Mixed Race Studies

COLORED VASSAR GIRL.

The Saint Paul Globe
Sunday, 1897-09-05
page 21, column 7

People at Poughkeepsie Thought Miss Hemmings Was a Spaniard.

Anita Florence Hemmings, the Boston girl who has stirred up such a sensation by daring to complete a course at exclusive Vassar when she new that there was negro blood in her veins, is a handsome, modest and refined young woman. Both her mother and father are mulattoes, the father of each being white. Miss Hemmings herself shows few traces of her black ancestors. She is a decided brunette, but her black hair is as straight as that of an Indian’s, and it was supposed by most of her college mates that she was a Spaniard.

The Hemmings have lived in Boston for twenty-five years. Anita was always a studious girl. She attended the Boston grammar school and was afterward graduated from the girls high school. Then she expressed a desire to go to college. Vassar was her choice, and there she went. Mr. Hemmings denies the report that a wealthy lady who had taken an interest in Anita paid the bills. He says he paid them himself, as he was amply able to do. Anita did not think it necessary to announce that her parents were mulattoes, and no one suspected that she was not of pure Caucasian blood.

Miss Hemmings’ friends say that the report that she waa a reigning social favorite at Vassar is an exaggeration. She was modest and retiring, making few friends and not seeking to take a prominent part in social life. Her pure, sweet soprano voice won for her a place in the college glee club, but she did not belong to any other of the various college societies. Miss Hemmings spent her summers at Cottage City, where she was received in the best of society. The fact that there is a trace of Ethiopian blood in her veins was discovered after she left college by the publication, in a Boston paper, of an item concerning her brother, who was recently graduated from the Massachusetts Institute of Technology.

The penalties of miscegenation

Patterns of Prejudice
Volume 6, Issue 3, 1972
pages 10-12
DOI: 10.1080/0031322X.1972.9969062

Mary Dines (1927-2011)

Paragraph 24 of “Commonwealth Citizens: Control after Entry: Immigration Rules” (Cmd. 4295) reads:

“If a man who was admitted as a visitor or student, or in some other temporary capacity, marries a woman who is a resident in the United Kingdom, he is not on that account to be granted an extension of stay or any other variation of conditions to enable him to settle here unless refusal would be undesirable because of the degree of hardship which, in the particular circumstances of the case, would be caused if the woman had to live outside the United Kingdom in order to be with her husband after marriage…”

These instructions are based on a rule announced by the Home Secretary in January 1969 as an “administrative procedure” and the principles involved were never submitted to Parliament in the form of a Clause or an amendment to a Bill. At the time, Mr. Callaghan stated that the intention was to put an end to the facility allowed to male fiancés to settle in the U.K. after marriage which then existed. This facility, he claimed, was being abused, particularly by Asians, as a means of seeking entry to the U.K. without an employment voucher. It is not proposed to go into the arguments about male fiancés at this stage and indeed experience has shown that this matter was used as a camouflage for the real motives behind the introduction of the new rules. A careful study of the wording confirms this and it should be noted that the Home Office say that the man marrying a resident here “is not on that account to be granted an extension of stay” (my italics).

In any discussion on racial prejudice in Britain the question of miscegenation is bound to arise. Even in colonial times the British showed a marked aversion to mixed marriages. Significantly the majority of those that did take place were between “other ranks” of occupying armies and local women in places like…

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Visible and Invisible Hapa Exhibit at Japanese American Museum San Jose

Hapa Mama: Asian Fusion Family and Food
2016-05-20

Grace Hwang Lynch

Bay Area people… there’s an exhibit about the history of hapa Japanese Americans at the Japanese American Museum in San Jose.

Titled Visible and Invisible, it’s similar to the exhibit of the same name at LA’s Japanese American National Museum, but this collection is unique and has many ties to the local area.

Curated by historical sociologist Cindy Nakashima and art professor Fred Liang, the small but significant collection shows the history of mixed-race Japanese Americans from the 1860s to the current day, when the majority of Japanese Americans are projected to be mixed-race by 2020. “The first Nisei was a hapa, for heaven’s sake!” says Nakashima, who also curated the 2013 Los Angeles exhibit with Lily Anne Yumi Welty and Duncan Ryuken Williams.

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Jane Marchant: A Century of Progress

Guernica / A Magazine of Art & Politics
2016-06-13

Jane Marchant

Uncovering the story of a grandmother’s racial passing and its effect on following generations.

It is winter here and there are no leaves in sight. I am standing in front of what was once 684 East 39th Street, once part of Chicago’s Ida B. Wells housing projects. Gray dust swirls to the sides of the roads; it also covers cars. Gray light shines through gray clouds and gray glass litters Bronzeville’s streets, in the South Side. The Chicago Housing Authority demolished my Grandma Barbara’s first home. In place of the two-bedroom apartment that housed my Grandma Barbara, her two siblings, and their mother – and generations after them, as the city’s public housing projects shifted from idyllic dream to dangerous nightmare – are three-story apartment buildings for rent or sale. Demolition of the Ida B. Wells Homes began in 2002 and construction for the Oakwood Shores replacement development is nearly complete. A manufactured park cuts the new housing development in two, Lake Michigan breaks against the shore barely a mile east, and skyscrapers rise in the distance. Barely five months ago, I did not know my Grandma Barbara grew up in Chicago’s first housing projects segregated for black residents. She kept many things hidden from me, and the outside world. Among Grandma Barbara’s secrets was that her mother was black.

I love my Grandma Barbara. I loved her as I grew up in a predominantly-white neighborhood; I loved her when I wasn’t allowed to play with her hair, when she ate peanuts and jelly beans at our dining-room table, and when I understood she and my mother were somehow different from the white mothers around us, but I did not understand why. I loved Grandma Barbara in her hospital bed, as she told the nurses she was from Spain, as she lay dying. I love her as she rests in a jar on my aunt’s mantelpiece. But Grandma Barbara told her children and grandchildren lies about who we are.

I find myself, repeatedly, asking, Why? Slavery’s dangers do not exist anymore. The segregation of Grandma Barbara’s youth does not legally exist anymore. When she was on her deathbed in 2007, she was no longer called a mulatto, my mother no longer called a quadroon; I am not called an octoroon, my children will not be named mustifees and my grandchildren will not be mustifinos. We are not in the French Southern States of the 1800s and my great-grandchildren will never be called quarterons, and their children sang-meles. Our one drop will no longer enslave us all. So what was Grandma Barbara hiding from?…

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Hybrid by Robert Wood

Mascara Literary Review
2015-10-04

Robert Wood

Robert Wood grew up in a multicultural household in Perth. He holds degrees from the Australian National University and the University of Pennsylvania, where he was a National Undergraduate Scholar and a Benjamin Franklin Fellow respectively. He has edited for Margaret River Press, Wild Dingo Press and Overland, and volunteered for the Small Press Network, Philadelphia Fringe Festival and Books through Bars. He has published work in literary journals such as Southerly, Plumwood Mountain and Counterpunch and a academic journals including Foucault Studies, JASAL and Journal of Poetics Research. He currently hosts a reading and conversation series at The School of Life and is a regular contributor to Cultural Weekly. His next book, heart-teeth, is due out from Electio Editions later this year.

What is the hybrid to do?

I have passed as a white man for most of my life. I have a name – Robert Wood – that is invisible in the hegemonic Anglo society of suburban Australia. I have a body that if a little tanned, a little hook nosed, a little ‘Latin’ or ‘Mediterranean’, is nevertheless unthreateningly, benignly unnoticeable. I present in dress and language, in what Pierre Bourdieu called habitus, as white. But I am also a person of colour. My mother is brown. She is Malayalee from Kerala in South India. Although there are degrees of complexity and complexion in the vales and folds of family history, through her I participate in a network of colouredness. Colouredness means both the aesthetic reality of the body itself, how we look, and the political meaning of bodies, how we are represented. In other words my mother’s skin is literally not ‘white’ (or for that matter ‘pink’, ‘yellow’ or ‘black’) and we have a shared history of colonial oppression that is racially based, which involves the British, the Portugese and northern India…

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“White Enough to Pass”: Uncovering the story of John Wesley Gibson

underbelly: From the Deepest Corners of the Maryland Historical Society Library
2016-01-21

Excerpt from William Still’s 1872 book, The Underground Railroad: A Record of Facts, Authentic Narratives, Letters, & c., Narrating the Hardships Hair-breadth Escapes and Death Struggles of the Slaves in their Efforts for Freedom, as Related by Themselves and Others, or Witnessed by the Author; Together with Sketches of Some of the Largest Stockholders, and Most Liberal Aiders and Advisors, of the Road, E450 .S85, MdHS. (reference photo)

“John Wesley Gibson represented himself to be not only the slave, but also the son of William Y. Day, of Taylor’s Mount, Maryland…” This is the opening statement of a slave narrative that tells the story of a man who chose freedom in a place and time that allowed slavery — Maryland in the 1850s. The short narrative offers details of his appearance (looks like his father); job description (farm foreman); his age (28); how he escaped (passed as a white man) and how he detested bondage (severe restrictions). Little else is known of John Wesley Gibson other than one paragraph of information in a 780-page history of the Underground Railroad published in 1872. After Gibson escaped, where did he go? What was his life like at Taylor’s Mount? Is there a way to verify the information in the narrative? His mother Harriet and sister Frances were mentioned in the story. What happened to them? How do we find out more info? Or are they lost to history?…

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“What are you?”: Mixed race responses to the racial gaze

Ethnicities
Published online before print 2015-12-16
DOI: 10.1177/1468796815621938

Jillian Paragg
Department of Sociology
University of Alberta, Edmonton, Canada

Mixed race scholarship considers the deployment of the term “mixed race” as an identification and theorizes that the operation of the external racial gaze is signaled through the “what are you?” question that mixed race people face in their everyday lives. In interviews conducted with mixed race, young adults in a Western Canadian urban context, it was evident that the “what are you?” question is the verbal form of the external racial gaze’s production of ambivalence on mixed race bodies. However, this study also found that mixed race people have “ready” identity narratives in response to the “what are you?” question. This paper shows the importance of these narratives (the very existence of the “ready” narratives, as well as the content of the “ready” narrative) for fleshing out the operation of the external racial gaze in the Canadian context. Respondents draw on two closely related modes of narrating origin when responding to the “what are you?” question: they respond through a kinship narrative that is heteronormative and they narrate that they inherit “national origin” “through blood.” I argue that these responses point to how the gaze produces the multiracialized body through the desire to imagine and “know” its originary point of racial mixing. Yet, the “ready” narratives are also agential: while at times they narrate to the expectations of the gaze, they also “play on” the gaze.

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Yara Shahidi, the Iranian-American Star of ‘Black-ish,’ Is Breaking Stereotypes On & Off Screen

Muftah
2016-06-03

Alex Shams

Over the last two years, the hit ABC sitcom “Black-ish” has deftly explored issues of race, class, and gender in the United States through the eyes of an upper-middle class, African-American family. The show has received rave reviews for portraying the unique struggles of the Johnson family, offering an incisive critique of racism in modern America without being too preachy.

What few people know, however, is that the role of Zoey, the Johnson’s eldest daughter, is played by a sixteen-year-old, Iranian-American actress. Born to an Iranian father, Afshin Shahidi, and a mother of mixed African-American and Native Choctaw heritage, Keri Salter, Yara Shahidi lived in Minneapolis before moving to California at a young age…

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The Racism-Race Reification Process: A Mesolevel Political Economic Framework for Understanding Racial Health Disparities

Sociology of Race and Ethnicity
Published online before print 2016-02-08
DOI: 10.1177/2332649215626936

Abigail A. Sewell, Assistant Professor of Sociology
Emory University, Atlanta, Georgia

The author makes the argument that many racial disparities in health are rooted in political economic processes that undergird racial residential segregation at the mesolevel—specifically, the neighborhood. The dual mortgage market is considered a key political economic context whereby racially marginalized people are isolated into degenerative ecological environments. A multilevel root-cause conceptual framework, the racism-race reification process (R³p), is proposed and preliminarily tested to delineate how institutional conditions shape the health of racially marginalized individuals through the reification of race. After reviewing and critiquing the conceptual and theoretical roots of R³p, the key components of the synergistic framework are detailed and applied to clarify extant understandings of the upstream (i.e., macrolevel) factors informing racial health disparities. Using aggregated data from the 1994 Home Mortgage Disclosure Act and Neighborhood Change Database merged at the mesolevel (i.e., the neighborhood cluster) with microlevel data from the Project on Human Development in Chicago Neighborhoods, exploratory analysis is presented that links dual mortgage market political economies to ethnoracial residential segregation at the mesolevel and to childhood health inequalities at the microlevel. The author concludes by considering how racial inequality is an artifact of the political economic reality of race and racism manifested from the neighborhood-level down.

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Essential Measures: Ancestry, Race, and Social Difference

American Behavioral Scientist
April 2016, Volume 60, Number 4
pages 498-518
DOI: 10.1177/0002764215613398

Aaron Gullickson, Associate Professor of Sociology
University of Oregon

Race and ancestry are both popularly viewed in the United States as different but intertwined reflections on a person’s essentialized identity that answer the question of “who is what?” Despite this loose but well-understood connection between the two concepts and the availability of ancestry data on the U.S. census, researchers have rarely used the two sources of data in combination. In this article, drawing on theories of boundary formation, I compare these two forms of identification to explore the salience and social closure of racial boundaries. Specifically, I analyze race-reporting inconsistency and predict college completion at multiple levels of racial ancestry aggregation using Census data. The results suggest that, while much of the variation in these measures corresponds to popular “big race” conceptions of difference, considerable variation remains among individual ancestries.

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