Mixed Race Studies

Cachita’s Streets: The Virgin of Charity, Race, and Revolution in Cuba

Duke University Press
2015
376 pages
27 illustrations
Cloth ISBN: 978-0-8223-5918-0
Paperback ISBN: 978-0-8223-5937-1

Jalane D. Schmidt, Associate Professor of Religious Studies
University of Virginia

Cuba’s patron saint, the Virgin of Charity of El Cobre, also called Cachita, is a potent symbol of Cuban national identity. Jalane D. Schmidt shows how groups as diverse as Indians and African slaves, Spanish colonial officials, Cuban independence soldiers, Catholic authorities and laypeople, intellectuals, journalists and artists, practitioners of spiritism and Santería, activists, politicians, and revolutionaries each have constructed and disputed the meanings of the Virgin. Schmidt examines the occasions from 1936 to 2012 when the Virgin’s beloved, original brown-skinned effigy was removed from her national shrine in the majority black- and mixed-race mountaintop village of El Cobre and brought into Cuba’s cities. There, devotees venerated and followed Cachita’s image through urban streets, amassing at large-scale public ceremonies in her honor that promoted competing claims about Cuban religion, race, and political ideology. Schmidt compares these religious rituals to other contemporaneous Cuban street events, including carnival, protests, and revolutionary rallies, where organizers stage performances of contested definitions of Cubanness. Schmidt provides a comprehensive treatment of Cuban religions, history, and culture, interpreted through the prism of Cachita.

Valuing Blackness vs. Claiming “Mixedness”

For Harriet
2014-10-30

Tamara Williams

I remember being in 7th grade, and writing on the back of my folder all the things I was told by an older cousin I was “mixed” with. I had a desire to claim all I thought I was, but what was more interesting is that I wanted everyone to know. I had no idea where this desire came from, but I did know the idea of being part of something other than Black intrigued me. I was unaware that the need to denounce my Blackness had already been steeped in my unconscious by mainstream media…

Read the entire article here.

“I’m A Biracial Person Who…” | A Snapchat Story

Chescaleigh
2015-10-26

Franchesca Ramsey

Who Is Multiracial? Depends on How You Ask

Pew Research Center
2015-11-06

Eileen Patten, Research Analyst

In 2014, as Pew Research Center prepared to conduct the first major study of the views of multiracial Americans—a group that, according to the U.S. Census Bureau, is poised to triple by 2060—we faced a fundamental and unavoidable methodological challenge: how to define and measure the concept “multiracial” in a public opinion survey context.

Racial identity is far from a straightforward concept, and when multiple strands of identity come together this has the potential to increase the complexity. An individual’s racial self-identity may take into account a range of factors beyond genealogy, including family ties, physical appearance, culture and how others perceive them. In other words, being multiracial is more than just a straightforward summation of the races in an individual’s family tree.

Consider, for example, a man whose mother is Asian and whose father is white. This may seem like someone who could easily be categorized as multiracial. But if this man was raised with little or no interaction with his white relatives or had experiences that were more closely aligned with those of the Asian community, he may well select “Asian” and nothing else when describing his race. Furthermore, some adults may have relatives of different races farther back in their family tree. While some people may think to include a more distant relative of a different race when asked about their racial background, others may not, even if they are aware of their family history.

With this in mind, we set out to test six different ways of defining a population of mixed-race adults to survey, using as our primary vehicle Pew Research Center’s American Trends Panel (ATP), a probability-based, nationally representative online panel of adults in the United States. We tested these different approaches with impaneled individuals who participated in more than one Pew Research Center survey, allowing us to examine how the same individual might have changed his or her responses depending on the question asked.

In this report, we share the results of these six survey experiments with a focus on the ways in which the different wordings of the stem, different response options and different modes used impacted the projected size of the U.S. multiracial population. We also look at the consistency in selecting two or more races across different measures at the individual level, as well as how estimates of specific subgroups of multiracial adults—most notably white and American Indian biracial adults—vary by question type…

Read the entire report here.

Race & Religions Series with Lacey Schwartz in conversation with Allyson Hobbs

Stanford Jewish Studies
2015-11-05

“Little White Lie: A Film about Dual Identity and Family Secrets” with Lacey Schwartz

“Between Race and Religion: Contemporary American Jewish Life” series with the Center for Comparative Studies in Race and Ethnicity.

Lacey Schwartz, an American filmmaker, in conversation with Allyson Hobbs, Assistant Professor of American History at Stanford University

Little White Lie tells Lacey Schwartz’s story of growing up in a typical middle-class Jewish household in Woodstock, NY, with loving parents and a strong sense of her Jewish identity — that is until she discovers that her biological father is actually a black man with whom her mother had an affair. Lacey discovers that answering those questions means understanding her parents’ stories as well as her own.

What defines our identity, our family of origin or the family that raises us? How do we come to terms with the sins and mistakes of our parents? Lacey discovers that answering those questions means understanding her parents’ own stories as well as her own. She pieces together her family history and the story of her dual identity using home videos, archival footage, interviews, and episodes from her own life. Little White Lie is a personal documentary about the legacy of family secrets, denial, and redemption.

“Being mixed race and being American is really weird because Americans, and I say this as an American, they like to do this thing where they put literally everyone into a box. We see it on the Census, we see it in schools, standardized testing, anything you could possibly label, Americans like to label. Mixed race people will present this as a cognitive dissonance. It’s really hard to be two things at once, or at least from a Westernized perspective. So when we want to check two things off it kind of becomes a little hard. So I think it’s distinctly more difficult in America to be mixed race than it is in a lot of other places.” —Julia Muhsen, Columbia College sophomore

Caroline Wallis, “Blending shades of self,” Columbia Daily Spectator, November 5, 2015. http://features.columbiaspectator.com/eye/2015/11/05/blending-shades-of-self/.

Interesting description of a group of people called Cajans around Mobile Alabama written before 1940

Alabama Pioneers
2015-11-06

Donna R. Causey

THE CAJANS OF SOUTH ALABAMA

Occupying the pine and oak woods of Mobile County in southern Alabama are a group of people of mixed racial blood known in that section as Indian Cajans.

Living in a little world of their own, set apart from the rest of the world by the color line and ideas of social inequality, this group of people lives near Mobile County, known for its thriving seaport, and is the home of a big percent of this Cajan population. These people have been so overlooked that no one really knows where they came from, nor how long they have been here.

It is evident that the Alabama Cajans are a mixture of a number of races and nationalities: English, American Indian, German, French, Italian, Mexican, Negro, and Russian. The name “Cajan” is probably a misnomer as the group is connected only remotely with the Acadians of historical fame; however, it has been brought over probably from Louisiana and Mississippi and is now in general use in south Alabama.

In the absence of a more accurate term “Cajan” is used in this account to designate the people of mixed blood in Mobile County who are classed as neither white, red, nor black, but constitute a unique race.

Numerous stories regarding the origin of the group are told; however, none is known to be authentic. A typical tale is told by some of the old settlers in the southern part of the County. During the War of 1812 numbers of English pirates were forced to flee for their lives, and they came to Mobile. From the town they moved out into this section to escape punishment. Here they married and intermarried with Spanish, French, Germans, American Indians, and Mexicans, and started the new mixed race of Cajans…

Read the entire article here.

Colored Perceptions: Racially Distinctive Names and Assessments of Skin Color

American Behavioral Scientist
Published online before print 2015-10-28
DOI: 10.1177/0002764215613395

Denia Garcia
Department of Sociology
Princeton University, Princeton, New Jersey

Maria Abascal
Department of Sociology
Princeton University, Princeton, New Jersey

Scholars are increasingly employing skin color measures to investigate racial stratification beyond the dimensions of self- or other-classification. Current understandings of the relationship between phenotypic traits, like skin color, and racial classification are incomplete. Scholars agree that perceptions of phenotypic traits shape how people classify others; it remains to be seen, however, whether racial classification in turn shapes people’s perceptions of phenotypic traits. The present study is based on an original survey experiment that tests whether assessments of others’ skin color are affected by a subtle racial cue, a name. Results indicate that skin color ratings are affected by the presence of a racially distinctive name: A significant share of people will rate the same face darker when that face is assigned a distinctively Hispanic name as opposed to a non-Hispanic name. In addition, ratings of male faces are more sensitive to racially distinctive names. The findings bear important lessons for our understanding of the social construction of race and its role in producing inequalities.

Read or purchase the article here.

I See Color and You Should Too

Alex Barnett: Stand-up Comedian and Multiracial Family Man
2015-10-13

Alex Barnett

As a comic and member of a multiracial family, I deal frequently with issues of race in my act and debunk myths.

For example, it is not true that all biracial toddlers can move objects with their mind. On the other hand, I will tell you that our biracial 4-year-old can move my wife and me with his attitude.

Apparently some people think I talk about race too much. One time an audience member came up to me after a show and said, “You talk about race too much. When you look at your wife, you shouldn’t see color, you should see love.”

“Okay,” I thought. “But, I have eyes, and she’s Black.”…

Read the entire article here.

Every term the Census has used to describe America’s racial and ethnic groups since 1790

The Washington Post
2015-11-04

Laris Karklis, Deputy Graphics Director

Emily Badger, Urban Policy Writer

This chart is based on an interactive the Census Bureau published this week tracing the history of these changes, from the proliferation of new racial and ethnic identities (now the government counts Chicanos, Puerto Ricans, Cubans and Guatemalans) through the revision of old ones (“Indians” have become “American Indians”).

From the moment of the first American census, in 1790, through every decennial census we’ve had since, the categories the U.S. government has used to classify its residents have included the word “white.”

That label has been the lone constant in an ever-evolving checklist of identities that reflect the changing demographics of this country — and the changing language the government has used to define it. In 1790, the three categories available were “free white females and males,” “all other free persons” and “slaves.” By 1830, that last category had splintered into “slaves” and “free colored persons.” By 1890, the census separately counted blacks — now all legally free — as “blacks,” “mulattos,” “quadroons” and “octoroons.”…

Read the entire article here.