Mixed Race Studies

Quicksand and Passing

Rutgers University Press
1986
246 pages
Paper ISBN: 0-8135-1170-4

Nella Larsen (1891-1964)

Edited by

Deborah E. McDowell, Alice Griffin Professor of English
University of Virginia

Nella Larsen’s novels Quicksand (1928) and Passing (1929) document the historical realities of Harlem in the 1920s and shed a bright light on the social world of the black bourgeoisie. The novels’ greatest appeal and achievement, however, is not sociological, but psychological. As noted in the editor’s comprehensive introduction, Larsen takes the theme of psychic dualism, so popular in Harlem Renaissance fiction, to a higher and more complex level, displaying a sophisticated understanding and penetrating analysis of black female psychology.

Table of Contents

• Acknowledgments
• Introduction
• Notes to Introduction
• Selected Bibliography
• A Note on the Texts
• Quicksand
• Passing
• Explanatory Notes

For minorities in France, Obama still casts a spell

France 24: International News
2012-08-09

Jon Frosch

Though his reputation among blacks and Arabs in France is showing ever-so-slight signs of wear and tear, US President Barack Obama remains a powerful symbol for French citizens of colour. France24.com takes a closer look.

When Barack Obama was elected in 2008, Anthony Borval, a black Frenchman of Caribbean descent, was elated.

“It was intense, I felt almost American,” the 29-year-old office manager confided. “Obama indirectly sent us a message that anything was possible, a message of hope for minorities in France, where it’s difficult for us to succeed.”

Four years later, as Obama spends the end of his tumultuous first term fighting a tough re-election battle against Republican challenger Mitt Romney, the US president is still a hero for Borval. “His victory taught French people of colour to believe in ourselves,” he said. “Today, I still feel great pride that an African-American is running the world’s superpower.”…

…Perhaps more common than that bluntly pragmatic view is a sense among some French minorities that Obama is an admirable figure who has not fully lived up to his promise. Aziz Senni, 36, is a Moroccan-born Frenchman who founded an investment fund specialising in economic development in the “banlieue”. Like many people of colour in France, Senni says he was captivated by Obama’s rise and impressed with Americans for voting a black man into the White House just decades after the civil rights movement.

But Senni also noted that “like all new things, time goes by, the shine fades, and there are disappointments”. He cited Obama’s failure to advance the Mideast peace process, something that has tarnished the US president’s image among Arabs around the world. “We had a lot of hope after his Cairo speech, but he’s mainly been the same as his predecessors on the Israeli-Palestinian conflict,” Senni assessed. “That’s the reality of being an American president.”…

…French mistrust of multiculturalism has deep roots: since the French Revolution, the country has clung to the notion that a common French identity could override differences in race and creed. The problem, according to Ndiaye, is that “Frenchness” has not always been as inclusive in practice as it is in principle. “After France’s colonies became independent, France thought of itself as essentially white,” the historian stated. “And many French people feared that immigration from former colonies would cause the republic to be fractured.”

The result is a theoretically colour-blind country in which close-knit ethnic and religious groups are often viewed warily, politicians avoid referring to specific communities of voters, and disdain for affirmative action (known here as “positive discrimination”) is common on both sides of the political aisle.

According to Ndiaye, however, it is affirmative action that could eventually help France create conditions from which a French Obama might one day emerge. “Obama didn’t come out of nowhere,” he explained. “There is a critical mass of 10,000 elected black officials in America, from sheriffs to mayors to Congressmen to the president. Affirmative action helped. We need that in France.”…

Read the entire article here.

Argentina: Land of the Vanishing Blacks

Ebony Magazine
October 1973
pages 74-85

Era Bell Thompson

Once outnumbering whites five to one, blacks were absorbed and inundated by massive immigration

“If you are looking for black people, why,” they asked helpfully, “did you come to Argentina? Why don’t you go to Brazil?”

Well, I had been to Brazil (Ebony July, September 1965), the “most mulatto” nation in South America, hopefully in the process of becoming white through amalgamation. Now I was in Argentina where massive European immigration was the catalyst that converted an erstwhile mixed-blood people into the whitest nation on the continent.

I had read that there were no more blacks in that Spanish-speaking country. But I had also heard rumors of a small black colony in Buenos Aires, the capital. So what happened to Argentina’s involuntary immigrants, those African slaves and their mulatto descendants who once outnumbered whites five to one, and who were for 250 years “an important element” in the total populations which is now 97 percent white? Had they been entirely absorbed by, or simply inundated in successive waves of the new Argentines?

What I found was not a viable, but a vanishing black people: relatively few in numbers, relatively free of racial discrimination and relatively content. Summarized one gentleman, “If there were more of us, perhaps it would be different.”

The white Argentine, who is overwhelmingly of Italian and Spanish descent, doubts there ever were many blacks in their section of the old Rio de la Plata viceroyalty and are unaware of those still within their midst. The ranks of the few slaves channeled into the port of Buenos Aires, they believe, were decimated largely by disease and war. The survivors who did not emigrate to neighboring countries were absorbed by the mestizos.

The question of what happened to Argentine blacks is not a new one. Ysabel P. Rennie, author of the book. The Argentine Republic, calls it “one of the most intriguing riddles of Argentine history.” In his book, Argentina, a City and a Nation, James R. Scobie says “the disappearance of the Negro from the Argentine scene has puzzled demographers far more than the vanishing Indian.”

When Josephine Baker visited the country during Juan Peron’s first term as president, the entertainer asked Dr. Ramon Carrillo, mulatto minister of public health, “Where are the Negroes?”

“There are only two,” he laughingly replied. “You and I.”

My first impressions of Buenos Aires were: the man was right. In Buenos Aires, the city, and Buenos Aires province, where the preponderance of the entire population is found. Afro-Argentines, especially the fair-skinned ones, and not easily distinguishable from Latin-type whites. And then there is a matter of definitions. The terms Negro and mulatto are still used, but with slightly different connotations. Negro (small ‘n’) is the Spanish word for black. It took me some time to get used to hearing négro sprinkled throughout conversations that had nothing to do with race. Mulatto (or moreno) is an African-Spanish mixture, as differentiated from mestizo, which technically means only Spanish-Indian, but more often than Argentines care to admit, includes an admixture of black blood. Zambo (not Sambo) means African-Indian, but the term—if not the practice which produced it—has been discontinued, as have the names of two social classes: the gaucho, now cowboy, and cabecitas négras, or little black heads, as people fresh in from the provinces were once called. A Creole is an Argentine-born white.

When I posed Josephine Baker’s question, the average creole could recall only a doorman here or a porter there. Brown people who were not mestizos were Brazilian tourists. A secretary in a government office said she was 16 before she saw a black man. Fortunately, I did not have to wait that long…

Read the entire article here.

Afroargentines

The Argentina Independent
2007-03-23

Laura Balfour

As a descendant of two slaves, Maria Lamadrid has a hard time biting her tongue when airport officials think her Argentine passport is not real because ‘there are no blacks in Argentina’.
 
And that was in 2002.
 
The 25th of March marks the landmark 200th anniversary of the 1807 Abolition of the Slave Trade Act. Though the trade continued after this date, it marked the beginning of the end of the transatlantic trafficking of Africans.
 
Ms Lamadrid is fighting to alter the common belief that all blacks who live in Argentina are foreigners. In 1997 she founded Africa Vive, a non-governmental organisation that defends the rights of African descendants. Today, she claims, there are 2m Afroargentines in Argentina.
 
Ms Lamadrid and Miriam Gomez, a history professor at the University of Buenos Aires, have dedicated themselves wholly to the NGO’s cause because “there is so much to do and very few people to do it.”…

…Africa Vive has requested that a separate category for African descendants be reintroduced in the 2010 census. Ms Lamadrid said the most frustrating thing is that there used to be one: 1887 was the final year that Afroargentines were recognised in the census; the results showed that 2% of the residents of Buenos Aires were of African descent at that time. She added that indigenous people, who have also suffered discrimination, have their own category because they have more support…

Read the entire article here.

Although earlier psychological research focused on those who are biracial or multiracial experiencing a “fractured sense of self,” Sanchez believes the stereotype is unfounded. The multiracial people she has studied are comfortable with who they are.  “They seem to be just as well-adjusted as their monoracial peers,” says [Diana] Sanchez, who is half Puerto Rican and half Czechoslovakian (I called myself “Czecha Rican,” she jokes.)

Carrie Stetler, “Rutgers Group Brings Students Together to Explore the Complexities of Being Multiracial,” Rutgers Focus, (September 2012). http://news.rutgers.edu/issue.2012-08-28.1598204061/article.2012-09-21.6397021568.

The reawakening of Afro-Argentine culture

Global Post
2009-08-30

Anil Mundra

Descendants of slaves are starting to assert their identity but it’s not easy in South America’s whitest country.

BUENOS AIRES — “Liberty has no color” read the signs held outside a Buenos Aires city courthouse. “Arrested for having the wrong face,” and “Suspected of an excess of pigment,” said others. And more to the point: “Enough racism.”
 
A black street vendor was allegedly arrested without cause or proper procedure earlier this year, prompting this August hearing of a habeas corpus appeal. But leaders of the Afro-Argentine community say this moment goes beyond any particular man or incident, calling it a watershed case that brings to trial the treatment of blacks in Argentina.
 
“It’s not about this prosecutor or that police officer, but rather an institutionally racist system,” said Malena Derdoy, the defendant’s lawyer.
 
Argentina is generally considered the whitest country in South America — 97 percent, by some counts — possibly more ethnically European than immigrant-saturated Europe. There was once a large Afro-Argentine presence but it has faded over the epochs. Now, for the first time in a century and a half, Argentine descendants of African slaves are organizing and going public to assert their identity…

…At the beginning of the 1800s, black slaves were 30 percent of the population of Buenos Aires, and an absolute majority in some other provinces. The first president of Argentina had African ancestry, and so did the composer of the first tango. Even the word “tango,” like many other words common in the Argentine vocabulary, has an African root; so do many beloved foods, including the national vices of the asado barbecue and dulce de leche.
 
The abolition of slavery was a slow process that spanned the better part of the 19th century. At the same time, under the government’s explicit and aggressive policy of whitening the race — to replace “barbary” with “civilization,” in the famous phrase of the celebrated president Sarmiento — Afro-Argentines were inundated by European immigration, the largest such influx in the Americas outside of the United States. Blacks had dwindled to only 1.8 percent of Buenos Aires by the 1887 census, after which their category was replaced with more vague terms like “trigueno” — “wheaty.”

“It’s part of Argentine common sense that there are no blacks, that their entire culture had disappeared toward the end of the 1800s,” said anthropologist Pablo Cirio. “That’s all a lie.”…
 
…The survey was performed with help from the national census bureau and World Bank funding, at the urging of local Afro-Argentine activists who hoped to have the “Afro-descendant” category re-inserted into the Argentine census in 2010 and count themselves as a distinct segment of the populace after a century missing. Soon afterward, DNA tests of blood samples in several Buenos Aires hospitals bolstered the pilot census’ result with a very similar percentage of genes traceable to Africa. Moreover, a much higher number — about 10 percent — was obtained by testing mitochondrial DNA, which traces maternal ancestry. This is consistent with the historical conjecture that many black men were lost after being sent to the frontlines of 19th-century wars, and Afro-Argentines assimilated into the white population when the
remaining women mixed with the hordes of European males who had come to Argentina to work…

Read the entire article here.

Rutgers Group Brings Students Together to Explore the Complexities of Being Multiracial

Focus
Rutgers University News
September 2012

Carrie Stetler

By 2050, one in five Americans is likely to be multiracial

It’s a question Joan Gan hears a lot: “What are you?” She instantly knows what it means.

Her father is Chinese and her mother is Greek, so when people meet her for the first time, they often have trouble identifying her ethnicity.

Gan, a Rutgers junior who grew up in Parsippany, understands their curiosity, and the questions don’t really bother her. But other aspects of growing up biracial were harder to negotiate.

“In high school I saw lots of ethnic clubs, and at colleges, too, and I didn’t really know which one to join,” says Gan, an environmental science major. “Even though I’m technically Asian, people don’t consider me one of them and technically I’m white, but people don’t always consider me that, either.”

During her first year at Rutgers, Gan discovered Fusion: Rutgers Union of Mixed People, which gives her and other students an opportunity to come together and explore the challenges and complexities of being multiracial…

…Fusion began seven years ago when Rutgers psychology professor Diana Sanchez, who is now the club’s adviser, started researching biracial and multiracial identity.

“As a way of connection multiracial students and getting participants for my research, I asked a student I knew to start an organization and he did,’’ says Sanchez, an an associate professor in the Department of Psychology, in the School of Arts and Sciences.. “Multiracial people hold a unique view of race; they’ve questioned it in a very different way. If you feel ‘in between’ communities, there is another identity you form that has to do with the merging of both those identities.”

Phillip Handy, who graduated in 2009, was one of the co-founders of Fusion. He is half European and half African American. “Racial conversations at Rutgers … often viewed race in a very categorical way,” says Handy, who grew up in Howell and now lives in California.“I thought the discussions would be enhanced by a multiracial student group.”…

Read the entire article here.

Mixed-race teen in the middle: who will she choose?

Tampa Bay Times
St. Petersburg, Florida
2012-09-23

Leonora LaPeter Anton, Times Staff Writer

Her dark eyes scanned the fluorescent-lit lunchroom, locking onto her friends in the center of the chaos. Her thoughts sprayed in many directions: the upcoming eighth-grade formal, a surprisingly bad grade she recently got on an English paper, her role in the school play.

She passed a table full of white girls and one of them high-fived her. She passed a table full of white boys and one of them called her name. She arrived at a table full of black girls — the table where she sits almost every day. As she set her notebook down, one of her best girlfriends ignored her and moved to another table.

Asianna Williams, 14, wanted to ignore the drama. She is a light-skinned mixed-race girl trying to discover who she is in a society that still carves up territory by race. Nowhere was this more evident than in the lunchroom at Thurgood Marshall Fundamental Middle School. Table after table, as far as the eye could see, white faces congregated around one table, black faces around another.

Asianna’s father is black and her mother is white. Years ago, this might have relegated her to a no-man’s land, not fully welcomed by either blacks or whites. Now, thanks in part to sheer numbers (last year, there were 42 other mixed-race students at Thurgood Marshall), Asianna doesn’t feel ostracism. But she does feel pressure.

Pressure to choose black kids. Pressure to choose white kids. Like the tables in the lunchroom, nearly everything Asianna does — and she does a lot of things — comes with an overlay of race.

But what if you were someone who didn’t want to choose?…

…There have always been people of mixed race in American society. Cultural taboos and prejudice often meant they simply identified themselves as black, or if their skin was sufficiently light-colored, tried to pass as white…

Read the entire article here.

Assimilating Hawai‘i: Racial Science in a Colonial “Laboratory,” 1919-1939

University of Minnesota
July 2012
322 pages

Christine Leah Manganaro

A DISSERTATION IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY

This dissertation demonstrates how American physical anthropologists and sociologists working in Hawai‘i framed the biological and cultural assimilation of mixed race people and Asian migrants into Americanness as natural rather than ideological, thus naturalizing the islands’ incorporation into the United States as a story about integration rather than colonization. Scientists argued that mixing in this “racial laboratory” improved the quality of the majority non-white population, that migration and colonization were features of a natural historical trajectory of Americanization, and that race relations in the islands were the product of a human ecology that went hand in hand with capitalist development. All of these ideas became the racial common sense that traveled to the continental U.S. and perpetuated American amnesia about empire.

This project revisits the historiography of the supposed retreat of scientific racism and, by closely examining the methods, actual data, and conclusions of scientists whose work shaped their disciplines, demonstrates how racialist thinking persisted in work that has been characterized as either questioning the race concept, as politically progressive, or both. Taking cues from studies of settler colonialism in Hawai‘i and recent debate about the actuality of a retreat of scientific racism in the United States, this dissertation demonstrates how treating assimilation as a natural process that needed to be better understood, rather than a discursive project of colonial governance, legitimated American power in the islands.

During a period when scientists and politicians alike were interested in fitness, degeneracy, and the consequences of immigration and miscegenation as part of debates about national progress, scientists viewed Hawai‘i as a laboratory where they could conduct research on heredity and cultural change that was difficult or impossible to do in the continental United States. American social scientists working in Hawai‘i framed the processes they studied, particularly the assimilation of mixed race people and Asian migrants into American culture and identity, as natural rather than ideological. American scientists with sometimes opposing political orientations such as Louis R. Sullivan and L.C. Dunn concluded that, unlike mixed race people generally and especially “mulattoes,” Chinese-Hawaiian “hybrids” were actually improvements on their supposedly pure parents (chapter 1).

Physical anthropologist Harry Shapiro, in his study of racial plasticity among migrants in a changed environment, developed few concrete findings, but helped establish Hawai‘i as a long-term human research site. Sociologist Romanzo Adams, who was trained at the University of Chicago, produced the history of Hawai‘i as a history of admixture that exaggerated the degree of interracial reproduction and suggested that the territorial population was well on its way to complete biological amalgamation (chapter 3).

Through a series of interviews with couples in interracial marriages and the collection of student papers about identity and racial prejudice, many of which contradicted Adams’ findings and predictions, graduate researcher Margaret M. Lam recorded the testimony of residents who both resisted certain types of racialization as they also participated in the construction and maintenance of racial boundaries and meanings (chapter 4).

Finally, sociologist Andrew Lind, framed social inequality and tense race relations in the territory as a product of competition for jobs and housing, a “natural” feature of “human ecology,” rather than a product of intentional labor control and government decisions (chapter 5). This advanced the idea that social conditions in Hawai‘i were a natural product of modernization rather colonization.

Table of Contents

• Acknowledgements
• Introduction
• Chapter 1: “Biologically Better” Studies and Hybrids: The Persistence of Racialism in Studies of Race Mixing in Territorial Hawai‘i, 1916-1932
• Chapter 2: A Racial Laboratory for the World: Establishing Studies of Race Mixing, Migration, and Environment in the 1930s
• Chapter 3: Turning a Colony into a Melting Pot: Romanzo Adams’ Interracial Marriage in Hawaii and the Natural History of Hawai‘i’s Americanization, 1919-1937
• Chapter 4: Narrating Colonial Racial Formation: Race Consciousness and Identity in the Vernacular, 1928-1936
• Chapter 5: Defining an “Island Community”: Race Relations as Ecological Succession, 1927-1939
• Conclusion
• Bibliography

Read the entire dissertation here.

Poet to discuss biracialism during UHV/ABR Fall Reading Series

University of Houston-Victoria Newswire
Victoria, Texas
2012-09-20

Born to a Chinese mother and a Norwegian father, award-winning author Paisley Rekdal’s mixed heritage often influences her poetry and essay writing.

She will share her insights about biracialism on Sept. 27 as the second speaker in the University of Houston-Victoria/American Book Review Fall Reading Series. Rekdal also will give a reading of her poetry.

The event will begin at noon in the Alcorn Auditorium of UHV University West, 3007 N. Ben Wilson St. It is free and open to the public. Light refreshments will be served.

“Rekdal’s interesting mix of style and subject matter is a great addition to our reading series,” said Jeffrey Di Leo, ABR editor and publisher, and dean of the UHV School of Arts & Sciences. “As an Asian American, she gives a voice to a part of biracialism that is underrepresented and continues that theme to other subjects that are often overlooked.”

During the event, Rekdal plans on reading and sharing photographs from her latest book, “Intimate: An American Family Album.” The book is a hybrid photo-text memoir that combines poems, fiction and nonfiction with photography from Edward S. Curtis, a famous photographer of the American West and Native American people.

The book explores her father’s mixed-race marriage to her mother while paralleling it with stories about Curtis and his Indian guide, Alexander Upshaw. Rekdal found inspiration by looking at photographs from Curtis and imagined his life.

“It’s a memoir about my family, but it also talks about representation of mixed-race people or how they are not represented,” she said…

Read the entire article here.