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...Race and Sports in America By: Patrick Minnick December 12, 2014 “A life is not important except in the impact it has on other lives”. This quote proved true for no one more than the man who said it, Jackie Robinson. Robinson is seen as a pivotal figure in the fight for racial equality in America. However, he didn’t make his impact through speeches, civil right protests, or violent rebellion. Robinson did it by playing the sport he loved, baseball. Sports have always had an ability to bring people together, but, in the last century especially, sports have given racial minorities something they can’t find elsewhere; a chance to compete on a level playing field with everyone else. Jackie Robinson showed that race is simply a myth, a superficial characteristic that holds no insight to the physical or mental abilities of a person. Sports by themselves show no racism and serve as a constant reminder of this racial myth. Sadly, people are more reluctant to abandon old beliefs; meaning racism still runs deep in the organizations that are built around these sports. This research paper will focus mainly on three subcategories: 1) The history of the relationship between sports and race in America; 2) How sports have benefited or damaged race relations; 3) Why certain sports are more popular among different races. The history of sports in America dates all the way back to the Native Americans who played an early form of lacrosse that was used for recreation and promoting...

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The social life of slaves in Brazil is especially instructive in illuminating the survival of African ways in the Americas. On the plantation, godparenthood and coparenthood, both common to the peoples of Africa, substituted for the shattered extended family. In the large cities the innandades (lay brotherhoods; cotradias in Spanish America) sponsored by the Catholic Church granted slaves, free blacks, and mulattos a degree of autonomy by permitting them to assemble on holidays, gather funds for the less fortunate, and elect a leadership to observe the rituals of their particular saint. African languages mixed with Portuguese provided a lingua franca that kept African practices alive, particularly through the religious ceremonies of Candomble, Macumba, and other Afro-Brazilian syncretic faiths.3

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Although I identify primarily as African American, I was raised primarily by my mother, a woman of largely Anglo-Saxon and Germanic Mormon pioneer stock. My mother strove to raise me with a universal love for all people, regardless of race. My father, a descendant of East Texas freedman farmers and their forebears in bondage, largely agreed with this approach, yet insisted upon me learning the realities of what it means to be a black man in the United States of America, and all of the challenges that that entails. Even though I was raised to be aware of racism, and to confront it whenever possible, my upbringing in a cosmopolitan and diverse environment such as Seattle, Washington, could not have prepared me for the racial animus that I would encounter upon moving to the state of Utah to pursue my undergraduate degree at Brigham Young University.

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All slaves in only the areas of the that were not under direct control of the United States government were declared free by the , which was issued on January 1, 1863, by President . While personally opposed to slavery, Lincoln believed that the Constitution did not give Congress the power to end slavery, stating in his first Inaugural Address that he "had no objection to [this] being made express and irrevocable" via the . On social and political rights for blacks, Lincoln stated, "I am not, nor ever have been in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people, I as much as any man am in favor of the superior position assigned to the white race." The Emancipation Proclamation did not apply to areas loyal to, or controlled by, the Union. Slavery was not actually abolished in the U.S. until the passage of the which was declared ratified on December 6, 1865.Contributing Editor's Note: This essay not only delineates a structure and language for teaching about race in Latin America, it also represents a useful introduction for historians looking to strengthen the Latin America portion of their world civilization surveys.A new condition has brought new duties. A character which might pass without censure as a slave cannot so pass as a freeman. We must not beg men to do for us what we ought to do for ourselves. The prostrate form, the uncovered head, the cringing attitude, the bated breath, the suppliant, outstretched hand of beggary does not become an American freeman, and does not become us as a class, and we will not consent to be any longer represented in that position. No people can make desirable progress or have permanent welfare outside of their own independent and earnest efforts…. We utterly repudiate all invidious distinctions, whether in our favor or against us, and ask only for a fair field and no favor.