Being black in America has little to do with skin color. Being black means that your heart, your soul, your mind, and your body are where the dispossessed are.

The blackman is not fighting for equality with whites. Blackness is the blackman refusing to believe the whiteman's way of life is best for blacks.

In America, black is beautiful. To be black is to be more righteous, nobler; carry the heaviest historic baggage — heavier than the Holocaust — and be encouraged to perpetually and publicly pick at those suppurating sores. To be black is to have an unwritten, implicit social contract with wider, whiter society. To be black it to be born with an IOY (I Own You); it is to be owed apologies, obsequiousness, education, and auto-exculpation for any wrongdoing.

According to Baugh, Black is the term preferred by most Black Americans. As a proper noun, like Negro (Spanish for 'black') or African American, it should be capitalized. The claim that black is a color word requiring lowercase makes meaning the major criterion for determining upper versus lower case. However, capitalization is determined by whether a term is a proper noun or not. Surely Black is synonymous with Negro, just as White is synonymous with Caucasian. Either they are all proper nouns or none of them is. Like White, Black is not a color term. If it were, such locutions as light-skinned Black person and dark-skinned White person would make no sense. Furthermore, when black is a color term and part of a proper name, as in Black Angus, it is nonetheless capitalized. And one would not think of using the color-word argument to downcase Mr. Black or Ms. White. The failure to capitalize Black when it is synonymous with African American is a matter of unintended racism, to put the best possible face on it. A similar case arises with the racial term Native American.

"The Oxford English Dictionary itself feebly admits that 'In Middle English it is often doubtful whether blac, blak, blacke, means "black, dark," or "pale, colourless, wan, livid".'

...

Utterly illogical though all this may sound, there are two good explanations. Unfortunately, nobody is quite sure which one is true. So I shall give you both.

Once upon a time, there was an old Germanic word for burnt, which was black, or as close to black as makes no difference. The confusion arose because the old Germanics couldn't decide between black and white as to which color burning was. Some old Germans said that when things were burning they were bright and shiny, and other old Germans said that when things were burnt they turned black.

The result was a hopeless monochrome confusion, until everybody got bored and rode off to sack Rome.

...

The other theory (which is rather less likely, but still good fun) is that there was an old German word black which meant bare, void, and empty. What do you have if you don't have any colours?

Well, it's hard to say really. If you close your eyes you see nothing, which is black, but a blank piece of paper is, usually, white. Under this theory, blankness is the original sense and the two colors — black and white — are simply different interpretations of what blank means."

The black is a black man;that is, as the result of a series of aberrations of affect, he is rooted at the core of a universe from which he must be extricated.

Being black means being layered, carrying a beautiful lineage and even though, the world makes it tough, being proud of who you are.

Closer examination suggests an alternative interpretation of the terms ‘black’ or ‘dark’ as referring to the dark world of the dasas/dasyus in contrast with the light world of the aryas, an interpretation which is in perfect agreement with the contrast between good/light and evil/dark forces that pervades the Vedas (and has parallels in many, perhaps most other traditions around the world).

At risk of arousing the resentment of my colored brothers, I will say that the black is not a man. There is a zone of nonbeing, an extraordinary sterile and arid region, an utterly naked declivity where an authentic upheaval can be born. In most cases, the black man lacks the advantage of being able to accomplish this descent into real hell.

In fact, you couldn't even be sure that everything you had assumed to be an expression of your black, unfettered self — the humor, the song, the behind-the-back pass — had been freely chosen by you. At best, these things were a refuge; at worst, a trap. Following this maddening logic, the only thing you could choose as your own was withdrawal into a smaller and smaller coil of rage, until being black meant only the knowledge of your own powerlessness, of your own defeat. And the final irony: Should you refuse this defeat and lash out at your captors, they would have a name for that, too, a name that could cage you just as good. Paranoid. Militant. Violent. Nigger.

Black people must redefine themselves, and only they can do that. Throughout this country, vast segments of the black communities are beginning to recognize the need to assert their own definitions, to reclaim their history, their culture; to create their own sense of community and togetherness. There is a growing resentment of the word “Negro,” for example, because this term is the invention of our oppressor; it is his image of us that he describes. Many blacks are now calling themselves African-Americans, Afro-Americans or black people because that is our image of ourselves. When we begin to define our own image, the stereotypes—that is, lies—that our oppressor has developed will begin in the white community and end there. The black community will have a positive image of itself that it has created. This means we will no longer call ourselves lazy, apathetic, dumb, good-timers, shiftless, etc. Those are words used by white America to define us. If we accept these adjectives, as some of us have in the past, then we see ourselves only in a negative way, precisely the way white America wants us to see ourselves. Our incentive is broken and our will to fight is surrendered. From now on we shall view ourselves as African-Americans and as black people who are in fact energetic, determined, intelligent, beautiful and peace-loving.

Black people must redefine themselves, and only they can do that. Throughout this country, vast segments of the black communities are beginning to recognize the need to assert their own definitions, to reclaim their history, their culture; to create their own sense of community and togetherness. There is a growing resentment of the word “Negro,” for example, because this term is the invention of our oppressor; it is his image of us that he describes. Many blacks are now calling themselves African-Americans, Afro-Americans or black people because that is our image of ourselves. When we begin to define our own image, the stereotypes—that is, lies—that our oppressor has developed will begin in the white community and end there. The black community will have a positive image of itself that it has created. This means we will no longer call ourselves lazy, apathetic, dumb, good-timers, shiftless, etc. Those are words used by white America to define us. If we accept these adjectives, as some of us have in the past, then we see ourselves only in a negative way, precisely the way white America wants us to see ourselves. Our incentive is broken and our will to fight is surrendered. From now on we shall view ourselves as African-Americans and as black people who are in fact energetic, determined, intelligent, beautiful and peace-loving.

“Race.” I really can’t understand it as anything other than something people say. The people who have said that you and I are both “black” and therefore deserve a certain kind of interaction with the world, they make race. I can’t take them seriously. Not beyond the fact that they have the ability to say that you and I are a single race. You know, a piece of cloth that is called “linen” has more validity than calling you and me “black” or “negro.” “Cotton” has more validity as cotton than yours and my being “black.”…

In sociology, we often refer to black people who are in the United States but who are not descendants of either the enslaved or, later, of those who experienced the Great Migration as “black ethnics.” It is a complicated term because it implies that black Americans do not have an ethnicity.