Mixed Race Studies

Love Against the Law: The autobiographies of Tex and Nelly Camfoo

Aboriginal Studies Press
2000
120 pages
240×170 mm
ISBN 9780855753481

Tex Camfoo

Nelly Camfoo

Edited by:

Gillian Cowlishaw

During his life, Tex Camfoo has been classified as Aboriginal, half-caste and European. As a half-caste he could not legally associate with or marry an Aboriginal woman. As an Aboriginal, he was not allowed to visit the pub with his European work mates.

Nelly Camfoo was always considered Aboriginal. From childhood she has taken part in ceremonial life. She finds white people both frustrating and foolish – ‘they can’t understand because they can’t listen’.

The stories of Tex and Nelly Camfoo intermingle to highlight the ambiguous social position of Aboriginals living in the Northern Territory during this century. They provide insight into race relations, the contradictory attitudes of missionaries and police, they reflect morality and religion as well as recent political developments.

Biracial women pushed to undergo genetic screeening: Cobble Hill hospital focuses on mixed race

New York Daily News
2013-01-13

Simone Weichselbaum

As interracial families become more common, LICH docs quiz women on ethnicity

Doctors are pushing biracial Brooklyn women to undergo genetic counseling to learn if their racial mix makes them more prone to disease.
 
As interracial families have beome more common, Dr. Millicent Comrie, Chief of Obstetrics and Gynecology at Downstate Long Island College Hospital, has urged her staff of about 40 physicians to quiz patients about their ethnic backgrounds.
 
Those from multicultural backgrounds are are sent to talk with a DNA expert who maps out how their heritage could make them sick.
 
“Ethnicity plays a big part in your healthcare,” said Comrie naming a slew of hereditary diseases such as sickle cell anemia which plagues the black community and Tay-Sachs disease found in many Jewish families.
 
“We can’t worry about sensitivity when it comes to race. What you see isn’t always what you get,” Comrie said. “If we don’t ask the right questions. We will come up We will come up short.”…

Read the entire article here.

Being Black: Aboriginal Cultures in ‘settled’ Australia

Aboriginal Studies Press
1988; Reprinted 1991
288 pages
240×170 mm
ISBN: 9780855751852

Edited by:

Ian Keen, Visiting Fellow
School of Archaeology and Anthropology
College of Arts and Social Sciences
The Australian National University

This volume brings together results of research by anthropologists on the social life of people who used to be labelled ‘part-Aborigines’ or ‘urban Aborigines’.

Issues discussed include bases of identity, ties of family, structure of community, ways of speaking, beliefs and feelings about country, and attitudes to the past.

Contents

• Acknowledgements
• Foreword by Marie Reay
• Contributors
• 1. Ian Keen / Introduction
• 2. Diane Barwick / Aborigines of Victoria
• 3. Barry Morris / Dhan-gadi resistance to assimilation
• 4. Julie Carter / Am I too black to go with you?’
• 5. Jerry Schwab / Ambiguity, style and kinship in Adelaide Aboriginal identity
• 6. Diana Eades / They don’t speak an Aboriginal language, or do they?
• 7. Jeremy R. Beckett / Kinship, mobility and community in rural New South Wales
• 8. Chris Blrdsall / All one family
• 9. Basil Sansom / A grammar of exchange
• 10. Gaynor Macdonald / A Wiradjuri fight story
• 11. Marcia Langton / Medicine Square
• 12. Patricia Baines / A litany for land
• 13. Peter Sutton / Myth as history, history as myth
• Index

1. Ian Keen Introduction

According to the perceptions of many people including anthropologists and other researchers, Aboriginal people of mixed descent classified in earlier decades as ‘part-Aborigines’, have no distinctive culture (eg Bell 1964,64; Barwick 1964; Beckett 1964; Rowley 1971; Hausfield 1977, 267; RM Berndt 1979, 87; and see Read 1980, 112). Fink (1957, 110), for example, has judged that the Aborigines of a New South Wales town simply possessed a common group identity as ‘black’ and an opposition to white people. In Eckermann’s view (1977), the Aboriginal people of a southeast Queensland town have been assimilated and integrated, having a mode of life typical of working class culture (see also Smith and Biddle 1972, xi), To the Berndts (1951, 275-76; Berndt 1962, 88), the Europeanisation of so small a minority has seemed inevitable.

In contrast, others (and sometimes the same authors writing at different times) have detected a distinctive, even unique, culture or way of life, with its own folkways, mores and beliefs (Calley 1956; Bell 1961, 436-37; Smith and Biddle 1972,124; Howard 1979, 98; Crick 1981). Langton (1982, 18) has remarked that ‘loss of culture’ should not be a matter of faith, but of investigation. Indeed, much of the substance of the publications cited above, as well as the results of current research, show that many features of the social life of these people are distinctive, and also display marked similarities to aspects of the cultures of Aboriginal peoples whose social lives have been changed to a lesser degree by the process of colonisation. Calley (1956, 213) wrote that the people of mixed Aboriginal descent possessed a society ‘leaning heavily on the logic and outlook on life of the indigenous traditions’ yet quite well adapted to the white community that surrounds it.

It was my familiarity with some ongoing anthropological research into the social life of Aboriginal people of southeast Queensland, New South Wales and the southwest of Western Australia, that led me to invite contributions to a volume on continuities in the culture of Aboriginal people living in what Rowley (1971, vii) called ‘settled’ Australia. The closely settled regions, by contrast with what Rowley termed colonial’ Australia, dominated by pastoral production, are those which have been most radically transformed by people of European origin. They lie mainly in the southeastern and southwestern parts of the continent, extending on the east coast north to Cairns, and north to Carnarvon on the west coast, The category should also include Darwin, the major European and Asian settlement of the north.

This volume (Being Black), brings together some of the results of a continuing interest among anthropologists in the social life of people who used to be labelled ‘part-Aborigines’ or ‘urban Aborigines’, Studies burgeoned during the post-war decades when ‘acculturation’ was a major anthropological interest, although research dwindled somewhat through the 1970s, Meanwhile research by geographers and economists has greatly extended our knowledge of the social and economic conditions of Aborigines of these regions, and the new Aboriginal history has revolutionised our perceptions of Australian history, Aborigines themselves are increasingly writing (and making films and videos) about their own lives (eg Bropho 1980; Clare 1978; Davis and Hodge 1985; McLeod 1982; Miller 1985; Mum Shirl 1981; Pepper 1980; Perkins 1975; Rosser 1978; Simon 1978)…

Read the entire Introduction here.

Harry Potter and the mistaken myth of the Mixed-Race messiah

Paper presented at the Critical Mixed Race Studies Conference
DePaul University, Chicago, Illinois
2012-11-03
6 pages

Eric Hamako
University of Massachusetts, Amherst

The Harry Potter franchise has worldwide popularity. Contained within Harry Potter are popular stories about Mixed-Race, both appealing and toxic. Harry Potter and other science fiction and fantasy narratives attempt to address popular anxieties about racism and racial power. But what are they saying? Will vigorous hybrid messiahs herald racial salvation? Will degenerate hybrid monsters cause a racial apocalypse? In this paper, I explore White Supremacist and Christian Supremacist ideas about Mixed-Race prevalent in current science fiction & fantasy movie franchises, such as Harry Potter, and why people shouldn’t believe the hybrid hype… or the hate.

Read the entire paper here.

Mixed-Blood Marriage in North-Western New South Wales: A Survey of the Marital Conditions of 264 Aboriginal and Mixed-Blood Women

Oceania
Volume 22, Number 2 (December 1951)
pages 116-129

Marie Reay

This survey is based on family records of over 300 aboriginal and mixed-blood women in north-western New South Wales, collected during 1945-6.

The records were obtained through one formal and at least one semi-formal interview with each woman, supplemented by informal conversations and by community gossip. In no case were interview data used without these additional checks, although records of 20 deceased women were included which were obtained from surviving members of their families.

The collection of these records was facilitated by a lively interest in genealogies being retained by the aborigines of this area.

Records of women of indeterminate ethnic background were not used (e.g. one woman whose ancestry included Cingalese and Maltese as well as aboriginal, and some whose aboriginal descent could not be accurately traced). Also, records of women of three-eighth caste (usually classified in census returns as quadroons or half-castes, according to their skin-colour), five-eighth caste (usually dubbed “half-caste”) and seven-eighth caste (usually classified as three-quarter caste or full-blood, according to their skin-colour) were not used for this survey of mixed-blood marriages, although their offspring were included in the final estimate of the composition of the next generation of mixed-bloods.

Of the 264 women whose marriages are examined here, 12 are full-blood, 26 are three-quarter caste, 129 are half-caste, 77 quadroon and 20 octaroon or lighter.

Definition of Terms

Full-blood.   Any person of unmixed aboriginal descent.

Three-quarter Caste. Any person having one white grandparent and three grandparents of unmixed aboriginal descent; i.e. any person of three-quarters aboriginal descent.

Half-caste. A term which is popularly used for any aboriginal mixed-blood but is used here to denote any person with an equal proportion of white and aboriginal ancestry. No distinction is made between a first generation half-caste and the offspring of two half-castes…

For the Movement: Community Education Supporting Multiracial Organizing

Equity & Excellence in Education
Volume 38, Issue 2, 2005
pages 145-154
DOI: 10.1080/10665680590935124

Eric Hamako
University of Massachusetts, Amherst

The multiracial people’s movement in the United States has expanded significantly in the last 10 years (Douglass, 2003). Historically, community-based education programs have supported social movements in the United States (Collins & Yeskel, 2000; Sarachild, 1974/1978), yet little has been written about how educational programs might serve the social and political movements of mixed-race people. This case study describes two community-based multiracial education programs by and for mixed-race people and suggests ways that each supports multiracial community organizing. The conclusion offers recommendations for shaping future multiracial education programs for multiracial people.

The 2000 United States Census revealed numerous demography surprises, among them, that there are seven million multiracial people—almost 3% of the total U.S. population (Jones & Smith, 2001). Never before had the Census allowed multiracial people to check one or more boxes to indicate their multiple racial heritages. The Census results also indicate clearly that multiraciality is an issue relevant to educators, as almost half of the multiracial population are of school age (Lopez, 2003). While the U.S. Census Bureau has found ways to account for multiracial people In allowing the option of checking one or more races, multicultural educational efforts continue to flounder when attempting to educate multiracial people or address multiracial issues in school and community settings (Williams, Nakashima, Kich, & Daniel 1996).

In institutional curricula and pedagogy, multicultural educators have given little attention to the existence and needs of multiracial people (Chiong, 1995; Glass & Wallace, 1996, Scholl, 2001; Wardle, 1996). Worse, multicultural education has sometimes distorted, invalidated, or demonized the existence of multiracial people (Wardle, 2000; Williams et. al., 1996). The small amount of literature that exists about teaching to or about multiracial people has been written primanly by and for monoracial educators, often with an inappropriate monoracial bias (Pao, Wong. & Teuben-Rowe, 1997; Schwartz, 1998), while the voices and insights of multiracial people have largely been absent. Recent community organizing and community-based education efforts by multiracial people and multiracial organizations may change this trend of silencing and marginalization. In this article, I examine some ways that community-based multiracial education may support multiracial community organizing.

CONCEPTUAL FRAMEWORK

Historically, community-based education has served an important role in numerous political movements. During the U.S. Civil Rights Movement, Freedom Schools supported community organizing efforts by bringing community members together, helping them name then social problems, and teaching literacy and organizing skills (Howe, 1964/1984; Rachal, 1998). Similarly, consciousness raising groups supported second wave US. feminism, bringing women together to process the systemic nature of sexism and to begin organizing to take action (Evans, 1979; Sarachild, 1974/1978). Internationally, Paolo Freire’s (1970/2003) community-based popular education pedagogy has expanded far beyond its initial application to poor peoples movements in Brazil. As a model for community education, Freirean popular education suggests a series of steps through which community organizers can help community members recognize their common experiences, codify them, analyze their root causes, and take action to resolve common problems (Ferreira & Ferreira, 1997). Community education may support community organizing by politicizing and mobilizing community members, developing analyses and a sense of purpose, and helping to steer political movement (Collins & Yeskel, 2000; Williams et al., 1996)…

Read or purchase the article here.

Race as International Identity? ‘Miscegenation’ in the U.S. Occupation of Japan and Beyond

Amerikastudien / American Studies
Volume 48, Number 1, Internationalizing U.S. History (2003)
pages 61-77

Yukiko Koshiro

The article attempts to retrieve the story of the little-known fate of so-called mixed-blood children, those born to American GIs and Japanese women in the aftermath of World War II, which had long vanished in a confluence of American and Japanese historical narratives. By shedding new light on the convergence of American and Japanese racisms and especially their mutual taboo on miscegenation, the article chronicles American and Japanese obsessions with “racial purity” as a national ideology during and after the U.S. Occupation of Japan. While the article highlights the adverse impact of racist thinking, its primary attempt is to break the silence on the mutual issue of miscegenation and provide a prelude to the story as part of a mainstream narrative of both nations. Only by internationalizing history is it possible to trace a nation’s trans-national Odysseys and relate them to American and Japanese postwar history. Furthermore, the article refers to cases of bi-racial children born in West Germany during and after U.S. Occupation, thus suggesting the extension of the study on the basis of empirical sources from Europe.

Afro-Mexicans and Winston-Salem Photo Gallery

Winston-Salem Journal
Winston-Salem, North Carolina
November 2007

Ted Richardson, Photographer

Irma Gonzales Alvarado prays before a shrine to the Virgin of Guadalupe at her Winston-Salem home. She invited several neighbors to her home on the last night of La Cuarentena, a 40-night observance of the Virgin leading up to Dec. 12th, the day an apparition of the Virgin of Guadalupe appeared to Juan Diego.

View all of the photographs here.

Bengali Harlem

The Brian Lehrer Show
WNYC 93.9 FM/ 820 AM
2013-01-11

Brian Lehrer, Host

Vivek Bald, Assistant Professor of Writing and Digital Media
Massachusetts Institute of Technology

Vivek Bald, documentary director and assistant professor of writing and digital media at MIT and the author of Bengali Harlem and the Lost Histories of South Asian America, reveals the little known history of early South Asian immigrants, from Tremé to Harlem.

→explore the Bengali Harlem website, including an excerpt from Aladdin Ullah’s one-man show here.

Download the interview here. Stream m3u here. (00:14:12).

The Negro Race and European Civilization

American Journal of Sociology
Volume 11, Number 2 (September 1905)
pages 145-167

Paul S. Reinsch  (1869-1923), Professor
University of Wisconsin

While in the past century populations and racial elements which had formerly been far distant from each other have been brought into intimate contact, the twentieth century will witness the formation of new mixed races and the attempt to adjust the mutual relations of all the various peoples that inhabit the globe. The recent great advance in the safeness and rapidity of communication has made the whole world into a community whose solidarity of interests becomes more apparent day by day. Closer contact with the more advanced nations of the Orient will have a profound influence upon European civilization, because these nations, though ready to adopt our industrial methods, are determined to maintain their national beliefs and customs. Though from the races that stand on a lower level of civilization no such deep-going influence upon European and American life is to be expected, their relations to the peoples of more advanced culture will nevertheless be a matter of great moment. Some of them, the weakest and lowest in organization, may indeed continue to fade away before the advance of European power; but this is not likely to be the fate of the negro race. The negroes have come in contact with the worst side of European civilization; yet their buoyant, vigorous constitution and their fundamental common sense carry them safely through dangers which have proved fatal to other races. They are therefore destined to be a permanent element in the composite population of the future, and when we consider the extent and fertility of the regions which they hold, the necessity of their ever-increasing co-operation in the economic life of the world becomes apparent…

…The physiological aspects of race-mixture have lately attracted much attention. Mr. James Bryce, in his recent lecture on “The Relations of the Advanced and Backward Races,” carefully reviews the experience of mankind in this matter, and adds his support to the current assumption that mixed breeds are morally and physically weak when the parents belong to widely disparate races and civilizations. However, it would seem that this assumption is true only in cases where the two societies to which the parents respectively belong maintain a repugnant attitude to each other, so that the mestizos form an outcast class and suffer a total loss of morale. Where friendly relations exist, the mixed races produced by Europeans and negroes exhibit some very fine qualities. The rich yet delicate beauty of the mulatto women in Martinique, their sweetness of temper and kindness of heart, so excited the admiration of visitors that they all, lay and clerical, French and British, join in the chorus of admiration and declare the women of Martinique the most charming in the world. Intellectually, the mulatto race has produced a number of remarkable men, and the liberality of mind among the leaders of this class in Martinique is certainly most noteworthy. Still it is generally true that the men of a mixed race will exhibit fewer pleasing qualities of character than the women: they must make themselves useful often by activities not conducive to sweetness of temper and honesty of mind; while the women naturally develop more gentle and attractive characteristics…

Read the entire article here.