Mixed Race Studies

White Womanhood Revised

Avidly: A Los Angeles Review of Books Channel
2015-06-15

Brigitte Fielder, Assistant Professor of Comparative Literature
University of Wisconsin, Madison

Whatever else we might say about it, let’s not forget this: Rachel Dolezal’s story is a decidedly American one. Here, I refer not only to story of Dolezal’s racial passing, but also to how Dolezal’s story triggers and reveals America’s racial fascinations. Whatever Dolezal’s motives or ethics, our scrutiny of Dolezal’s race echoes a long history of parsing race in the United States more generally.

Much of the conversation about Dolezal proceeds within long-standing US assumptions about how race “works”: if her biological parents are “really” white people, then so is she, and therefore she cannot be black. While Dolezal is a member of an interracial family, she seems to have no mixed-race African American genealogy, and this is the single deciding factor about her own race. In effect, these assumptions tell us that there is no way for a woman who was born white (i.e., to white parents) to become black. For her to claim blackness, then, is a conscious act of deception.

But for all the clarity these assumptions provide, they are not the only American story about race and womanhood. Even as Americans want race to be simple and essentialist, American racial ideologies rarely allows it to be. Race, Dolezal’s story reminds us, is connected to the history of racial justice work and interracial collaboration, and complicated by relations of power and privilege. Her story also reminds us how race is connected to not only biological relationships, but also to social relationships. For a scholar of race and nineteenth-century literature like myself, Dolezal’s complex (and confusing) story calls to mind other stories of white womanhood revised.

Consider how Dolezal’s American Story aligns with this fictional one: Kate Chopin’s 1893 short story, “Désirée’s Baby.” In the story, Désirée, a woman of unknown parentage, is adopted into a respectable white family and marries the wealthy son of slaveholders, Armand Aubigny. When Désirée and Armand’’s baby begins to show signs of being mixed-race, Armand argues that, because the baby does not look white, it is not white. The appearance of Désirée’s baby calls Désirée’s race into question…

Read the entire article here.

Rachel Dolezal and the ‘politics of passing’

Melissa Harris-Perry
2015-06-13

Melissa Harris-Perry talks with Allyson Hobbs, the woman who literally wrote the book about passing as another race in America, about the Rachel Dolezal story and how people have responded.

Watch the interview (00:07:43) here.

‘Are you African-American?’

All In With Chris Hayes
MSNBC
2015-06-12

Chris Hayes, Host

Lacey Schwartz, a film-maker who grew up in a white family then discovered that her biological father was black, shares her unique perspective on Rachel Dolezal, the head of the Spokane NAACP whose estranged parents claim is misrepresenting herself as black.

Watch the interview (00:09:19) here.

Love Imagined: A Mixed Race Memoir

Modern History Press
2014-08-15
158 pages
6.7 x 0.3 x 9.6 inches
Paperback ISBN: 978-1615992331

Sherry Quan Lee

Love Imagined is an American woman’s unique struggle for identity.

Passing in reverse: What does an NAACP leader’s case say about race?

The Washington Post
2015-06-12

Krissah Thompson, Staff Writer

Passing in this country has usually operated in one direction: black skin passing for white, marginalization traded for privilege, the burden of the minority cast off.

Until now. Enter Rachel Dolezal, 37, the head of the NAACP in Spokane, Wash., who seized headlines and set social media afire this week when relatives claimed that she is a white woman who has been passing as African American.

Her story was a head-scratcher for many, raising questions about the determination to self-identify when it comes to race. Is “passing in reverse” a thing? And what does Dolezal’s supposed decision say about being white in modern America? Was whiteness the weight she cast off?

“In this society, people would prefer to be identified with the race that is least stigmatized,” says Derald Wing Sue, a professor of psychology and education at Columbia University, where he has studied racial identity. “It baffles everyone when it goes the other way.”

But it does not surprise Sue, who has studied the ways white Americans become sensitive to racial dynamics…

…Take, for example, Walter White, born in 1893. Blue-eyed and blond-haired with fair skin, the product of Atlanta’s black community had more white ancestors than black, according to some accounts. And he saw himself as black, although he passed as white to enable his travels through the South investigating lynchings and hate crimes. Later in life, he married a white woman and was forced to defend himself against accusations that he was white passing as black — all while serving as the national head of the NAACP from 1931 to 1955.

Read the entire article here.

Whites pass for black to gain empathy, experts say in wake of Dolezal case

USA Today
2015-06-13

Melanie Eversley, Breaking News Reporter

In history and in many black American families, there’s talk of black people passing for white, especially during the days of Jim Crow laws or slavery when it benefited them or even saved their lives.

But not as much has been written about the white people who pass for black or adopt black culture — from celebrities who adopt traditionally black hairstyles and vernacular, or, as social media has been abuzz with since Thursday, Rachel Dolezal, the NAACP Spokane, Wash., branch president whose parents say she is white.

English professor Alisha Gaines, who is publishing a book about white people who pass for black, says the phenomenon is rooted in a need to identify and empathize with black culture. Some people throughout history have passed for black as a way to immerse themselves in the experience, says Gaines, who teaches at Florida State University in Tallahassee.

One of the people referenced in her book, Black for a Day: Fantasies of Race and Empathy, is Grace Halsell, a late journalist who posed as a black woman for a few weeks in the deep South and wrote about her experiences in a book titled Soul Sister…

…The main reason people choose to pass for black is they have a need or desire to promote civil rights and racial justice, says Marcia Dawkins, author of Clearly Invisible: Racial Passing and the Color of Cultural Identity…

…Author and educator Nikki Khanna believes it also can be about being accepted.

“Maybe for this particular woman — it seems as if she cares about African-American issues, she heads the chapter of the NAACP in Spokane, I don’t know if she felt that was her way of fitting in,” says Khanna, who has studied how biracial Americans identify in terms of race…

Read the entire article here.

Soul Sister (30th Anniversary Edition)

Crossroads International Publishing
1999 (Originally published in 1969)
212 pages
6.9 x 4.2 x 0.6 inches
Paperback ISBN: 978-0967401300

Grace Halsell (1923-2000)

The Story of a White Woman Who Turned Herself Black and Went to Live and Work in Harlem and Mississippi Delta.

Grace Halsell changed the color of her skin and sojourned through Black America as a “soul sister.”

Few whites have had the guts to embark on such a hazardous adventure. Grace Halsell’s ordeal as a black-skinned American is a unique and deeply moving story of what it is really like to be black in a white world. From Harlem to the Mississippi delta, her experiences reveal the hard and bitter truth about men and women trapped in a desperate struggle for survival, identity, and originality.

NAACP Statement On Rachel Dolezal

National Association for the Advancement of Colored People
2015-06-12

Baltimore, MD – For 106 years, the National Association for the Advancement of Colored People has held a long and proud tradition of receiving support from people of all faiths, races, colors and creeds. NAACP Spokane Washington Branch President Rachel Dolezal is enduring a legal issue with her family, and we respect her privacy in this matter. One’s racial identity is not a qualifying criteria or disqualifying standard for NAACP leadership. The NAACP Alaska-Oregon-Washington State Conference stands behind Ms. Dolezal’s advocacy record. In every corner of this country, the NAACP remains committed to securing political, educational, and economic justice for all people, and we encourage Americans of all stripes to become members and serve as leaders in our organization.

Hate language sent through mail and social media along with credible threats continue to be a serious issue for our units in the Pacific Northwest and across the nation. We take all threats seriously and encourage the FBI and the Department of Justice to fully investigate each occurrence…

Read the entire press release here.

N.A.A.C.P. Leader Rachel Dolezal Posed as Black, Parents Say

The New York Times
2015-06-12

Daniel Victor

The parents of a civil rights activist in Spokane, Wash., say their daughter has misrepresented herself as black for years, spurring a growing discussion on social media about race and identity.

Rachel Dolezal, 37, the president of the N.A.A.C.P. chapter in Spokane and a part-time professor in the Africana Studies program at Eastern Washington University, has said on at least one application that she is black, as well as white and Native American.

Members of civil rights organizations in the Spokane area say Ms. Dolezal has claimed that she is part African-American. Claims that she received hate mail in late February and March generated much local media coverage and more than a little skepticism.

Read the entire article here.

I remembered that people of color from my region of the United States can choose to embrace all aspects of their ancestry, in the food they eat, in the music they listen to, in the stories they tell, while also choosing to war in one armor, that of black Americans, when they fight for racial equality. I remembered that in choosing to identify as black, to write about black characters in my fiction and to assert the humanity of black people in my nonfiction, I’ve remained true to my personal history, to my family history, to my political and moral choices, and to my essential self: a self that understands the world through the prism of being a black American, and stands in solidarity with the people of the African diaspora.

Jesmyn Ward, “Cracking The Code,” The New York Times, May 14, 2015. http://www.newyorker.com/tech/elements/innovation-cracking-the-dna-code.