Mixed Race Studies

In the United States, much of this debate has centered on the biological meaning of race, an historically contentious concept that has polarized what might otherwise be a more nuanced consideration of the distribution and structure of genetic differences among humans. This polarization is not surprising in light of the importance that the public attaches to race. As a prominent way of defining population membership over the past 500 years, race has been used to advantage some groups over others. For that reason, race should not, and cannot, be avoided in considerations of issues such as access to care, exposure to environmental hazards and preferences regarding clinical interventions. However, when used to define populations for genetic research, race has the potential to confuse by mistakenly implying biological explanations for socially and historically constructed health disparities.

Morris W. Forster and Richard R. Sharp, “Beyond race: towards a whole-genome perspective on human populations and genetic variation,” Nature Reviews Genetics (Volume 5, Issue 10, October 2004), 790.

By the 1930s and 40s, medical science and genetics, too, were providing empirical evidence that the notion of a biological basis for racial classifications was on increasingly shaky ground. They were finding that the distribution of genetic traits appeared to straddle previously defined racial groups, leading to suspicion that racial categories were problematic.

Robert H. Gargett, “Are There Human Races? The Evolutionary Biology—Or Not—Of Race,” The Subversive Archaeologist, (May 19, 2013). http://www.thesubversivearchaeologist.com/2013/05/are-there-human-races-evolutionary.html.

The president’s words, perhaps consigned to a long-ago news cycle now, remain powerful: they validate experiences that blacks have undergone in their everyday lives. Obama’s voice resonates with those philosophical voices (Frantz Fanon, for example) that have long attempted to describe the lived interiority of racial experiences. He has also deployed the power of narrative autobiography, which is a significant conceptual tool used insightfully by critical race theorists to discern the clarity and existential and social gravity of what it means to experience white racism. As a black president, he has given voice to the epistemic violence that blacks often face as they are stereotyped and profiled within the context of quotidian social spaces.

George Yancy, “Walking While Black in the ‘White Gaze’,” The New York Times, (September 1, 2013). http://opinionator.blogs.nytimes.com/2013/09/01/walking-while-black-in-the-white-gaze.

Dublin has problems. But I am proud to be part of a growing Irish mixed-race grouping, and to be able to see mixed-race people representing Ireland on the world stage whether it’s the new Rose of Tralee Clare Kambamettu, actresses Ruth Negga and Samantha Mumba, TV presenters Baz Ashmawy and Seán Musanje, or sportsmen such as Stephen Reid, Clinton Morrison, the Ó hAilpín brothers, or the late Darren Sutherland.

Zélie Asava, “the truth about dublin — an unfair city,” The Evening Herald, October 2, 2010. http://www.herald.ie/lifestyle/the-truth-about-dublin-an-unfair-city-27963389.html.

Ms. [Heather] Curry thinks Mr. Obama identifying as African-American could be confusing to mixed-race children, making them feel they have to choose or making them think, “If Obama says he’s black, does this mean I’m black?” She thinks biracial people shouldn’t choose one race over the other because they are both.

“I’m biracial,” she says. “I will fight somebody who calls me black.”

L. A. Johnson, “Obama election stokes debate over what is biracial,” Pittsburgh Post-Gazette, February 3, 2009. http://www.post-gazette.com/stories/sectionfront/life/obama-election-stokes-debate-over-what-is-biracial-328436/

As we attempt to imagine our American future, an eventual postracial future in which racelessness is the norm and anyone advocating the assignation of racial identities is considered as strange and as beyond the fringe as someone today would be in asserting that some people are broom-riding witches and that others are animals who have been turned into people and given the power of speech, we must accept responsibility for bringing that dream to fruition.  If we say that we desire a nonracial future, then we should be willing to do the work needed to bring it about, rather than pretend that incorporation of a new biological (multi)racial category will destroy the present system of racial categorization. We must become racial assassins, beginning with our own racial suicides, in order to bring a true postracial future into reality, a future in which “‘racial’ identities—hegemonic or oppositional—are no longer thought useful or appealing, even to those who have historically been most disadvantaged by racism.”  Part of being a racial revolutionary is refusing to accept a biological racial identity; that part of the revolution is internal and quite simple once one makes the mental commitment.

Rainier Spencer, Reproducing Race: The Paradox of Generation Mix, (Boulder, Colorado: Lynne Reinner, 2011), 324.

To begin with, we must fully understand that race is not a biological concept, but a social and historical construct. The reason that I grew up considering myself, as we then said, Negro, is that a racist system described me in that way. Most Blacks in the United States are persons of “mixed blood,” if such a thing can be said to exist, and have both white and Black ancestors. If there were such as thing as a biological white, I would be at least half that, and so would many other Blacks. However, the fact that race is an historical and social construct certainly does not mean that it does not exist. Experiences, histories, and communities have all developed around this concept; so if we abandon race, we abandon communities that may have been initially formed as a result of racism but have become something else entirely.

Trina Grillo, “Anti-Essentialism and Intersectionality: Tools to Dismantle the Master’s House,” Berkeley Women’s Law Journal [now Berkeley Journal of Gender, Law & Justice], (Volume 10, 1995). 24.

“The newspapers recently reported that the private secretary to Mr. Blount of Georgia, representing the United States in the Hawaiian Islands, would shortly marry the daughter of a rich Chinaman of Honolulu. This educated young gentleman and of social standing seeks an alliance with an ex-coolie—a pig eyed pagan. Who will dare say that the olive colored octoroons and quadroons, the bright mulattoes, the heiresses of wealthy-men of mixed blood, will not be sought in the next century by impecunious, thriftless and idle young men of the white race? The negro maidens are seen at certain colleges for women of high degree in the North. Whereunto will this grow?”

“Southern Race Question,” The Brooklyn Daily Eagle, (July 25, 1893), page 2, column 5.

“Children born in the last eight years will only know an African-American man being president of the United States. That changes the bar for all of our children, regardless of their race, their sexual orientation, their gender. It expands the scope of opportunity in their minds. And that’s where change happens.” —First Lady, Michelle Obama

Maggie Murphy and Lynn Sherr, “Michelle Obama on the Move: What Will She Do Next?,” Parade, (August 17, 2013). http://www.parade.com/64006/maggiemurphylynnsherr/michelle-obama-on-the-move-what-will-she-do-next

“The United States is in actuality not a nation of black people and white people. It is a nation of multicolored people. There are white Americans so to speak and black Americans. But any fool can see that the white people are not really white and that black people are not black. They are all interrelated in one way or another.”

Albert Murray, The Omni-Americans: New Perspectives on Black Experience and American Culture, (New York: Outerbridge & Dienstfrey, 1970).