Mixed Race Studies

Teaching & Learning Guide for: Multiracial Americans: Racial Identity Choices and Implications for the Collection of Race Data

Sociology Compass
Volume 6, Issue 6 (June 2012)
pages 519–525
DOI: 10.1111/j.1751-9020.2012.00463.x

Nikki Khanna, Associate Professor of Sociology
University of Vermont

This guide accompanies the following article: Nikki Khanna, ‘Multiracial Americans: Racial Identity Choices and Implications for the Collection of Race Data’, Sociology Compass 6/4 (2012): 316–331, 10.1111/j.1751-9020.2011.00454.x.

Author’s introduction

In 2010, approximately nine million Americans self-identified with two or more races on the United States Census – a 32 percent increase in the last decade. President Barack Obama, the son of a white Kansas-born mother and Kenyan father, was not one of these self-identified multiracial Americans. In fact, Obama chose only to check the ‘black’ box, illustrating that multiracial ancestry does not always translate to multiracial identity. Since the 1990s, there has been a growing body of research examining the multiracial population and key questions have included: How do multiracial Americans identify themselves? And why? This paper reviews this research, with a focus on the factors shaping racial identity and the implications regarding the collection of race data in the US Census.

Author recommends

Khanna, Nikki. 2011. Biracial in America: Forming and Performing Race. Lanham, MD: Lexington Books.

Looking at black-white biracial Americans, this book examines the influencing factors and underlying social psychological processes shaping their multidimensional racial identities. This book also investigates the ways in which biracial Americans perform race in their day-to-day lives…

Online materials

Race: Are We So Different?

http://understandingrace.org/

This website explores the common misconceptions about race through several interactive activities.

Race: The Power of an Illusion

http://www.pbs.org/race/000_General/000_00-Home.htm

This website explores the question ‘What is Race?’ through several interactive activities.

Mixed-Race Studies

http://www.mixedracestudies.org/

This website is a useful resource for anyone interested in mixed-race studies. Included here is information about articles, books, dissertations, videos, multimedia, and other resources related to multiracial people…

Read the (entire?) guide here.

Masters and Slaves: ‘Sugar in the Blood,’ by Andrea Stuart

The New York Times
2013-03-29

Amy Wilentz

Sugar in the Blood: A Family’s Story of Slavery and Empire By Andrea Stuart, Illustrated. 353 pp. Alfred A. Knopf.

On a trip to Paris, I recently had the same shocked realization that Andrea Stuart describes in her astounding new book, “Sugar in the Blood.”

Slaves built this, I thought as I wandered from one grand 18th-century monument to the next. How rarely we acknowledge that Europe’s great cities were built on profits from the labor and blood of slaves cutting sugarcane half a world away.

Stuart, a London-based author of Barbadian ancestry, writes of contemporary England: “Sugar surrounds me here.” The majestic Harewood House in Leeds was built with money from Caribbean sugar plantations, she points out, as was the Codrington Library of All Souls College in Oxford and Bristol’s mansions. The slaves of the West Indies built this wealth while unaware of its existence, or of their own connection to it. Without them, the vast empire that gave the world Victoria and Dickens might never have existed.

In this multigenerational, minutely researched history, Stuart teases out these connections. She sets out to understand her family’s genealogy, hoping to explain the mysteries that often surround Caribbean family histories and to elucidate more important cultural and historic themes and events: the psychological after­effects of slavery and the long relationship between sugar — “white gold” — and forced labor…

…There is not a single boring page in this book, which — as a longtime reader of nonfiction and skipper of boring pages — I can attest is an achievement in itself. In every chapter of “Sugar in the Blood,” history, fact, analysis and personal reflection combine to move the narrative forward, both the grand story of slavery and sugar and the more mundane but always fascinating story of family and business. And beneath every banal moment of cooking or cleaning, of selling or buying, of dressing or undressing, the threat of uprising and rebellion beats loudly, as it must have done on the plantation…

Read the entire review here.

Will Personalized Medicine Challenge or Reify Categories of Race and Ethnicity?

Virtual Mentor: American Medical Association Journal of Ethics
Volume 14, Number 8 (August 2012)
pages 657-663

Ramya Rajagopalan, Ph.D., Postdoctoral Research Fellow
Department of Sociology
University of Wisconsin, Madison

Joan H. Fujimura, Ph.D., Professor of Sociology; Professor of Science and Technology Studies
Robert F. and Jean E. Holtz Center
University of Wisconsin, Madison

In the last 5 years, medical geneticists have been conducting studies to examine possible links between DNA and disease on an unprecedented scale, using newly developed DNA genotyping and sequencing technologies to quickly search the genome. These techniques have also allowed researchers interested in human genetic variation to begin to catalogue the range of genetic similarities and differences that exist across individuals from around the world, through initiatives such as the International Haplotype Mapping Project. These studies of human genetic variation promise to produce new kinds of information about our DNA, but they have also raised ethical questions.

Early results from genome-wide studies of possible links between DNA and various medical conditions are being used by various actors to develop what they call “personalized medicine,” the effort to tailor and individualize diagnoses and treatments for use during routine medical care. The promises of personalized medicine are built on the idea that each individual’s genome is unique. They are also built on the idea that genetic variation among individuals will help explain differential susceptibilities to disease and why some patients respond better to some treatments than others. To this end, researchers have focused on characterizing genetic differences between individuals and groups…

…We note two ethical dilemmas posed by the claims made by these and other similar studies that attempt to link genetics, ancestry, and disease, particularly when ancestries are described in terms of continent of origin, for example, European, African, and Asian. Such labels are based on socioculturally defined U.S. categories of race and ethnicity, such as white, black, and Asian. The first dilemma arises because these studies are based on a relatively small subset of individuals who identify within any of these continental ancestry or race groupings. Thus, any extension of study findings to others who identify within these broad groupings would be fraught with problems of accuracy and precision. Indeed, much genetic evidence suggests that those who identify with a particular U.S. race or ethnicity census category are quite genetically heterogeneous. Thus, there is no neat correspondence between genetic variation and one’s assumed race or ethnicity. Indeed, no single pattern of genetic variation is diagnostic of affiliation with any particular race or ethnicity.

Second, and consequently, many worry that the new technologies being used to develop personalized medicine may also become technologies that are used to define “genetic signatures” for, or “genetic stereotyping” of, different racial or ethnic groups. This aspect of personalized medicine, if developed and nurtured into broader clinical use, will popularize the idea that it is possible to infer underlying genetic makeup from an observer-defined or self-reported race or ethnicity, when even proponents of using race in genetics research argue that this is a logical fallacy. This possibility recalls some of the past attempts to link race and biology, e.g., the eugenics movements of the early twentieth century…

…Nor is race new to American medical genetics. Many scholars have analyzed the American eugenics movements of the early twentieth century and the more ethically aware field of medical genetics that they eventually gave rise to in the mid-twentieth century. Prior to the start of the Human Genome Project, medical genetics focused primarily on relatively rare, familially inherited diseases. Certain generalizations about the relationships between race and genetics, now part of popular understanding and medical training programs, grew out of these studies. For example, medical school and college biology curricula continue to propagate the idea that some single-gene, highly heritable diseases, like Tay-Sachs disease or sickle-cell anemia, are prevalent in only certain groups—as in Jewish and African American groups, respectively—than other groups. What is often not acknowledged is that Tay-Sachs has also been observed at high prevalence in non-Jewish groups in Quebec, Canada and that sickle-cell and other hemoglobin disorders are common in many groups around the world. The misconception that a particular disease like sickle-cell is specific to African Americans may lead to patients being misdiagnosed or diagnosed too late in the progression of disease simply because they are not of the ethnic group “marked” by the disease…

…Personalized medicine is at a crossroads. It may be used to sustain old beliefs about racial differences, yoking them to supposed differences in health and susceptibilities to illness. This in turn may fuel the view that our genetics establishes an innate, definitive roadmap of our future health. However, recent studies of hundreds of common complex diseases suggest that genetics has only a small part to do with our susceptibilities to these diseases.

An alternative route for personalized medicine is for its practitioners to take stock of the various environmental onslaughts that individuals are subjected to and tailor medical diagnoses and treatments by considering each patient’s unique complement of environmental and biological factors that may contribute to health or disease. If personalized medicine is to bear out its name and become truly “personalized,” then a focus on racial differences at the level of the genome constitutes a step off the path with many ramifications, including the possibility of racial and ethnic stereotyping and discrimination during routine medical care that could lead to misdiagnoses and ineffective treatment regimens. Efforts to achieve personalized medicine in clinical settings would do better to focus on patterns in genomes and how such patterns may be associated with disease, rather than trying to find genetic correlates for existing racial and ethnic categories…

Read the entire article in HTML or PDF format.

A Missing Question Mark: The Unknown Henry Ossawa Tanner

Nineteenth-Century Art Worldwide: a journal of nineteenth-century visual culture
Volume 8, Issue 2 (Autumn 2009)

Will South, Chief Curator
Dayton Art Institute

Henry Ossawa Tanner in 1907

Henry Ossawa Tanner, The Banjo Lesson, 1893. Oil on canvas, 49″ × 35½”. Hampton University Museum.

This article examines Henry Ossawa Tanner’s complex sense of his own racial identity. Tanner’s conflict was born of the fact that in his personal adult life he walked a fragile line between his whiteness and his blackness; in France, he systematically worked to remove race from the equation of his life. The author also identifies for the first time the source of his best-known painting, The Banjo Lesson.

Race remains at the heart of Henry Ossawa Tanner studies. Though he would have wished it not to be so, the issue of Tanner’s African American identity defined him in the late nineteenth century and continues to be the criterion by which twenty-first-century audiences appraise his legacy. Tanner struggled and sacrificed to become a recognized and accomplished painter of spiritual narratives, while we would have him also be a reluctant hero—the artist who against all odds overcame social barriers to shine at the Paris Salons, see his work purchased by the Musée du Luxembourg, and be compared critically with James McNeill Whistler. Tanner’s path to artistic success was indeed marked by instances of insult and injustice, and his career ascendancy was a remarkable feat. He lived his life, however, one that was driven by a commitment to the creation of art, in conflict with the hopeful expectations of many of his contemporaries. Tanner’s conflict, one of enormous pain and complexity, was born of the fact that in his personal adult life he walked a fragile line between his whiteness and his blackness; in France, he systematically worked to remove race from the equation of his life.

In 1914 the poet and art critic Eunice Tietjens wrote an article provisionally titled “H. O. Tanner” that she had hoped to publish in the International Studio.[1] She sent Tanner a draft of the article along with a letter, which read in part:

If there is anything in the article that you don’t like or don’t think is true I’m afraid you’ll have to expostulate to the editor, if he accepts it [the article]. The “if” seems large to me tonight, but then I’m tired . . .

Do write to me what you think of it. Here’s luck to us![2]

Tanner, in his rely to that letter, stated that the one problem he had with her article was contained in its last paragraph which reads:

In his personal life Mr. Tanner has had many things to contend with. Ill-health, poverty and race prejudice, always strong against a negro, have made the way hard for him. But he has come unspoiled alike through these early struggles and through his later successes. Simple and sincere like his canvases he has quietly followed his own instinct for beauty and has already given to the world many unforgettable paintings, while there are yet many years of work before him.[3]

Tanner’s objection was to the inference that he is a Negro. In the most comprehensive study done to date on the artist, the 1991 Philadelphia Museum of Art catalogue accompanying the exhibition of the same name, Henry Ossawa Tanner, Dewey Mosby characterizes Tanner’s response to Tietjens’s article as being revelatory of “the complicated nature of Tanner’s own thinking about race.”[4] Tanner’s reply begins:

May 25—1914
Dear Mrs. Tietjens—

Your good note & very appreciative article to hand I have read it & except it is more than I deserve, it is exceptionally good. What you say, is what I am trying to do, and in a smaller way am doing it (I hope).

The only thing I take exception to is the inference in your last paragraph—& while I know it is the dictum in the States, it is not any more true for that reason—

You say “in his personal life, Mr. T. has had many things to contend with. Ill-health, poverty, and race prejudice, always strong against a negro”—Now am I a Negro? Does not the 3/4 of English blood in my veins, which when it flowed in “pure” Anglo-Saxon men & which has done in the past, effective & distinguished work in the U.S.—does this not count for anything? Does the 1/4 or 1/8 of “pure” Negro blood in my veins count for all? I believe it (the Negro blood) counts & counts to my advantage—though it has caused me at times a life of great humiliations & sorrow—unlimited “kicks” & “cuffs” but that it is the source of all my talents (if I have any) I do not believe, any more than I believe it all comes from my English ancestors.

I suppose according to the distorted way things are seen in the States my curly blond curly-headed little boy would be a “negro.”[5]

Tanner’s statement “I believe it (the Negro blood) counts & counts to my advantage” has been interpreted as “clear confirmation of his [Tanner’s] pride in his own roots.”[6] When this letter was cited in the Philadelphia catalogue, however, the transcription contained a significant mistake. Instead of a period—”Now am I a Negro.”—Tanner actually placed a question mark at the end of that sentence: “Now am I a Negro?” This one mark completely changes the meaning of Tanner’s reply. Whereas he did not discount his African American blood, he emphasized that he is more white than black: three-quarters white, perhaps as little as one-eighth “pure” Negro. Furthermore, according to Tanner, neither his whiteness nor his blackness accounted for his talent.

The phrase “Now am I a Negro?” is profound evidence that Tanner understood himself to be, by virtue of genealogy and self-definition and not according to the “distorted way things are seen in the States,” not black. It was, he had come to conclude, a matter open to discussion. Yes, his African American blood counted, but again in his words, did the three-quarters of his English blood “not count for anything?”…

Read the entire article here.

Against Race: Imagining Political Culture beyond the Color Line

Belknap Press (an imprint of Harvard University Press)
January 2002
416 pages
6-1/8 x 9-1/4 inches
1 halftone
Paperback ISBN: 9780674006690

Paul Gilroy, Anthony Giddens Professor of Social Theory
London School of Economics

After all the “progress” made since World War II in matters pertaining to race, why are we still conspiring to divide humanity into different identity groups based on skin color? Did all the good done by the Civil Rights Movement and the decolonization of the Third World have such little lasting effect?

In this provocative book Paul Gilroy contends that race-thinking has distorted the finest promises of modern democracy. He compels us to see that fascism was the principal political innovation of the twentieth century—and that its power to seduce did not die in a bunker in Berlin. Aren’t we in fact using the same devices the Nazis used in their movies and advertisements when we make spectacles of our identities and differences? Gilroy examines the ways in which media and commodity culture have become preeminent in our lives in the years since the 1960s and especially in the 1980s with the rise of hip-hop and other militancies. With this trend, he contends, much that was wonderful about black culture has been sacrificed in the service of corporate interests and new forms of cultural expression tied to visual technologies. He argues that the triumph of the image spells death to politics and reduces people to mere symbols.

At its heart, Against Race is a utopian project calling for the renunciation of race. Gilroy champions a new humanism, global and cosmopolitan, and he offers a new political language and a new moral vision for what was once called “anti-racism.”

Table of Contents

Introduction

I. Racial Observance, Nationalism, and Humanism
1. The Crisis of “Race” and Raciology
2. Modernity and Infrahumanity
3. Identity, Belonging, and the Critique of Pure Sameness

II. Fascism, Embodiment, and Revolutionary Conservatism
4. Hitler Wore Khakis: Icons, Propaganda, and Aesthetic Politics
5. “After the Love Has Gone”: Biopolitics and the Decay of the Black Public Sphere
6. The Tyrannies of Unanimism

III. Black to the Future
7. “All about the Benjamins”: Multicultural Blackness–Corporate, Commercial, and Oppositional
8. “Race,” Cosmopolitanism, and Catastrophe
9. “Third Stone from the Sun”: Planetary Humanism and Strategic Universalism

Notes
Acknowledgments
Index

Generation Mixed and the One Love Club

Gino Michael Pellegrini: Education, Amalgamation, Race, Class & Solidarity
2012-06-03

Gino Pellegrini, Adjunct Assistant Professor of English
Pierce College, Woodland Hills, California

The popular media and specifically the Race Remixed series in the New York Times propagate the myth of multiracialism. According to this social myth, the increasing number of interracial families and multiracial children in America is transforming race and paving the way for a post-racial future. This myth assumes the existence of a growing mass of mixed youth who both identify with their multiracial heritage and who have a clear conception of its significance and transformative potential. At best, writers and audiences (popular and academic) who believe in this myth are engaged in wishful thinking. From my experience and observation, they confuse a few individuals for the many.

For instance, I remember that Timesia is colorful. She wears yellow, purple, red, and taupe colored tops with brown, indigo and maroon pants. She is awkward and sweet, sixteen or seventeen. She’s from the neighborhood and probably poor. She is brown, black, copper, beige, and she wants to start a club for mixed kids like her.

Or at least this is what she initially tells me when she asks me to be the faculty sponsor for her club. The year is 2006, and I am working as an English teacher in the Los Angeles Unified School District, Van Nuys High School. I recall that it’s my future wife, her counselor, who suggests to her that I might be the right teacher to sponsor her club.

I am more than happy to sponsor her club, but there’s a hitch. She has to complete an application: Describe the club. Explain its purpose. Give it a name…

Read the entire essay here.

“Multiracial” Today, but “What” Tomorrow? The Malleability of Racial Identification Over Time

Paper presented at the Population Association of America 2005 Annual Meeting
2005-03-31 through 2005-04-02
Philladelphia, Pennsylvania
27 pages

Jamie Mihoko Doyle
Department of Biostatistics and Epidemiology
University of Pennsylvania

Grace Kao, Professor of Sociology, Education, and Asian American Studies
University of Pennsylvania

We use the National Longitudinal Study of Adolescent Health (Add Health) to examine the change in racial identification among Multiracial Adolescents and Monoracial Adolescents as they make the transition from adolescence to adulthood. In general, we find that Multiracial youth exhibit more volatile racial identities than Monoracial youth. Youth who reported Native-American & White in Wave I were the least likely to maintain this identity (22%), while about 50% of Asian-white and black-white youth maintained their identities. In empirical analyses, we find that youth with more highly educated mothers have more stable racial identities between two waves of the survey. Physical appearance, as described by the interviewer at Wave I, is an important predictor of change between Wave I and Wave III responses. Our results suggest that while racial identity is malleable, it is still conditioned on variation in physical appearances.

Read the entire paper here.

Reproducing Race: The Paradox of Generation Mix

Lynne Rienner Publishers
October 2010
325 Pages
Hardcover ISBN: 978-1-58826-751-1
Paperback ISBN: 978-1-58826-776-4

Rainier Spencer, Director and Professor of Afro-American Studies; Professor of Interdisciplinary Studies
University of Nevada, Las Vegas

Is postraciality just around the corner? How realistic are the often-heard pronouncements that mixed-race identity is leading the United States to its postracial future? In his provocative analysis, Rainier Spencer illuminates the assumptions that multiracial ideology in fact shares with concepts of both white supremacy and antiblackness.

Spencer links the mulatto past with the mulatto present in order to plumb the contours of the nation’s mulatto future. He argues cogently, and forcefully, that the deconstruction of race promised by the American Multiracial Identity Movement will remain an illusion of wishful thinking unless we truly address the racist baggage that serves tenaciously to conserve the present racial order.

Table of Contents

• Introduction
• THE MULATTO PAST
  • The Mixed-Race Background
  • Of Tragic Mulattoes and Marginal Men
  • Mulatto Writers on Marginality
  • Imitations of Life
  • Rejecting a Shared Past
• THE MULATTO PRESENT
  • Postraciality, Multiraciality, and Antiblackness
  • Resurrecting Old Myths of Mulatto Marginality
  • The False Promise of Racial Bridging
  • Assessing the New Millennium Marginal Man
• THE MULATTO FUTURE
  • Whither Multiracial Militancy? Conserving the Racial Order
  • Mulatto (and White) Writers on Deconstructing Race
  • Beyond Generation Mix