Mixed Race Studies

Rachel Dolezal 1 year later: ‘I don’t have any regrets about how I identify’

The Today Show
2016-04-12

Eun Kyung Kim

Rachel Dolezal said she remains puzzled about why people have questioned her racial identity but is “ready to move on” from the controversy that made her a household name last spring.

“I don’t have any regrets about how I identify. I’m still me and nothing about that has changed,” the former NAACP chapter president told TODAY’s Savannah Guthrie on Tuesday.

Dolezal, who was born to white parents, created a national debate about racial identity after she told the world in a TODAY interview last June, “I identify as black.”…

Read the story and watch the interview here.

Uncovering Hidden Histories: Hobbs Discusses Her Award-Winning Book

The Colgate Maroon-News
Hamilton, New York
2016-03-31

Megan Leo, Section Editor

On Monday, March 21, Colgate students and faculty gathered in the Persson Auditorium to listen to Assistant Professor of History at Stanford University Allyson Hobbs, who gave a lecture about her book A Chosen Exile: A History of Racial Passing in American Life.

Racial passing occurs when a member of a certain racial group is also accepted as a member of another racial group. In the context of her book and lecture, Hobbs specifically examined the phenomenon of African Americans passing as Caucasian to escape systematic racism in the United States.

“[Passing is fundamentally] a social act, with enormous social consequences,” Hobbs said…

…Assistant Professor of History Daniel Bouk was instrumental in bringing Hobbs to speak at Colgate.

“Professor Heather Roller and I dreamed up a plan of inviting Professor Hobbs out to campus after we decided to assign her book to both our introductory history workshop classes and our senior honors seminar. We were thrilled when Hobbs said yes and when we won the support of the History Department, the Africana and Latin American Studies Program and the Sio Chair in Diversity in Community, which made the visit possible,” Bouk said.

Bouk provided some background as to why he made the decision to assign A Chosen Exile to Colgate students.

“We assigned Hobbs’s book because we thought it was a model for writing cultural history – it is beautifully crafted and draws on sources in very clear ways to tell its story. We hoped to inspire our history students to commit themselves in similar ways to telling the stories of people who are often lost to history,” Bouk said…

Read the entire article here.

Allyson Hobbs discusses A Chosen Exile: A History of Racial Passing in American Life

Harvard Book Store
1256 Massachusetts Avenue
Cambridge, Massachusetts 02138
Monday, 2016-04-11, 19:00 EDT (Local Time)

Harvard Book Store and Mass Humanities welcome Assistant Professor of History at Stanford University Allyson Hobbs discusses the paperback release of her book A Chosen Exile: A History of Racial Passing in American Life.

About A Chosen Exile

Countless African Americans have passed as white, leaving behind families and friends, roots and communities. It was, as Allyson Hobbs writes, a chosen exile. This history of passing explores the possibilities, challenges, and losses that racial indeterminacy presented to men and women living in a country obsessed with racial distinctions.

For more information, click here.

Blackass: A Novel

Graywolf Press
2016-03-01
272 pages
5.5 x 8.25
Paperback ISBN: 978-1-55597-733-7

A. Igoni Barrett

Furo Wariboko, a young Nigerian, awakes the morning before a job interview to find that he’s been transformed into a white man. In this condition he plunges into the bustle of Lagos to make his fortune. With his red hair, green eyes, and pale skin, it seems he’s been completely changed. Well, almost. There is the matter of his family, his accent, his name. Oh, and his black ass. Furo must quickly learn to navigate a world made unfamiliar, and deal with those who would use him for their own purposes. Taken in by a young woman called Syreeta and pursued by a writer named Igoni, Furo lands his first-ever job, adopts a new name, and soon finds himself evolving in unanticipated ways.

A. Igoni Barrett’s Blackass is a fierce comic satire that touches on everything from race to social media while at the same time questioning the values society places on us, simply by virtue of the way we look. As he did in Love Is Power, or Something Like That, Barrett brilliantly depicts life in contemporary Nigeria, and details the double-dealing and code-switching that is implicit in everyday business. But it’s Furo’s search for an identity—one deeper than skin—that leads to the final unraveling of his own carefully constructed story.

Creole Renegades: Rhetoric of Betrayal and Guilt in the Caribbean Diaspora

University Press of Florida
2014-06-17
240 pages
6.125 x 9.256
Hard Cover ISBN 13: 978-0-8130-4979-3

Bénédicte Boisseron, Associate Professor in French and Francophone Studies
University of Montana

In Creole Renegades, Bénédicte Boisseron looks at exiled Caribbean authors—Edwidge Danticat, Jamaica Kincaid, V. S. Naipaul, Maryse Condé, Dany Laferriére, and more—whose works have been well received in their adopted North American countries but who are often viewed by their home islands as sell-outs, opportunists, or traitors.

These expatriate and second-generation authors refuse to be simple bearers of Caribbean culture, often dramatically distancing themselves from the postcolonial archipelago. Their writing is frequently infused with an enticing sense of cultural, sexual, or racial emancipation, but their deviance is not defiant.

Underscoring the typically ignored contentious relationship between modern diaspora authors and the Caribbean, Boisseron ultimately argues that displacement and creative autonomy are often manifest in guilt and betrayal, central themes that emerge again and again in the work of these writers.

Contents

• Acknowledgments
• Note on Translations
• Introduction: The Second-Generation Caribbean Diaspora
• 1. Anatole Broyard: Racial Betrayal and the Art of Being Creole
• 2. Maryse Condé’s Histoire de la femme cannibale: Coming Out in the French Antilles
• 3. Edwidge Danticat and Dany Laferrière: Parasitic and Remittance Diaspora
• 4. V. S. Naipaul and Jamaica Kincaid: Rhetoric of National Dis-Allegiance
• 5. Creole versus Bossale Renegade: “Turfism” in the Black Diaspora of the Americas
• Notes
• Bibliography
• Index

“We Called That Touch”

Boston Review
2016-03-28

Ed Pavlić, Professor of English and Creative Writing
University of Georgia

Race and the Intimate Tangle of American Experience

It might seem to you that I am white. Then again, depending upon how and where we meet—and upon things in your life I know nothing about—it might seem to you that I’m not white. So far, in forty-nine years here, my experience has indicated this much to me. My father came to the United States by way of Canada from what is now Croatia. My mother is a white American liberal from Wisconsin. Many in America would say that, because of the race of my parents, my identity is essentially fixed in those terms, that such matters are innate, inborn. For many on all sides of the color line, this either/or racial paradigm possesses the self-evidence of a law of nature. Yet the social and political machinery necessary to maintain the reality of this illusion proves lethal to men, women, and children everyday.

Nonetheless, contrary to this culture-bound delusion, whiteness is not a natural inheritance. People “believing themselves white” (to borrow a phrase from Ta-Nehisi Coates, who borrowed the idea from James Baldwin) must invest in that belief continually. Whether consciously or not, they must rehearse its prohibitions and privileges all their waking days—in their dreams, even. Our world offers them a great assistance with this and, on average, the dividends paid by this pact with whiteness are real. At the same time, Eula Biss recently argued that this “believing themselves white” business accrues a cost, “White Debt.” It seems to me that she is describing shame even more than debt. Her essay tiptoes around naming the terrible price people believing themselves white pay to sustain that belief.

I confess that, even in the abstract, I have never been able to acquire a knack for honoring the supposed impermeability of American racial categories. Just where is the border in what one says, thinks, imagines, who one loves? Even more, where is the border in how one goes about these things? My racial ambiguity has not only been internal but has been reflected in—perhaps fueled by—the ways that, since childhood, my race has been so frequently “misread,” or far from self-evident. More than once in my twenties, police asked me point blank: Are you black or white? In these previews of often subtler interrogations to come, it always seemed to me that the question was the answer. Yet for years and long after I knew better, and even up until now, I have been afraid to openly analyze the dynamics that have produced these questions. I dealt with them lyrically, both in poems and in life. But in a fearful and tiresome symmetry, this silence and lyrical angularity (like Dickinson’s “tell it slant”) also forced me to treat my condition as if it were a personal psychosis, mine and mine alone, an essential and incommunicable privacy. It’s taught me how necessary privacy is but also how an incommunicable privacy narrows, collapses, becomes a trap…

Read the entire article here.

W.T. Jones — Carthage’s best-kept secret: From slave to industrialist in the South

The Courier-Tribune
Ashboro, North Carolina
2016-03-15

Judi Brinegar

(Contributed photo)

He was born the son of a slave and her white owner in 1833. By time time of his death in 1910, William T. Jones was one of the prominent business owners in Carthage. He rubbed elbows with the elite, white, upper class in Moore County during the 1880s, dined with them, threw elaborate holiday parties where most of the guests were white, and even attended church with them. Both of his wives, Sophia Isabella McLean and Florence Dockery were white. Dockery was the daughter of a well-to-do Apex family.

Yet, until a decade ago, few in this small Moore County town acknowledged out loud that Jones was not a white man.

Then, Pat Motz-Frazier entered the scene in 2005. She purchased Jones home, built in 1880 for his wife, Florence, and today runs it as a bed and breakfast, aptly named “The Old Buggy Inn.”

“He built this huge elaborate house because he and his wife wanted to fill it with children,” Motz-Frazier says. “Unfortunately, they never had any.”

Motz-Frazier ran into many brick walls while trying to research the history of her historic Victorian home. Many of those she asked, declined to acknowledge that Jones, president of the Tyson & Jones Buggy Company, was anything but a white man, she says. Slowly and methodically, she finally put together the pieces of the puzzle of what was a remarkable story of Jones, one man who, in the 19th century, never let the color of his skin define him…

Read the entire article here.

“As White as Most White Women”: Racial Passing in Advertisements for Runaway Slaves and the Origins of a Multivalent Term

American Studies
Volume 54, Number 4, 2016
pages 73-97

Martha J. Cutter, Professor of English and Africana Studies
University of Connecticut

In 1731 a man named Gideon Gibson, along with several of his relatives, emigrated from Virginia to South Carolina. At first it was reported with consternation that Gibson was a free black man married to a white wife. However, when the South Carolina House of Assembly took up an investigation of Gibson, then governor Robert Johnson concluded that the Gibson family were “not Negroes nor Slave but Free people.” The Gibsons were allowed to remain in the colony, and they prospered, eventually purchasing 450 acres of prime South Carolina land; Gibson owned black slaves, and his sister married a wealthy planter. Gideon Gibson’s son married a white woman and himself became the owner of at least seven slaves. It would be forty-five more years before the colonies declared independence from Britain, but it seems the Gibsons had already declared themselves free from the social, legal, or ideological codes that would construct them as black, Negro, or mulatto. Another investigation in 1768 revealed that Gideon Gibson, Jr., “escaped the penalties of the negro law by producing upon comparison more red and white in his face than could be discovered in the faces of half the descendants of … [the House of Assembly].” Gideon Gibson, Jr., was judged to have been passing for white; he was in actuality a very light-skinned black man with black ancestors. Yet he was also a slave owner and a prosperous member of South Carolinian society.

On May 15, 1845, an enslaved black woman named Fanny ran away from her Alabama owner. Since Fanny could read and write, her owner speculates in an advertisement posted in the Alabama Beacon (June 14, 1845) that she might forge a pass for herself. But Fanny’s master also comments that “she is as white as most white women, with straight light hair, and blue eyes, and can pass herself for a white woman.” Fanny can pass for white, but indeed one wonders what her owner means when he says that she is “as white as most white women.” Are many “white women” not quite “pure” white? And yet they are not subject to perpetual enslavement, as Fanny is. Fanny is also described as “very pious” and “very intelligent.” This valuable piece of “property,” it is implied, in other ways is no different from a white woman. She is religious, rational, and light-skinned. In what ways is she not, the advertisement seems to wonder, a “white woman”? The advertisement appears to grant Fanny humanity as more than property, even as it seeks to re-enslave her. Her owner seems to know that nothing but “a fiction of law and custom”—to borrow Mark Twain’s words in Pudd’nhead Wilson (1894)—keeps her enslaved.

Although some scholars argue that racial passing began in earnest in the mid- to late nineteenth century, reached its pinnacle in the early twentieth century, and then abated or became “passé” by the 1930s, these two incidents and many others discussed in this essay indicate that, as both a word and a behavior, passing has a longer and more extensive early history and genealogy. Moreover, its meaning is unstable and changes based on historical context. When Gideon Gibson passed for white in 1731, he did so to migrate into a category of identity that empowered him in a period in which such racial migration was somewhat acceptable because ideologies of black racial inferiority had not yet solidified. That he owned slaves himself indicates that he did not see his passing as a challenge to the codes of law that allowed the perpetual possession of black human property; for Gibson slaveholding might have been a sign of his wealth, status, and power, rather than a racially inflected behavior. Fanny’s owner, on the other hand, manifests a more convoluted attitude toward passing and race, because by 1845 the ideology of African American physical and mental inferiority was entrenched and often used to rationalize the fact that blacks were the only group of individuals who could legally be held in perpetual enslavement in the United States. Matthew Frye Jacobson argues that in the United States, “whiteness” denoted “not only color but degree of freedom (as against…

Reflections On Rachel Dolezal, White Privilege, And “America’s Headlong Progress”

Reflections West
Montana Public Radio
2016-03-09

Tobin Shearer, Director of the African-American Studies Program; Associate Professor of History
University of Montana

W.E.B Du Bois in 1918
Cornelius Marion Battey (PD)

“For seven days in June 2015, Rachel Dolezal captured the news cycle,” writes University of Montana professor, Tobin Shearer, for “Reflections West.”

“Dolezal had led Spokane’s NAACP and taught Africana studies, but lost those positions after her parents outed her as a white person. Dolezal had presented herself as black for years.

She dropped out of the news cycle after the June 17 massacre of nine worshippers at a historic black church in Charleston, South Carolina. In the aftermath of that hate-fueled attack, few wanted to hear about the tawdry details of Dolezal’s racial passing gone awry…

Listen to the story (00:04:59) here. Download the story here.

Allyson Hobbs, A Chosen Exile, in conversation with Helena Brantley

Kepler’s Books
1010 El Camino Real
Menlo Park, California 94025
Tuesday, 2016-03-15, 19:30 PDT (Local Time)

Presented by Peninsula Arts & Letters and Kepler’s Books

Join us for a look back at the history of racial passing, and a topical discussion of race and identity problems in America today.

For centuries, countless African Americans passed as white, leaving behind families and friends, roots and community, almost always for the benefits of expanded opportunity and mobility. But along with these brighter possibilities came grief, loneliness, and isolation that often outweighed the rewards. A Chosen Exile is a beautiful, extensively researched book, with historical photographs and over 82 pages of notes.

As racial relations in America have evolved so has the significance of passing. To pass as white in the antebellum South was to escape the shackles of slavery. After emancipation, many African Americans came to regard passing as a form of betrayal, a selling of one’s birthright. When the initially hopeful period of Reconstruction proved short-lived, passing became an opportunity to defy Jim Crow and strike out on one’s own.

Allyson Hobbs is an Assistant Professor in the Department of History at Stanford. She graduated magna cum laude from Harvard and she received a Ph.D. with distinction from the University of Chicago. Hobbs teaches courses on African-American history, African-American women’s history and 20th century American history. Her research interests include American social and cultural history, racial mixture, identity formation, migration and urbanization, and the intersections of race, class and gender.

Helena Brantley is the founder of Red Pencil Publicity + Marketing, working with both publishers and authors. Previously, she managed publicity campaigns for HarperCollins. She is a proud alumna of the Stanford Publishing Course. Helena tweets and posts about books and other interesting things on Twitter and Instagram.

For more information, click here.