Mixed Race Studies

“I don’t believe in this miscegenation business. Though all human beings are really one, various social constructs were invented to perpetuate European supremacy.”

—Marco Polo Hernández-Cuevas

Lamont Lilly, “Afro-Latin And The Negro Common: An Interview With Dr. Marco Polo Hernández-Cuevas,” Racialicious, September 5, 2012. http://www.racialicious.com/2012/09/05/afro-latin-and-the-negro-common-an-interview-with-dr-marco-polo-hernandez-cuevas/.

Dorothy E. Roberts: Fatal Invention: The New Biopolitics of Race [Vanderbilt University Lecture]

Vanderbilt News
Vanderbilt University
2012-10-30

Watch video of Dorothy E. Roberts—recently named Penn Integrates Knowledge Professor at the University of Pennsylvania—presenting “Fatal Invention: The New Biopolitics of Race” based on her latest book Fatal Invention: How Science, Politics, and Big Business Re-create Race in the Twenty-first Century.
 
An acclaimed scholar of race, gender, and the law, Roberts examines contemporary issues in health, bioethics, and social justice with a particular focus on how they affect the lives of women, children, and African-Americans. Synthesizing a range of disciplines, she sheds light on some of humanity’s most challenging issues to bring hope and awareness to underserved members our society.

Afro-Latin And The Negro Common: An Interview With Dr. Marco Polo Hernández-Cuevas

Racialicious
2012-09-05

Lamont Lilly

Marco Polo Hernández-Cuevas is the Interim Chair of the Department of Modern Foreign Languages at North Carolina Central University, where his interests lie in Transatlantic and Diaspora Studies. He is the author of five books, including The Africanization of Mexico from the Sixteenth Century Onward (2010) and Africa in Mexico: A Repudiated Heritage (2007). He is the founder and director of the Mexican Institute of Africana Studies. Read along as we discuss: Colonialism, Gaspar Yanga, Ivan Van Sertima and Mexico’s Little Black Sambo.

Marco Polo Hernández-Cuevas: Well, the reason you haven’t heard many refer to themselves as Afro-Mexican is because this is a relatively new term that was first coined by Eurocentric scholars like Melville Herskovits. It was Gonzalo Aguirre Beltrán who coined it in 1945 in Mexico City, during the foundational meeting of the Institute for African American Studies. However, that doesn’t mean that a color consciousness didn’t exist in Mexico. Prior to that, we had a host of names such as “Casta,” “Chilango,” “Jarocho,” and “Boshito,” all terms that refer to the lack of blood cleanliness of non-white persons. That would explain why many people in Mexico do not identify themselves as Afro-Mexican. They refer to themselves as Casta, or any of the other names previously mentioned. Recently however, there’s been a movement in the South Pacific side of Mexico whereby Afro-Mexicans do not want to be called Afro-Mexican. They just want to be called Nĕgro — Black. It erases the science and intellectuality of such embedded complexities…

…LL: Whether Maroon, Zambo or so called Negro, most persons of color throughout the Western Hemisphere are all “African Hybrids” of some varying degree. Considering such, how has colonialism maintained a successful barrier of division among our similar groups?

Hernández-Cuevas: These divisions you speak of Lamont, are engrained mostly through language. With the Spanish deploying a series of words that were heavily charged, yes, divisions were created. People were classified from the get-go when so-called “miscegenation” began. We were classified by the degree of whiteness we possessed. I don’t believe in this miscegenation business. Though all human beings are really one, various social constructs were invented to perpetuate European supremacy. Within a social pyramid, “pigmentocracy” was then introduced.

In the case of Mexico’s 500 years of colonization, which began in 1521, the physical colonization may have ended, but the mental “hold” continues to a certain degree. Many Spanish Eurocentric mental prejudices linger today as healthy as ever. Just look at the Mexican public school books our children use. We should examine more critically the one or two paragraphs that refer to African ancestry and their contribution to the building of the Americas. I can assure you, you’ll find very little, especially in Mexico. These barriers are nothing but the product of ignorance and manipulation. The trick is to unravel knowledge–to create connections by exposing similarities rather than exploiting differences…

Read the entire article here.

How “Commonsense” Notions of Race, Class and Gender Infiltrate Families Formed across the Color Line

Sociology Mind
Volume 2, Number 1 (January 2012)
pages 75-69
ISSN Print: 2160-083X
ISSN Online: 2160-0848
DOI: 10.4236/sm.2012.21010

Eileen T. Walsh, Assistant Professor of Sociology
California State University, Fullerton

This research presents data from in-depth interviews of sixty adults in Southern California who have formed families across the black/white color line. In a societal context where normative family formation remains mono-racial, many adults in multiracial families manage their social performances to mitigate the stigma associated with their unusual family pattern or to challenge social expectations associated with race, class, and gender. Their stories reveal how they deploy strategic exaggerations of gender and stereotypes of social class in their day to day lives. These deployments operate to manage social interactions when confronting commonsense expectations about what it means to be a man or woman who trespasses the color line in family formation.

Read the entire article here.

The Philosophy of Race

Routledge
2011-12-14
1,584 pages
Hardback: 978-0-415-49602-5

Edited by:

Paul Taylor, Associate Professor of Philosophy; African American Studies
Pennsylvania State University

Since at least the early 1990s, philosophical race theory has emerged as a dynamic and fertile area of serious scholarly inquiry, and this new four-volume Major Work from Routledge meets the need for a comprehensive collection to facilitate ready access to the most influential and important foundational and cutting-edge scholarship.

Volume I (‘Philosophy and the History of Race, Race in the History of Philosophy’) brings together the key texts to have shaped the most widely recognized forms of ‘race thinking’. The second and third volumes in the collection, meanwhile, explore the questions that race raises in philosophy’s traditional subfields. Volume II (‘Racial Being and Knowing’) gathers the best and most influential work to unravel the implications of racial practices for metaphysics, ontology, and epistemology. And Volume III (‘Race-ing Beauty, Goodness, and Right’) collects the key scholarship to deal with the consequences of racial practices for aesthetics, ethics, and politics.

The final volume in the collection (‘Intersections and Positions’) assembles the most important work to grapple with the methodological and geographical complications that accompany a commitment to racialism. (Race is an inherently contextual phenomenon and some of the material gathered in this volume—in particular, that exploring racialization in Japan, Brazil, and Norway—provides a refreshing counterweight to the philosophical zeal for abstraction.)

The Philosophy of Race is edited by Paul C. Taylor, a leading scholar in the field. The collection is fully indexed and has a comprehensive introduction, newly written by the editor, which places the material in its intellectual and historic context. It is an essential work of reference and is destined to be valued by scholars and students as a vital one-stop research resource.

CONTENTS

• Volume I: HISTORY
  • Part 1: Philosophical Historiography
    • 1. Cornel West, ‘A Genealogy of Modern Racism’, Prophesy Deliverance! Towards an Afro-American Revolutionary Christianity (Westminster Press, 1982), pp. 47–68.
    • 2. Robert Bernasconi, ‘Race, Culture, History’ (plenary lecture at Sodertorn University, 28 May 2009), pp. 11–46.
    • 3. David Theo Goldberg, ‘The End(s) of Race’, Postcolonial Studies, 2004, 7, 2, 211–30.
  • Part 2: Early Figures and Moments
    • 4. Harry Bracken, ‘Philosophy and Racism’, Philosophia, 1978, 8, 2–3, 241–60.
    • 5. Richard Popkin, ‘Hume’s Racism Reconsidered’, The Third Force in Seventeenth-Century Thought (Brill, 1992), pp. 64–75.
    • 6. Meg Armstrong, ‘”The Effects of Blackness”: Gender, Race, and the Sublime in Aesthetic Theories of Burke and Kant’, Journal of Aesthetics and Art Criticism, 1996, 54, 3, 213–36.
    • 7. Bernard Boxill and Thomas E. Hill, ‘Kant and Race’, in Bernard Boxill (ed.), Race and Racism (Oxford University Press, 2003), pp. 448–71.
    • 8. Patricia Purtschert, ‘On the Limit of Spirit: Hegel’s Racism Revisited’, Philosophy & Social Criticism, 2010, 36, 9, 1039–51.
    • 9. Tom Jeannot, ‘Marx, Capitalism, and Race’, in Harry Van der Linden (ed.), Democracy, Racism, and Prisons (Philosophy Documentation Center, 2007), pp. 69–92.
  • Part 3: Late Modern Race Theory in/and the Canon
    • 10. Berel Lang, ‘Heidegger and the Jewish Question: Metaphysical Racism in Silence and Word’, in Julie K. Ward and Tommy L. Lott (eds.), Philosophers on Race: Critical Essays (Blackwell, 2002), pp. 205–21.
    • 11. Kathryn Gines, ‘Race Thinking and Racism in Hannah Arendt’s The Origins of Totalitarianism’, in Dan Stone and Richard King (eds.), Imperialism, Slavery, Race, and Genocide: The Legacy of Hannah Arendt (Berghahn, 2007), pp. 38–53.
    • 12. Jonathan Judaken, ‘Sartre on Racism: From Existential Phenomenology to Globalization and “the New Racism”’, in Jonathan Judaken (ed.), Race After Sartre (SUNY Press, 2008), pp. 23–54.
  • Part 4: Critical Race Theory and the New Canon
    • 13. Diego von Vacano, ‘Race and Political Theory: Lessons from Latin America’, in Jorge Gracia (ed.), Race or Ethnicity? On Black and Latino Identity (Cornell University Press, 2007), pp. 248–66.
    • 14. Howard McGary, ‘Douglass on Racial Assimilation and Racial Institutions’, in Bill E. Lawson and Frank Kirkland (eds.), Frederick Douglass: A Critical Reader (Blackwell Publishing, 1999), pp. 50–63.
    • 15. Nancy Fraser, ‘Another Pragmatism: Alain Locke, Critical “Race” Theory, and the Politics of Culture’, in Morris Dickstein (ed.), The Revival of Pragmatism (Duke University Press, 1998), pp. 157–75.
    • 16. Vivian M. May, ‘Thinking from the Margins, Acting at the Intersections: Anna Julia Cooper’s A Voice from the South’, Hypatia, 2004, 19, 2, 74–91.
    • 17. K. A. Appiah, ‘The Uncompleted Argument: DuBois and the Illusion of Race’, Critical Inquiry, 1985, 12, 1, 21–37.
    • 18. W. E. B. Du Bois, Dusk of Dawn: An Essay Toward an Autobiography of a Race Concept [1940] (Transaction Publishers, 1992), pp. 97–103, 114–17, 129–33, 137–40.
    • 19. Frantz Fanon, ‘The Lived Experience of the Black’, Black Skin, White Masks, trans. R. Philcox [1952] (Grove Press, 1967), pp. 78–99.
    • 20. Lewis R. Gordon, ‘Racism, Colonialism, and Anonymity: Social Theory and Embodied Agency’, Fanon and the Crisis of European Man: A Essay on Philosophy and the Human Sciences (Routledge, 1995), pp. 37–67.
• Volume II: Racial Being and Knowing
  • Part 5: What Races Are, What ‘Race’ Means
    • 21. Charles W. Mills, ‘”But What Are You Really?” The Metaphysics of Race’, Blackness Visible: Essays on Philosophy and Race (Cornell University Press, 1998), pp. 41–66.
    • 22. Lucius Outlaw, ‘Conserve Races? In Defense of W. E. B. Du Bois’, Critical Social Theory in the Interests of Black Folks (Rowman and Littlefield, 2005), pp. 139–62.
    • 23. Ron Mallon, ‘Passing, Traveling, and Reality: Social Construction and the Metaphysics of Race’, Nous, 2004, 38, 644–73.
    • 24. Robin O. Andreasen, ‘A New Perspective on the Race Debate’, British Journal for the Philosophy of Science, 1998, XLIX, 2, 199–225.
    • 25. Philip Kitcher, ‘Does “Race” have a Future?’, Philosophy and Public Affairs, 2007, 35, 4, 293–317.
    • 26. David Theo Goldberg, Racist Culture (Blackwell, 1993), pp. 80–9.
    • 27. S. Haslanger, ‘Language, Politics and “the Folk”: Looking for “the Meaning” of “Race”’, The Monist, 2010, 93, 2, 169–87.
    • 28. Joshua Glasgow, Julie L. Shulman, and Enrique G. Covarrubias, ‘The Ordinary Conception of Race in the United States and its Relation to Racial Attitudes: A New Approach’, Journal of Cognition and Culture, 2009, 9, 1–2, 15–38.
  • Part 6: What Racial Identities Are
    • 29. Linda Martín-Alcoff, ‘Philosophy and Racial Identity’, Philosophy Today, 1997, 41, 1, 67–76.
    • 30. K. Anthony Appiah, ‘Synthesis: For Racial Identities’, Color Conscious (Princeton University Press, 1996), pp. 75–105.
    • 31. Judith Butler, ‘Passing, Queering: Nella Larsen’s Psychoanalytic Challenge’, Bodies That Matter (Routledge, 1993), pp. 167–86.
    • 32. Paul C. Taylor, Race: A Philosophical Introduction (Polity, 2004), pp. 84–7, 112–15.
  • Part 7: Power, Knowledge, Self-Knowledge, and Experience
    • 33. Charles Mills, ‘White Ignorance’, in Shannon Sullivan and Nancy Tuana (eds.), Race and Epistemologies of Ignorance (SUNY Press, 2007), pp. 11–38.
    • 34. Anika Maaza Mann, ‘Race and Feminist Standpoint Theory’, in Kathryn Gines, Donna Dale-Marcano, and Maria del Guadelupe Davidson, Convergences: Black Feminism and Continental Philosophy (SUNY Press, 2010), pp. 105–20.
    • 35. Shannon Sullivan, ‘Ignorance and Habit’, Revealing Whiteness (University of Indiana Press, 2006), pp. 17–44.
    • 36. Ned Block, ‘How Heritability Misleads About Race’, Boston Review, 1996, 20, 6, 30–35.
    • 37. Michael Root, ‘The Problem of Race in Medicine’, Philosophy of the Social Sciences, 2001, 31, 1, 20–39.
    • 38. Ronald Sundstrom, ‘Race and Place: Social Space in the Production of Human Kinds’, Philosophy and Geography, 2003, 6, 1, 83–95.
• Volume III: Race-ing Beauty, Goodness, and Right
  • Part 8: Racism
    • 39. Kwame Anthony Appiah, ‘Racisms’, in D. T. Goldberg (ed.), Anatomy of Racism (University of Minnesota Press, 1990), pp. 3–17.
    • 40. Lewis R. Gordon, ‘Racialism, Racism, Racialists, Racists’, Bad Faith and Anti-Black Racism (Humanity Books, 1999), pp. 67–77.
    • 41. J. L. A. Garcia, ‘The Heart of Racism’, Journal of Social Philosophy, 1996, 2, 5–45.
    • 42. Tommie Shelby, ‘Is Racism in the Heart?’, Journal of Social Philosophy, 2002, 33, 411–20.
    • 43. L. Faucher and E. Machery, ‘Racism: Against Jorge Garcia’s Moral and Psychological Monism’, Philosophy of the Social Sciences, 2009, 39, 1, 41–62.
    • 44. Robert Bernasconi, ‘The Policing of Race Mixing: The Place of Biopower within the History of Racisms’, Journal of Bioethical Inquiry, 2010, 7, 2, 205–16.
  • Part 9: Race, the Right, and the Good
    • 45. Charles W. Mills, The Racial Contract (Cornell University Press, 1997), pp. 1–19.
    • 46. Anna Stubblefield, ‘Races as Families’, Journal of Social Philosophy, 2001, 32, 1, 99–112.
    • 47. L. Blum, ‘Three Kinds of Race-Related Solidarity’, Journal of Social Philosophy, 2007, 38, 53–72.
    • 48. Linda Martín Alcoff, ‘Latino/as, Asian Americans, and the Black-White Binary’, Journal of Ethics, 2003, 7, 1, 5–27.
    • 49. Howard McGary, ‘Psychological Violence, Physical Violence, and Racial Oppression’, in Lewis R. Gordon (ed.), Existence in Black: An Anthology of Black Existential Philosophy (Routledge, 1996), pp. 263–72.
    • 50. Samantha Vice, ‘How Do I Live in This Strange Place?’, Journal of Social Philosophy, 2010, 41, 3, 323–42.
  • Part 10: Selected Issues in Racial Politics
    • 51. Richard Wasserstrom, ‘Preferential Treatment, Color-Blindness, and the Evils of Racism and Racial Discrimination’, Proceedings and Addresses of the American Philosophical Association, 1987, 61, 1, 27–42.
    • 52. Howard McGary, ‘Achieving Democratic Equality: Forgiveness, Reconciliation, and Reparations’, Journal of Ethics, 2003, 7, 1, 93–113.
    • 53. Angela Y. Davis, ‘Racialized Punishment and Prison Abolition’, in Tommy L. Lott (ed.), A Companion to African-American Philosophy (Blackwell Publishing, 2003), pp. 360–9.
    • 54. Glen Coulthard, ‘Subjects of Empire: Indigenous Peoples and the “Politics of Recognition”’, Contemporary Political Theory, 2007, 6, 4, 437–60.
  • Part 11: Aesthetics
    • 55. Monique Roelofs, ‘Racialization as an Aesthetic Production: What Does the Aesthetic Do for Whiteness and Blackness and Vice Versa?’, in George Yancy (ed.), White on White/Black on Black (Rowman and Littlefield, 2005), pp. 83–124.
    • 56. Dan Flory, ‘Spike Lee and the Sympathetic Racist’, Journal of Aesthetics and Art Criticism, 2006, 64, 1, 67–79.
    • 57. Mariana Ortega, ‘Othering the Other: The Spectacle of Katrina for our Racial Entertainment Pleasure’, Contemporary Aesthetics, 2009, 2.
    • 58. Robert Gooding-Williams, ‘Aesthetics and Receptivity: Kant, Nietzsche, Cavell, Astaire’, Look, a Negro! Philosophical Essays on Race, Culture and Politics (Routledge, 2006), pp. 43–68.
    • 59. Falguni A. Sheth, ‘The Hijab and the Sari: The Strange and the Sexy Between Colonialism and Global Capitalism’, Contemporary Aesthetics, 2009, 2.
• Volume IV: Intersections and Positions
  • Part 12: Intersectionality
    • 60. Nira Yuval-Davis, ‘Intersectionality, Citizenship and Contemporary Politics of Belonging’, Critical Review of International Social and Political Philosophy, 2007, 10, 4, 561–74.
    • 61. Patricia Hill Collins, ‘It’s All in the Family: Intersections of Gender, Race, and Nation’, Hypatia, 1998, 13, 3, 62–82.
    • 62. Jorge J. E. Gracia, ‘The Nature of Ethnicity with Special Reference to Hispanic/Latino Identity’, Public Affairs Quarterly, 1999, 13, 1, 25–42.
    • 63. Ladelle McWhorter, ‘Sex, Race, and Biopower: A Foucauldian Genealogy’, Hypatia, 2004, 19, 3, 38–62.
    • 64. Stuart Hall, ‘Race, Articulation and Societies Structured in Dominance’, Sociological Theories: Race and Colonialism (UNESCO, 1980), pp. 305–45.
    • 65. Étienne Balibar, ‘Uprisings in the Banlieues’, Constellations: An International Journal of Critical and Democratic Theory, 2007, 14, 1, 47–71.
  • Part 13: Mapping Racial Imaginaries: Inventing the Other
    • 66. Edward Said, ‘Introduction to Orientalism’, in Moustafa Bayoumi and Andrew Rubin (eds.), The Edward Said Reader (Vintage, 2000), pp. 67–74, 78–81, 90–3.
    • 67. David Haekwon Kim, ‘Orientalism and America Enlarged’, Newsletter on Asian and Asian-American Philosophers and Philosophies, 2003, 2, 2, 30–4.
    • 68. V. Y. Mudimbe, ‘Discourse of Power and Knowledge of Otherness’, The Invention of Africa (Indiana University Press, 1988), pp. 1–23.
    • 69. Mahmood Mamdani, When Victims Become Killers (Princeton University Press, 2001), pp. 41, 56–9, 73–5, 80–90, 98–102.
    • 70. David Theo. Goldberg, ‘Racial Europeanization’, Ethnic & Racial Studies, 2006, 29, 2, 331–64.
    • 71. Nadia Abu El-Haj, ‘Racial Palestinianization and the Janus-Faced Nature of the Israeli State’, Patterns of Prejudice, 2010, 44, 1, 27–41.
  • Part 14: Positioning Critical Identities: Inventing Self and Community
    • 72. Sonia Sikka, ‘In What Sense are Dalits Black?’ (presentation to ‘Beyond the White–Black Binary’, conference held at Pennsylvania State University, 12 November 2010).
    • 73. Linda Martín Alcoff, ‘Mestizo Identity’, in Naomi Zack (ed.), American Mixed Race: The Culture of Microdiversity (Rowman and Littlefield, 1995), pp. 257–78.

Non-profit Tuesday: Why Give? What you might not expect in return

Laura Kina
2012-11-27

Laura Kina, Associate Professor Art, Media and Design and Director Asian American Studies
DePaul University

Giving is hard. I’m not talking about birthday or Christmas gifts here. There is a social contract that you must give back to those who you love and who have loved and cared for you. That type of giving is easy. I’m talking about giving your time and money to non-profits. This is optional giving. After Black Friday and Cyber Monday, November 27, 2012 has been designated “Non-Profit Tuesday.” What do you believe in today? What do you want to take the time to stand behind and support?

I’ve spent most of my life being selfish, trying to build a career and family and take care of my own, but after the U.S. economy tanked in 2008 and my thin economic security was knocked out from under my feet, it coincided with a time when I have increasingly been asked to step up and give back. While this hasn’t always been easy, I want to share just a few things I got back in return that I really wasn’t expecting.

Make a list and check it (send $) twice today. Consider giving over the long haul. The best investments take time to mature.

Here are my top three non-religious non-profit suggestions for today:…

• MAVIN is based in Seattle and provides local programs/national and international research resources.
  • Mission: MAVIN builds healthier communities by providing educational resources about Mixed Heritage experiences.
  • What I gave: Time, expertise, and board dues – former working board member (2010-12) and current advisory board member.
  • What I was given in return that I didn’t expect: What started from a little magazine feature back in 2004 in MAVIN magazine on my art and sharing suggestions for the mixedheritagecenter.org and then meeting and working with folks like Eric Hamako and Louie Gong (see picture above) that has since led to a network of over 500+ activists, academics, artists, and friends interested in mixed-race issues. Today, I teach a class on “Mixed Race Art and Identity” at DePaul University in our Honors program and have been working with other colleagues, scholars and creatives on the Critical Mixed Race Studies conference, the Journal of Critical Mixed Race Studies and Wei Ming Dariotis and I have a forthcoming book and exhibition WarBaby/Love Child: Mixed Race Asian American Art….

Read the entire article here.

Diving into the Gene Pool

TIME Magazine
2006-08-20

Carolina A. Miranda

If they held a convention for racial purity, I would never make the guest list. Like most other Latin American families, mine is a multiethnic stew that has left me with the generic black-eyed and olive-skinned look typical of large swaths of the world’s population. My father’s family is from Peru, my mother’s from Chile. Their parents were born and reared in South America. Beyond that, I know nothing about my ancestors. That was fine by me—until the new and growing industry of personal DNA analysis created a need I never knew I had.

Today at least half a dozen companies will, for about $200 a pop, take your spittle, analyze the heck out of it and tell you who and what you are. The tests are popular among adoptees, armchair genealogists and high school seniors praying that a link to some underrepresented ethnic group will help get them into the Ivies. Already a card-carrying minority, I thought a test might help me figure out a thing or two about my forebears—and my mixed-up identity…

…Within a few weeks, I received my first results, from DNA Tribes. As I had guessed, the genetic indicators showed both European and American Indian roots. But No. 1 on the list of places I was supposed to be from was–to my great surprise—sub-Saharan Africa. What’s more, No. 1 on the list of the top 10 regional populations with which I was most likely to share a piece of genetic code was Belorussia, followed closely by southeast Poland and Mozambique.

That’s when I began to wonder whether there had been some kind of DNA mix-up. Fond as I am of stuffed cabbage, Poland and Belorussia are not places I had ever identified with. The sub-Saharan African connection was also puzzling. Any physical evidence of black Africa has apparently been diluted beyond recognition in my murky gene pool. And while heavy traces of African blood are not unusual in Latin America, they tend to be linked to West Africa, where much of the slave trade to the Americas originated. Clearly, my ancestors got around.

My mother, when I finally told her about all this, thought I was joking. My father asked me to ring back during halftime. And none of us even want to think about how my more persnickety aunts—the ones convinced they’re descendants of Spanish nobility—will react when they read about our Afro-Polish roots…

Read the entire article here.

The use of defamation law to reinforce privately held class-based animus traces back at least to the eighteenth century. In 1791, South Carolina’s court of last resort held that falsely describing an individual as a mulatto was actionable “because, if true, the [plaintiff] would be deprived of all civil rights.” False imputations that white persons were nonwhite or otherwise racially “impure” remained actionable in parts of the United States well into the twentieth century, particularly across the South. In 1957, South Carolina, for example, reaffirmed the precedent set in 1791. In Bowen v. Independent Publishing Co., the South Carolina Supreme Court held that allegations of racial impurity remained per se defamatory because, in light of the “social habits and customs deep-rooted in this State, such publication [alleging nonwhite lineage] is calculated to affect [one’s] standing in society and to injure [one] in the estimation of [one’s] friends and acquaintances.” Bowen and other decisions like it used the judicial arm of the state to reinforce Jim Crow under the guise of “neutrally applied” common law. By sanctioning these causes of action, the state reinforced notions of white supremacy and “affirmed the honor of whites by authoritatively denying status to blacks.”

Anthony Michael Kreis, “Lawrence Meets Libel: Squaring Constitutional Norms with Sexual-Orientation Defamation,” The Yale Law Journal Online, Volume 122, Issue 2 (November 2012):125-141. http://www.yalelawjournal.org/forum/lawrence-meets-libel-squaring-constitutional-norms-with-sexual-orientation-defamation.

Including Museums in Critical Mixed Race Studies

the incluseum: museums and social inclusion
2012-11-27

Chieko Phillips, Curatorial Assistant
Northwest African American Museum, Seattle, Washington

In 2009, when I first learned of a museum exhibit called IndiVisible: African-Native American Lives in the Americas and two other exhibits that carried messages about multiraciality, I had mixed feelings (pun intended). How could any museum present messages about mixed identity; something that is so fluid and personal to me?  On a less emotional level, since the 2000 U.S. census, the first to allow people to mark more than one racial category, mixed race identity is officially recognized by the government and increasingly visible on a national scale.  Therefore, the representation of the history and experience of those who identify as mixed race has become more frequent in American pop culture.

While many scholars,students, and activists are still working to understand the implications of multiraciality for the racial structures of the United States, museums are already presenting narratives about mixed race and placing these narratives in the context of American citizenship. Are they doing it right? Is anyone doing it right? What is right? I have been exploring these questions for the past 3 years and believe the answers are currently indeterminate but full of potential…

Read the entire article here.