Who am I ?

Before he was assassinated by book bomb in 1969, Eduardo Mondlane, Janet’s grandfather, was trying to force the colonial Portuguese government out of Portuguese East Africa. (Today, we call it Mozambique.) After seven years at the head of Frente de Libertação Moçambique (better known by the acronym FRELIMO), Mondlane controlled a formidable guerrilla army and was courting aid from both the capitalist West and the communist East. His daughter, Chude
Mondlane, is Janet’s mother.

Eduardo was born in 1920 in the country he would not live to see liberated. His father was a tribal chief, and his mother was one of six wives. Chude Mondlane says that her father was a goatherd for the first 12 years of his life: “The soles of his feet were thick as cows’ hides. I was fascinated by them as a little girl.” Offered an education in a religious school run by Swiss missionaries, Eduardo eventually left for America and Oberlin College in central Ohio. It was 1951. Thirty-one years old, six feet tall, and imposing in stature, Eduardo stood out among the freshman class.

There, Eduardo pursued a degree in anthropology and sociology. Simultaneously, he was pursued by Janet Rae Johnson. The pair had met at a Christian summer camp and began a five-year courtship. Both prolific writers, they penned hundreds of letters to one another. “My mother was a white, Presbyterian girl from the Midwest,” Chude recalls. “My father was being trained to return to Mozambique as a religious leader. She was 17, and she fell madly in love with him. He just happened to have the future of a nation on his shoulders.” After Oberlin, Eduardo began graduate work at Northwestern University. (When Johnson joined him there as an undergraduate, her incensed mother told the provost that his daughter was emotionally unstable for wanting to be with a black man, and refused to pay her tuition.) After attaining his Master’s in anthropology, he became the first black Mozambican to earn a doctorate degree.

In the late 1950s, a job with the United Nations brought him back to Portuguese East Africa, where he found his home in the throes of political unrest. He returned to the States to teach at Syracuse University, but by 1963, his country—and its fight for freedom—beckoned. Eduardo had moved his family to the newly independent Tanzania, and there, in Dar es Salaam, FRELIMO was founded. With overwhelming popular support, Eduardo was elected its first leader.

The period was a dangerous one. Eduardo quickly became one of the most recognizable—and thus carefully monitored—revolutionaries in Africa. In an iconic photo, he wears a soldier’s patrol cap; his gaze looks pensive, his broad features almost anguished. In another, he and the Argentinean guerrilla Che Guevara sit at a table in animated discussion.

He was killed when Chude was 11. Independence was still six years away. But his bloodlines carry his legacy. “He had an amazing, charismatic personality. You felt like the only person in the whole world when he was talking to you. I think I see some of that in Janet,” says Chude. “She brings people into her world, but at the same time, she’s willing to walk into any world. She’s the granddaughter of great African leaders,” Chude continues, “and the great-granddaughter of a tribal chief. She can’t separate that from herself.”

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  1. What a fascinating article! Janet, in case I haven’t told you this yet, you’re amazing. Thank you Janet, and Kevin, for sharing this perspective. It’s a much needed one here on campus as well as in our daily lives off-campus. Let’s keep the discussion going, forward.

    Dilanthi Ranaweera’09

  2. Thank you for sharing your story, Janet (and nice writing, Kevin). A lot of what you had to say really resonated- from a very different place, of course, but I also feel like I live my life constantly through the lens of identity (religious-national-ethnic). It is very different for me, because I don’t have the same physical un-choice (if I wanted to be a non-Jew in the public eye, mostly I could, although I do have the nose…), but I am fascinated and dominated by my identity nonetheless; I feel that most of my breaths are Jewish breaths, and I think in that and in your article there is an immense amount for us, and for others to discuss: and

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    I agree with Dilanthi- this is a much needed discussion.

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  3. Amazing stuff Janet!!!

  4. Thanks to Kevin Redmon for accurately interpreting Janet Rodrigues as a young woman growing into a spectacular person. She lends a voice to the discussion of race to the rest of us who become tongue-tied when faced with delicate and brutal questions. Her many-hued cousins, children of her uncle and aunt, have faced and are facing the same questions that she must answer from chilly Vermont since they, too, chose to study in the United States. The grandparents Eduardo and Janet Mondlane earnestly believed that their children would grow to be citizens of the world. They did. The same is becoming true of their grandchildren–Janet is a case in point. Perhaps the grandparents did not sufficiently emphasize the need to

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    hold tight to the sailing ropes of the caravel that is whizzing them through life, the wind of change singing through their hair as new horizons rear up to greet them. Shall we call those ropes, roots? That would be okay. Janet melts her experiences into a love for life. I know, because I am her grandmother.

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  5. […] Though I have often felt that I was fortunate to grow up in a comfortably middle-class American family, I had never thought of my life as one of privilege. I had always associated that word with “wealthy,” and while my father’s job as a tenured professor at a leading liberal arts school and my mother’s position as a clinical psychologist in private practice meant that my sister and I never went without, wealth was certainly not in our vocabulary. Comfortable, yes. Fortunate, sure. Privileged? I had never really thought that way, not until I read Kevin Redmon’s profile of Janet Mondlane Rodrigues ’12, “Who Am I?” […]

  6. […] Who am I? […]

  7. I identify with this young woman more than I ever could have identified with my classmates in school growing up, or even my classmates at Colby-Sawyer College. People even insist I have to be Hispanic, I don’t look “black.” I talked about race frequently in my classes, and one time I was incredibly angered by the lack of respect by Caucasian students during a video lecture about race featuring Stuart Hall. “Race: The Floating Signifier.” They would sit and talk through the video without even being interested in the topic, and quietly snickered at the ideas he was discussing, insisting they were “boring, and insignificant.” I was often told I “talked too much about being biracial

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    and my struggle” by a few fellow students, and being the minority, probably one of a handful of multi-ethnic students at the school, I felt uncomfortable even openly reacting to their comments. I don’t live in a time where I can’t speak, but the fear is still present. And it’s stereotypical and painful to always be called “an angry black woman.” We have a right to be angry, but why does that have to be the stereotype? It makes us sound negative instead of women trying to create awareness. I also can’t stand when people only identify Obama as “black.” He’s biracial or multi-ethnic like me, like Rodrigues. Half the time, it seems as if multi-ethnic is not significant, it’s how black or white you are. Whether you pass on either side and if you do, you have to stay with that group, or we don’t accept you.

    Very good article, thank you for this!

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  8. Janet,

    I think you find the community and roots that you are comfortable with, and work to develop them, without worrying about what the greater ‘white’ community thinks. In Canada, instead of a ‘melting pot’ model of racial mixing, we have ‘patchwork mosaic’ of different cultures. I’m Canadian/Chinese, and feel no need to seek approval or merge with the still-majority-but-declining white population. Think of the other side of being ‘white’ was not the norm but actually a distinct racial identity. Would you be happy to see the establishment of Harvard’s Institute of White American Studies, and take a course on ‘Advanced White Intellectual Thought”. I thought not. White americans, and in fact most americans, have

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    accepted that the white identity become a non-racial identity, a post-racial identity, and hence acceptable as a national norm. That is why Barack Obama is the identity of our times. So the question is, what identity do you really want to move towards?

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  9. Janet must be a very young girl, I wonder how old she is.
    And what a rich life she’s having!
    I understand her mother, being a daughter os Eduardo Mondlane, has a very strong importance in janet’s life.
    What about her father? He´s only mentioned once in this article, Doesn’t he support his daughter, or his wife, in their lives?

  10. I guess you could say-I come from a privileged “white” family. Though I can remember a Christmas when there would have been no presents under the tree but the the largess for of my mother’s college classmate-nonetheless I come from that ” white privilege” side.
    .
    I have never been one to mince words so let me start with this. I resent the label “white privilege.”
    In Rudolph Harle’s sociology class about prejudice-I learned stereotypes or labels were…
    I forgot what we learned but let me tell you what I know them to be: Stupid, meaningless empty sometime hurtful pejoratives that add nothing to any conversation.

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    I come from Maine & grew up in Maasachusetts suburbs. Myself and none of my friends cast themselves as being “white.” So in a very large way-race is not a burning issue. Should it be?
    My answer is no & I’ll tell you why. Do want me to tell you Janet who you are? Fact is-only YOU can. So don’t put the onus on me. If you MUST use race as your frame of reference-how can it be otherwise that your race & wrongly-my race. will always be an issue for you.
    Diversity is just another lousy label for classifying people by race, color, gender, sexual preference, or creed. It is invidious terminology that too many people hide behind. I really would like someone to tell me just what it means. Is it a means to an end?. What end? An end in itself? Does it mean one group is supposed to mover over & make room for 10 other groups?

    I had the experience of living in Brooklyn this past year. Diversity in action. Fifteen nationalities or more talking different languages often living together in certain neighborhoods-none talking to each other as nobody could understand another. Diversity in action instead of some insipid meaningless term.

    Now-if sometime you want to talk about giving people-or perhaps even groups of people-the dignity and respect that every human being deserves, I would then know what you’re talking about. Meantime-treat everyone you meet how you would like to be treated. No “diversity” needed.

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  11. Portuguese East Africa. (Today, we call it Mozambique)- from the article above

    The current name of Mozambique is Republica Popular de Mocambique, it was Mozambique for many, many years not just now.

  12. Clotilde, are you serious?!…..Republic Popular de Mocambique? It is Mozambique now and has been for many, many years.
    Janet, well done! You share some very provoking thoughts from an iintelligent and young (also) proudly mozambican mind.

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We hope to create a lively discussion on MiddMag.com and invite you to add your voice. Please keep comments civil and relevant to the news item at hand. MiddMag.com may remove comments that do not follow these guidelines.

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