Mixed Race Studies

Passing: Identity and Interpretation in Sexuality, Race, and Religion

New York University Press
August 2001
283 pages
5 illustrations
Cloth ISBN: 9780814781227
Paper ISBN: 9780814781234

Edited by:

María C. Sánchez, Associate Professor of English
University of North Carolina, Greensboro

Linda Schlossberg, Lecturer on Studies of Women, Gender, and Sexuality
Harvard University

Passing for what you are not—whether it is mulattos passing as white, Jews passing as Christian, or drag queens passing as women–can be a method of protection or self-defense. But it can also be a uniquely pleasurable experience, one that trades on the erotics of secrecy and revelation. It is precisely passing’s radical playfulness, the way it asks us to reconsider our assumptions and forces our most cherished fantasies of identity to self-destruct, that is centrally addressed in Passing: Identity and Interpretation in Sexuality, Race, and Religion.

Identity in Western culture is largely structured around visibility, whether in the service of science (Victorian physiognomy), psychoanalysis (Lacan’s mirror stage), or philosophy (the Panopticon). As such, it is charged with anxieties regarding classification and social demarcation. Passing wreaks havoc with accepted systems of social recognition and cultural intelligibility, blurring the carefully-marked lines of race, gender, and class.

Bringing together theories of passing across a host of disciplines—from critical race theory and lesbian and gay studies, to literary theory and religious studies—Passing complicates our current understanding of the visual and categories of identity.

Contributors: Michael Bronski, Karen McCarthy Brown, Bradley Epps, Judith Halberstam, Peter Hitchcock, Daniel Itzkovitz, Patrick O’Malley, Miriam Peskowitz, María C. Sánchez, Linda Schlossberg, and Sharon Ullman.

Fantasies of Identification: Disability, Gender, Race

New York University Press
April 2014
273 pages
12 halftones
Cloth ISBN: 9781479812981
Paper ISBN: 9781479859498

Ellen Samuels, Associate Professor of Gender and Women’s Studies and English
University of Wisconsin, Madison

In the mid-nineteenth-century United States, as it became increasingly difficult to distinguish between bodies understood as black, white, or Indian; able-bodied or disabled; and male or female, intense efforts emerged to define these identities as biologically distinct and scientifically verifiable in a literally marked body. Combining literary analysis, legal history, and visual culture, Ellen Samuels traces the evolution of the “fantasy of identification”—the powerful belief that embodied social identities are fixed, verifiable, and visible through modern science. From birthmarks and fingerprints to blood quantum and DNA, she examines how this fantasy has circulated between cultural representations, law, science, and policy to become one of the most powerfully institutionalized ideologies of modern society.

Yet, as Samuels demonstrates, in every case, the fantasy distorts its claimed scientific basis, substituting subjective language for claimed objective fact. From its early emergence in discourses about disability fakery and fugitive slaves in the nineteenth century to its most recent manifestation in the question of sex testing at the 2012 Olympic Games, Fantasies of Identification explores the roots of modern understandings of bodily identity.

Table of Contents

• Acknowledgments
• Introduction: The Crisis of Identification
• Part I Fantasies of Fakery
  • 1. Ellen Craft’s Masquerade
  • 2. Confidence in the Nineteenth Century
  • 3. The Disability Con Onscreen
• Part II Fantasies of Marking
  • 4. The Trials of Salomé Müller
  • 5. Of Fiction and Fingerprints
• Part III Fantasies of Measurement
  • 6. Proving Disability
  • 7. Revising Blood Quantum
  • 8. Realms of Biocertification
  • 9. DNA and the Readable Self
• Conclusion: Future Identifications
• Notes
• Bibliography
• Index

When black is white and vice versa

The New Tri-State Defender
Memphis, Tennessee
2015-12-23

Brittney Gathen, Special to The New Tri-State Defender

Dr. Allyson Hobbs signed copies of her book, “A Chosen Exile: AHistory of Racial Passing in American Life,” during an event called “Book Talk” at the National Civil Rights Museum. (Photo: Merritt Gathen)

Stanford professor and author shines light on racial ‘passing’ at NCRM event.

“Passing” – living as a part of one race despite being born into another – is often full of complexity and consequences, so much so that author and Stanford history professor Dr. Allyson Hobbs calls it a type of “exile.”

Hobbs, author of “A Chosen Exile: AHistory of Racial Passing in American Life,”examined the topic of racial passing during “Book Talk” at the National Civil Rights Museum last week (Dec. 17). During the event, Hobbs discussed topics such as the negative side of passing and her perception of former Spokane, Washington NAACP president Rachel Dolezal, who, despite being born white, lived as (and still identifies as) a black woman…

Read the entire article here.

White Latino Racism on the Rise: It’s Time for a Serious Conversation on Euro-Diasporic Whiteness

Latino Rebels
2015-12-21

Wiliam Garcia

A common misconnection that exists today rests on the notion that there are no racial hierarchies in Latin American countries or within the Latino communities in the United States. In other words, Latino (or Hispanic) is itself a race. For many, this conversation is a pointless squabble that halts the true need for unity amongst marginalized groups in the United States. Unfortunately, overlooking the importance of this issue has in fact delineated separation and a lack of interest in each other’s problems.

The shooting of unarmed African-American teenager Trayvon Martin by a half-Peruvian and half-White man named George Zimmerman, the rise of so-called Hispanic conservatives like Ted Cruz, Al Cardenas and Marco Rubio, and the examples of racist comments by Latinos in the media like Rodner Figueroa, have made it impossible to have a conversation of Latinos and race. It is becoming clear that Whites from Latin America, although marginalized by Anglo-Whites, have been able to pass as honorary Whites and benefit from the inequalities formed by White Supremacy. This is not new, and it has a history.

Many people who neglect to explore the history of Latin Americans in the United Sates fail to analyze people like the famous white Cuban Ricky Ricardo (Desi Arnaz), who penetrated the American television series “I Love Lucy” (1951) at a time when Black people were not even allowed to perform next to White actors. Lucy (Lucille Ball) was Arnaz’ real wife, and both enjoyed a long and prosperous career in the film industry. In 1954 Arnaz was even able to get a role as the famous Don Juan…

…While many invoke the idea of mestizaje (racial mixing) and the one-drop rule, it did not determine Latin American identity racially. The false idea that you were non-White if any of your ancestors was not White has been a common belief that undergirded racial categories and Whiteness as passing in the United States. Regardless if Arnaz was considered White or not, his Whiteness allowed him to pass and have access to Hollywood. Arnaz benefited from the system of White Supremacy. While Arnaz was able to remain Cuban (while also being marginalized), Hernández was not able to be Puerto Rican because he was Black…

Read the entire article here.

From Necessity to Possibility: Postmodern and Heideggerian Aspects of Passing and Identity in Early African American Novels From 1853 to 1912

Sage Open
October-December 2015
pages 1-15
DOI: 10.1177/2158244015618234

Charles Cullum
Department of English
Worcester State University, Worcester, Massachusetts

This article applies theories of fragmented postmodern identity and Heidegger’s modes of existence and concept of historicality to the issue of passing and traces the treatment of that motif across six African American novels that move from the largely realistic perspective of the 19th century to the subjectivist perspective of the early 20th century. These novels thus foreshadow the postmodernist questioning of the basis of discrete personal identity. The article claims that, across these novels, the act of passing and its relationship to human identity through time and historical circumstance becomes problematized from a necessary tool for escaping slavery, and so sustaining identity in its most basic form as life itself, to a potential existential dilemma of identity as a matter of authenticity and possibility. The article further discusses whether the individual is constrained by his or her background, especially, by race itself, or is a totally free, ungrounded agent.

Read the entire article here.

Hiding in Plain Sight: Hell-Roaring Mike

We’re History
2015-12-03

James M. O’Toole, Clough Professor of History
Boston College, Boston, Massachusetts

Captain Healy aboard the Revenue Cutter Bear, with his pet parrot, c.1895. (Photo: U.S. Coast Guard)

The Coast Guard icebreaker Healy is back in its home port of Seattle after four months at sea. On September 5, 2015, it had become the first United States vessel ever to reach the North Pole unaccompanied. In fact, it was only the fourth American ship ever to make it all the way to 90 degrees north latitude. En route, the 16,000-ton monster with a crew of nearly ninety (together with teams of scientists) sometimes had to plow through more than four feet of ice—it was built to be able to make it through ten—a procedure done by running up onto the ice and allowing its own weight to open the path. With support from the National Science Foundation and working with Geotraces, an international study of the oceans, the ship collected ice, water, and air samples and analyzed them in onboard laboratories, measuring the effects of the warming climate. In completing its mission, the ship did honor to its namesake and predecessor in Arctic waters, Captain Michael Healy (1839-1904) of what was then called the Revenue Cutter Service. His picturesque public career would be remarkable in itself. But his personal story adds to its drama and significance, because he was the Coast Guard’s first African American captain…

Read the entire article here.

Free at Last?

Commentary
1992-10-01

Glenn C. Loury, Merton P. Stoltz Professor of the Social Sciences; Professor of Economics
Brown University

A formative experience of my growing-up on the South Side of Chicago in the 1960’s occurred during one of those heated, earnest political rallies so typical of the period. I was about eighteen at the time. Woody, who had been my best friend since Little League, suggested that we attend. Being political neophytes, neither of us knew many of the participants at this rally, which had been called to galvanize the local black community’s response to some pending infringement by the white power structure. Although I no longer remember the offense, I can still vividly recall how very agitated about it we all were, determined to fight the good fight, even to the point of being arrested if it came to that. Judging by his demeanor, Woody was among the most zealous of those present.

Despite his zeal, it took courage for Woody to attend the meeting. Though he often proclaimed his blackness, and though he had a Negro grandparent on each side of the family, he nevertheless looked to all the world like your typical white boy. Everyone assumed as much and I had, too, when we first began playing together nearly a decade earlier, after I had moved into the middle-class neighborhood called Park Manor where Woody’s family had been living for some time.

There were a number of white families on our block when we first arrived; within a couple of years they had all been replaced by aspiring black families like our own. I often wondered why Woody’s parents never moved. Then I overheard his mother declare to one of her new neighbors, “We just wouldn’t run from our own kind.” The comment befuddled me at the time, but somewhat later, while we were watching the movie Imitation of Life on television, my mother explained to me how someone could be black even if he looked white. She told me about people like that in our own family—second cousins living in a fashionable suburb on whom one would never dare simply to drop in because they were “passing for white.” This was my earliest glimpse of the truth that racial identity in America is inherently a social and cultural, not simply a biological, construct—that it necessarily involves an irreducible element of choice.

From the moment I learned of the idea of “passing” I was intrigued (and troubled) by it. I enjoyed imagining my racial brethren surreptitiously infiltrating the citadels of white exclusivity. The fantasy allowed me to believe that, despite all appearances and despite the white man’s best efforts to the contrary, we blacks were nevertheless present, if unannounced, everywhere in American society. But I was also disturbed by the evident implication that for a black, denial of one’s genuine self was a necessary prerequisite to “making it” in American society. What “passing” seemed to say was that it was necessary to choose between racial authenticity and personal success. Also, to my adolescent mind it seemed grossly unfair that, because of my own relatively dark complexion, the option was not available to me!…

Read the entire article here.

Passing in White America

Chicago Humanities Festival
2015-12-18

Between the 18th and 20th centuries, countless African Americans passed as white, leaving behind families, friends, and community. It was, as Stanford historian Allyson Hobbs writes, a chosen exile, a separation from one racial identity and a leap into another. Her work explores the way this racial indeterminacy offered an escape from slavery in the antebellum South and helped defy Jim Crow. But in looking back at both American history and the story of her own family, Hobbs also uncovers the terrible grief, loneliness, and isolation of passing, and the ways it continues to influence our thinking about racial identity and politics.

This program is presented as part of the annual Karla Scherer Endowed Lecture Series for the University of Chicago and is presented in partnership with the Stanford Humanities Center.

This program was recorded on October 25, 2015 as part of the 26th annual Chicago Humanities Festival.

Forward Passes

The New York Review of Books
2015-12-17

Darryl Pinckney

Loving Day by Mat Johnson; Spiegel and Grau, 287 pp., $26.00

The importing of human beings into the US from Africa to be sold as slaves was outlawed in 1808, after which the slave markets of the southern states traded in black people born in America. The rules of New World slavery decreed that a person’s status was derived from that of the mother, not the father. A slave owner’s children by an enslaved woman were, firstly, assets. Neither Frederick Douglass nor Booker T. Washington considered himself mixed-race, because of the one-drop rule that determined how much black blood made a person black. They loathed the thought of their slave-owning white fathers. Douglass never saw his mother’s face in the daylight, because she was always going to or coming back from the fields in the dark.

What outraged white southerners about Uncle Tom’s Cabin was not only that Harriet Beecher Stowe asserted that black people were better Christians than white people; she was also frank about the immorality of the white man’s relations with the black women in his power. But Stowe had as much trouble as Lincoln in imagining the social destiny of mixed-race people who were pink enough in fact to pass for white (a problem central to Mat Johnson’s brilliantly satirical new novel Loving Day)…

Read the entire review here.

Do White-Passing People of Color Have Privilege?

Everyday Feminism
2015-09-07

Marina Watanabe

Today I’m going to be answering a question from one of my Patreon patrons (which sounds really redundant) about being a person of color who happens to be white-passing.

Before I start this, I want to explain the concept of white-passing. It basically means what it sounds like. It’s when you’re a person of color, whether that be Asian, Native American, black or mixed raced and other people perceive you, either some of the time or all of the time as white.

The question I received is from a person named Susie. She actually has a channel on YouTube which I’m going to link below. She titled her question “Passing Privilege” and she said,

“I am half Native Alaskan and half white but since I look mostly white, I am constantly told by strangers, specifically non-Natives, that I am not Native. It’s a weird concept. I know you’ve talked about it before in a video but is it the same with Asian culture? With Native culture you can be extremely cultural but if you don’t have dark skin, you aren’t really ‘Native.’”

As someone who is half Asian and half white, I totally feel you on this. One of the weirdest things I’ve noticed about being on YouTube is that typically in my everyday life, a lot of people read me as Asian or Japanese but then on the internet when I make videos, they assume that I’m white much more often…

Read the entire article here.