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Debate: Is Mariah a white passing biracial like Halsey?

Is Mariah Carey a white passing biracial?

  • Yes

    Votes: 817 60.7%
  • No

    Votes: 530 39.3%

  • Total voters
    1,347

mango089

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Hmmmm, even though I do think Mariah (and Halsey) definitely looks mixed with black she could definitely pass for white if she wanted to. If she was just a normal everyday person who told me she was Italian, Bosnian, Greek, Albanian (like Rita Ora), or even Jewish I would believe her and not trip
I agree with you.
 

Crown Royal

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Yes, because if Mariah hadn't said it herself people would have assumed she was a white girl. So could she have passed? Yes

BUT...

I think it was just easier for the industry to add her blackness in there so that she would be accepted by blacks and whites.
 

Pearl Shay

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In her early years, with curly hair and that look, I could tell she was mixed, like a lot of people. But it's not like it was a secret being kept. If she had straightened her hair from the jump and tried to cover it up, she would've been exposed later from her kid pics and siblings.
 

GlamorousOne

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I have older biracial relatives in my family. They knew before she even said it that Mariah was mixed-race and not white.


I think it’s her nose and the undertone of her skin that gives it away. You can be very pale but your skin still doesn’t look like White people’s skin imo. It’s hard to explain but I have an Aunt like this...several shades lighter than Tisha Campbell but her skin still doesn’t look like white peoples’ skin lol.
 

DarlingPikki

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Because she passes for a white woman.



Christina is latina and white. Latino just means one comes from a latin american country, it doesn't indicate race. So there are white lationos, black latinos, etc.

Are you understanding what “white passing” means?

Google fast, easy and at your fingertips....please utilize it.
 

Lexonfiyah

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He looks like he's either a Mestizo or Castizo.

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I'm sure he does have some indigenous ancestry. He looks like it to me. My best friend is a white Ecuadorian and she looks more European than this.
Lol Christina like a Selena Gomez/Demi Lovato type when it comes to the race category.
 

Gladhe8HER

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Mariah to me looks like a woman of color, not necessarily a person mixed with black and white. If I didn't know she was black and white I'd think she was Hispanic mixed with a whole bunch of stuff. When I first saw Meghan M I knew she wasn't straight up white, because I could see her roots, but I did think she was Hispanic or an ethnic European.
 

Lexonfiyah

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I think she could pass as Italian and that’s as far as her “passing” goes. The Italian Canadian singer Alesia Cara has similar look and dare I say is even darker than Mariah.
Everyone has a different perception ofc but I remember thinking Mariah was black as well as a child, and the Alesia Cara comment is accurate because I assumed she was mixed race. Maybe it’s because she kinda resembles this black girl that I went to school with.
 

Surreal

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I always thought Frances O'Connor and Mariah Carey had a similar look, especially when Frances was young in the 90s and early 2000s and had that big, blond hair in Bedazzled. Frances O'Connor is English.

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But Mariah Carey's nose is different and it used to be even more so before her nose job.
 

Reevertigo

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eh no. Mariah is racially ambiguous maybe but not white passing. If I didn't know her I'd peg her as mestizo like jlo.

Halsey to me is def white passing but I think that's mainly bc she stays straightening/buzzing off her otherwise curly hair
 

SimbaLuver

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Passing as white means nobody even yo husband and kids don’t know you have African ancestry at all. I wish y’all would leave these terms where they were. It doesn’t apply to someone who acknowledges they have a black parent. How can you pass if you are public about it? Just use common sense.

I cannot believe that phrase is still being used in 2020!
 

Goodgyalknd

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Yeah she says she's mixed but a casual music listener would think she's a white girl who can sing. Christina is Latina but she passes off as white and people still don't know she's Latina

Latina is not a race.

Christina is probably a descendant of german, italian, spanish or whatever other sort of Europeans moved there.
 

Earthenware Kitt

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How can Mariah be white passing if she’s been saying shes mixed race since she debuted in 1990?

View attachment 1654203

I don't know if these Fonts are too young to remember the stories from her early days or not.

Mariah was allegedly chased home and hit with rocks on Long Island for having Black Blood.

Please stop trying to parse out who's Black and who's not because one drop makes you Black in America.

Watching the whyte supremacist power structure try to ruin this woman's career should be enough.

People need to get it together and keep their eye on what counts.

We have way bigger fish to fry.
 

HeByHooray

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Mariah looks white and she is cognizant of this. She once said how she would be in meetings at Columbia and people would chime in talking about the black market forgetting that she was black. She was sitting at the damn table. Mariah is mixed race but could pass for white or latina. She is a black woman at the end of the day because her father was a black man.
 

Surreal

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It don't take much to be white passing for those who aren't looking for it nor aren't familiar with different biracial phenotypes. Since they put laws in place to combat it, I bet a good many of them were tricked. Especially since a good many of them had just got off the boat from Europe during the time and thus were likely unfamiliar with black and mixed people period.

I believe the wife of African American poet Paul Laurence Dunbar, Alice Moore Dunabr, was white passing in her day (late 1800s, early 1900s) cause she said it was one of the things she struggled with in her life- choosing to not pass for white, and then being stuck in the middle as not black enough to be black. It was the inspiration behind stories and books she wrote about crossing the color lines and being in between them, and the conflicting emotions that came with it. She was mixed race Louisiana Creole of Color that chose not to pass for white, but wrote some stories about characters that did.

White passing is when white people and black people and other believe you're white. It's the reason the one drop rule exist, cause after slavery and during the Eugenics movement in the early 1900s, white people were afraid of the people of African descent that could pass as one of them- cause now they were more free to than ever, since they weren't mostly stuck on plantations anymore. They could freely blend into white society and end up procreating with them and thus allow African DNA to enter their white gene pools which they wanted to keep as pure as possible. Y'all always use the one drop rule wrong, but it's white passing people that the one drop rule was meant for.

Alice Dunbar Nelson (July 19, 1875 – September 18, 1935):

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Alice Dunbar Nelson was an African American poet, journalist, and political activist. Among the first generation born free in the South after the Civil War, she was one of the prominent African Americans involved in the artistic flourishing of the Harlem Renaissance. Her first husband was the poet Paul Laurence Dunbar; she then married physician Henry A. Callis; and married, lastly, to Robert J. Nelson, a poet and civil rights activist. She achieved prominence as a poet, author of short stories and dramas, newspaper columnist, and editor of two anthologies.

Alice Dunbar ability to pass for white was a challenging aspect of her African American identity and became a prominent issue throughout much of her work. ... Not only does she wrestle with her ability to pass as white, but she also confirms her inability to control how some black people viewed her

"Alice Ruth Moore was born in New Orleans on July 19, 1875, the daughter of an African-American seamstress and former slave and a white seaman. Her parents, Patricia Wright and Joseph Moore, were middle-class people of color and part of the traditional multiracial Creole community of the city. At a time when fewer than 1% of Americans went to college, Moore graduated from Straight University (later merged into Dillard University) in 1892 and worked as a teacher in the public school system of New Orleans at Old Marigny Elementary.

In 1895, her first collection of short stories and poems, Violets and Other Tales, was published by The Monthly Review. About that time, Moore moved to Boston and then New York City. She co-founded and taught at the White Rose Mission (White Rose Home for Girls) in Manhattan's San Juan Hill neighborhood. Beginning a correspondence with the poet and journalist Paul Laurence Dunbar.

Her writing and photo in a literary magazine captured his attention, and in 1898, after corresponding for two years, she ended up moving to Washington, DC to join him and they married in 1898. But the relationship proved stormy, exacerbated by Dunbar's declining health due to tuberculosis, alcoholism developed from doctor prescribed whisky consumption, and depression. In 1902, after he beat her nearly to death, she left him, and moved to Delaware. She and Paul Dunbar separated in 1902 but were never divorced. He was reported to also have been disturbed by her lesbian affairs. Paul Dunbar died in 1906.

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Alice Dunbar then moved to Wilmington, Delaware and taught at Howard High School for more than a decade. During this period, she also taught summer sessions at State College for Colored Students (the predecessor of Delaware State University) and at the Hampton Institute. In 1907, she took a leave of absence from her teaching position in Wilmington and enrolled as a student at Cornell University, returning to Wilmington in 1908. In 1910, she married Henry A. Callis, a prominent physician and professor at Howard University, but this marriage ended in divorce.

From 1913 to 1914, Dunbar was coeditor and writer for the A.M.E. Review, an influential church publication produced by the African Methodist Episcopal Church (AME Church). In 1916 she married the poet and civil rights activist Robert J. Nelson. She joined him in becoming active in politics in Wilmington and the region. They stayed together for the rest of their lives.

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During this era she also had intimate relationships with women, including the activist Fay Jackson Robinson.[8]

From 1920, she coedited the Wilmington Advocate, a progressive black newspaper. She also published The Dunbar Speaker and Entertainer, a literary anthology for a black audience.

Dunbar Nelson was an activist for African Americans' and women's rights, especially during the 1920s and 1930s. While she continued to write stories and poetry, she became more politically active in Wilmington, and put more effort into numerous articles and journalism on leading topics. In 1915, she was field organizer for the Middle Atlantic states for the woman's suffrage movement. In 1918, she was field representative for the Woman's Committee of the Council of Defense. In 1924, Dunbar-Nelson campaigned for the passage of the Dyer Anti-Lynching Bill, but the Southern Democratic block in Congress defeated it.

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From about 1920 on, she made a commitment to journalism and was a highly successful columnist, with articles, essays and reviews appearing as well in newspapers, magazines, and academic journals. She was a popular speaker and had an active schedule of lectures through these years. Her journalism career originally began with a rocky start. During the late 19th century, it was still unusual for women to work outside of the home, let alone an African-American woman, and the journalism business was a hostile, male-dominated field. In her diary, she spoke about the tribulations associated with the profession of journalism – "Damn bad luck I have with my pen. Some fate has decreed I shall never make money by it" (Diary 366). She discusses being denied pay for her articles and issues she had with receiving proper recognition for her work.

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She moved from Delaware to Philadelphia in 1932, when her husband joined the Pennsylvania Athletic Commission. During this time, her health was in decline and she died from a heart ailment on September 18, 1935, at the age of sixty. She was cremated in Philadelphia. She was made an honorary member of Delta Sigma Theta sorority. Her papers were collected by the University of Delaware.

Her diary was published in 1984 and detailed her life during the years 1921 and 1926 to 1931 ("Alice Dunbar-Nelson"). As one of only two journals of 19th-century African-American women, Dunbar-Nelson's diary provided useful insight into the lives of black women during this time. It "summarizes her position in an era during which law and custom limited access, expectations, and opportunities for black women" ("Alice Dunbar-Nelson"). Her diary addressed issues such as family, friendship, sexuality, health, professional problems, travels, and often financial difficulties.

The rhetorical context of Alice Dunbar-Nelson's writing includes subject, purpose, audience, and occasion. "
Dunbar-Nelson's writings addressed the issues that confronted African-Americans and women of her time". In essays such as "Negro Women in War Work" (1919), "Politics in Delaware" (1924), "Hysteria," and "Is It Time for Negro Colleges in the South to Be Put in the Hands of Negro Teachers?" Dunbar-Nelson explored the role of black women in the workforce, education, and the antilynching movement. The examples demonstrate a social activist role in her life. Dunbar-Nelson's writings express her belief of equality between the races and between men and women. She believed that African-Americans should have equal access to the educational institution, jobs, healthcare, transportation and other constitutionally granted rights. Her activism and support for certain racial and feminist causes started to appear around the early 1900s, where she publicly discussed the women's suffrage movement in the middle American states. in 1918, she officially held the role of field representative for the Woman's Committee of the Council of Defense, only a few years after marrying Robert J. Nelson who was a poet and a social activist as well. She significantly contributed to some African American journalism such as the Wilmington Advocate and The Dunbar Speaker and Entertainer. Following her leading role in the Woman's Committee, Alice became the executive secretary of the American friends inter-racial peace committee, which was then a highlight of her activism life. She successfully created a political/feminist career co-editing newspapers and essays that focused on the social issues that minorities and women were struggling through in American through the 1920s, and she was specifically influential due to her gain of an international supportive audience that she used to voice over her opinion.

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Much of Dunbar-Nelson's writing was about the color line – both white and black color lines. In an autobiographical piece entitled "Brass Ankles Speaks", she discusses the difficulties she faced growing up mixed-race in Louisiana. She recalls the isolation felt as a child, and the sensation of not belonging to or being accepted by either race. She said as a child she was called a "half white n-word" and that while adults were not as vicious with their name-calling, they were also not accepting of her. Both black and white individuals rejected her for being "too white." White coworkers didn't think she was racial enough and black coworkers did not think she was dark enough to work with her own people. She wrote that being multiracial was hard because "the 'yaller n-words,' the 'Brass Ankles' must bear the hatred of their own and the prejudice of the white race" ("Brass Ankles Speaks"). Much of Dunbar-Nelson's writing was rejected because she wrote about the color line, oppression, and themes of racism. Few mainstream publications would publish her writing because it was not marketable. She was able to publish her writing, however, when the themes of racism and oppression were more subtle."
(source)

The Dilemmas of Racial Identity in Alice Dunbar-Nelson’s “The Stones of the Village”:

"
In Alice Dunbar-Nelson’s “The Stones of the Village,” the protagonist Victor Grabért is faced with a identity dilemma that many light-skinned people with African ancestry, including Dunbar-Nelson herself, had to grapple with in the beginning of the 20th century: passing as white in order to fulfill one’s individual potential in a period of white discrimination against people with known African ancestry, or embracing that ancestry and facing racism from white people and assumptions from African Americans. While Dunbar-Nelson wanted to associate with her black heritage, Victor, on the other hand, makes a conscious effort to convince everyone in New Orleans that he is of pure white blood. For Victor, New Orleans becomes not only his adopted home, but also his city of opportunity; the place where he can mask his true identity. For Victor, New Orleans is his escape. But even New Orleans cannot protect Victor from the whites’ persecution against blacks. Throughout the story, we see him struggle with his dual identity as a man of color who feels the whites’ discrimination and revels in the “revenge” he enacts on his childhood stone throwers (Dunbar-Nelson 30), as well as a white man decrying blacks in order to fit in. Because of the ever-present white persecution against blacks, Victor chooses to adopt both the physical traits and mental mindset of a white person in order to establish and protect the family and tradition he never had, in spite of the deep sense of guilt he feels for doing so. Through Victor’s story, Dunbar-Nelson suggests that choosing to be white and thus gain access to money, career and social prominence is not always enough.

Victor does not set out to pass as white. So that he will no longer have to endure the negative comments about his skin color from both black and white children, his grandmother sends him to New Orleans where he applies for a job in a bookstore on Royal Street. The owner thinks he is white and when when Victor is hired, he realizes the benefits that can come from “passing.” It is also in this bookshop where Victor begins his education, and with time, grows pale from much reading,” (Dunbar-Nelson 8) making his skin even whiter. Victor takes advantage of Mr. Buckley never meeting his African American guardian, Madame Guichard, and fulfills the bookstore’s owner’s wish for him to attend Tulane College. As Victor grows up, he begins to actively “pass,” as “no one had asked questions, and he had volunteered no information concerning himself,” (Dunbar-Nelson 11). He befriends Steve Vannier, who comes from a prominent white family and this friendship gives Victor the necessary social connections to help mask his mixed identity. After establishing himself as a lawyer, he delves further into his disguise: “Grabért’s personality was pleasing, without being aggressive, so he had passed through the portals of the social world and was in the inner circle” (Dunbar-Nelson 11). He even “had long since eliminated Mme. Guichard from his list of acquaintances” (Dunbar-Nelson 12); an active choice of no longer associating with those of color who know his racial ancestry. Coupled with his “pale” physicality, Victor now has all of the tools necessary to fully assimilate into white society, and can now be an acceptable suitor for Elise, who is from a prominent white family.

Even though he is successful in leading everyone to believe he is white, Victor always has a sense of internal guilt about his deception. Being in New Orleans, however, gives Victor solace and assuages this shame and allows him to continue to pass: “It was inexpressingly soothing to Victor; the great unknowing city, teeming with life and with lives whose sadness mocked his own teacup tempest” (Dunbar-Nelson 18). “Soothing” connotes a feeling of making a discomfort more tolerable. But Victor struggles to keep quiet when the blacks around him are insulted by his white counterparts: “the blood rushed to Grabért’s face, and he started from his seat angrily…the lawyer was tingling with rage and indignation” (Dunbar-Nelson 13). When he is at the restaurant with Frank Ward, he demands to know why a black man was not served. Victor’s unexpected reactions in defense of the blacks in both situations almost give him away. But instead, he thinks to himself, “I must be careful” (13, 19), and becomes “frightened, frightened at his own unguardedness” (19). Victor realizes the danger of revealing himself and cannot fathom giving up his well-established social position and his law practice on Carondelet Street to do so.

Victor’s fear emerges when he is questioned about his past. During Victor’s courtship of Elise Vannier, she has a natural inclination to learn about his family, and asks about his past. Her seemingly innocent questions upset him. “The girl’s artless words were bringing a cold sweat to Victor’s brow, his tongue felt heavy and useless, but he managed to answer quietly, ‘I have no home in the country’” (Dunbar-Nelson 15). He begins to question if it is “just” to marry a white woman, but decides that he has every right to do so, since “they had money; so had he. They had education, polite training, culture, social position; so had he” (Dunbar-Nelson 16). However he goes to bed “worn out with the struggle, but still with no definite idea what to do” (Dunbar-Nelson 17).

Dunbar-Nelson suggests that Victor cannot live with his decision and the reality that being white is not enough. “His temptation to ‘to end the whole miserable farce” (Dunbar-Nelson 31) at a banquet in his honor, is the closest he comes to revealing his African ancestry. But his next thought of, “Well, he must speak, and he must remember Elise and the boy” (Dunbar-Nelson 32) is his dilemma summed up in a sentence. As soon as he considers telling the truth, Victor immediately realizes the consequences that his wife and son will be faced with. He then thinks back on his childhood stoning, “for were they not all boys with stones to pelt him because he wanted to play with them?” (Dunbar-Nelson 32). He dies immediately; never disclosing himself, yet never losing the overwhelming sense of guilt either.

‘The Stones of the Village’ is an even more overt and tragic handling of race, passing, and the black Creole” (Lauter 391) than some of Dunbar-Nelson’s other works. The short story was not published during her lifetime, and when Dunbar-Nelson proposed expanding The Stones of the Village’ into a novel, she was told that the American public would not like her color-line fiction (Bryan 76). By telling Victor’s story, we see Alice Dunbar-Nelson’s own dilemma of whether to let others sometimes think she was white. Her personal account in her unpublished essay “Brass Ankles Speaks” tells us that choosing the opposite of Victor and identifying as black also posed problems. Both of Dunbar-Nelson’s unpublished works reveal the internal dilemmas that racially mixed people confront in a racist society that labels people as either black or white.
"

(source)
 
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Surreal

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Also the Johnston Family is an African American family that successfully passed for white. But I think in some of them, you can tell, particularly the daughter. Doctor Johnston eventually revealed that he was negro in the 1940s and was soon fired from his job.

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BihWhet

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Why ask such a dumb question when you already know the answer? Mariah is about 70% white and looks it.
Yall must be from latin America somewhere. Do yall even know what white Americans look like? I can assure you it for damn sure ain't nowhere near Mariah Carey.
 

BihWhet

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Also the Johnston Family is an African American family that successfully passed for white. But I think in some of them, you can tell, particularly the daughter. Doctor Johnston eventually revealed that he was negro in the 1940s and was soon fired from his job.

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Now this is what one drop rule blacks look like. These are the types of people the one drop rule was created for, not no damn Shemar Moore or Lauren London. People who could actually pass for white.
 

Mari Jiwe

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I think Mariah's black dad may have been like Condi Rice. Black but genetically only half.


No, because passing isn't just about looks. This is why Meghan Markle isn't passing because white people know about Dorea. Maybe pre fame she passed but she can't pass now.


Christina is Castiza. White because she looks it. There are many Latinos like her.
Markle only passes because of her nose job / contouring and hair straightening. She looked mixed as a kid.
 

Surreal

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Mariah Nunez is no different then Jennifer Lopez.

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Their DNA is obviously majority European period.

But most New World mixed people are predominately European. It's rare not to be cause their New World black parents are most likely also part European.

So from Halle Berry to Rashida Jones, they're all likely predominately European genetically. Though some children of mixed people and New World Black people will come out closer to 50/50. All to say, both parents need to have African ancestry, if both of them have European, to help balance each other out.
 

KuroiHakucho

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Yes she is a white passing biracial like MM and Halsey. A black passing racial would be like Obama or Halle Berry but they all still fall under the same category as biracial.

I don't know why people struggle with understanding this. Only in America do we have this problem and it's gotta stop.
 

Surreal

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Venezuelan is not a race therefore Alfred was black.
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Right. And she's not even Venezuelan. After all this time it has been said, these fonts still don't know.

Mariah Carey's paternal grandparents. Her grandmother was African American from the Carolinas and her grandfather was Cuban of likely African and European descent.

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Their pictures:
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Mariah Carey actually looks like her father most of all and he looks like his mother.
 

GlamorousOne

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Yes she is a white passing biracial like MM and Halsey. A black passing racial would be like Obama or Halle Berry but they all still fall under the same category as biracial.

I don't know why people struggle with understanding this. Only in America do we have this problem and it's gotta stop.


Have you seen Meghan Markle with her natural 3B hair texture and natural nose? She isn’t white passing, just lightskinned lol.
 

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