Mixed Race Studies

Marriages between African and Native Americans produced many children

Louisiana Weekly
2012-01-02

(Healthy Living News) —Native Americans with African ancestry produced more children than ‘full bloods’ in the early 1900s, despite the odds being against them, a new study demonstrates. Research by Michael Logan, Ph.D., of the University of Tennessee shows that increased fertility occurred at a time when things were not going particularly well for both African and Native Americans either — in social, economic and health terms. The work is published in Human Ecology…

…Dr. Logan examined the reproductive histories of 295 women of mixed Indian-Black and Indian-Black-white heritage. He found that Indian-Black marriages proved to be advantageous in terms of fertility, the average number of births, and offspring survival…

Read the entire article here.

American Indians with African Ancestry: Differential Fertility and the Complexities of Social Identity

Human Ecology
Volume 39, Number 6 (December 2011)
page 727-742
DOI: 10.1007/s10745-011-9439-2

Michael H. Logan, Professor of Anthropology
University of Tennessee, Knoxville

Interethnic marriage represents a major trend in the demographic history of American Indians. While the majority of these unions involved Indian women and Caucasian men, a sizeable number occurred between Indians and African Americans. The children of these bicultural marriages were “mixed bloods” who in turn typically married non-Indians or other mixed bloods. Using data from the 1910 Census on American Indians in the United States and Alaska, this article explores why American Indians with African ancestry enjoyed high fertility. Differential rates of fertility among American Indians in the past were due to a number of underlying genetic, cultural, and environmental factors. By identifying these factors, the paradox of why Indian women with African heritage did so well in terms of fertility largely disappears. African admixture, however, greatly complicates Indian social identity.

Introduction

The demographic history of American Indians is characterized by a number of major trends, the most dramatic being the immense loss of life resulting from the introduction of several Old World diseases, including smallpox, measles, influenza, cholera, and malaria. While the exact size of indigenous populations in the Americas on the eve of European contact will never be known with certainty, scholars agree that up to 90% of the aboriginal population perished as a direct result of these introduced diseases (Thornton 1987, 1997; Ubelaker 1988; Ramenofsky 1987; Dobyns 1983). By 1900, the population of American Indians in the United States reached its nadir of 237,196 individuals (Thornton 1987:160). Although Ubelaker’s estimate (1988:291) for 1900 is more than twice as high (536,562). it does not alter the fact that millions of Indians died from these and other infectious disorders, as well as from other causes including famine, exposure, alcohol-related trauma, and armed combat with whites and other Indians (sec also Larsen and Milncr 1994; Bianchinc and Russo 1992).

Another highly significant demographic trend explored in this article is an increasing number of intercthnic marriages between American Indian women and non-Indian men. Although a limited number of white women married Indian men, this practice was certainly not common nor widely approved (Fllinghaus 2006; Jacobs 2002). The children of such marital unions were “mixed bloods,” who in turn typically married non-Indians or other mixed bloods (e.g.. Perdue 1998. 2003). Such “assortative” mating leads to an expansion of the gene pool, which, according to Quiggins (1990), may explain why highly admixed Cherokee are at lower risk of developing type-2 diabetes than full blood individuals. A similar finding has also been reported tor the Pima of Arizona (Williams et al. 2000). Using data from the 1980 U.S. census, Sanderur and McKinnell observe “intermarriage of Indians and whites is much more prevalent than that of blacks and whites, and … the extent of Indian white intermarriage has increased dramatically in recent decades” (1986:348). The scholarly literature on Indian-white marriages for the nineteenth and early twentieth century is quite extensive (Logan and Ousley 2001; Sturm 1998; Moore…

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Perspective on Mixed-Blood Natives: The Silence of Indian Country

Native News Network
Native Condition: Analysis and Opinion
2011-09-22

Mike Raccoon Eyes
Eastern Band of the Cherokee
Quallah, North Carolina

SAN FRANCISCO—Cherokee culture was steeped deeply into the great Meso-American pyramid temple cities as early as 800 AD. When the Olmecs, Toltecs, Mayans and Aztecs were moving from north to south deep into Mexico and Central America. They quickly absorbed and embraced building their own great pyramid temple spiritual cities they had observed and seen in the great Cherokee cities of the Southeast.

Cherokee intermarriage to both the Mexican and Central Americans would become the norm for the next 300 years. The mixed-blood Cherokees would hold a high place of honor within the Meso-American world of Mexico and Central America. For the mixed-blood Cherokee of the time were the priests, prophets, engineers and administrators, who were the elite of running the new spiritual pyramid temple cities of both Mexico and Central America. Without the mixed-blood Cherokees, the great pyramid temple cities in Mexico and Central America would cease to run, much less function.

The Cherokee started having intergenerational marriage with the Europeans in the early 1700s. Many Cherokee bands and families were quick to see the economic benefits of having trade, land and business dealings with Europeans. In a sense this could be viewed as a classic Cherokee version of the ‘hang around the fort Indians’. However this story was not true for the majority of mixed-blood Cherokee people of that time.

The preference of mixed-blood Cherokee men of the time was to marry European or other mixed-blood Cherokee women. Their children and grandchildren would follow suit. The new generation of light-skinned mixed-blood bourgeoisie Cherokee would wash their hands of and renounce the traditional ways of Cherokee culture and Spirituality.

However, there was another side to the mixed-blood Cherokee people that has been neglected and treated with silence. The story is that of the traditional mixed-blood Cherokee that retained their cultural and Spiritual identities…

Read the entire essay here.

28. Hapa Issues: Asian Americans of Mixed Racial Descent

Amherst College, Amherst, Massachusetts
Spring 2010

Growing numbers of inter-racial marriages and the products of these marriages—children of mixed racial descent—have contributed to the increasing diversity of America in the 21st century. Reflecting this heterogeneity, the 2000 Census allowed people to claim more than one background for the first time. In this course, we will evaluate the experiences of hapas—Asians of mixed racial descent—through a historical and comparative framework. This class will explore inter-racial and inter-ethnic marriage trends in various Asian communities in the U.S. in order to highlight the complexity of the Asian American experience. Additionally, we will compare the experiences of hapas representing a range of backgrounds, including those of Asian/White ancestry as well as Asian/Black heritage. Some of the specific topics that will be covered in this course include the following: racial and ethnic community membership and belonging; the dynamics of inter-racial relationships; identity, authenticity, and choice; and the gender identities of mixed race individuals. This course highlights the simultaneous fluidity and social construction of race while marking its real impact on everyday and structural aspects of American life.

44. Afro-Latin America

Amherst College, Amherst, Massachusetts
Spring 2010

(Offered as History 56 [LA] and Black Studies 44 [D, CLA].) This course explores the historical experiences of Afro-Latin populations since Independence within and outside the nation-state. The course asks how and why one might study those whose governments define them not as peoples of African descent but as part of a mixed-race majority of Hispanic cultural heritage, who themselves may often have supported this policy, and who may have had compelling reasons to avoid official scrutiny. Materials include early 20th-century racialist theorizing in Latin America; historical works using census, economic, criminal, and marriage records; analysis of race in the textual and musical representations of peoples, regions and nations; as well as autobiographical works. Two class meetings per week.

Glimpse of a Visionary: Jeffrey Campbell ’33

St. Lawrence University Magazine
Winter 2006

Steve Peraza ’06

Jeffrey Campbell ’33 is generally thought of as St. Lawrence’s first African-American graduate. In a University Fellowship paper, Steve Peraza ’06, a history and sociology double major from New York City, contends that Campbell deserves to be recognized on different and broader grounds. “Much of the attention brought to Jeffrey Campbell’s name at St. Lawrence University has centered on Campbell’s social status as the first African American student to graduate,” Peraza writes, “not his accomplishments as an exemplary American citizen committed to his ‘faith and works’. Campbell may never have accepted that legacy; he might have more readily identified with a legacy that posits him as a progressive-minded and intellectually motivated Unitarian Universalist minister.”

The son of a blue-eyed, blond-haired white woman and a Black Boston attorney, Campbell admits in a brief autobiographical sketch that he bore the psychological and social “burden” of mixed racial lineage from his birth on March 1, 1910 (he died September 16, 1984). Perhaps those moments in which the Campbell family had to guard their safety because of racial discrimination led Campbell to ignore his “racial condition” and “establish [his] individuality” as a human being and not a Black human being…

Read the entire article here.

LLS-4910-850: Race and Ethnicity in Latin America

University of Nebraska, Ohama
Fall 2011

Olga Celle, Visiting Professor of Sociology

This course is a semester long discussion on Mestizaje or racial/ethnic mixing in Latin America. The premise informing the discussion is that race and ethnicity are social constructions—There are no actual races or ethnicities in the world. And yet, people and institutions function as they were real, which make them powerful weapons for oppression, social injury and rebellion. Most Latin Americans define themselves or are defined as Mestizo or mixed blood people. At times, they mean culturally mixed, meaning not totally Western or Indigenous. Other times, they are referring to their attributed racial make up. For this reason, national statistics should be taken with caution because the labeling of citizens is usually done by a census taker who might impose his views unto the individual in order to classify her/him. But the point remains, why does the state needs to classify its citizens according to race and ethnicity? Why do we need to define ourselves and others (sometimes beloved ones) according to race and ethnicity?

Race and ethnicity are powerful coordinates in the network of domination, for both the oppressors and the victims’ contestation in the circuits through which power flows. Race and ethnicity are experienced in a different fashion depending on the individual’s gender and sexuality. Hence this course incorporates gender and sexuality into the discussion.

The questions informing our journey through these complex issues are: How did Latin Americans construct and interpret racial, ethnic and gender identities and ideologies? And how these interpretations and ideologies have been used to formulate an idea of nation? In other words, we will learn about the different ways ethnicity and race have been defined in the Latin America studies (historiography) and the ideologies and practices associated with these categories. Our readings will be drawn mostly from all Latin American countries…

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English 108: Crossing Racial Boundaries in Post-Civil Rights Fiction and Film: Interracial Encounters

University of California, Los Angeles
Winter 2012

Caroline Streeter, Associate Professor of English

This course looks at literature and film depicting interracial sexuality and mixed race identities in the post-Civil Rights era. Course materials depict individuals and communities that trouble and challenge conventional ideas about racial categorization and the boundaries between groups. Texts represent a wide variety of ethnic and cultural perspectives. Books include Caucasia (Danzy Senna), A Feather on the Breath of God (Sigrid Nunez), Drown (Junot Diaz) and My Year of Meats (Ruth L. Ozeki). Movies include Diva (Jean-Jacques Beineix), Jungle Fever (Spike Lee) and The Wedding Banquet (Winston Chao).

ROMST 200.01: Critical Approaches to Mestizaje

Duke University
Spring 2012

Claudia Milian, Andrew W. Mellon Assistant Professor of Romance Studies; African & African American Studies

This seminar will examine critical theories of mestizaje, miscegenation, mixed race, and hybridity as articulated in Latino, Latin American, and African-American projects of racial identification and classification. In particular, the course aims to study the theories, rhetoric, and assumptions of racial and cultural inclusion, while analyzing frameworks that propose mestizaje, hybridity, or “mixedness” as oppositional and transgressive concepts that highlight an emancipatory potential. The seminar will investigate the following questions: What does it mean to have hybridity as the foundation of an identity that is most often associated with Latinas and Latinos? In effect, who are the “mestizos?” In what ways does a mestiza consciousness speak to twenty-first century articulations of the increased prominence of mixed race in the United States? What possibilities can mestizaje offer through its multiple locations of cultures and races in both countering purist constructions of racial ideologies and in building alliances with other “contact zones” of mixtures that remain to be discursively mapped in the critical language of mestizaje? The course will draw from wide ranging theoretical, literary, and historical approaches to notions of mixture as a mode of inquiry that charts new identities, social practices, and knowledge production.

ASAM 187. Asian Pacific American Mixed Race Issues

Pomona College, Claremont, California
Spring 2008

Course will explore the lives of racially and ethnically mixed people, focusing on Asian Pacific Americans. As intermarriage rates increase for all groups, the experiences of multiracial people reflect in distinctive ways the cultural and identity choices that individuals and communities are facing. The course will concentrate on the significance of both ascribed and chosen racial identities, examining how they influence the experiences and choices of individuals, families, and communities. A second area of attention will be to how multicultural backgrounds shape relationships and practices within families. Other issues to be discussed include living in multiracial communities, public policy implications, transracial adoptees, self‐representation in literature and memoirs, and media representations. Students will have the opportunity to investigate a topic of their choice in a research paper.