Mixed Race Studies

“The devil made the mulatto”: Race, religion and respectability in a Black Atlantic, 1931-2005

University of Toronto
2007
312 pages
Publication Number: AAT NR39517
ISBN: 9780494395172

Daniel R. McNeil, Lecturer in Media and Cultural Studies
Newcastle University, United Kingdom

According to The Historical Journal there has only been one scholarly study of mixed- race history. This text—New People: Mulattoes and Miscegenation in the United States—fails to address events after 1930 in any detail, and ends its historical analysis with a discussion of the mixed-race people who committed themselves to a “New Negro” group. In an attempt to cover this gap in the academic literature, my dissertation analyses the creative artistry of individuals who were born after 1930 and were told, by governmental agencies in the US, UK and Canada, that they had a Black father and a white mother. My first case study looks at Philippa Schuyler, the daughter of George Schuyler, the most prominent African American journalist of the early twentieth century. I acknowledge that George Schuyler’s journalistic peers marketed his daughter as a “Negro” child prodigy during the 1930s and 1940s, but I also document how she fashioned herself as a “mulatto” writer or a vaguely aristocratic “off-white” femme fatale during the 1950s and 1960s. My second case study looks at Lawrence Hill, a writer who grew up in the suburbs of Toronto during the 1950s and 1960s and has achieved a degree of prominence in Canada by casting himself as a middle-class Black “race man” like his African American father, the first director of the Ontario Human Rights Agency. Subsequent case studies investigate the legacy of the “Black is beautiful” movements of the 1960s on a wider variety of individuals—from working-class folks in Nova Scotia and Merseyside to American idols—and provide further evidence for my argument that a Black identity has been masculinized in opposition to the stigma attached to a “mulatto” identity associated with young “brown girls”. In doing so, I draw heavily on the work of Otto Rank, W.E.B Du Bois and Frantz Fanon. In particular, I link Rank’s ideas about creative artistry – that it was a masculine attempt to give birth to a new self, community or nation—to the theories of Du Bois and Fanon that defined “honest intellectuals” in a Black Atlantic against mixed-race women and children.

Purchase the dissertation here.

History’s most sordid cover-up

New African
February 2004

Stella Orakwue

The history of the former European colonies’ mixed-race populations is one of the world’s biggest hidden scandals. How did these populations come about? We did not miraculously or biblically produce mixed-race babies from thin air. Most of the black women were raped…

…Her children come from the Thurmond family line because Essie Mae Washington (below) has unveiled Strom Thurmond, the American senator famous for having been the country’s leading segregationist,  as her father. Thurmond died last June, aged 100. But in 1948 “Daddy” was very much alive, and kicking out at blacks, coloureds, Negroes, call them what you will. People not as white as he was. People like, as we now know, his daughter…

For black women, it is a horror subject that is almost blindingly difficult to go near. I’m finding this very difficult to write. I hate what I have to think about. But isn’t that why lies prosper, because people find deeply disturbing subjects too hard to discuss honestly? Therefore, the liars and the lies win. And we live our lives in pain without at least knowing what the source is.

Press on. Ask any Westerner whether when they visit North and South America, when they visit Africa—especially Southern Africa—when they visit the Caribbean, whether they think that these regions’ huge numbers of mixed-race and very light-skinned people appeared fully formed from nowhere?

Who originally created these populations of light-skinned people? I know you would think from the acres of trees felled to cover stories about the handful of white women who chose to have sexual relationships with black men during empire days that somehow white women are linked to these communities, but, no, the history of former European colonies’ mixed-race populations has nothing to do with white females.

How did these populations come about then? Let me make it clear for you. They are with us because black women had babies during the empire days whose fathers were white men. But the black women did not get to choose. They were not volunteers. Let us be precise here. Most of the black women who gave birth to those babies were raped by the white men…

Read the entire article here.

A Silenced History from Belgian Congo: A Mixed Race History

Afro-Europe International Blog
2010-06-15

Sibo Kano

The Bastards in Our Colony: Hidden Stories of Belgian Metis

You haven’t heard much from me lately. I was writing a book and it’s finally finished and published. The book I wrote together with Kathleen Ghequière traces back a history of Africa and Europe that has been ignored for too much time. Some of you know about the mixed race children of Australia thanks to movies such as ‘Rabbit Proof Fence’ or even Baz Luhrmann’s latest ‘Australia’. But concerning Africa this history is unknown.

It seems as if the European colonizer didn’t have intimate relationships with the African colonized. But many children were born out of relations between white Europeans and black Africans during colonization. These children undermined the racial colonial order with their existence. These children have been hidden and their stories silenced. At least for the Belgian Congo this story is now unveiled and in this book the mixed race children of Belgium and Congo express their history freely…

Read the entire article here.

Color Struck: Essays on Race and Ethnicity in Global Perspective

University Press of America
April 2010
516 pages
Paper ISBN: 0-7618-5064-3 / 978-0-7618-5064-9
Electronic ISBN: 0-7618-5092-9 / 978-0-7618-5092-2

Edited by

Julius O. Adekunle, Professor of History
Monmouth University, West Long Branch, New Jersey

Hettie V. Williams, Lecturer, African American History
Department of History and Anthropology
Monmouth University, West Long Branch, New Jersey

Color Struck: Essays of Race and Ethnicity in Global Perspective is a compilation of expositions on race and ethnicity, written from multiple disciplinary approaches including history, sociology, women’s studies, and anthropology. This book is organized around a topical, chronological framework and is divided into three sections, beginning with the earliest times to the contemporary world. The term “race” has nearly become synonymous with the word “ethnicity,” given the most recent findings in the study of human genetics that have led to the mapping of human DNA. Color Struck attempts to answer questions and provide scholarly insight into issues related to race and ethnicity.

Table of Contents

Preface
Acknowledgements
Introduction

Part 1: The First Complex Societies to Modern Times

1. Race, Science, and Human Origins in Africa
Julius O. Adekunle

2. Race and the Rise of the Swahili Culture
Julius O. Adekunle

3. ‘Caste’-[ing] Gender: Caste and Patriarchy in Ancient Hindu Jurisprudence
Indira Jalli

4. Comparative Race and Slavery in Islam, Judaism, and Christianity: Texts, Practices, and Current Implications
Magid Shihade

5. The Dark Craven Jew: Race and Religion in Medieval Europe
James M. Thomas

6. Growth of the Atlantic Slave Trade: Racial Slavery in the New World
Kwaku Osei Tutu

7. The Yellow Lady: Mulatto Women in the Suriname Plantocracy
Hilde Neus

Part 2: Race and Mixed Race in the Americas

8. Critical Mixed Race Studies: New Approaches to Resistance and Social Justice
Andrew Jolivétte

9. Militant Multiraciality: Rejecting Race and Rejecting the Conveniences of Complicity
Rainier Spencer

10. Whiteness Reconstructed: Multiracial Identity as a Category of “New White”
Kerry Ann Rockquemore and David L. Brunsma

11. Conversations in Black and White: The Limitations of Binary Thinking About Race in America
Johanna E. Foster

12. The Necessity of a Multiracial Category in a Race-Conscious Society
Francis Wardle

13. Mixed Race Terminologies in the Americas: Globalizing the Creole in the Twenty First Century
DeMond S. Miller, Jason D. Rivera, and Joel C. Telin

14. Examining the Regional and Multigenerational Context of Creole and American Indian Identity
Andrew Jolivétte

15. Race, Class, and Power: The Politics of Multiraciality in Brazil
G. Reginald Daniel and Gary L. Haddow

16. All Mixed Up: A New Racial Commonsense in Global Perspective
G. Reginald Daniel and Gary L. Haddow

Part 3: Race, Ethnicity, and Conflict in Contemporary Societies

17. Black No More: African Americans and the ‘New’ Race Science
Hettie V. Williams

18. Contesting Identities of Color: African Female Immigrants in the Americas
Philomina Okeke-Ihejirika

19. Burdened Intersections: Black Women and Race, Gender, and Class
Marsha J. Tyson Darling

20. Ethnic Conflicts in the Middle East: A Comparative Analysis of Communal Violence within the Matrix of the Colonial Legacy, Globalization, and Global Stability
Magid Shihade

21. Ethnic Identity in China: The Politics of Cultural Difference
Dru C. Gladney

22. Shangri-la has Forsaken Us: China’s Ethnic Minorities, Identity, and Government Repression
Reza Hasmath

23. The Russian/Chechen Conflict and It’s Consequences
Mariana Tepfenhart

Contributors
Index

Between Race; Beyond Race: The Experience of Self-Identification of Indian-White Biracial Young Adults and the factors Affecting their Choices of Identity

PINS (Psychology in Society)
Issue 34 (2006)
pages 1-16

Dennis Francis, Dean of Education
University of The Free State, South Africa

This study, based on my doctoral research, is an exploration of how nine Indian-White biracial young adults interpret their social reality, especially with regard to their understanding and experience of racial identity. I chose life histories as a method in line with my view of social identity as a resource that people draw on in constructing personal narratives, which provide meaning and a sense of continuity to their lives. As a life history researcher I started with the assumption that by asking the participants to tell me stories of their lives I would gain access to how biracial young adults interpret their social world and what they believe about themselves. All of the primary research took place within the Durban area. In giving an account of their identities, the nine biracial young adults in my study described their life worlds as the sum of many parts, which included but was not limited to their racial identity. With regards to racial identity, the participants chose a variety of ways to name themselves. Four self-identified as Indian, one chose not to place himself into a racial category, and four named themselves as Indian and White or mixed race. None of the nine Indian-White biracial young adults in my study named themselves as White, and none identified themselves as Coloured. The participants named a combination of factors as influencing how they identified – at times these were not without inconsistencies and contradictions. While some factors were more salient than others, I argue that no single factor that influences identity can be looked at in isolation or as assumed to be more important from any other. In their account of the various factors that contributed to their understanding of racial identity, none of the participants identified their assigned racial classification as having a direct influence on their choice of racial identity.

Read the entire article here.

Africans in Yorkshire? The deepest-rooting clade of the Y phylogeny within an English genealogy

European Journal of Human Genetics
Volume 15 (2007)
pages 288–293
DOI: 10.1038/sj.ejhg.5201771

Turi E. King
University of Leicester

Emma J. Parkin
University of Leicester

Geoff Swinfield
Geoff Swinfield Genealogical Services, Mottingham, London

Fulvio Cruciani
Università degli Studi di Roma ‘La Sapienza’

Rosaria Scozzari
Università degli Studi di Roma ‘La Sapienza’

Alexandra Rosa
Università degli Studi di Roma ‘La Sapienza’

Si-Keun Lim
Wellcome Trust Sanger Institute, Hinxton, United Kingdom

Yali Xue
Wellcome Trust Sanger Institute, Hinxton, United Kingdom

Chris Tyler-Smith
Wellcome Trust Sanger Institute, Hinxton, United Kingdom

Mark A. Jobling
University of Leicester

The presence of Africans in Britain has been recorded since Roman times, but has left no apparent genetic trace among modern inhabitants. Y chromosomes belonging to the deepest-rooting clade of the Y phylogeny, haplogroup (hg) A, are regarded as African-specific, and no examples have been reported from Britain or elsewhere in Western Europe. We describe the presence of an hgA1 chromosome in an indigenous British male; comparison with African examples suggests a Western African origin. Seven out of 18 men carrying the same rare east-Yorkshire surname as the original male also carry hgA1 chromosomes, and documentary research resolves them into two genealogies with most-recent-common-ancestors living in Yorkshire in the late 18th century. Analysis using 77 Y-short tandem repeats (STRs) is consistent with coalescence a few generations earlier. Our findings represent the first genetic evidence of Africans among ‘indigenous’ British, and emphasize the complexity of human migration history as well as the pitfalls of assigning geographical origin from Y-chromosomal haplotypes.

Introduction

The population of the UK today is culturally diverse, with 8% of its 54 million inhabitants belonging to ethnic minorities, and over one million classifying themselves as ‘Black or Black British’ in the 2001 census. These people owe their origins to immigration from the Caribbean and Africa beginning in the mid-20th century; before this time, the population has been seen as typically Western European, and its history has been interpreted in terms of more local immigration, including that of the Saxons, Vikings and Normans. However, in reality, Britain has a long history of contact with Africa (reviewed by Fryer). Africans were first recorded in the north 1800 years ago, as Roman soldiers defending Hadrian’s wall –‘a division of Moors’. Some historians suggest that Vikings brought captured North Africans to Britain in the 9th century. After a hiatus of several hundred years, the influence of the Atlantic slave trade began to be felt, with the first group of West Africans being brought to Britain in 1555. African domestic servants, musicians, entertainers and slaves then became common in the Tudor period, prompting an unsuccessful attempt by Elizabeth I to expel them in 1601. By the last third of the 18th century, there were an estimated 10,000 black people in Britain, mostly concentrated in cities such as London.

Has this presence left a genetic trace among people regarded as ‘indigenous’ British? In principle, Y-chromosomal haplotyping offers a means to detect long-established African lineages. Haplotypes of the non-recombining region of the Y, defined by slowly mutating binary markers such as SNPs, can be arranged into a unique phylogeny.  These binary haplotypes, known as haplogroups (hg), show a high degree of geographical differentiation, reflecting the powerful influence of genetic drift on this chromosome. Some clades of the phylogeny are so specific to particular continents or regions that they have been used to assign population-of-origin to individual DNA samples, and in quantifying the origins of the components of admixed populations using simple allele-counting methods.

Studies of British genetic diversity, generally sampling on the criterion of two generations of residence, have found no evidence of African Y-chromosomal lineages, suggesting that they either never became assimilated into the general population or have been lost by drift. However, here, we describe a globally rare and archetypically African sublineage in Britain and show that it has been resident there for at least 250 years, representing the first genetic trace of an appreciable African presence that has existed for several centuries…

Read the entire article here.

“Race” and the Construction of Human Identity

American Anthropologist
Volume 100, Issue 3 (September 1998)
pages 690-702
DOI: 10.1525/aa.1998.100.3.690

Audrey Smedley, Professor Emeritus of Anthropology and African American Studies
Virginia Commonwealth University

Race as a mechanism of social stratification and as a form of human identity is a recent concept in human history. Historical records show that neither the idea nor ideologies associated with race existed before the seventeenth century. In the United States, race became the main form of human identity, and it has had a tragic effect on low-status “racial” minorities and on those people who perceive themselves as of “mixed race.” We need to research and understand the consequences of race as the premier source of human identity. This paper briefly explores how race became a part of our culture and consciousness and argues that we must disconnect cultural features of identity from biological traits and study how “race” eroded and superseded older forms of human identity. It suggests that “race” ideology is already beginning to disintegrate as a result of twentieth-century changes.

…The Non-Problem of “Mixed-Race” People

One of the more tragic aspects of the racial worldview has been the seeming dilemma of people whose parents are identifiably of different “races.” Historically, “race” was grounded in the myth of biologically separate, exclusive, and distinct populations. No social ingredient in our race ideology allowed for an identity of “mixed-races.” Indeed over the past century and a half, the American public was conditioned to the belief that “mixed-race” people (especially of black and white ancestry) were abnormal products of the unnatural mating of two species, besides being socially unacceptable in the normal scheme of things. The tragedy for “mixed” people is that powerful social lie, the assumption at the heart of “race,” that a presumed biological essence is the basis of one’s true identity. Identity is biology, racial ideology tells us, and it is permanent and immutable. The emphasis on and significance given to “race” precludes any possibility for establishing our premier identities on the basis of other characteristics. In this sense it may be argued that the myth of ”race” has been a barrier to true human identities.

The unfortunate consequence of race ideology is that many of the people with this “mixed-race” background have also been conditioned to the belief in the biological salience of “race.” Their efforts to establish a “Mixed-Race” category in the American census forms show a total misunderstandinogf what “race” is all about, and this is, of course, a major part of the tragedy. Their arguments imply a feeling of having no identity at all because they do not exist formally (that is, socially) as a “biological” category.

The fact is that from the standpoint of biology, there have been “mixed” people in North America ever since Europeans first encountered indigenous Americans and the first Africans were brought to the English colonies in the 1620s. The average African American has about one quarter of his or her genes from non-African (nonblack ancestors, although most estimates are likely to be conservative (cf. Marks 1995; Reed 1969). There is a greater range of skin colors, hair textures, body sizes, nose shapes, and other physical features among black Americans than almost any other people identified as a distinct population. Virtually all of them could identify as of “mixed-race.” But the physical markers of race status are always open to interpretation by others. “Race” as social status is in the eye of the beholder. “Mixed” people will still be treated as black if their phenotypes cause them to be so perceived by others. Insistence on being in a separate classification willbnot change that perception or the reaction of people to them…

Read the entire article here.

Race, Identity, and Medical Genomics in the Obama Age (Lecture by Duana Fullwiley)

Fall 2010 Honors Colloquium: RACE
University of Rhode Island
Edwards Auditorium, URI Kingston Campus
Tuesday, 2010-10-05, 19:00 ET (Local Time); (23:00Z)

Duana Fullwiley, Assistant Professor of African and African American studies and of Medical Anthropology
Harvard University

A series of public programs at the University of Rhode Island presented by the URI Honors Program

Join us! The public is invited to attend this series of free events.

Perceptions about race shape everyday experiences, public policies, opportunities for individual achievement, and relations across racial and ethnic lines. In this colloquium we will explore key issues of race, showing how race still matters.

Watch the lecture below:

Other articles by or about Duana Fullwiley:

• “Race and Genetics: An Attempt to Define the Relationship”
• “Race in a Genetic World”
• “The Biologistical Construction of Race: ‘Admixture’ Technology and the New Genetic Medicine”
• “Racial Categories in Medical Practice: How Useful Are They?”

From “Race in a Genetic World”:

“I am an African American,” says Duana Fullwiley, “but in parts of Africa, I am white.” To do fieldwork as a medical anthropologist in Senegal, she says, “I take a plane to France, a seven- to eight-hour ride. My race changes as I cross the Atlantic. There, I say, ‘Je suis noire,’ and they say, ‘Oh, okay—métisse—you are mixed.’ Then I fly another six to seven hours to Senegal, and I am white. In the space of a day, I can change from African American, to métisse, to tubaab [Wolof for “white/European”]. This is not a joke, or something to laugh at, or to take lightly. It is the kind of social recognition that even two-year-olds who can barely speak understand. ‘Tubaab,’ they say when they greet me.”

The Language of Ham and the Language of Cain: “Dialect” and Linguistic Hybridity in the Work of Adam Small

The Journal of Commonwealth Literature
Volume 45, Number 3 (September 2010)
pages 389-408
DOI: 10.1177/0021989410377550

Nicole Devarenne, Lecturer in English
University of Dundee, Scotland, United Kingdom

The “coloured” South African writer Adam Small has made an important and largely unrecognized contribution to anti-apartheid literature in Afrikaans. His pioneering use of “Kaaps” (a linguistic variety spoken by “coloured” Afrikaners at the Cape) in his poetry and plays complicated the racial designation of Afrikaans as a “white” language and challenged the dominance of the “white” Afrikaans literary tradition. In a literature where the variety used by the white nationalist government was also that used by (albeit some of them dissident) Afrikaans writers, he created an appetite and appreciation for vernacular language as a medium of resistance against white supremacy. His work has helped to make possible a continuing investment by Afrikaans writers (white as well as “coloured”) in non-standard language as resistance to cultural imperialism and nationalism. During apartheid, however, he faced considerable criticism for his use of what was seen as a degraded and degrading “dialect”, and for his ostensible complicity in apartheid as a self-avowed “brown Afrikaner”. This article examines some of the difficulties which faced “coloured”Afrikaans writers during apartheid, taking Small as a specific example of a writer whose career displays the impact of the collision between “coloured” separatism and a politically pragmatic universalism, and proposes a reconsideration of his work as a subversive, ironic and ground-breaking intervention in South African literature.

Read or purchase the article here.

Beyond borders: Multiracial identities in the shadow of blackness

53rd Annual Conference of the Comparative and International Education Society
Francis Marion Hotel
Charleston South Carolina
2009-09-24

Fileve Palmer
Indiana University

Within the United States and South Africa the idea of multiracial identity has often been subverted beneath a collective, more powerful Black political identity. The idea of multiracial individuals within the larger realm of Blackness has varied throughout time. Often touted as being less than Black, inauthentic, or simply mimics of White, European culture; multiracial individuals in these two nations have similar experiences that form unique cultural traits. In this paper I compare multiracial communities within the United States and South Africa. Through first hand interviews and an in-depth literature review I will show that multiracial individuals living on either side of the equator share similar experiences and suffered like prejudices despite being worlds apart. From the stereotypical immoral, hypersexualized Coloured South African born from colonizers and colonized to weak, sterile Mulattos in the States born from slaves and masters I will demonstrate how these views affect identity formation and how one learns to be or not to be Coloured, Creole, Mulatto or forsake it to pass as Black or White, further problematizing rigid racial categories. How is the trend of multiculturalism within society and schools allowing for individuals within these categories to express themselves and be taken legitimately?