory, fearing contagion or scandal. Once, when a dying beggar soiled his cell, a friar chastised him; Martín replied, "Compassion is preferable to cleanliness," washing the man with his own hands. Such rebukes echoed the Church's broader entanglements with racial injustice. The Catholic Church in the colonial era was both colonizer and conscience. Popes like Eugene IV in 1435 and Paul III in 1537 condemned the enslavement of Indigenous peoples, affirming their rationality and baptizability. Yet, enforcement lagged; bullae like Romanus Pontifex (1455) granted Portugal monopolies on African trade, implicitly sanctioning slavery under "civilizing" pretexts. Jesuits and Dominicans owned plantations worked by slaves, rationalizing it as paternalistic care. In Peru, the Church baptized millions but segregated sacraments: mixed-race faithful often barred from choirs or altars, their baptisms recorded with slurs.

Martín navigated this hypocrisy with obedience, once offering himself for sale to pay priory debts: "I am only a poor mulatto. Sell me. I am the property of the Order." His prior, moved, refused, granting him full vows in 1603—a rare dispensation. Even then, he remained a lay brother, barred from priesthood by race. His life exposed the Church's racial fractures: how a institution proclaiming Galatians 3:28—"neither Jew nor Greek, slave nor free"—could embody division. Martín's response was not rebellion but redemptive suffering, uniting his cross to Christ's, transforming prejudice into pathways for grace.

St. Martin de Porres died on November 3, 1639, at sixty, after a year of fever and tremors. His funeral drew thousands; as his body lay in state, devotees snipped relics from his habit. Exhumed twenty-five years later, it remained incorrupt, emitting a fragrance like lilies. Miracles proliferated: healings at his tomb, bilocations aiding distant sufferers. Beatified in 1837 by Gregory XVI amid abolitionist stirrings, he was canonized on May 6, 1962, by John XXIII, who hailed him as "Saint of Universal Brotherhood." This timing, during Vatican II's push for ecclesial renewal, amplified his message against racism.

The Catholic Church's history with racism is a tapestry of complicity and contrition, woven from colonial threads to modern reckonings. From the 15th century, papal grants facilitated the transatlantic slave trade, which ferried 12 million Africans to the Americas, many baptized en masse yet treated as chattel. In 1537's Sublimis Deus, Paul III declared Indigenous peoples "true men," but loopholes allowed enslavement if "justly captured." African slavery, deemed perpetual by theologians like Francisco de Vitoria, flourished; by 1700, Church orders like the Jesuits ran slaveholding estates in Maryland, Louisiana, and Brazil. The 1866 instruction from Propaganda Fide condemned slavery outright, but U.S. bishops lagged, some defending it biblically until the Civil War.

Post-emancipation, Jim Crow entrenched segregation. In the U.S. South, Black Catholics faced "whites-only" pews, separate Masses, and lynchings without clerical outcry. Segregated schools persisted into the 1950s; African Americans were denied admission to most Catholic colleges until mid-century. Globally, the Church mirrored empire: in Africa, missionaries imposed European norms, erasing Indigenous rites; in India, caste-like barriers excluded Dalits from sacraments. Pius XI's 1937 Mit brennender Sorge denounced Nazi racialism as idolatry, yet Pius XII's wartime silence on the Holocaust drew accusations of indifference. The 1988 Pontifical Council for Justice and Peace document, The Church and Racism: Towards a More Fraternal Society, admitted: "The Church has been directly involved in the phenomenon of racism," citing slavery's theological justifications.

In the U.S., the bishops' 1979 pastoral Brothers and Sisters to Us called racism "a radical evil...dividing the human family," confessing the Church's "white Church" image and past prejudices. It urged examination of conscience, decrying tokenism in leadership. Echoing this, the 2018 Open Wide Our Hearts: The Enduring Call to Love lamented "spiritual lynching"—subtle exclusions—and demanded structural change. Yet, progress falters: Black Catholics comprise 3% of U.S. faithful but only 1.5% of clergy; parishes remain racially homogeneous. Recent scandals, like Georgetown Jesuits' 1838 slave sale funding the university, prompted 2016 reparations initiatives, but critics decry slow implementation.

St. Martin de Porres' legacy pierces these shadows. As patron of mixed-race people, social justice, and racial harmony, he embodies the Church's aspirational self. His canonization amid civil rights struggles inspired figures like Dr. Martin Luther King Jr., who invoked Christian brotherhood against segregation. In Peru, his feast draws Afro-Peruvians resisting mestizo dominance; in the U.S., schools and clinics bear his name, from St. Martin de Porres High in Detroit to health centers in Philadelphia. Artists like Mary Lou Williams composed "Black Christ of the Andes" in his honor, fusing jazz with sanctity. Theologically, he exemplifies "preferential option for the poor," serving the "rejected Christ" in Lima's slums, challenging the Church to dismantle barriers he once breached.

Martín's miracles—levitation, bilocation, animal communion—symbolize transcendence over division. One tale: during prayer, he appeared simultaneously in Spain aiding a friar, proving charity's boundlessness. His rapport with beasts prefigures Laudato Si's ecology, but roots in racial healing: taming "enemies" like dog and cat mirrors reconciling races. In Quito, Ecuador, Afro-descendant "Martinas" novenas invoke him against segregation, affirming: "Racial discrimination is punishable by law; no one has the right to treat us badly." Programs like Oxford's Las Casas Institute study his "little stories"—hagiographic vignettes—as semiotics of culture, decoding how humility subverts hierarchy.

Yet, his legacy indicts inaction. As Brian Massingale notes in Racial Justice and the Catholic Church, racism persists as "institutional sin," from biased policing to wealth gaps tracing to slavery. The Church's 2020 response to George Floyd's murder—bishops' vigils, Pope Francis' Fratelli Tutti decrying "viral contamination" of hatred—echoes Martín's urgency. But as James Cone critiqued, U.S. Catholicism's justice for Latin America outpaces domestic anti-racism, questioning its commitment. Black Catholics, like those in the National Black Catholic Congress (revived 1985), echo 1893 cries: "How long, O Lord, are we to endure this hardship in the house of our friends?"

Martín teaches that fighting racism demands personal conversion. His self-offering—"Sell me"—mirrors Christ's kenosis, inverting power. In a era of "implicit bias," his broom—symbol of sacred menial labor—urges sweeping clean hearts of prejudice. As Franciscan Media reflects, racism is "a sin almost nobody confesses," a "sin of the world" demanding collective repentance. Martín, who multiplied food for all, calls the Church to redistribute justice: inclusive seminaries, anti-bias training, reparations funds.

Contemporary echoes abound. In 2020, U.S. bishops formed an Ad Hoc Committee Against Racism, pledging education and dialogue. Parishes host "racial healing" circles, invoking Martín's intercession. Globally, African synods address neocolonialism; Indigenous voices at the Amazon Synod reclaim dignity. Yet, challenges loom: rising white nationalism, clergy shortages in minority dioceses, cultural "othering" of migrants.

St. Martin de Porres reminds us: the Church is not a museum of saints but a hospital for sinners. His life, from Lima's slums to canonization's glory, proves grace redeems history's wounds. In facing racism—America's "persistent sin," as Shannen Dee Williams terms it—we honor him by building "pillars of mutual respect," per Deacon Harold Burke-Sivers. Let us, like Martín, sweep away division with charity's broom, embracing the crucified peoples as kin. For in unity, the Church becomes what Christ intended: a foretaste of heaven's banquet, where every face reflects the Father's love.

 Citations

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DJ Rob Swift Goes After Tariq Nasheed

Exploring the Dynamic World of Hip-Hop: DJ Rob Swift and the Cultural Discourse

Hip-hop culture is a vibrant and ever-evolving art form, encompassing various elements such as DJing, rapping, breakdancing, and graffiti. At the heart of this culture lies the ongoing dialogue about its origins, influences, and the contributions of diverse communities. Recently, a fascinating exchange unfolded between DJ Rob Swift, a veteran turntablist and member of the X-ecutioners, and Tariq Nasheed, a filmmaker and internet personality known for his documentary and race-baiting work.

The discourse centered around the historical narrative of hip-hop's birth and the roles played by different ethnic groups in its development. DJ Rob Swift, in a series of tweets, challenged the notion that hip-hop was exclusively a Black American creation, highlighting the contributions of Latino artists in the early days of the movement. He cited figures like Trac 2 (Luis Angel Mateo) and Spy (Lein Figueroa), who were instrumental in shaping the breakdancing element of hip-hop.

Tariq Nasheed, known for his documentary "Microphone Check: The Hidden History of Hip-Hop," (see: https://www.sacerdotus.com/2024/06/microphone-check-mockumentary-that.html) engaged in this dialogue, questioning the claims about the ethnic diversity of hip-hop's pioneers. The exchange reflects a broader conversation within the hip-hop community about representation, acknowledgment, and the importance of recognizing the multifaceted roots of this global phenomenon.

DJ Rob Swift's journey in hip-hop is marked by significant achievements, including his participation in the 1992 American DMC Finals, his showcase at the 2017 DMC USA Finals, and his educational efforts in sharing the cardinal rules of DJing through various platforms. His commitment to the craft and his advocacy for a comprehensive understanding of hip-hop's history underscores the complexity and richness of the culture.

Both went at it on X (formerly Twitter) with DJ Rob Swift correcting Taqir Nasheed's anti-Puerto Rican rhetoric which attempts to erase Puerto Ricans from Hip Hop and its creation.  Puerto Ricans are co-creators of Hip Hop. There is no denying this (see: https://www.sacerdotus.com/2023/08/puerto-ricans-co-creators-of-hip-hop.html). Nasheed's work attempts to use sophism and revisionism in order to rewrite Hip Hop history erasing Puerto Ricans and even the Bronx from the equations.  Pioneers like Dj Rob Swift and others are not having it and have countered Nasheed's lies and fabrications rooted in race-baiting and anti-Latino rhetoric.  

See the exchange on X (formerly Twitter):

Not all of the founders of Hip Hop say it was “100% Black”. Some first generation Writers were White. Some first generation B Boys were Latino. Felipe Luciano (member of the Last Poets) is Puerto Rican. The founders who say it was “100% Black” are victims of the Mandela Effect. pic.twitter.com/l4snam0YJw

— BROLICARM (@DJROBSWIFT) May 27, 2024

what first generation B Boy was Latino? What's his name ?

— Tariq Nasheed 🇺🇸 (@tariqnasheed) May 27, 2024

In Hip-Hop, no element was "invented" by a single individual. In the case of Breaking specifically, the dance was codified by a community of dancers over a period of time. The Zulu Kings might have laid the first cornerstones, yes. Still, B-Boys like Trac 2 (Luis Angel Mateo) and… pic.twitter.com/K5qAIRLmhB

— BROLICARM (@DJROBSWIFT) May 31, 2024

As hip-hop continues to influence and be influenced by artists and enthusiasts worldwide, conversations like the one between DJ Rob Swift and Tariq Nasheed serve as a reminder of the genre's dynamic nature. They invite fans and practitioners alike to delve deeper into the narratives that have shaped hip-hop and to appreciate the diverse contributions that have made it the powerful and unifying art form it is today.

For those interested in exploring the technical skills and artistic expressions within hip-hop, DJ Rob Swift's insights and performances offer a window into the dedication and creativity required to excel in this field. His work, along with the ongoing debates about hip-hop's history, provides valuable perspectives for anyone looking to understand or participate in the culture.

As hip-hop approaches its fifth decade, the dialogue about its origins and evolution remains as relevant as ever. It is a conversation that not only celebrates the past but also shapes the future of this influential cultural movement. Whether through documentaries, social media exchanges, or live performances, the stories of hip-hop continue to inspire and challenge us, reflecting the diverse voices that have contributed to its enduring legacy.

Source:

DJ Rob Swift Slams Tariq Nasheed's "Hidden History Of Hip-Hop" Claims (allhiphop.com)

DJ Rob Swift Slams Tariq Nasheed's "Hidden History Of Hip-Hop" Claims (allhiphop.com)

Governor Hochul: Bronx Kids Do Not Know the Word 'Computer'

The recent comments made by Governor Kathy Hochul at a forum have sparked a significant conversation about the condescending attitudes of politicians, in particular, non-Hispanic whites, the digital divide, and its impact on communities, particularly in the Bronx. The governor's remarks, which suggested that black children in the Bronx may not be familiar with the term "computer," have been met with criticism from local politicians and the public.

The digital divide refers to the gap between those who have easy access to computers and the internet, and those who do not. This gap can significantly affect education, job opportunities, and economic growth. Governor Hochul's comments have brought attention to the ongoing issue of unequal access to technology, which is a critical factor in educational and professional development.

However, most of the talk was regarding her comments saying that Black children in the Bronx do not know what the word "computer" means. These comments were condescending and offensive to minorities especially the talented and intelligent young people of the Bronx. The comments reflect how out of touch the governor is and show the "White Gaze" often projected by non-Hispanic whites where they assume things of other racial groups and believe their knowledge or take is what is reality. Never mind that the Bronx High School of Science, BASE, Dodge High School, Alfred E Smith, and other schools that use science, and computers and teach app creation exist in the Bronx or that Astrophysicist Neil Degrasse Tyson graduated from the Bronx High School of Science.  The governor is clearly aloof to the Bronx and its people and history.  

Of course, our beautiful Black children in the Bronx know what a computer is!  I would bet top dollar they know how to use it and phones better than the governor and her staff!  

In response to the backlash, Governor Hochul expressed regret for her words and clarified her commitment to expanding economic opportunities for communities of color. She emphasized the importance of providing access to technology to help children and young adults in the Bronx and other underserved areas pursue high-paying jobs in emerging industries like artificial intelligence.

Local leaders in the Bronx have responded by highlighting the intelligence, resilience, and potential of the children in their community. They have called for more support and resources to ensure that every child has the opportunity to learn and grow in the digital age.

This incident underscores the need for continued efforts to bridge the digital divide and create equal opportunities for all. It is a reminder that words matter and that leaders must be careful in their communication, especially when discussing sensitive issues related to race and inequality.

Here are some Bronx kids' replies to the governor:

For more detailed coverage on this topic, you can refer to the original articles from various news outlets.

Source:

Mayor Adams gives Gov. Hochul pass on remarks about Bronx Black kids not knowing what 'computer is' (nydailynews.com)

New York governor said Black kids in the Bronx do not know the word ‘computer’ | Kathy Hochul | The Guardian

NY governor regrets saying Black kids in the Bronx don't know what a computer is | AP News

What is 'White Gaze?'

What is the white gaze? The white gaze is a term that describes the way that white people view and interpret the world, especially in relation to people of color. The white gaze is shaped by centuries of colonialism, slavery, racism, and privilege, and it often operates unconsciously or implicitly. 

The white gaze can manifest in various ways, such as stereotyping, exoticizing, fetishizing, appropriating, silencing, or erasing people of color and their cultures. The white gaze can also influence how people of color see themselves and internalize oppression. The white gaze is not a fixed or monolithic phenomenon, but rather a complex and dynamic one that varies depending on the context and the individual.

What are some examples of the white gaze in media? The white gaze is pervasive in many forms of media, such as literature, film, television, journalism, and music. Some examples are:

- Gone with the Wind and The Help: Both films depicted women of color as stereotypes: subservient domestic help with no agency, a typical view in cinema of BIPOC women who are of a lower economic and social status.

- Hidden Figures: The film portrays a white savior character who saves the leading lady from running across the campus to use the Colored Only restroom, while ignoring her agency and activism.

- Freedom Writers: The film focuses on the white teacher who inspires her students at an inner-city Los Angeles school, rather than on the students themselves.

- The Last Samurai: The film centers on Tom Cruise's character who joins a samurai rebellion in Japan, rather than on the actual samurai.

- National Geographic: The magazine has been criticized for its historical representation of people of color as exotic, primitive, or savage.

- Music videos: Many music videos feature black men as threatening or violent, and black women as sexualized or light-skinned.

Why is it important to recognize the white gaze? 

It is important to recognize the white gaze because it has a profound impact on how people of color are seen and treated in society. The white gaze can reinforce stereotypes, prejudices, and discrimination that affect the lives and opportunities of people of color. The white gaze can also limit the creativity and expression of people of color who feel pressured to conform to or appease the expectations of white audiences. By recognizing the white gaze, we can challenge its assumptions and biases, and seek to amplify and celebrate the diverse perspectives and experiences of people of color.

How can we challenge the white gaze? We can challenge the white gaze by:

- Educating ourselves and others about the history and effects of racism, colonialism, and privilege on people of color and their cultures.

- Supporting and promoting the work of people of color who create media that reflects their authentic voices and experiences.

- Critiquing and questioning the media that we consume and produce, and being aware of how it may reinforce or challenge the white gaze.

- Engaging in dialogue and listening to the perspectives and feedback of people of color who are affected by the white gaze.

- Taking action to dismantle the structures and systems that enable and perpetuate the white gaze in society.

What are some other ways to challenge the white gaze? Some other ways to challenge the white gaze are:

- Seeking out and learning from diverse sources of knowledge and wisdom that challenge or counteract the dominant narratives of whiteness.

- Developing critical media literacy skills that help us identify and analyze how the white gaze operates in different contexts and genres.

- Creating spaces and platforms for people of color to share their stories and perspectives without censorship or appropriation.

- Supporting movements and initiatives that advocate for racial justice and equity in media production and consumption.

- Celebrating and honoring the cultural diversity and richness of people of color without tokenizing or exoticizing them.

White Gaze is a serious problem in the world today as more and more minorities get more educated. They start to see the discrepancies in the world and media and then we have division and conflicts. In today's political climate, we see the "White Gaze" among both conservatives and liberals. How many times have we seen on social media or in person when a tragedy happens and how it becomes racial?  For example, when minorities go missing, there is little to no coverage in the media. However, for missing caucasian women, there are nearly endless stories on it on television.  Moreover, we saw how Black people are often demonized in the media and social media just for their economic status. 

The case of a homeless Black man killed by a white Marine is a good example. Despite the duty to retreat clause in NY State, a large number of whites on social media were disparaging the black victim and calling for the exoneration of the white marine. They cite "self-defense" for the white marine despite the evidence showing he attacked the homeless black man who suffered from mental illness.  This happens far too often. 

We saw during the events of the death of George Floyd how a large number of whites were attacking him just because he had a criminal record. Never mind that the cop kneeled on his neck for over 8 minutes which cops are NOT supposed to do. Nevertheless, the victim was blamed and is still being blamed today with some saying the cop did not kill him. They claim the fentanyl and COVID-19 killed him.  Many times in the movies we see the white person as the hero while the minorities are the criminals or sidekicks that barely get good lines or air time. It goes on and on, but White Gaze is a serious problem. 

 

What do you think? Post your comment below on Disqus. Only comments that follow posting rules will be permitted.  

References:

Can you suggest any resources to learn more about this topic? Yes, here are some resources that you may find helpful:

- White Gaze: How Black Women Experience It at Work , a paper by Courtney McCluney et al. that analyzes how Black women encounter whiteness in their workplaces.

- Go Beyond Toni Morrison with These 7 Books That Stare Down The White Gaze , an article by PBS NewsHour that recommends books by Black authors that challenge the white gaze.

- White Fragility: Why It's So Hard for White People to Talk About Racism , a book by Robin DiAngelo that explores how white people react defensively when confronted with their racial privilege and bias.

- The 1619 Project , a project by The New York Times Magazine that reexamines the legacy of slavery and its impact on American history and society.

- How to Be an Antiracist , a book by Ibram X. Kendi that offers a framework for understanding and combating racism in ourselves and in our institutions.

Erasure of Puerto Ricans

Some of you may wonder when reading the title of this post why I am calling saying that there is an "Erasure of Puerto Ricans."  Well, there are many reasons why and I will try to go through them briefly in this writing.

Who Are Puerto Ricans?

Puerto Ricans are people who are either born on the island of Puerto Rico or come from parents who were born on the island.  They are mostly a mix of European, Taino Indian, African, and sometimes even Asian races.  All Puerto Ricans are natural citizens of the United States of America whether born on the island of Puerto Rico or on the mainland 50 states.    

Puerto Ricans are indeed American citizens. Being born in Puerto Rico is tantamount to being born in the United States. However, this wasn't always the case, and some ambiguity remains.

Contrary to what many people believe, the Jones Act of 1917, which Congress passed over 100 years ago, was neither the first nor last citizenship statute for Puerto Ricans. Since 1898, Congress has debated more than 100 bills containing citizenship provisions for Puerto Rico and enacted 11 overlapping citizenship laws. Over time, these laws have conferred three different types of citizenship to people born in Puerto Rico.

The United States annexed Puerto Rico during the Spanish-American War of 1898. Between 1898 and 1901, U.S. academics, lawmakers, and other government officials began to invent a new tradition of territorial expansionism. This enabled them to strategically annex territories like Guam, American Samoa, the U.S. Virgin Islands, and the Commonwealth of the Northern Mariana Islands for military and economic purposes without binding Congress to grant them statehood. To support this effort, they also created interpretations of the Constitution that allowed them to govern Puerto Rico and other territories annexed during the Spanish-American War.

In summary, being born in Puerto Rico grants automatic American citizenship, but historical complexities have led to ongoing debates about Puerto Rico's status as an unincorporated territory.

Puerto Ricans as "Black, White, Brown"

Puerto Ricans are hard to classify racially speaking. They come in all colors.  One can meet a Puerto Rican as white as Casper the friendly ghost with blue, hazel, or green eyes; or even a Puerto Rican as black as coal with features found among Africans born in Africa. Puerto Ricans are part of the African/Black diaspora!  Furthermore, there are Puerto Ricans who look Indian, Arab, or Asian with their particular eyes, skin tones, and bone structures.  Because of this, there can be great confusion on the part of non-Puerto Ricans who mistake them for other races. This also creates a problem on census forms where Puerto Ricans have trouble identifying with a particular race.  Scientists have recently claimed that the Puerto Rican is the "perfect human" or perfect genetic specimen. This is because of their richer genetic background with the mixtures that took place since Columbus landed on the island of Puerto Rico.  However, Puerto Ricans have always found it difficult to "fit in."  Despite some being white, non-Hispanic whites do not always accept them. The same with Puerto Ricans who are black or brown. They are often treated as a "sub-species" among those who share similar physical/racial characteristics but are not Puerto Rican or Hispanic.  However, regardless of how Puerto Ricans are treated, they have prospered immensely and have created their own way which many Latinos have followed. 

Discrimination in America and Religion
Puerto Ricans are culturally proud people who love to display their music, food, and flag publicly without shame.  They are festive and it is rare to find an anti-social Puerto Rican. Unfortunately, the history between the United States of America and Puerto Ricans has not been so tidy.  

Puerto Ricans were often mistreated by non-Puerto Ricans in mainland America.  Some in the Catholic Church even gave Puerto Ricans a hard time by making them pay a quarter to sit at Mass or were forced to attend Mass in a basement or lower church.  Because of this, many Puerto Ricans left and are part of Evangelical or Pentecostal sects.  With the onset of the internet, some have even stopped believing and have become atheists or agnostic. This has created conflict among families and identifying as Puerto Rican.  Many cultural elements in Puerto Rico have Catholic ties. Puerto Ricans who subscribe to atheism or agnosticism often have a hard time identifying as Puerto Rican because atheism and agnosticism are primarily non-Hispanic white liberal ideologies and unrelated to being Latino or Hispanic.  So in effect, these atheist and agnostic Puerto Ricans have an identity crisis and are slaves of neocolonialism with the adoptance of atheism and agnosticism.

They were originally under Spanish rule until the United States took the island over and Spain eventually gave it away completely to alleviate its debts.  It wasn't until 1917 that Puerto Ricans became official citizens in the United States of America.  In 1948, Congress broadened the citizenship to include all Puerto Ricans born in the States or the Island of Puerto Rico.  Over 75% of Puerto Ricans speak English fluently.  This allows them great flexibility in American life.  However, they are a forgotten people in America.

Puerto Ricans Treated Like Second-Class Citizens
Democrats and others who identify themselves as "liberals" or "progressives" often push for "immigrant rights" and so on. They feel that immigrants who came here illegally should be allowed to stay.  A form of amnesty is often proposed in Congress allowing them to stay with full rights and protection under US law.  We are seeing this now with the invasion of illegal migrants and how so-called sanctuary cities are now complaining about their existence in their territories.  

Naturally, many Americans oppose this because it is not fair for people to come illegally to the nation and then get a free pass to become citizens.  These critics are often the descendants of immigrants themselves who came from Europe but argue that their ancestors earned their citizenship and did not enter the nation illegally.

Those in favor of illegal immigrants try hard to pass laws to allow them to have licenses, better job opportunities, welfare assistance, earn college degrees, and so forth.  However, not much is said of Hispanics who are already citizens, namely Puerto Ricans.  Only about 14% of Puerto Ricans earn a bachelor's degree.  This is not good.  Despite having Supreme Court Justice Sonia Sotomayor, Dr. Neil Degrasse Tyson, AOC, Ritchie Torres, Ruben Diaz, Jennifer Lopez, Marc Anthony, Bernie Williams, Jorge Posada, Joaquin Phoenix, and a few others, more needs to be done to bring Puerto Ricans out there in American society.  Leaders in the Puerto Rican community often forget their own people and do not encourage education nor advocate for their fellow Puerto Ricans.  Puerto Ricans have suffered discrimination, poverty, and other social issues for no reason.  They are American citizens and deserve to be treated as such and not forgotten.

In many instances, illegal immigrants are given priority over Puerto Ricans!  This is absurd and a

complete betrayal of the Puerto Rican people and their status as citizens of the United States of America.  Archbishop of San Juan, Roberto Gonzalez was under fire from Vatican officials years ago for speaking a little more on Puerto Rican rights than he should; however, I don't blame him. Gonzalez was born in the States and probably knows well the hardships that his people have endured and still endure.  To be a citizen, yet not be; is not something that lifts the morale of any people.  For a Puerto Rican to be wrapped up in red tape when trying to get assistance or an opportunity to live the American dream while an illegal immigrant can easily get help is unfair. 

Puerto Ricans have much to contribute to American society as a whole.  Supreme Court Justice Sonia Sotomayor is an example of what a Puerto Rican can become if he/she is given equal treatment and not treated like a second-class citizen while others who are not citizens are put ahead. The Puerto Rican people need a Dr. King figure who will bring about change and respect.  It is disturbing to see Al Sharpton show his face when a controversial issue involves Puerto Ricans and no other Puerto Rican leader is present.

Puerto Rican Falsely Identified, LatinX, Prejudice & Stereotype Placement

African Americans are not the only group who are harassed and profiled.  Many times, when a Hispanic commits a crime, he is automatically labeled a Puerto Rican despite being Mexican, Dominican, Cuban, or whatnot.  Take Salsa singer Marc Anthony for example who was harassed for singing the anthem at the All-Star game.  Legendary singer Jose Feliciano faced a similar situation when he sang his own rendition of the National Anthem.  Despite being American, they faced prejudice and were treated like they were non-Americans. Moreover, other Latinos often mock Puerto Ricans by calling them "whites" or non-Latinos.  Others mock the fact that Puerto Rico is not independent non-Latinos

In some instances, members of other groups purposely pretend to be Puerto Rican to fit in society or get opportunities.  They have even stolen the identities of Puerto Ricans which forced Puerto Rico to reissue birth certificates.  Only those who can distinguish between dialects, accents, and body language can truly tell who is Puerto Rican and who is not.  Shouting 'wepa' or dancing Salsa does not make one Puerto Rican.   Puerto Rican food and music is often misappropriated by other Latinos.  We can see on social media outlets such as Instagram and Tiktok where Latinos adopt Puerto Rican slang words as their own or claim Puerto Rican cuisine like acapurrias or pasteles are their culture when it is not.

Now with the popularity of the LGTBQIA agenda, Puerto Ricans and other Latinos are being called "LatinX" by non-Hispanic whites, particularly liberals or progressives. The term is extremely disrespectful to not only Puerto Ricans but all Latinos and Hispanics; in a word, the Spanish culture and language. LatinX is a very offensive term showing neocolonialism at work. Non-Hispanic whites are trying to force change in Hispanic culture and language. Spanish is a gender-specific language. This must be respected. Latinx is a racist slur.

Moreover, many Puerto Rican elected officials sell out their own people by adopting the "white man's" rhetoric.  This rhetoric includes the Americanization of Puerto Ricans by forcing them to erase their cultural ties and become part of the American collective, so to speak.  It also includes adopting liberal ideologies such as abortion, contraception, gay rights, atheism, and other agendas that were never part of the Puerto Rican people's philosophy who value life, family, and tradition.  Being American doesn't mean one must forget where one came from, nor replace one's values and morals.  Let us not forget how Planned Parenthood and other organizations forcefully sterilized Puerto Rican women and men.  Puerto Ricans were often experimented on by the US government as well. 

June used to be the National Puerto Rican Day Parade month. Millions of Puerto Ricans and non-Puerto Ricans would flock to New York City's 5th Avenue to view or participate in the National Puerto Rican Day parade. The entire month was celebrated with displays of Puerto Ricanism. However, we now have "Pride Month." Puerto Ricans are again pushed aside. Their erasure takes new forms every couple of years.  The Puerto Rican Parade is hardly promoted now. It is all about Pride. Even social media, websites, and companies mark the colors of Pride. They never did this for Puerto Ricans.  We can see the discrimination and bias here. The LGBTQIA community does not care either despite Puerto Ricans being at the forefront of gay rights in the 60s and 70s.  

Erasure From Hip Hop

Furthermore, even some American Americans or Blacks are attempting to erase Puerto Ricans from Hip Hop. We celebrated the 50th anniversary of the genre in August of 2023. Before this race-baiter, Tariq Nasheed and others have been promoting misinforming disingenuous content claiming Puerto Ricans were not involved in the creation of Hip Hop. They even claim, it did not originate in the Bronx despite the evidence and living pioneers.  This came after legendary Rapper Busta Rhymes and Fat Joe made comments that Puerto Ricans were co-creators of Hip Hop.  Some in the Black community took offense to this believing it to be misappropriation or an attempt to push Blacks away from Hip Hop.  The claims are all ridiculous and uneducated. They are meant to create division. As stated, Puerto Ricans are part of the African/Black diaspora.  They are genetically hardwired in it! There is no way to divorce this fact.  Using Spanish to claim Puerto Ricans are not black is ridiculous. What of Haitians who speak French but are Black?  Since when is English the requirement to be African American or Black?  Moreover, we have clear evidence that Puerto Ricans are co-creators of Hip Hop.  This does not take away from Blacks because Puerto Ricans are also Black!  Again, the whole thing is just nonsensical an an attempt to push Puerto Ricans aside; to erase or cancel them and their involvement in Hip Hop and the Black diaspora.  

Conclusion
Puerto Ricans are being erased from Americanism.  Even some African American brothers and sisters are trying to erase their fellow brothers and sisters in the Puerto Rican ethnicity. Non-Hispanic whites are attempting to rewrite Puerto Rican identity with their "Latinx" constructs and homosexual scripts that were never part of Puerto Ricanism.  They are doing this to the point of using the word in the media to refer to Latinos and Hispanics and by making June "Pride Month" when it was always the month of the Puerto Ricans.  

We need to stop this.  Puerto Ricans need to stand up and represent themselves and demand respect dignity and acknowledgment required.  They need to be proud and push back against the agenda to erase Puerto Ricans.  They tried to physically sterilize Puerto Ricans out of existence and now are idealogically sterilizing them through education, culture, atheism, and divide-and-conquer tactics; neocolonialism.  I hope the Puerto Rican people are treated better and that they wake up and demand respect. Their needs have to be met and put before those of others who clearly broke laws by entering our nation.

To my knowledge, the breaking of a law means one is a law-breaker or criminal.  Why give preference to law-breakers when you have citizens here who are in need of many things and want to achieve the American dream without being discriminated against or assimilated into another ethnicity?

Puerto Ricans wake up and stand up!

What do you think? Post your comments below on Disqus. Remember to follow the rules so your comment can be posted.  

Sources:

1. [U.S. News & World Report: Are Puerto Ricans American Citizens?](https://www.usnews.com/news/national-news/articles/2017-03-03/are-puerto-ricans-american-citizens)

2. [The Conversation: Yes, Puerto Ricans are American citizens](https://theconversation.com/yes-puerto-ricans-are-american-citizens-73723)

3. [AJC: Are Puerto Ricans American citizens? Yes, they are](https://www.ajc.com/news/national/are-puerto-ricans-american-citizens-yes-they-are/Q2oS9CRj0SUIAw2cBYjL7H/)

4. [NCESC: Are you a U.S. citizen if born in Puerto Rico?](https://www.ncesc.com/geographic-faq/are-you-a-u-s-citizen-if-born-in-puerto-rico/)

5. [PR51st: Puerto Rico, the Nationality Act, and U.S. Citizenship](https://www.pr51st.com/puerto-rico-and-u-s-citizenship/)

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3031579/#:~:text=Genetic%20structure&text=Average%20ancestry%20values%20for%20the,%2C%20respectively%20(Table%201).

https://www.cienciapr.org/en/podcasts/radiocapsulas-cienciapr/new-details-boricua-genetics

https://liorpachter.wordpress.com/2014/12/02/the-perfect-human-is-puerto-rican/

https://www.nature.com/articles/s41588-023-01377-z

https://penntoday.upenn.edu/news/black-puerto-rican-history

https://minorityrights.org/communities/afro-puerto-ricans/

https://shoppeblack.us/african-americans-outraged-puerto-rico/

https://news.medill.northwestern.edu/chicago/blackness-in-puerto-rico/

https://www.pbs.org/wgbh/americanexperience/features/pill-puerto-rico-pill-trials/

https://pubmed.ncbi.nlm.nih.gov/35034527/

https://cvltnation.com/11-u-s-human-experiments-you-may-not-have-heard-of/

https://ilusionespub.com/spotlight-on-the-nefarious-activities-of-u-s-scientific-research-in-puerto-rico-84c3b99f487c

https://www.dailykos.com/stories/2021/7/4/2038332/-America-s-Hidden-History-U-S-Doctor-s-Experiments-on-Puerto-Ricans-in-1930-s-Went-Unpunished

https://www.jstor.org/stable/25146240

https://dspace.mit.edu/bitstream/handle/1721.1/68722/23374200-MIT.pdf;sequence=2

https://www.latimes.com/archives/la-xpm-2000-mar-01-mn-4146-story.html

https://uwc.211ct.org/re-issuance-of-puerto-rico-birth-certificates/#:~:text=Law%20191%2C%20adopted%20in%20Puerto,persons%20born%20in%20Puerto%20Rico.

https://www.npr.org/2010/03/18/124827546/puerto-rican-birth-certificates-will-be-null-and-void#:~:text=Puerto%20Rican%20Birth%20Certificates%20Will%20Be%20Null%20And%20Void%20Puerto,however%2C%20there's%20confusion%20and%20resentment.

https://2009-2017.state.gov/r/pa/prs/ps/2010/10/150173.htm

https://www.miamiherald.com/news/nation-world/national/article18918543.html

https://unidosus.org/blog/2021/12/16/the-long-history-of-forced-sterilization-of-latinas/#:~:text=In%20the%201930s%2C%20doctors%20in,women%20suffered%20the%20same%20fate.

https://uwm.edu/clacs/eugenics-and-reproductive-coercion-in-puerto-rico/

https://www.jstor.org/stable/2172875

https://www.businessinsider.com/women-puerto-rico-sterilized-birth-control-history-operation-bootstrap-2023-12

https://www.nytimes.com/2017/10/06/sports/baseball/national-anthem.html

https://www.wbur.org/onlyagame/2019/04/12/jose-feliciano-susan-tigers-world-series

https://www.buzzfeednews.com/article/adriancarrasquillo/twitter-loses-its-damn-mind-after-marc-anthony-sings-god-ble

https://www.sacerdotus.com/2023/06/busta-rhymes-says-puerto-ricans-blacks.html

https://www.sacerdotus.com/2023/08/puerto-ricans-co-creators-of-hip-hop.html

Emmanuel AME church shooting

Yet again another shooting in America.  A 21 year old white male identified as Dylann Roof entered Emmanuel AME church in Charleston, South Carolina during a Bible study.  He sat there and then began shooting participants killing nine including the pastor of this church.

The Emanuel AME church was built in the 1700s by freed slaves and has served the African American community for more than 200 years.  The shooter, Dylann Roof acknowledged that he attacked the church out of hatred for Black people.  He accused the entire race of raping and other atrocities and said that they "had to go."  Facebook pictures of him show him with a car with Confederate flags as well as the flags of South Africa during the apartheid era.

According to friends, roof often said racist things and wanted segregation.  He also repeated the 9th grade and eventually dropped out of high school.  During his hearing, he replied "no" to the judges question regarding employment.

He was arrested over 200 miles from the church and apparently told police that he "almost didn't go through with it because everyone was so nice to him."  He also stated that he wanted to start a race war.

Let us pray for the victims, the families of the victims and for the perpetrator as well.

I will update this post as more information comes in.





Source:

http://www.nbcnews.com/storyline/charleston-church-shooting/dylann-roof-almost-didnt-go-through-charleston-church-shooting-n378341

http://nymag.com/daily/intelligencer/2015/06/what-we-know-about-the-charleston-gunman.html?mid=twitter_nymag

http://www.nydailynews.com/opinion/editorial-dylann-roof-homegrown-american-terrorist-article-1.2262817?utm_content=buffer9bd7d&utm_medium=social&utm_source=twitter.com&utm_campaign=NYDailyNewsTw

http://www.nydailynews.com/news/national/dylann-roof-confesses-charleston-church-shooting-report-article-1.2263668?utm_content=bufferdca78&utm_medium=social&utm_source=twitter.com&utm_campaign=NYDailyNewsTw

http://www.reuters.com/article/2015/06/18/us-usa-shooting-south-carolina-idUSKBN0OY06A20150618?utm_source=twitter

http://www.cnn.com/2015/06/18/us/charleston-church-shooting-victims/index.html

http://www.usatoday.com/story/news/nation/2015/06/18/pinckney-charleston-shooting-safe-in-churches/28915701/

http://www.foxnews.com/us/2015/06/18/police-respond-to-shooting-at-sc-church/?cmpid=cmty_twitter_fn

http://time.com/3926249/pastor-charleston-speech/

http://www.washingtonpost.com/news/morning-mix/wp/2015/06/17/white-gunman-sought-in-shooting-at-historic-charleston-african-ame-church/?tid=sm_tw

http://news.yahoo.com/charleston-church-shooting-suspect-captured-media-152748793.html

https://gma.yahoo.com/whats-next-sc-church-shooting-suspect-dylann-roof-020206980--abc-news-topstories.html?soc_src=mediacontentstory&soc_trk=tw

Officers Charged in Freddie Gray's Death

Baltimore City State's Attorney Marilyn Mosby announced that the six officers involved in the death of Freddie Gray will face charges.  The news comes after the medical examiner ruled Gray's death a homicide.

Baltimore residents cheered after learning the news believing it to be the first step in search of justice.  However, it is not sure what will happen next as officers involved in similar situations whose victim's deaths were ruled a homicide were exonerated.  Both officers Wilson of Ferguson, MI and Pantaleo of the NYPD were not charged despite the deaths of Michael Brown and Eric Garner being ruled a homicide.

Gray died from complications after suffering a severe and critical neck injury.  He was handcuffed and shackled, however, he was not properly restrained with a seat belt in the police van.  Some officers and the union claimed that Gray caused his own death by slamming himself to a wall partition, however, there is no evidence of this.  Gene Ryan of the police union immediately voiced his protest at the charges against the six officers and has asked Attorny Mosby to recuse herself.  His union had set up a gofundme page to raise $600,000 for the officer's legal fees, but the page was removed because gofundme has a policy that does not allow fundraising campaigns for anyone charged with a serious crime.

From CNN:

The accused
The officers face charges such as second-degree assault and involuntary manslaughter that could bring more than 10 years in prison.
• Officer Caesar R. Goodson Jr., 45, faces one count of second-degree depraved-heart murder, involuntary manslaughter, second-degree assault, manslaughter by vehicle (gross negligence), manslaughter by vehicle (criminal negligence) and misconduct in office.
• Lt. Brian W. Rice, 41, faces one count of involuntary manslaughter, two counts of second-degree assault, two counts of misconduct in office and one count of false imprisonment.
• Sgt. Alicia D. White, 30, faces one count of involuntary manslaughter, second-degree assault and misconduct in office.
• Officer William G. Porter, 25, faces one count of involuntary manslaughter, second-degree assault and misconduct in office.
• Officer Garrett E. Miller, 26, faces two counts of second-degree assault, two counts of misconduct in office and one count of false imprisonment.
• Officer Edward M. Nero, 29, faces two counts of second-degree assault, two counts of misconduct in office and one count of false imprisonment.
Second-degree depraved-heart murder is punishable by up to 30 years in prison.
The six have a preliminary hearing on May 27, according to court documents available on the state of Maryland's Judiciary Case Search website.
The officers have paid bail, according to the records. Bail for Goodson, White, Porter and Rice had been set at $350,000 each. Nero and Miller each had a bail of $250,000.

Time will tell if these officers will be indicted and face any jail time.







Source:

http://news.yahoo.com/look-6-officers-charged-freddie-grays-death-181336317.html

http://www.cnn.com/2015/05/01/us/freddie-gray-baltimore-death/

http://www.theverge.com/2015/5/2/8534837/freddie-gray-gofundme-baltimore-police-fundraising

http://www.nytimes.com/2015/05/02/us/freddie-gray-autopsy-report-given-to-baltimore-prosecutors.html?_r=0

http://www.usatoday.com/story/news/2015/05/01/baltimore-state-attorney-freddie-gray/26697169/

Rally in Staten Island

On Saturday August 23, a large rally took place in Staten Island New York protesting police brutality and discrimination.  The rally was led by Al Sharpton in response to the choking death of Eric Garner.  Garner was killed by a plainclothes police officer by means of a chokehold. The entire thing was caught on video.

To date, the cop has not been charged or arrested despite the medical examiner ruling the death of Garner a homicide.  This is what is boiling up tempers especially among minorities who feel the police harass them kill them and get away with it. This rally got even more steam due to the shooting death of Michael Brown in Ferguson, Missouri.

The rally was thankfully peaceful and comprised of prayers, song, and chants, "We Will Not Go Back" referring to the Civil Rights era where African Americans were not given a platform to speak and were often hosed down by the police and firemen when they attempted to organize a protest.

Those participating insisted that the rally was not an anti-police march, but an attempt to bring attention to the issue of unarmed minorities being killed and not receiving justice. There was some controversy regarding unions participating in the march.  Others criticize the march describing it as a ploy for Sharpton and other race-baiters to get attention and flame the fires of racism.

The march and rally had people of all races who took to the streets to protest.  Cardinal Dolan, Archbishop of New York called on participants to be peaceful.  He wasn't present at the march. Usually Catholic clergy don't participate in these sort of rallies because they need to be neutral and not take sides.





Source:

http://gothamist.com/2014/08/24/march.php#photo-1

http://online.wsj.com/articles/protesters-head-to-staten-island-for-al-sharptons-eric-garner-rally-1408807227

http://www.nydailynews.com/new-york/nyc-crime/chokehold-death-demonstrators-leave-harlem-bus-staten-island-article-1.1914257

http://www.nytimes.com/2014/08/24/nyregion/at-eric-garner-rally-new-york-labor-groups-support-both-police-and-protestors.html?_r=0  

http://newyork.cbslocal.com/2014/08/20/cardinal-timothy-dolan-hosts-meeting-with-mayor-bill-de-blasio-religious-leaders-to-discuss-eric-garners-death/

http://newyork.cbslocal.com/video/10455054-cardinal-dolan-called-to-reunite-city-amid-eric-garner-controversy/

Puerto Ricans - The Forgotten Citizens

Some of you may wonder when reading the title of this post why I am calling Puerto Ricans "The Forgotten Citizens."  Well, there are many reasons why and I will try to go through them briefly in this writing.

Puerto Ricans are people who are either born on the island of Puerto Rico or come from parents who were born on the island.  They are mostly a mix of European, Taino Indian, African and sometimes even Asian races.  Puerto Ricans are hard to classify racially speaking.  They come in all colors.  One can meet a Puerto Rican as white as Casper the friendly ghost with blue, hazel or green eyes; or even a Puerto Rican as black as coal with features found among Africans born in Africa.  Furthermore, there are Puerto Ricans that look Indian, Arab or Asian with their particular eyes, skin tones and bone structures.  Because of this, there can be great confusion on the part of non-Puerto Ricans who mistake them for other races.  This also creates a problem on census forms where Puerto Ricans have trouble identifying with a particular race.

Puerto Ricans are a culturally proud people who love to display their music, food, and flag publicly without shame.  They are festive and it is rare to find an anti-social Puerto Rican. Unfortunately, the history between the United States of America and Puerto Ricans has not been so tidy.  Puerto Ricans were often mistreated by non-Puerto Ricans in the mainland American.  Some in the Catholic Church even gave Puerto Ricans a hard time by making them pay a quarter to sit at Mass, or were forced to attend Mass in a basement or lower church.  Because of this, many Puerto Ricans left and are part of Evangelical or Pentecostal sects.

They were originally under Spanish rule until the United States took the island over and Spain eventually gave it away completely in order to alleviate its debts.  It wasn't until 1917 when Puerto Ricans became official citizens in the United States of America.  In 1948, Congress broaden the citizenship to include all Puerto Ricans born in the States or the Island of Puerto Rico.  Over 75% of Puerto Ricans speak English fluently.  This allows them great flexibility in American life.  However, they are a forgotten people in America.

Democrats and others who identify themselves as "liberals" often push for "immigrant rights" and so on.  They feel that immigrants who came here illegally should be allowed to stay.  A form of amnesty is often proposed in Congress allowing them to stay with full rights and protection under US law.  Naturally, many Americans oppose this because it is not fair for people to come illegally to the nation and then get a free pass to become a citizen.  These critics are often the descendants of immigrants themselves who came from Europe but argue that their ancestors earned their citizenship and did not enter the nation illegally.

Those in favor of illegal immigrants try hard to pass laws to allow them to have licenses, better job opportunities, welfare assistance, earn college degrees and so forth.  However, not much is said of Hispanics who are already citizens, namely Puerto Ricans.  Only about 14% of Puerto Ricans earn a bachelor's degree.  This is not good.  Leaders in the Puerto Rican community often forget their own people and do not encourage education nor advocate for their fellow Puerto Ricans.  Puerto Ricans have suffered discrimination, poverty and other social issues for no reason.  They are American citizens and deserve to be treated as such and not forgotten.

In many instances, illegal immigrants are given priority over a Puerto Rican!  This is absurd and a

complete betrayal to the Puerto Rican people and their status as citizens of the United States of America.  Archbishop of San Juan, Roberto Gonzalez is under fire from Vatican officials for speaking a little more on Puerto Rican rights than he should; however, I don't blame him. Gonzalez was  born in the States and probably knows well the hardships that his people have endured and still endure.  To be a citizen, yet not be; is not something that lifts the morale of any people.  For a Puerto Rican to be wrapped up in red tape when trying to get assistance or an opportunity to live the American dream while an illegal immigrant can easily get help is unfair.

Puerto Ricans have much to contribute to American society as a whole.  Supreme court justice Sonia Sotomayor is an example of what a Puerto Rican can become if he/she is given equal treatment and not treated like a second class citizen while others who are not citizens are put ahead. The Puerto Rican people need a Dr. King figure who will bring about change and respect.  It is disturbing to see Al Sharpton show his face when a controversial issue involves Puerto Ricans and no other Puerto Rican leader is present.

African Americans are not the only group who are harassed and profiled.  Many times, when a Hispanic commits a crime, he is automatically labeled a Puerto Rican despite being Mexican, Dominican, Cuban or what not.  Take Salsa singer Marc Anthony for example who was harassed for singing the anthem at the All Star game.  In some instances, members of other groups purposely pretend to be Puerto Rican in order to fit in society or get opportunities.  They have even stolen the identities of Puerto Ricans which forced Puerto Rico to reissue birth certificates.  Only those who can distinguish between dialects, accents and body language can truly tell who is Puerto Rican and who is not.  Shouting 'wepa' or dancing Salsa does not make one Puerto Rican.  

Moreover, many Puerto Rican elected officials sell out their own people by adopting the "white man's" rhetoric.  This rhetoric includes the Americanization of Puerto Ricans by forcing them to erase their cultural ties and become part of the American collective, so to speak.  It also includes adopting liberal ideologies such as abortion, contraception, gay rights and other agendas that were never part of the Puerto Rican people's philosophy who value life, family and tradition.  Being American doesn't mean one must forget where one came from, nor replace one's values and morals.

I hope the Puerto Rican people are treated better and that they wake up and demand respect. Their needs have to be met and put before that of others who clearly broke laws by entering our nation.

To my knowledge, the breaking of a law means one is a law-breaker or criminal.  Why give preference to law-breakers when you have citizens here who are in need of many things and want to achieve the American dream without being discriminated against or assimilated into another ethnicity?

      

"I have a Dream" speech by Dr. King

I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation.
 This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.

In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness.

It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check -- a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.

It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.

We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. 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. They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone.

As we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied, as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their selfhood and robbed of their dignity by signs stating "For Whites Only". We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.

Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.
I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal."
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today.
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification; one day right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today.
I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.
This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring."
And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!
Let freedom ring from the snowcapped Rockies of Colorado!
Let freedom ring from the curvaceous slopes of California!
But not only that; let freedom ring from Stone Mountain of Georgia!
Let freedom ring from Lookout Mountain of Tennessee!
Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring.

And when this happens, when we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"