Mixed Race Studies

Won’t Somebody Think of the Children

Slate
2013-03-27

Brian Palmer, Slate’s Chief Explainer

Do opponents of marriage equality always claim that they’re merely worried about the kids?

During yesterday’s oral arguments over the constitutionality of California’s ban on gay marriage, Justice Antonin Scalia claimed that there is “considerable disagreement among sociologists” as to whether being raised by a same-sex couple is “harmful to the child.” The lawyers arguing the case repeatedly brought up the landmark 1967 decision Loving v. Virginia, which struck down interracial marriage bans. Did supporters of the ban argue that interracial marriage was harmful to children in that case, too?

Absolutely. The state of Virginia presented two arguments in support of its interracial marriage ban in 1967. The first was that the authors of the 14th Amendment to the Constitution explicitly stated that they did not intend to strike down anti-miscegenation laws, which were common in the 19th century. The second argument was that interracial marriages were uniquely prone to divorce and placed undue psychological stress on children…

Read the entire article here.

AAS 550: Asian Americans of Mixed Heritages

San Francisco State University
Spring 2012

Wei Ming Dariotis, Associate Professor of Asian American Studies

This is an interactive, dynamic course taught in a seminar style with an expectation of active student participation. Group work and interaction are emphasized in order to provide students with real life problem solving opportunities. Creative and analytical approaches are both emphasized through Reading Response Essays, a Midterm Group Play, Research Portfolio and related Presentation, and Final Class Project (creating a Hapa Children’s Book). Topics covered in this course may include a selection of the following:

• The history of anti-miscegenation in the US, particularly as such laws relate to the Asian Pacific American experience; stereotypes of APIs [Asian-Pacific Islanders] of mixed heritage
• the history of US and European war and colonialism in relation to APIs of mixed heritage
• the “war bride” phenomenon
• TransRacial/transnational adoption; Hapas in Hawai’i
• Double Minority Hapas
• Queer Hapas
• Hapa Bodies (body image and health issues)
• Hapa Creative/Cultural expression
• Mixed Heritage activism and social and political organizations

This course explores the Historical, Cross-Cultural and Global Contexts relevant to Asian Pacific Americans of mixed heritage. AAS 550 is designed to present students with cross cultural and historical perspectives which will permit students to empathize with Asians Pacifics of mixed heritage, across a wide variety of historical circumstances and personal experiences. The inherently multiethnic nature of the subject matter allows students to develop an appreciation of an emerging sub-dominant group (APIs of mixed heritage or Hapas) and recognition of the fundamental unity of humankind…

For more information, click here.

Beyond Loving: Intimate Racework in Lesbian, Gay, and Straight Interracial Relationships

Oxford University Press
2012-08-07
240 pages
6-1/8 x 9-1/4
ISBN13: 9780199743568; ISBN10: 0199743568

Amy C. Steinbugler, Assistant Professor of Sociology
Dickinson College, Carlisle, Pennsylvania

Beyond Loving provides a critical examination of interracial intimacy in the beginning decades of the twenty-first century—an era rife with racial contradictions, where interracial relationships are increasingly seen as symbols of racial progress even as old stereotypes about illicit eroticism persist. Drawing on extensive qualitative research, Amy Steinbugler examines the racial dynamics of everyday life for lesbian, gay, and heterosexual Black/White couples. She disputes the notion that interracial partners are enlightened subjects who have somehow managed to “get beyond” race. Instead, for many partners, interracial intimacy represents not the end, but the beginning of a sustained process of negotiating racial differences. Her research reveals the ordinary challenges that partners frequently face and the myriad ways that race shapes their interactions with each other as well as with neighbors, family members, co-workers and strangers. Steinbugler analyzes the everyday actions and strategies through which individuals maintain close relationships in a society with deeply-rooted racial inequalities-what she calls “racework.” Beyond Loving reveals interracial intimacy as an ongoing process rather than a singular accomplishment. This analytic shift helps us reach a new understanding of how race “works” – not just in intimate spheres, but across all facets of contemporary social life.

Features

• Interviews with same-sex interracial couples–a topic on which there is very little research—allow Steinbugler to examine for the first time how everyday racial practices are shaped by sexuality and gender.
• Amy Steinbugler challenges the widespread assumption that interracial intimacy represents the ultimate erasure of racial differences.

Table of Contents

• Acknowledgements
• Introduction
• Chapter 1: The Historical Roots of Lesbian, Gay, and Heterosexual Black/White Intimacy
• Chapter 2: Public Interraciality: Navigating Racially Homogeneous Social Spaces
• Chapter 3: Public Interraciality: Managing Visibility
• Chapter 4: Intimate Interactions: Racework as Emotional Labor
• Chapter 5: Interracial Identities: Racework as Boundary Work
• Chapter 6: White Racial Identities Through the Lens of Interracial Intimacy
• Conclusion: The Intimate Politics of Interraciality
• Appendix A. Research Methods
• Appendix B. Respondent Characteristics
• Table 1. Design of Interview Sample
• Table 2. Sample Details by Group

Beyond Selma-to-Stonewall

The New York Times
2013-01-27

By including gay rights in the arc of the struggle for civil rights — the road “through Seneca Falls and Selma and Stonewall” — President Obama linked his presidency to ending antigay discrimination and underscored the legal wrong of denying gay people the freedom to marry.

 “Our journey is not complete until our gay brothers and sisters are treated like anyone else under the law,” Mr. Obama famously said in his second Inaugural Address, “for if we are truly created equal, then surely the love we commit to one another must be equal as well.”

Now that Mr. Obama has declared that he believes denying gay people the right to wed is not only unfair and morally wrong but also legally unsupportable, the urgent question is how he will translate his words into action. To start, he should have his solicitor general file a brief in the Proposition 8 case being argued before the Supreme Court in March, saying that California’s voter-approved ban on same-sex marriage is unconstitutional…

…ust a day after the inauguration, Mr. Obama’s spokesman, Jay Carney, said that while Mr. Obama supports same-sex marriage as a policy matter, the president still believes it is an issue for individual states to decide. That was Mr. Obama’s formulation when he first announced his support for same-sex marriage in May, and even then it made no sense, except perhaps as political cover approaching the general election campaign.

Marriage is traditionally regulated by the states, but there are constitutional limits on what states may do. The Supreme Court’s 1967 ruling in Loving v. Virginia prevented states from forbidding marriages between interracial couples like Mr. Obama’s own parents…

Read the entire opinion piece here.

The Family Flamboyant: Race Politics, Queer Families, Jewish Lives

SUNY Press
October 2006
244 pages
Hardback ISBN10: 0-7914-6893-3; ISBN13: 978-0-7914-6893-7
Paperback ISBN10: 0-7914-6894-1; ISBN13: 978-0-7914-6894-4
eBook ISBN10: 0-7914-8106-9; ISBN13: 978-0-7914-8106-6

Marla Brettschneider, Professor of Political Philosophy, Feminist Theory, Political Science & Women’s Studies
University of New Hampshire

Winner of a Bronze Medal in the Gay/Lesbian Category of the 2007 Independent Publisher Book Awards

Interrogates the normative heterosexual family from feminist, Jewish, and queer perspectives.

The Family Flamboyant is a graceful and lucid account of the many routes to family formation. Weaving together personal experience and political analysis in an examination of how race, gender, sexuality, class, and other hierarchies function in family politics, Marla Brettschneider draws on her own experience in a Jewish, multiracial, adoptive, queer family in order to theorize about the layered realities that characterize families in the United States today. Brettschneider uses critical race politics, feminist insight, class-based analysis, and queer theory to offer a distinct and distinctly Jewish contribution to both the family debates and the larger project of justice politics.

Table of Contents

• Acknowledgments
• Introduction: K-I-S-S-I-N-G
• 1. Whitens Whites, Keeps Colors Bright: Jewish Families Queering the Race Project
• 2. Jew Dykes Adopting Children: A Guide to the Perplexed
• 3. Going Natural: The Family Has No Clothes
• 4. Questing for Heart in a Heartless World: Jewish Feminist Ruminations on Monogamy and Marriage
• Epilogue: Justice and La Vida Jew . . . in Technicolor Queer
• Notes
• Bibliography
• Index

Same-Sex Issue Pushes Justices Into Overdrive

The New York Times
2012-12-09

Adam Liptak, Supreme Court Correspondent

In the civil rights era, the Supreme Court waited decades to weigh in on interracial marriage. On Friday, by contrast, the court did not hesitate to jump into the middle of one of the most important social controversies of the day, agreeing to hear two cases on same-sex marriage.

By taking both, the court gave itself the chance to issue a sweeping ruling that would cast aside bans on same-sex marriage nationwide. But the speed with which the court moved also raised the possibility of a split decision, one that would provide federal benefits to same-sex couples married in states that allow such unions but would permit other states to forbid gay and lesbian couples from marrying…

…In private correspondence in 1957, Justice Felix Frankfurter said the court was doing all it could to avoid hearing cases that would require giving the nation an answer about whether bans on interracial marriage — anti-miscegenation laws, in the parlance of the day — were constitutional.

“We twice shunted it away,” Justice Frankfurter wrote to Judge Learned Hand, “and I pray we will be able to do it again without being too brazenly evasive.”

Judge Hand responded that “I don’t see how you lads can duck it.”

But Justice Frankfurter was unpersuaded.

“I shall work, within the limits of judicial decency,” he wrote, “to put off decision on miscegenation as long as I can.”

The Supreme Court did not strike down laws banning interracial marriage until 1967, in Loving v. Virginia, when 16 states still had them on the books. That was almost two decades after the California Supreme Court in 1948 struck down a law making illegal “all marriages of white persons with Negroes” in Perez v. Sharp.

It has been just four years since the California Supreme Court, citing Perez, struck down two state laws limiting marriage to a man and a woman…

Read the entire article here.

The Sexualization of Difference: A Comparison of Mixed-Race and Same-Gender Marriage

Harvard Civil Rights-Civil Liberties Law Review
Volume 37, Number 2, Summer 2002
pages 255-288

Josephine Ross, Associate Professor of Law; Supervisor, Criminal Justice Clinic
Howard University, Washington, D.C.

I. Introduction: Mixed-Race Love as a Sexual Orientation

The past prohibition of mixed-race marriages in many U.S. states is often cited by those who support civil recognition of same-sex marriages. Advocates and scholars reason that just as it is no longer legal to deny marriage licenses on the basis of race, it should be illegal to deny marriage licenses on the basis of sex. Unfortunately, the comparison usually stops there. No effort has been made by the legal community to examine the actual lives of these two groups of outsider couples to see if the comparison holds together descriptively as well as formalistically. Nor have contemporary attitudes towards same-sex couples been compared to historical data detailing attitudes towards mixed-race sexuality during the time that mixed-race relationships were illicit. This Article will compare heterosexual mixed-race and same-sex unions (both mixed-race and monorace) in the context of history, both legal and cultural. The historical treatment of mixed-race marriages in this country supplies important information regarding the way society marginalizes certain relationships, and the connection between deprivation of marriage rights and the sexualization of relationships.

To say that a relationship is “sexualized,” means it is viewed as essentially sexual, and is not seen to be about commitment, communication or love. To understand what I mean by the word “sexualized,” consider certain reactions to an elementary school teacher who came out to his class in Newton, Massachusetts. When asked if he was married, the teacher responded that he was not, but that if he were to live with someone, he would live with a man that he would “love the way your mom and dad love each other.” This response gave rise to a parent’s complaint that the teacher had talked inappropriately about “sex;’ That story nicely encapsulates what I mean by the sexualization of same-sex love. If the teacher had answered that he would like to marry a woman whom he would “love the way your mom and dad love each other,” no one would have sexualized his response.

My argument is that the sexualization of gay relationships is similar to the way interracial relationships were sexualized in the past. For both, sexualization is a cause as well as a symptom of disempowerment. In the 1970s, social scientists began to describe the continued sexualization of black-white relationships in the United States from the time of slavery through the decade following the Supreme Court’s 1967 decision in Loving v. Virginia. They noted that narrative discourse around mixed-race couples was sexualized, and that mixed-race love was viewed as something pornographic and essentially different from mono-race love. Social scientists uncovered attitudes towards mixed-race couples by family members and society at large that I believe mirror attitudes towards same-sex couples.

Part II of this Article provides clues to the link between the sexualization of relationships that trespass on societal norms, and the deprivation of power and rights. Section A explores how mixed-race relationships were sexualized in the past, while Section B examines how the law has been used to restrict both mixed-race and gay couples. Section B also explores the cases that predate Loving and the reasons for denying recognition to mixed-race marriages. Those reasons are compared to arguments made by marriage opponents in same-sex marriage cases today.

Part III considers similarities in the lives of gay couples and mixed-race couples in order to demonstrate that analogizing the issue of marriage as it relates to each group is not merely a trick of logic. Section A examines the analogy between Loving v. Virginia and same-sex marriage cases. Section B reviews recent social science data that illustrates many parallel experiences of outsider couples, including the reactions of family members and society, the ways non-traditional couples cope with those negative reactions, and the reasons couples commit to one another despite adversity. By comparing mixed-race and same-sex couples, one can learn a good deal about the way society grants status and safety to certain relationships while marginalizing others.

Part IV asks whether the term “sexual orientation” should be expanded to include those in mixed-race, heterosexual relationships. How one answers this question will shed light on whether the phrase “sexual orientation” is a useful or accurate term when applied to those in gay relationships.

In the Conclusion to this Article, I urge scholars to desist from sexualizing gay relationships. Like mixed-race couples, same-sex partners are not necessarily any more sexual than their heterosexual counterparts. Gay couples, like mixed-race couples, are different not because of what they do or do not do in the bedroom, but because of the meaning ascribed to these couples in supermarkets, in dance halls, and in PTA meetings. Advocates and scholars should learn from past sexualization of mixed-race love and consider more accurate and less sexualized means to characterize same-sex love and relationships…

…The ban on mixed-race marriage did not eliminate sexual activity, but affected the nature of the sexuality, making it secret, closeted and sinful. In the case of white men and black women, the taboo distorted their relationships, suppressing affection or the appearance of affection, rendering them sexual liaisons only. As sociologist [Calvin C.] Hernton wrote, a white man “can sleep with [a black lover] discreetly, give her mulatto babies, but in all of this he must never act as if he loves her.”

Although the apartheid system in this country was intended to prevent access to white women by black men, the system was not completely successful. Hernton documented in his personal life and in his work a great deal of sexual activity between white women and black men in this era. In his opinion, women were often the aggressors because they were the ones with power during segregation. Jim Crow laws could even be said to aid the women’s conquest because although there were dreadful consequences for black men who consented and were discovered, men were sometimes more afraid to resist for fear they would be framed as rapists and face mob violence. As with white men’s liaisons with black women, the interracial sex taboo served to make liaisons between white women and black men purely sexual and clandestine…

Read the entire article here.

Brendon Ayanbadejo, Baltimore Ravens Linebacker, Talks Gay Marriage And LGBT Rights

The Huffington Post
2012-09-12

Michelangelo Signorile

Baltimore Ravens linebacker Brendon Ayanbadejo is going “full steam ahead” after his battle with Maryland legislator C. Emmett Burns Jr., who last week wrote a letter calling on the team’s owner to silence Ayanbadejo regarding his public advocacy of gay marriage, only to back down amid a national uproar. (Listen to the full interview below)

“The Ravens reached out to me,” Ayanbadejo said. “[Ravens president] Dick Cass and [Ravens] owner Steve Bisciotti said, ‘Brendon, you’re a great person. Keep doing your thing. We believe in you. This is not a team that believes in discrimination in any way, shape, or form. You have this tremendous platform here. Use it. And go ahead and continue to be you, and grow and shape and change the world while you have the ability to do it.’”…

…Discussing what motivates him to take up the cause of LGBT equality and gay marriage, Ayanbadejo pointed to his upbringing.

“I’m a product of two biracial parents — so actually, I’m not biracial, but I’m a product of it,” he said, laughing. “My dad is Nigerian. My mom is Irish-American. So I kind of never really fit in. From the black community, I was considered white. From the white community, I was considered black. And then from my own Nigerian community, I wasn’t considered Nigerian. I was considered a black American. I kind of never fit in, kind of had to find my own niche and find my own way. So I’ve experienced discrimination at a young age, and it’s made me the person who I am today.”…

Read the entire article here.

Standing Up at an Early Age

The New York Times
2012-09-14

Adam Himmelsbach

Views on Gay Rights of Ravens’ Ayanbadejo Are Rooted in Upbringing

In recent weeks, Baltimore Ravens linebacker Brendon Ayanbadejo has been praised in many quarters for supporting the legalization of same-sex marriage. His stance is not new, but it reached a wider audience after a Maryland legislator urged the Ravens owner Steve Bisciotti to silence him.

For Ayanbadejo, 36, it was a comforting shift from 2009, when he became one of the first athletes from a major American professional sports team to speak out in support of same-sex marriage. That year, he found gay slurs directed at him on Internet message boards. In the Ravens’ locker room, players made crude remarks and asked him when he would reveal his homosexuality, he said.

“If I was walking by, and they wanted to be immature and make comments, I’d keep walking,” said Ayanbadejo, who has a 1-year-old son and a 6-year-old daughter with his longtime girlfriend. “If they wanted to be real men and have conversations, I would have, but no one did.”

If those players had heard Ayanbadejo’s story, they would have learned how his views were shaped. His father is Nigerian, and his mother is Irish-American, and he was given the first name Oladele, which translates to “wealth follows me home.” But for much of his childhood, that did not ring true…

…Ayanbadejo began going by his middle name, Brendon, to fit in. He starred for Santa Cruz High School’s football team, but he was also active in theater, rode a skateboard and befriended many openly gay students. He had been accepted as a biracial boy from a Chicago housing project, so he accepted everyone else’s differences, too, he said…

Read the entire article here.

Reflections of a Racial Queer

Multicultural Perspectives
Volume 12, Issue 2, 2010
pages 107-112
DOI: 10.1080/15210960.2010.481213

Aurora Chang-Ross
Beloit College, Beloit, Wisconsin

In this article, I reflect on my personal experiences of racial queerness. In an effort to speak my secrets, I explore my identity production as a Multiracial person by critically examining my positionality throughout various key stages in my life. I present Multiracial microaggressions –those accumulated moments that underscore my racial queerness and argue that these phenomena, while taxing, also confer agency. I propose a conceptual framework that incorporates both queer theory and borderlands theory as a potential framework from which to study how Multiracial individuals are positioned as racial queers. I argue that queerness, for the Multiracial individual, may denote both deviance (from the monoracial norm) and a unique individuality (stemming from one’s Multiracial background). By offering my testimonial as a racial queer and introducing the racial queer conceptual framework, I come a bit closer to naming my experience as a Multiracial individual and providing a space from which others can do the same.

Read or purchase the article here.