Mixed Race Studies

More Thoughts on The Magic Mulatto Myth

The Magic Mulatto: Bringing the fine art of Race Talk straight to the people
2013-01-29

Brett Russell Coleman

Elsewhere on this blog I have described the trope or myth of the magic mulatto (see the “about” page, for example, or this post about Frank Schaeffer). To my surprise, some people have asked me to expand on this myth (that is, I’m surprised that anyone reads any of this, but glad you do). Far be it from me to shirk my duty to my loyal readers, so expand I shall.

One of the ways in which this myth gets perpetuated is through research, scholarship, and sometimes everyday talk about mixed-race identity. In these discourses, you will often hear some clap-trap about mixed people being peculiarly skilled at “cultural adaptation” or “boundary spanning”, even “cognitive flexibility” (I’ve been guilty of this myself, I must admit, which is why I feel so free to criticize). It is clap-trap not because it isn’t or couldn’t be true (it may very well be true for some mixed-race people, under some circumstances), but because it could not possibly be true for all mixed-race people, or even some of them all of the time. It is especially ridiculous because it implies (perhaps inadvertently) that there is something magical about the intermingling of gene pools that predisposes one for cultural adaptation, as opposed to opportunities or demands of the sociocultural situation. More importantly, it implies that a “mixed-race” person would have an advantage over a “mono-racial” person in a similar sociocultural situation which demands the ability to “adapt” or “code-switch” or change like a “chameleon.” I suppose one could argue that familiarity with two or more racial or ethnic groups, plus a racially ambiguous appearance, might socialize one for this special ability in a way that is unlikely for a mono-racial person. I would argue that such an argument is absurd, but I suspect that neither you nor I am are temperamentally equipped for the conceptual and methodological nightmare that such a study would entail. So lets leave it at the level of argument for now. My argument is this: there is no good reason to believe that any given mixed-race person would be more adept at cultural adaptation, code switching, etcetera, than any given mono-racial person, given similar socializing conditions for both. That is to say, if the situation demands that the mono-racial person make some sort of psychological or behavioral leap across the racial or cultural boundary, he or she will be just as able to make that leap as the mixed-race person would be. To argue otherwise is to uphold the belief in “race” as something essential to the human “personality” and puts unfair demands on mixed-race people to do the hard work of bridging the racial divide that the majority of humanity are unwilling to do. Put another way, if you’re so interested in bridging the racial divide, do it yourself…

Read the entire article here.

Prisoners of Abstraction? The Theory and Measure of Genetic Variation, and the Very Concept of “Race”

Biological Theory
July 2012
12 pages
DOI: 10.1007/s13752-012-0048-0

Jonathan Michael Kaplan, Associate Professor of Philosophy
Oregon State University

Rasmus Grønfeldt Winther, Assistant Professor of Philosophy
University of California, Santa Cruz

It is illegitimate to read any ontology about “race” off of biological theory or data. Indeed, the technical meaning of “genetic variation” is fluid, and there is no single theoretical agreed-upon criterion for defining and distinguishing populations given a particular set of genetic variation data. By analyzing three formal senses of “genetic variation,” viz., diversity, differentiation, and heterozygosity, we argue that the use of biological theory for making claims about race inevitably amounts to a pernicious reification. Biological theory does not force the concept of “race” upon us; our social discourse, social ontology, and social expectations do. We become prisoners of our abstractions at our own hands, and at our own expense.

Read the entire article here.

Between Barack and a Hard Place: Racism and White Denial in the Age of Obama

City Lights Books
2009-01-15
120 pages
Paperback ISBN-10 0872865002; ISBN-13 9780872865006

Tim Wise

Race is, and always has been, an explosive issue in the United States. In this timely new book, Tim Wise explores how Barack Obama’s emergence as a political force is taking the race debate to new levels. According to Wise, for many whites, Obama’s rise signifies the end of racism as a pervasive social force; they point to Obama as a validation of the American ideology that anyone can make it if they work hard, and an example of how institutional barriers against people of color have all but vanished. But is this true? And does a reinforced white belief in color-blind meritocracy potentially make it harder to address ongoing institutional racism? After all, in housing, employment, the justice system and education, the evidence is clear: white privilege and discrimination against people of color are still operative and actively thwarting opportunities, despite the success of individuals like Obama.

Is black success making it harder for whites to see the problem of racism, thereby further straining race relations, or will it challenge anti-black stereotypes to such an extent that racism will diminish and race relations improve? Will blacks in power continue to be seen as an “exception” in white eyes? Is Obama “acceptable” because he seems “different than most blacks,” who are still viewed too often as the dangerous and inferior “other?”

All of these possibilities are explored in Between Barack and a Hard Place, by Tim Wise, one of the nation’s most prominent antiracist activists and educators and author of the critically-acclaimed memoir, White Like Me.

Contents

• Preface
• Barack Obama, White Denial and the Reality of Racism
• The Audacity of Truth: A Call for White Responsibility
• Endnotes
• About the Author

Still Too Good, Too Bad or Invisible

The New York Times
2013-02-15

Nelson George

A black slave is torn apart by dogs as a crowd of white overseers savors the sight and a black bounty hunter watches passively behind shades. A black father makes his little girl crack open a crab with her bare hands then flex her tiny muscles like a pint-size N.F.L. linebacker. A black pilot snorts a line of cocaine after a night of debauchery and, just a few minutes before liftoff, knocks back several miniature bottles of alcohol. A black woman tells President Lincoln that God will guide him as he pushes legislation that will end slavery but not dent notions of white supremacy.

The four films noted here are contenders for a slew of major Oscars: “Django Unchained,” “Beasts of the Southern Wild,” “Flight” and “Lincoln.” In the year America gave its first black president a second term, some of Hollywood’s most celebrated films, all by white directors, dealt with black-white race relations or revolved around black characters, which is rare. For the first time in recent memory race is central to several Oscar conversations. But the black characters’ humanity is hit or miss. These films raise the age-old question of whether white filmmakers are ready to grant black characters agency in their own screen lives.

Looking at these Oscar-nominated films, we should ask: Are black characters given a real back story and real-world motivations? Are they agents of their own destiny or just foils for white characters? Are they too noble to be real? Are they too ghetto to be flesh and blood? Do any of these characters point to a way forward…

…A more sophisticated standard for judging a character’s merits has emerged as the most obvious stereotypes have, for the most part, faded and as filmmakers, for better and sometimes worse, have attempted to normalize the black image. In the age of Obama, when a black man is the protagonist in our national narrative, are Hollywood’s fictional characters allowed the same agency in the stories built around them? That’s a fair question to ask of these Oscar contenders…

Read the entire article here.

Exactly How ‘Black’ Is Black America?

The Root
2013-02-11

Henry Louis Gates Jr., Alphonse Fletcher University Professor and the Director of the W.E.B. Du Bois Institute for African and African American Research
Harvard University

100 Amazing Facts About the Negro: Find out the percentage of African ancestry in black Americans.

(The Root) — 100 Amazing Facts About the Negro No. 18: How much African ancestry does the average African American have?

A few years ago, it occurred to me that it might be fun to try to trace the family trees of a group of African Americans all the way back to slavery, and then when the paper trail disappeared, analyze their DNA through biologist Rick Kittles’ company, AfricanAncestry.com. The payoff would be to reveal the ethnic group from which their maternal or paternal slave ancestors descended back in Africa. We would trace their family trees using the massive number of records now digitized by websites such as Ancestry.com, and supplement the paper trail using new tools of genetic science to find more distant details about each person’s ancestry. My goal was to create a contemporary version of the television series Roots — think of it as Roots in a test tube, Roots for the 21st century.

The result has been four PBS series on genealogy and genetics, starting with African American Lives 1 and 2, featuring guests such as Oprah Winfrey, Quincy Jones, Maya Angelou and Tina Turner, and Faces of America, in which we included guests from across the ethnic spectrum, such as Meryl Streep, Yo-Yo Ma, Dr. Oz and Stephen Colbert. These four-part series proved to be popular enough for PBS to ask us to do a weekly program, Finding Your Roots, which aired on Sunday nights for 10 weeks this past spring. And soon we will be filming season two.

Making these series has been quite a learning experience for me, especially in terms of the genetic makeup of the African-American people. So, for The Root, I asked five DNA companies who analyze our guests’ ancestry if we could publish for the first time their findings about the ancestral origins of the African-American community. (By “African American,” I mean descendants of African slaves brought to this country before the Civil War, not recent African immigrants.) How African — how “black” — is the average African American? The results astonished me, just as they have surprised the guests on our TV show, and I think they’ll surprise you as well. But before revealing those results, I want to provide a short introduction to the secrets that DNA holds about a person’s ancestry…

…So what do the collective genomes of the African-American community reveal about the mix of ancestral populations — of mingled genes — that we have inherited? Here are the surprising results from five DNA companies.
 
Exactly How “Black” Are Black Americans?…

…And for our African-American male guests, there has been still another astonishing fact revealed about their paternal ancestry — their father’s father’s father’s line — through their y-DNA: A whopping 35 percent of all African-American men descend from a white male ancestor who fathered a mulatto child sometime in the slavery era, most probably from rape or coerced sexuality. In other words, if we tested the DNA of all of the black men in the NBA, for instance, just over one-third descend from a white second or third great-grandfather. In my own case, he was my great-great grandfather, and he was most probably of Irish descent, judging from our shared y-DNA haplogroup.

I find two things quite fascinating about these results. First of all, simply glancing at these statistics reveals that virtually none of the African Americans tested by these DNA companies is inferred to be 100 percent sub-Saharan African, although each company has analyzed Africans and African immigrants who did test 100 percent sub-Saharan in origin. Ranges, of course, vary from individual to individual. Spencer Wells, director of National Geographic’s Genographic Project, explained to me that the African Americans they’ve tested range from 53 percent to 95 percent sub-Saharan African, 3 percent to 46 percent European and zero percent to 3 percent Native American. So there is a lot of genetic variation within our ethnic group, as is obvious to anyone even casually glancing at black people just walking down the street…

Read the entire article here.

Cultural Imperialism and the Transformation of Race Relations in Brazil

Latin American Perspectives
Issue 178, Volume 38, Number 3 (May 2011)
pages 194-208
DOI: 10.1177/0094582X10390624

Bernadete Ramos Beserra, Professor
Federal University of Ceará

Edward E. Telles, Race in Another America: The Significance of Skin Color in Brazil. Princeton, NJ, and Oxford: Princeton University Press, 2006. 324 pp.

G. Reginald Daniel, Race and Multiraciality in Brazil and the United States: Converging Paths? University Park: Pennsylvania State University Press, 2006. 365 pp.

Jeffrey D. Needell, The Party of Order: The Conservatives, the State, and Slavery in the Brazilian Monarchy, 1831–1871. Stanford, CA: Stanford University Press, 2006. 460 pp.

No work in the field of race and race relations in Brazil has provoked as much controversy as Bourdieu and Wacquant’s (1999) “On the Cunning of Imperialist Reason.” In it the authors argued that cultural imperialism “rests on the power to universalize particularisms linked to a singular historical tradition by causing them to be misrecognized as such” (41). Although they used other examples to clarify their proposition, they focused on the debate on race and, taking the case of Brazil as an example of the “ethnocentric intrusion” of the U.S. tradition on studies of race in sharply different realities, denounced the historical U.S. solutions for the problem of racism that were being proposed and adopted by many Brazilian scholars and politicians at the time.

What made the article so important was, of course, the position of Pierre Bourdieu in the field of sociology. It was not just a Brazilian scholar, belonging to the so-called white elite, who was questioning the direction of recent studies of race and racism in Brazil but the most famous sociologist of the time. As might be expected, Bourdieu and Wacquant’s criticism created some turmoil among U.S. and Brazilian students of race relations, and it has since influenced the academic debate on the theme in both countries as well as in Europe itself, where the article was first published. The responses were diverse. Some scholars, such as French (2000) and Telles (2002), dismissed the critique altogether, arguing that Bourdieu and Wacquant were unfamiliar with recent scholarship in the area and therefore their intervention was authoritarian and inadequate. Others, such as Pinho and Figueiredo (2002), called attention to the fact that the colonized position of Brazil made it vulnerable to external influences in general, not just those coming from the United States. They exemplified their point by sketching the history of the field of social sciences in Brazil and showing that it had always been influenced by “foreign” scholarship. At the same time, they asked why these influences should be considered particularly problematic when they promoted a sort of enfranchisement of minorities. Should not minorities—in Brazil or elsewhere—borrow from the experiences of their counterparts in other parts of the globe? While most scholars agreed that Bourdieu and Wacquant’s critique overlooked important new scholarship in the field, they could not fail to consider the truth of their argument that Brazilian perceptions of race and racism had recently been transformed in the image of those of the United States. Therefore, the article also served to support those scholars who challenged the interpretations of the academic supporters of the black movement and its politics aimed at radically changing Brazilian perceptions of race and racism in order to impose solutions that made sense only in the context of U.S. racism in the 1960s.

Since the publication of this article, there has been an increasing “Americanization” of the solutions proposed for Brazil’s racial problem. The binary U.S. view of race that divides the world between whites and nonwhites has not only been adopted by the black movement and some scholars but also been promoted by the Brazilian government. Moreover, the debate, which used to be restricted to the academic sphere, has now gained the attention of the mass media and the general population.

Therefore, against the population’s general understanding of race, constructed under the hegemony of mestiçagem (mixing) policies, the Brazilian government today claims that we are no longer mestiços, as we used to believe we were, but either blacks or whites (Maggie, 2008; Theodoro, 2009). The new politics differs considerably from our fantasy of racial democracy, and, according to the new wisdom, what we have now is a racism even more insidious than U.S. racism because it is concealed and more difficult to resolve. Therefore, in spite of evident differences between the racism constructed in Brazil and in the United States (Burdick, 1998; Sheriff, 2001; Sansone, 2003; Fry, 2000), it is on a supposed need, far more mistaken than our fantasy of racial democracy, for similarity in the strategies of the black movements in the two countries that the post-Durban affirmative action policies are founded.2 These policies date back to the resurgence of the black movement in Brazil at the end of the 1970s in the context of the rise of the new social movements—political subjects whose demands were no longer connected to labor and class positions but based on other similarities and identifications, permanent or circumstantial, that are currently referred to as “identities,” such as neighborhood, ethnicity, color, nationality, gender, and sexual orientation…

…The studies of Telles and Daniel are important and complementary contributions to the field of race relations in Brazil from a U.S. perspective. They are complementary in that they ask different questions and rely on different sets of data. While Telles articulates a detailed literature review on race relations in Brazil with sophisticated statistics in order to demonstrate that racism produces increasing inequality, Daniel compares sociohistorical phenomena that produce what (following Omi and Winant, 1986) he calls distinct “racial projects”—a ternary one in Brazil and a binary one in the United States. His purpose is to understand what has led such different societies to converging paths. Although studying distinct subjects, both writers feed into the sociological tradition that considers race a determinant factor in the production of social inequality. Thus, although aware of the differences between Brazilian and U.S. societies, they apply to the study of Brazil the same framework developed to explain U.S. race relations and racism. Daniel’s study provides more opportunity to reflect on the specificities of the two cases and their approaches to social injustice based on racial discrimination.

Telles’s main aim is apparently to show that in Brazil as in the United States, race is a determinant factor in the production of social inequality. This is not exactly a new idea (see, e.g., Hasenbalg, 1979; Hasenbalg and Silva, 1988; Guimarães, 2002; Theodoro, 2009), but the particularity of his contribution resides in the fact that his arguments are largely based on statistical data. Comparing tables of income distribution and other socioeconomic markers in Brazil, the United States, and South Africa, he concludes that Brazilian society is racially structured. In Chapter 5, for instance, by way of discussing “racial inequality and development,” he states (107) that “as long as whites, browns, and blacks are unevenly distributed along the income structure, racial inequality exists.” As do other scholars, he conceives race as the irreducible constituent and determinant of social structure and relations. Yet, even if one were to accept the argument that social inequality is a by-product of racism (which is misleading), an essential question would still remain: what similarities between Brazilian and U.S. racism would justify adopting the same policies to deal with the problem?…

…Daniel’s Race and Multiraciality in Brazil and the United States: Converging Paths? agrees with Telles that race is determinant in shaping Brazilian and U.S. societies. However, his “multiracial” background pushes him to understand this situation through other sources and evidence. Also inspired by Omi and Winant’s theory of racial formation, according to which race is not an “objective reality” but exists as a social construction, Daniel aims to explain the origins and development of Brazilian and U.S. “racial projects.” What clearly broadens his perspective is the connection he establishes between Brazilian and U.S. “racial formations” and the development and worldwide consequences of the Eurocentrism that is the basis of what he calls a “dichotomous racial hierarchy.” By reconstructing the steps by which Europe created the idea of race and provided scientific support for racist ideologies, Daniel shows how different expressions of racism sprang from the same source…

Read or purchase the entire review here.

Interracial families face unique challenges because of the historical legacy of white supremacy, the long-standing social barriers against interracial marriage, and the cultural norm of racial homogeneity in marriage patterns.  For interracial families, racial socialization is complicated for important several reasons.  First, parents bring different racial identities, experiences, and ideologies to their relationship that may result in different ideas about how to racially socialize their children.  In addition, the politics of race in our society are such that their mixed-race children exist in a marginal and undefined space.  There is no clear community of mixed-race people or a comprehensive understanding of the mixed-race experience that can be used to guide racial socialization of mixed-race childrenin a positive, cohesive manner.  Unlike white or black children, most multiracial children do not have a parent with whom they can directly identify as a multiracial person.  Unless a parent is also mixed-race, the majority of mixed-race children learn about race from on or more adults who cannot completely understand their racial reality.  This means that most mixed-race children rarely have the luxury of being raised by a parent whose on racial identity and socialization process are relevant to their experience.

Rockquemore, Kerry Ann, Tracey Laszloffy, Julia Noveske. “It All Starts at Home: Racial Socialization in Multiracial Families”, In Mixed Messages: Multiracial Identities in the “Color-Blind” Era, edited by David L. Brunsma, 207.  Boulder, Colorado: Lynne Rienner Publishers, 2006.

The harder whites made it for blacks to earn a living, educate their children, and just make it through a single day without threat or insult, the greater the incentives grew for light-skinned blacks to leave their communities and establish themselves as white.  If anything, the drumbeat of racial purity, the insistence that any African ancestry—a single drop of blood—tainted a person’s very existence, accelerated the migration to new identities and lives.  The difference between white and black seemed obvious, an iron-clad rule, a biological fact.  But the Walls knew that blacks could be as good as whites and as bad, as smart and as stupid.  Blacks had just as much claim to schooling and jobs and love and family, to common courtesies each day.  The Walls knew that blacks could be every bit the equal to whites—and that their skins could be equally light.  As the United States veered from slavery to Jim Crow, O.S.B. Wall’s children did not stand up and fight. They faded away.

Daniel J. Sharfstein. The Invisible Line: Three American Families and the Secret Journey from Black to White (New York: Penguin Press, 2011), 236.

“Faces In Between”: A 3MW Collective Exhibition [Review]

Jenney Donkey
2013-02-12

Jennifer McKinley

At an event, a party, a gathering or any place where I meet new people, I am invariably asked the Question: Where are you from?
 
“Toronto,” I answer. This is not the response they are looking for and I know it.
 
“No, but where is your family from?”
 
“My parents were born in Toronto and so were my grandparents. All about ten minutes away from where I currently live actually.”
 
Their frustration mounts.
 
“No, but what’s your background? This is Canada. Everybody comes from somewhere.”
 
I respond differently each time I’m asked. Sometimes I give the précis answer, sometimes I make them guess and sometimes I flat out refuse to answer.
 
When people are not satisfied when I say I’m Canadian, I find myself scrambling to answer the question in terms of what will make my observer comfortable. I cling to a mixed identity that is ancestrally correct (though incomplete due to family secrets) but doesn’t quite fit with how I see myself.
 
I identify as Canadian.
 
My background is Irish, Italian, English, Black, possibly Scottish and possibly more.
 
In many ways, it is Toronto, the city of my ancestors, that informs my history and identity rather than some distant country that a person I never met came from.
 
Yet, the question persists…

…Because I am so often questioned and analyzed, I was naturally drawn to “Faces In Between”, an art exhibition by 3MW Collective showing at Daniels Spectrum in the Artscape Lounge. 3MW Collective seeks to create a progressive discussion about mixed race identity. 3MW is comprised of three mixed-race identified artists Rema Tavares, Ilene Sova and Jordan Clarke….

Read the entire article here.

By Custom and By Law: Black Folklore and Racial Representation at the Birth of Jim Crow

University of Maryland, College Park
2006
222 pages

Shirley C. Moody

Dissertation submitted to the Faculty of the Graduate School of the University of Maryland, College Park in partial fulfillment of the requirements for the degree of Doctor of Philosophy

By Custom and By Law: Black Folklore and Racial Representation at the Birth of Jim Crow establishes folklore as a contested site in the construction of racial identity during the emergence and solidification of legalized racial segregation at the end of the nineteenth century. By examining institutional interests, popular culture performances, and political rhetoric, I demonstrate how representations of black folklore played a seminal role in perpetuating a public discourse of racial difference. Alternately, my work introduces new scholarship examining the counter-narratives posed by nineteenthcentury African American scholars, writers and folklorists who employed folklore in their various academic works and artistic productions as a vehicle to expose
and critique post-Reconstruction racial hierarchies.

In chapter one I reveal how constructions of black folklore in ante- and post-bellum popular culture intersected with emergent white folklore studies to provide a taxonomy for codifying racial difference, while simultaneously designating folklore as the medium through which racial representation would be debated. Chapter two recovers the important, but virtually unacknowledged role of African American folklorists in brokering public and academic access to black folk culture and in providing an alternative to the racist constructions of black folklore prevalent in the post-Reconstruction era. Chapter three re-contextualizes Charles Chesnutt’s The Conjure Woman as both a response to the larger national discourse surrounding black folklore and also as part of a concerted effort among black intellectuals to first expose how perceptions of racial realities were constructed through representations of black folklore, and then to redefine the role of black folklore in African American cultural and literary works.

In sum, my dissertation provides a cultural history of a formative moment in the construction of a late nineteenth century racialized discourse that placed representations of black folklore at its center. My research both recovers the neglected role of early black folklorists and writers in studying and interpreting black cultural traditions and asserts the profound significance of representations of black folklore in negotiating the perceptions and practices that have worked to define US racial ideologies in the nineteenth century and beyond.

TABLE OF CONTENTS

• List of Illustrations
• Introduction
• Chapter I: Folklore at the Birth of Jim Crow
• Chapter II: The Hampton Folklore Society and The Crafting of a Black Folk Aesthetic
• Chapter III: Conjure Justice: Charles Chesnutt and the Stolen Voice
• Conclusion: “We Don’t Remember Enough:” Customary Folklore in Ralph Ellison’s “Flying Home”
• Bibliography

LIST OF ILLUSTRATIONS

• 1. Thomas Rice as Jim Crow (circa 1830)
• 2. The Celebrated Negro Melodies, as Sung by the Virginia Minstrels (Boston, 1843)
• 3. Oliver Scott’s “Refined Negro Minstrels” (1898)
• 4. “The Old Folks at Home”
• 5. “A Hampton Graduate at Home”
• 6. “The Spirit of Hampton”

From page 64:

In a society fraught with racial tensions it would be difficult to overestimate the impact of the popular representations of the black folk, coupled with the intellectual and “scientific” assessments of black folklore, on turn of the century racial politics. As many cultural commentators, past and present, have observed, demarcating racial difference in light of the increasing biological, social and cultural miscegenation came with a host of attendant difficulties. The judges and legislatures who constructed and supported the “one drop rule” recognized the difficulty of visually distinguishing race, realizing that racial identification had to move beyond physical markers. But if discerning race based on physical appearance was difficult, identifying the color of a person’s blood presented an obvious paradox. This dilemma required new indicators of racial identity, and those indicators were found in attention to what were, ostensibly, racially differentiated behaviors, i.e. folk customs. There was an insistence, for example, that blacks could not imitate whites; that the behavioral differences, if not inherent, were so ingrained that they had become “spontaneous” and “natural.” Clearly, dominant interpretations of black minstrelsy as inherent and authentic worked to legitimize segregationist agendas by supplying examples of the kinds of uncivilized behaviors which blacks supposedly exhibited as vastly different from civilized white society.

Read the entire dissertation here.