Mixed Race Studies

Dying to Be Black: White-to-Black Racial Passing in Chesnutt’s “Mars Jeems’s Nightmare,” Griffin’s Black Like Me, and Van Peebles’s Watermelon Man

Prospects
Volume 28 / October 2004
pages 519-542
DOI: 10.1017/S0361233300001599

Baz Dreisinger, Associate Professor of English
John Jay College of Criminal Justice, City University of New York

Is racial passing passé? Not according to contemporary book sales. The theme remains central to at least three recent best sellers: Danzy Senna’s Caucasia, Colson Whitehead’s The Intuitionist, and Philip Roth’s The Human Stain. Roth’s novel made it to the big screen this fall, just as Devil in a Blues Dress, the adaptation of Walter Mosley’s novel starring Denzel Washington, did in 1995. Renewed academic attention is being paid, of late, to “classic” passing narratives; once-ignored ones, including Charles Chesnutt’s The House Behind the Cedars, are being revived; and still others being reread in the context of passing.

Read or purchase the article here.

Long Time Passing

Sunday Book Review
The New York Times
2009-01-23

Amy Finnerty

Baz Dreisinger, Near Black: White-to-Black Passing in American Culture (Amherst: University of Massachusetts Press, 2008).

How black is Eminem? How white is our president? We can’t help asking these awkward questions as we digest “Near Black,” by Baz Dreisinger. A freelance journalist and an assistant professor of English at John Jay College of Criminal Justice, she explores cases of “reverse racial passing” — as distinct from the more conventional, black-as-white “passing,” for so long a feature of our tortured society. Presenting “narratives about white people who either envision themselves or are envisioned by others as being or becoming black,” and drawing on examples ranging from Twain’s “Pudd’nhead Wilson” to the sophomoric genre film “Soul Man,” she argues that the appropriation of black identity by whites — both literally and metaphorically — has been a potent strain in American culture for centuries.

The term “white passing” is broadly defined here. A white journalist with dyed skin infiltrating black precincts and writing about it is passing. So is a “jive-slanging” white D.J. A white immigrant sold into slavery in the early 19th century (a case of “coerced passing”) also has a place in Dreisinger’s compendium of racial mix-ups, satires and cautionary tales…

Read the entire review here.

The “Highly Important Matter of Clothes”: Apparel and Identity in Nella Larsen’s Quicksand

Fringe: The Noun That Verbs Your World
Issue 19, Summer 2009 (2009-07-19)

Kaley Joyes

Nella Larsen’s novel Quicksand (1928) is saturated with clothing. This essay examines the ways in which Larsen uses fashionable apparel to map connections between racial identity and aesthetic style. The narrator tells us that protagonist Helga Crane has “loved and longed for nice things” all her life (6), and this desire for “things” is a constant throughout the novel. Larsen tracks Helga’s quest for self-discovery not only across multiple geographic settings – from the American South to New York, Denmark, and back again – but also through multiple changes in costume. As the novel opens, Helga is a teacher at an elite African-American boarding school called Naxos. After becoming frustrated with the school’s repressive and assimilative hierarchies, Helga quits her job and returns to her hometown, Chicago, where she experiences a period of deprivation. The job she eventually finds takes her to Harlem, where Helga immerses herself in bourgeois black culture but soon tires of closeting her white ancestry. Helga next travels to Denmark to reconnect with her mother’s family. Far from being accepted as Danish, however, Helga is seen as an exotic outsider. She returns to America, hastily marries, moves to rural Alabama, and has five children in rapid succession. At the novel’s conclusion, Helga longs for the affluence and beauty of her premarital life, but there are no indications that she will renew her pattern of abrupt departures and new beginnings. Throughout Helga’s journey, fashion provides a useful symbolic register for racial identity. Like many mixed-race Americans, Helga is consistently identified – that is to say, defined – by her appearance.[1] Through Helga’s clothing, Larsen links modern culture’s deep investment in appearances to what W.E.B. DuBois famously identified as slavery’s twentieth-century heritage: “the problem of the color-line” (1), of how “to be both a Negro and an American” (5). The color line is particularly problematic for mixed-race Americans who may be displaced, and thus obscured, by the color line’s divisions.[2] This is not to say that Helga’s character can be entirely explained by her biracial heritage; rather, I read the connection between Helga’s clothing and her search for integrative mixed-race identity as one aspect of Larsen’s complex novel. By unpacking the ways in which Helga’s fashion choices signify the effects of being located between the color line’s demarcations, I hope to explicate Larsen’s keen understanding of commodified aesthetics’ relationship to modern identity formation…

Read the entire article here.

Paperback Row

Book Review
The New York Times
2016-04-29

Joumana Khatib

Seven new paperbacks to check out this week…

…A CHOSEN EXILE: A History of Racial Passing in American Life, by Allyson Hobbs. (Harvard University, $16.95.) People who chose to “pass” were intentionally clandestine and left few clues of their histories, but here, Hobbs, a historian at Stanford, delves into the fraught history of African-Americans who passed as white in the 19th and 20th centuries, with a focus on the black families and identities that were left behind…

Read the entire article here.

22nd Annual David Noble Lecture featuring Robin D.G. Kelley

Best Buy Theater
Northrop Auditorium
84 Church Street, SE
Minneapolis, Minnesota 55455
Tuesday, 2016-04-26, 19:00 CDT (Local Time)

Robin D.G. Kelley, Distinguished Professor of History & Gary B. Nash Endowed Chair in United States History
University of California, Los Angeles

The 22nd Annual David Noble Lecture will feature Robin D.G. Kelley. His talk is titled “‘A Female Candide’: U.S. Empire, Racial Cartographies, and the Education of Grace Halsell, 1952 – 1986.” Kelley’s talk focuses on Texas-born journalist Grace Halsell, who spent part of the Cold War as a foreign correspondent, including a stint in Vietnam, working as a staff writer under President Lyndon B. Johnson, and engaged in investigations into U.S. “internal colonies.” She chemically darkened her skin and lived as a black woman in Harlem and Mississippi, resulting in her book, Soul Sister; she published Bessie Yellowhair about living as a Navajo and working as a housekeeper; and The Illegals, a book about passing as an undocumented worker from Mexico. In the course of her travels and experiments in racial passing, the worlds she encountered undermined the conceits she grew up with. Halsell’s world view, schooled in Cold War liberalism, Southern paternalism & white supremacy, and domesticity, begins to unravel especially after her stint in Vietnam, and even more so when she turns her attention to the U.S., its ghettos, reservations, borders and finally to Palestine. So in some ways, this is a classic loss of innocence story.

For more information, click here.

Moral Judgments of Racial Passing

Sponsored Research
Lewis & Clark College
Portland, Oregon
December 2015

The Society for the Psychological Study of Social Issues (SPSSI) has awarded Assistant Professor of Psychology Diana Leonard a grant from the Grants-in-Aid program. These funds will support Dr. Leonard’s new collaborative research project, “Moral Judgments of Racial Passing: Role of perceiver ideology and consequences for social distancing behavior.” Dr. Leonard will collaborate with Lewis & Clark undergraduates and Dr. Paul Conway at Florida State University to accomplish this research. This project will address a current gap in the scientific literature on racial perceptions, and is timely: conversations about racial passing–presenting oneself as a race other than one’s own–have been highlighted in the national media lately. Dr. Leonard’s project will explore moral judgments of racial passers, and how these judgments are shaped by two ideological factors: “social dominance orientation” and “endorsement of colorblind ideology.” This research will ultimately be extended to investigate how racial passers’ perceived motivations and degree of immersion in another racial identity shape judgments of their behavior. More about Dr. Leonard’s research is available here.

Real Native Genius: How an Ex-Slave and a White Mormon Became Famous Indians

University of North Carolina Press
September 2015
270 pages
8 halftones, 1 map, notes, bibl., index
6.125 x 9.25
Paper ISBN: 978-1-4696-2443-3

Angela Pulley Hudson, Associate Professor of History
Texas A&M University

In the mid-1840s, Warner McCary, an ex-slave from Mississippi, claimed a new identity for himself, traveling around the nation as Choctaw performer “Okah Tubbee.” He soon married Lucy Stanton, a divorced white Mormon woman from New York, who likewise claimed to be an Indian and used the name “Laah Ceil.” Together, they embarked on an astounding, sometimes scandalous journey across the United States and Canada, performing as American Indians for sectarian worshippers, theater audiences, and patent medicine seekers. Along the way, they used widespread notions of “Indianness” to disguise their backgrounds, justify their marriage, and make a living. In doing so, they reflected and shaped popular ideas about what it meant to be an American Indian in the mid-nineteenth century.

Weaving together histories of slavery, Mormonism, popular culture, and American medicine, Angela Pulley Hudson offers a fascinating tale of ingenuity, imposture, and identity. While illuminating the complex relationship between race, religion, and gender in nineteenth-century North America, Hudson reveals how the idea of the “Indian” influenced many of the era’s social movements. Through the remarkable lives of Tubbee and Ceil, Hudson uncovers both the complex and fluid nature of antebellum identities and the place of “Indianness” at the very heart of American culture.

Lost Boundaries (1949)

Turner Classic Movies
February 2016

David Kalat

This is not a joke, but it starts like one: two men walk into an office. They have come to pitch an idea to a Hollywood mogul, an idea for a blockbuster movie. Sort of. Their idea is a docu-drama on George Washington Carver.

Perhaps the idea doesn’t strike you as a winning one. But this was no ordinary mogul. His name was Louis De Rochemont, and he was the Academy Award-winning documentarian responsible for the March of Time newsreel series. He’d segued that success into an unprecedented contract with MGM giving him creative freedom to make whatever projects he wished, on his own turf. As a New Hampshire native, his own turf meant that state — and the projects he wished were ones rooted in reality. “The aim of any drama is to give the illusion of real things,” he explained, “So why not use real things in the first place?” These were not idle words, either–he was prepared to put his money where his mouth was, and always had. At the age of twelve, he’d sent away to Popular Mechanics for the blueprints of a motion picture camera, and then built his own according to the plans. With that, he then shot some film around his hometown and sold it to theaters. This hobby found him one day shooting footage of a submarine launch in Portsmouth, which was purchased by a newsreel company. The delighted kid took his earnings and used it–get this–to go to a New York theater and see his film on the big screen. Mr. De Rochemont was an earnest fellow, and that made him an ideal producer for a Carver bio-pic.

So, he sat and listened to the pitch, unconvinced but polite enough to not kick these two equally earnest kids out of his office, like so many other movie people would have done. De Rochemont looked at the two boys in front of him, one black and one white, and asked, “I understand why you want this film made… but what about you?” The white boy, an aspiring composer named Albert Johnston, Jr., smiled at the older man’s misapprehension. He explained that although many people mistake him for white, in fact he had been passing for years. Actually, he’d been passing his whole life, and only just learned the truth.

For contemporary readers, that term “passing” may cause some puzzlement. In the late 1940s, when this took place, however, it’s another matter. It was a time of rigid racial segregation, when even “one drop of Negro blood” was enough to consign a person to a permanent second-class status. Of course, “one drop of Negro blood” is a biologically ridiculous notion. I said it wasn’t a joke, but this part certainly is. There is no scientific way to distinguish one race from another–it isn’t a biological difference, merely a cultural illusion. And as a cultural illusion, it is built entirely atop what people look like. There are people whose lineage would identify them as “black,” but who do not look it. In the absence of some external proof of “Negro blood,” then, it becomes a question of the honor system whether these straddlers would choose to opt into the second class life that their racist society demanded. Little wonder, then, that there were some who were willing to be accepted as white…

Read the entire article here.

Movie of the Week: Lost Boundaries

LIFE
1949-07-04
pages 64-66

THE DOCTOR’S SON, who has just learned he is part Negro looks at the half-moons on his nails for telltale shadows–a widely believed but completely inaccurate test of Negro blood.

Film tells real-life story of Negroes “passing” as whites

Dr. Albert Johnston (below) of Keene, N.H. is a prosperous New England physician who was a Negro for the first 28 years of his life, lived as a white man for 20 more and became a Negro again when the U.S. Navy, having investigated his past, refused him a commission for “inability to meet physical requirements.” The story of what Negroes call his “passing” is not too different from that of thousands of other technically “colored” Americans who have passed over the invisible boundary to the white race. Told by William L. White in a widely read Reader’s Digest article in 1947,  it has now been made into an honest and affecting movie by Louis de Rochemont. Using the documentary technique he popularized in Hollywood (The House on 92nd Street, Boomerang!), De Rochemont filmed Lost Boundaries against the real background of New England towns. As fictionalized for the screen, it tells of a light-skinned Negro couple (played by white actors) driven to cross the color line by poverty and the advice of friends, and of the vexations of discrimination. They build a happy but insecure life in a small town, gaining the respect and friendship of their neighbors and bringing up children in ignorance of their past. Their lives are disrupted when they have to admit the truth, but finally patched together again by tolerance and courage and good sense. Related without melodrama, acted with conviction and force, Lost Boundaries is a direct and honest account of one shadowy sector of American life where unknown thousands live today in secret conflict of loyalties and fears…

Read the entire article here.

Blackass: a race rewrite of Kafka’s Metamorphosis

The Guardian
2016-04-13

Ainehi Edoro

Ainehi Edoro reflects on Blackass, a novel that subjects Kafka’s classic to African literary conventions – and, in the process, gives an iconic European story ‘an extreme but necessary makeover’

Last year, I received a review copy of A Igoni Barrett’s Blackass from his Nigerian publisher. I knew it was a rewrite of Kafka’s Metamorphosis. I just didn’t know what to expect. To be quite frank, I was a bit worried. Kafka has not always lived a happy life in Africa. When Guinean novelist Camara Laye wrote a Kafka-inspired novel, he was dragged through a gauntlet of scandals. Kind commentators called his work derivative and unoriginal. Others were less kind. They accused him of borderline plagiarism. Some even went as far as suggesting that he couldn’t have written the novel without the help of a ghostwriter of some kind. But Blackass, it turns out, is different. Barrett essentially subjects Kafka’s classic to the pressures African literary conventions, and, in the process, gives an iconic European story an extreme, but much needed makeover…

Read the entire review here.