Mixed Race Studies

Your Great-Great Grandmother Wasn’t a Cherokee

Indian Country Today Media Network
2013-01-25

Jay Daniels

Once, at a tribal consultation meeting, Larry Echo Hawk, Assistant Secretary of Indian Affairs, asked me to join him for lunch. Upon learning that I was a member of the Cherokee Nation of Oklahoma, he asked about my opinion of the Freedmen issue. I said “as a Bureau of Indian Affair’s employee, I can’t state my opinion.” Everyone laughed. He asked me again and I responded in the same manner. Everyone laughed again. Mr. Echo Hawk’s staff member reminded me that he was the Assistant Secretary and “you can answer his question.”

I have always been proud to be a member of the Cherokee Nation of Oklahoma. I wasn’t looking for benefits, or because it was trendy, I’ve received no other tribal perks other than health services, attending Haskell Indian Junior College and eventually a career with the BIA. But, it gave me a purpose and identity of who and what I am – part of a people who respect life and others. What else is there?

Native Americans have always been a people who made room for others. We didn’t embrace these ways, but we made room for it. Making room in our homes for family and friends when necessary isn’t always easy, but it’s what we do. I grew up in north Tulsa, Oklahoma, and it wasn’t your normal little white picket fence neighborhood. There were Indians, blacks, some of this and some of that. Racism to me didn’t exist. We made room for everyone. The Cherokees are part of the Five Civilized Tribes not because we turned from our cultural and religious ways, but we made room for those who came to our land. We couldn’t use all of it so we made room for others. But, a house has only so much space, and when it’s full, we either have to add on, or shut the door on others. We never shut the door on those who belong in the house. Tribal sovereignty refers to the fact that each tribe has the inherent right to govern itself. Each tribe has the right to shape the course of its future that will ensure the continued and ongoing general welfare of its people without outside interference. What is an Indian? That is the question that divides us. Who is an Indian is better left up to the individual and the path they have chosen to follow…

Read the entire article here.

Betwixt and Between: Embracing the Borderlands of My Mixed Heritage

Discover Nikkei
2013-01-23

Mari L’Esperance

For weeks I resisted beginning work on this essay. Then, synchronistically, I encountered two pieces at Discover Nikkei that helped me get started. The first was Nancy Matsumoto’s excellent review (December 26, 2012) of Nikkei/Hapa psychologist Stephen Murphy-Shigematsu’s latest book When Half is Whole: Multiethnic Asian American Identities, and the second was a first-person essay (January 3, 2013) by Los Angeles-based food writer, soba maker/purveyor, and Common Grains founder Sonoko Sakai.

In her review, Matsumoto writes that Murphy-Shigematsu’s lifework explores “the complex issue of identity among mixed-race Asians… With subtleness and great empathy he guides us through what he calls ‘the borderlands’ where transnational and multiethnic identities are formed”. Eureka! The symbolism and psychology of “borderlands”—both internal and external—have been my own preoccupation for years, as a poet, writer, and woman of mixed Japanese ancestry.

I was similarly inspired by, and felt a kinship with, Sakai through her account of her experience as a woman born in New York to Japanese parents and raised in several different places in the West and Japan, including my mother’s hometown of Kamakura. Eventually Sakai settled in Los Angeles, where she leads workshops and writes about food as a source of constancy, connection, and physical and spiritual sustenance. Reading these two pieces helped me to integrate the threads of my own history and my struggle over the years to define my identity in the world…

…I am the daughter of a Japanese mother and a New Englander father of French Canadian and Abenaki Missisquoi Indian ancestry. Months after I was born in Kobe in the 1960s, my father moved us to Southern California and then on to Santa Barbara, Guam, and Tokyo. This regular uprooting, combined with my bicultural upbringing, contributed to my feelings of otherness…

Read the entire article here.

Obama Should Talk About Being Biracial

The Daily Beast
2013-01-20

David Kaufman

The President identifies as black, but David Kaufman hopes that during his second term, he’ll also discuss his biracial heritage.

Four years after he first entered the White House, there’s no longer anything surprising about calling Barack Obama—America’s first black president—a “transformational” leader. Yet the full extent of Obama’s transformational potential has yet to be realized in one realm: his biracial heritage.

Obama’s 1995 book Dreams from my Father makes clear that his identity was influenced as much—if not more—by his Caucasian mother than his absentee African father. But since he won the Democratic nomination in 2008, both Obama and the media seem to have shut the closet door on his multi-culti background. With his black wife and children by his side, Obama certainly represents an aspirational—and much-needed—African-American cultural ideal. But with one half of his family history so conspicuously overlooked, whether by circumstance or design, that ideal is not the entire story of his identity.

To a certain extent, I think it’s been an act,” San Francisco State University Professor Andrew Jolivétte—editor of Obama and the Biracial Factor, a collection of essays—says of the president’s mono-racial messaging. “The President has been afraid to speak more openly about being biracial because it could be read in so many different ways.”…

…With so few journalists actually asking the President about being mixed-race, Obama has conversely had very little to tell them. Or maybe because he’s so publicly—and repeatedly—identified as black in the past, the President simply feels he has nothing left to reveal. “Some might suggest he’s purposely not talking about it, but perhaps his mixed heritage is no longer some on-going restless question for Obama,” suggests Michele Elam, Professor in the Department of English and the Center for Comparative Studies in Race and Ethnicity at Stanford. “I don’t think he’s repressing his mixed heritage or capitulating to the ‘one-drop’ rule,” Elam continues. “For Obama, the choice to identify as black has never been merely about biology or blood … He sees blackness as containing differences of experience and ancestry.”…

Read the entire aritcle here.

Relationship between physical appearance, sense of belonging and exclusion, and racial/ethnic self-identification among multiracial Japanese European Americans

Cultural Diversity and Ethnic Minority Psychology
Volume 12, Issue 4, October 2006
pages 673-686
DOI: 10.1037/1099-9809.12.4.673

Julie M. AhnAllen, Staff Psychologist
University Counselling Services
Boston College

Karen L. Suyemoto, Associate Professor of Psychology and Asian American Studies
University of Massachusetts, Boston

Alice S. Carter, Professor of Clinical Psychology
University of Massachusetts, Boston

In this study the authors explored the relation of physical appearance, perception of group belonging, and perception of group exclusion to racial/ethnic identity in multiracial Japanese European Americans. Results indicate that physical appearance and social variables of sense of belonging and exclusion related to one monoracial racial/ethnic group significantly predicted self-identity with the corresponding monoracial group. There was also a significant relationship between Japanese American identity and multiracial appearance and social variables. Feelings of exclusion were shown to be the primary influence on all three racial/ethnic identities.

Read or purchase the article here.

An Examination of Biracial College Youths’ Family Ethnic Socialization, Ethnic Identity, and Adjustment: Do Self-Identification Labels and University Context Matter?

Cultural Diversity and Ethnic Minority Psychology
2012-08-20
DOI: 10.1037/a0029438

Aerika S. Brittian, Assistant Professor of Educational Psychology
University of Illinois, Chicago

Adriana J. Umaña-Taylor, Professor
School of Social and Family Dynamics
Arizona State University

Chelsea L. Derlan
Arizona State University

This study examined family ethnic socialization, ethnic identity, and adjustment among Latino/White and Asian/White biracial college students (n = 507), with special attention to how ethnic self-identification and university ethnic composition informed the ethnic identity process. Findings indicated that family ethnic socialization was positively related to participants’ ethnic identity exploration and resolution, but not ethnic identity affirmation. Furthermore, ethnic identity resolution and affirmation were associated with higher self-acceptance and self-esteem, and lower depressive symptoms. Importantly, university ethnic composition moderated the association between ethnic identity resolution and anxiety, such that resolution promoted adjustment in contexts that were relatively more ethnically diverse. University ethnic composition also moderated the association between ethnic identity affirmation and both self-esteem and self-acceptance, such that affirmation was associated with better adjustment but only in schools that were less ethnically diverse.

Read or purchase the article here.

Mixed Asian Americans and Health: Navigating Uncharted Waters

Chapter in: Handbook of Asian American Health

Springer
2013
pages 129-134
Print ISBN: 978-1-4614-2226-6
eBook ISBN: 978-1-4614-2227-3
DOI: 10.1007/978-1-4614-2227-3

Edited by:

Grace J. Yoo
San Francisco State University
 
Mai-Nhung Le
San Francisco State University

Alan Y. Oda
Azusa Pacific University, Azusa, California

Chapter Author:

Cathy J. Tashiro, PhD, RN, Associate Professor of Nursing
University of Washington, Tacoma

Over 2.6 million people who self-identified with more than one race in the 2010 U.S. Census claimed Asian ancestry, about 15% of the total population of Asians, making these individuals a significant part of Asian America. Mixed Asian Americans come from a variety of backgrounds, making it difficult to generalize about their health, though some common characteristics have emerged. While research on physical health outcomes of mixed Asian Americans is still limited, there is a growing body of research that may indicate increased risk for behavioral problems among some subgroups. The chapter reviews the existing research and discusses social and genetic factors relevant to the health and wellbeing of mixed Asian Americans.

Introduction

What are the health implications of being a mixed Asian American? Very little is known about this diverse and rapidly expanding population. The little we do know is complicated by the collision between biological concepts of “race” and the social process of racial categorization. Asian America includes such diverse populations that it’s difficult to make biological generalizations about them. Yet there are some well-established differences between certain Asian groups and the majority population that have important health implications. Two examples will be discussed in this chapter. For people of mixed Asian ancestry who may also have ancestral roots in Europe, Africa, and/or the Americas, the complexities of possible combinations and their implications are daunting. But there is an urgent need to tease apart the social and biological meanings of being a mixed Asian American. Researchers whose studies are discussed in this chapter are beginning to do this important work. Hopefully, in the near future, a mixed Asian American confronted with health risks by race who asks “But what does this mean for me?” will find real answers…

“Am I Black? Hell Yeah!”

(1)ne Drop Project
Journal
2013-01-16

Billy Calloway

“You make sure to keep a bonnet on that boy’s head. We don’t need to tip off the sales agent that a Black family is moving in.”

This was the first story I remember being told to me by my dad. My father grew up in Roanoke, Virginia during 1930’s. He was brown skinned. He graduated from high school at the age of 15 and was accepted at the University of Virginia. On the day that he was to register for class he was told the ‘porter’s quarters were down the hall.’ When he produced his acceptance letter he was ushered off the Charlottesville campus. He returned with an up and coming attorney, Thurgood Marshall, who forcible told the school officials that his client would sue if he were not admitted. UVA, instead of fighting my dad, negotiated a deal with him that they would pay for him to go to any other school, just not theirs. My dad went to all Black Fisk University, graduating first in his class at the age of 19 and then went to Meharry Medical College where he graduated second in his class at the age of 23.

My mom was born in New Orleans, Louisiana in 1936. Her mom was a ‘light skin’ girl and her father was White. She’s what you call a ‘high yaller.’ Both of her parents died when she was very young and she was sent to live with ‘Nanna’ in New York. She was discovered by a talent scout who worked for John Johnson of Ebony and Jet magazine fame.  When the Ebony Fashion Fair toured the south it would be my mom who got off the bus to get food for the rest of girls and crew. She ‘passed.’  For my mom being so fair was not an advantage. She was resented by her ‘friends’ who were darker because they thought she went around ‘passing’ as White when in fact she didn’t and by Whites who called her ‘nigger lover’ because she lived in Harlem and associated with Blacks.

Am I Black? Hell yeah! I have light green eyes, when I had hair it was curly and blonde. My complexion is café au lait…

Read the entire article here.

Black in America: It’s not just about the color of your skin

In America: You define America. What defines you?
Cable News Network
2012-12-15

Moni Basu

(CNN) – What is black? Race. Culture. Consciousness. History. Heritage.
 
A shade darker than brown? The opposite of white?
 
Who is black? In America, being black has meant having African ancestry.
 
But not everyone fits neatly into a prototypical model of “blackness.”
 
Scholar Yaba Blay explores the nuances of racial identity and the influences of skin color in a project called (1)ne Drop, named after a rule in the United States that once mandated that any person with “one drop of Negro blood” was black. Based on assumptions of white purity, it reflects a history of slavery and Jim Crow segregation.
 
In its colloquial definition, the rule meant that a person with a black relative from five generations ago was also considered black.

Your take on black in America
 
One drop was codified in the 1920 Census and became pervasive as courts ruled on it as a principle of law. It was not deemed unconstitutional until 1967.
 
Blay, a dark-skinned daughter of Ghanian immigrants, had always been able to clearly communicate her racial identity. But she was intrigued by those whose identity was not always apparent. Her project focuses on a diverse group of people—many of whom are mixed race—who claim blackness as their identity.
 
That identity is expanding in America every day. Blay’s intent was to spark dialogue and see the idea of being black through a whole new lens…

…Black and white
 
California author Kathleen Cross, 50, remembers taking a public bus ride with her father when she was 8. Her father was noticeably uncomfortable that black kids in the back were acting rowdy. He muttered under his breath: “Making us look bad.”
 
She understood her father was ashamed of those black kids, that he fancied himself not one of them.
 
“My father was escaping blackness,” she says. “He didn’t like for me to have dark-skinned friends. He never said it. But I know.”
 
She asked him once if she had ancestors from Africa. He got quiet. Then, he said: “Maybe, Northern Africa.”
 
“He wasn’t proud of being black,” she says.
 
Cross’ black father and her white mother never married. Fair-skinned, blue-eyed Cross was raised in a diverse community.
 
Later, she found herself in situations where she felt shunned by black people. Even light-skinned black people thought she was white.
 
“Those who relate to the term ‘black’ as a descriptor of color are unlikely to accept me as black,” she says. “If they relate to the term ‘black’ as a descriptor of culture, history and ancestry, they have no difficulty seeing me as black.”
 
At one time in her life, she wished she were darker—she might have even swallowed a pill to give her instant pigment if there were such a thing. She even wrote about being “trapped in the body of a white woman.” She didn’t want to “represent the oppressor.”
 
She no longer thinks that way.
 
She doesn’t like to check the multiracial box. “It erases everything,” she says.
 
She doesn’t like biracial, either. Or mixed. It’s not her identity.
 
“There’s only one race,” she says, “and that’s the human race.”
 
“I am a descendant of a stolen African and Irish and English immigrants. That makes me black—and white—in America…

Read the entire article here.

Being Black: Aboriginal Cultures in ‘settled’ Australia

Aboriginal Studies Press
1988; Reprinted 1991
288 pages
240×170 mm
ISBN: 9780855751852

Edited by:

Ian Keen, Visiting Fellow
School of Archaeology and Anthropology
College of Arts and Social Sciences
The Australian National University

This volume brings together results of research by anthropologists on the social life of people who used to be labelled ‘part-Aborigines’ or ‘urban Aborigines’.

Issues discussed include bases of identity, ties of family, structure of community, ways of speaking, beliefs and feelings about country, and attitudes to the past.

Contents

• Acknowledgements
• Foreword by Marie Reay
• Contributors
• 1. Ian Keen / Introduction
• 2. Diane Barwick / Aborigines of Victoria
• 3. Barry Morris / Dhan-gadi resistance to assimilation
• 4. Julie Carter / Am I too black to go with you?’
• 5. Jerry Schwab / Ambiguity, style and kinship in Adelaide Aboriginal identity
• 6. Diana Eades / They don’t speak an Aboriginal language, or do they?
• 7. Jeremy R. Beckett / Kinship, mobility and community in rural New South Wales
• 8. Chris Blrdsall / All one family
• 9. Basil Sansom / A grammar of exchange
• 10. Gaynor Macdonald / A Wiradjuri fight story
• 11. Marcia Langton / Medicine Square
• 12. Patricia Baines / A litany for land
• 13. Peter Sutton / Myth as history, history as myth
• Index

1. Ian Keen Introduction

According to the perceptions of many people including anthropologists and other researchers, Aboriginal people of mixed descent classified in earlier decades as ‘part-Aborigines’, have no distinctive culture (eg Bell 1964,64; Barwick 1964; Beckett 1964; Rowley 1971; Hausfield 1977, 267; RM Berndt 1979, 87; and see Read 1980, 112). Fink (1957, 110), for example, has judged that the Aborigines of a New South Wales town simply possessed a common group identity as ‘black’ and an opposition to white people. In Eckermann’s view (1977), the Aboriginal people of a southeast Queensland town have been assimilated and integrated, having a mode of life typical of working class culture (see also Smith and Biddle 1972, xi), To the Berndts (1951, 275-76; Berndt 1962, 88), the Europeanisation of so small a minority has seemed inevitable.

In contrast, others (and sometimes the same authors writing at different times) have detected a distinctive, even unique, culture or way of life, with its own folkways, mores and beliefs (Calley 1956; Bell 1961, 436-37; Smith and Biddle 1972,124; Howard 1979, 98; Crick 1981). Langton (1982, 18) has remarked that ‘loss of culture’ should not be a matter of faith, but of investigation. Indeed, much of the substance of the publications cited above, as well as the results of current research, show that many features of the social life of these people are distinctive, and also display marked similarities to aspects of the cultures of Aboriginal peoples whose social lives have been changed to a lesser degree by the process of colonisation. Calley (1956, 213) wrote that the people of mixed Aboriginal descent possessed a society ‘leaning heavily on the logic and outlook on life of the indigenous traditions’ yet quite well adapted to the white community that surrounds it.

It was my familiarity with some ongoing anthropological research into the social life of Aboriginal people of southeast Queensland, New South Wales and the southwest of Western Australia, that led me to invite contributions to a volume on continuities in the culture of Aboriginal people living in what Rowley (1971, vii) called ‘settled’ Australia. The closely settled regions, by contrast with what Rowley termed colonial’ Australia, dominated by pastoral production, are those which have been most radically transformed by people of European origin. They lie mainly in the southeastern and southwestern parts of the continent, extending on the east coast north to Cairns, and north to Carnarvon on the west coast, The category should also include Darwin, the major European and Asian settlement of the north.

This volume (Being Black), brings together some of the results of a continuing interest among anthropologists in the social life of people who used to be labelled ‘part-Aborigines’ or ‘urban Aborigines’, Studies burgeoned during the post-war decades when ‘acculturation’ was a major anthropological interest, although research dwindled somewhat through the 1970s, Meanwhile research by geographers and economists has greatly extended our knowledge of the social and economic conditions of Aborigines of these regions, and the new Aboriginal history has revolutionised our perceptions of Australian history, Aborigines themselves are increasingly writing (and making films and videos) about their own lives (eg Bropho 1980; Clare 1978; Davis and Hodge 1985; McLeod 1982; Miller 1985; Mum Shirl 1981; Pepper 1980; Perkins 1975; Rosser 1978; Simon 1978)…

Read the entire Introduction here.

Welcome! Please Check Your Identity at the Door

RJ.org: News & Views of Reform Jews
2012-06-27

Lacey Schwartz, National Outreach/New York Regional Director
Be’chol Lashon

I just got off the phone with a friend of mine who was planning on enrolling her daughter in a local Hebrew school, a decision she is now reconsidering. Why? After meeting with the school’s principal and expressing her concerns about the unique challenges of race in this setting, the principal smiled and earnestly told her not to worry, “We have had African-American kids before. We are truly a colorblind school.” A nice gesture, but most thoughtful people know color blindness to be negative—and not just for traffic lights and fashion choices. Though well intentioned, dismissing students’ racial identities does not signify acceptance. Yet, in the world of synagogues and Jewish camps, color blindness is often touted as plus.
 
I can appreciate the desire for racial neutrality that motivates people who claim not to see race. To them, it speaks to a vision of a world where the color of one’s skin does not matter. But, as a Black Jewish woman in America, I know this to be wishful thinking. Even if I wanted to discard my racial identity, I can’t. Moreover, I don’t want—nor should I have to—leave a part of my identity at the door when I walk into a JCC or synagogue. I want to be fully present. For me, Jewish peoplehood means including race in the conversation, not pretending it doesn’t exist…

Read the entire article here.