Identities are intricate and multifaceted, and this disrupts efforts to measure them with simple, one-time questions.

Posted in Excerpts/Quotes on 2017-07-14 21:59Z by Steven

Identities are intricate and multifaceted, and this disrupts efforts to measure them with simple, one-time questions. It may seem like a safe assumption to treat race and ethnicity as life-long characteristics, whether in understanding, analysis, or interpretation. Theories about why people identify with a certain race or ethnicity, or why they change this identification, are also faced with explaining a complex situation of mixed heritage, response churning, and patterns that differ by age, location, and group. The world, it turns out, is not black and white. Careful study of social complexities such as these reveals colorful nuances that make the social world endlessly interesting and worthy of study.

Editorial Committee, “Think race and ethnicity are permanent? Think again,” N-IUSSP: IUSSP’s online news magazine, June 26, 2017. http://www.niussp.org/article/think-race-and-ethnicity-are-permanent-think-again-surprise/.

Tags: , ,

Think race and ethnicity are permanent? Think again

Posted in Articles, Asian Diaspora, Census/Demographics, Latino Studies, Media Archive, United States on 2017-07-14 17:26Z by Steven

Think race and ethnicity are permanent? Think again

N-IUSSP: IUSSP’s online news magazine
International Union for the Scientific Study of Population
2017-06-26

Editorial Committee

Add something else to the list of things that seem simple but are actually complicated – the way someone reports their race or ethnicity. In a recently-published research article (Liebler et al. 2017), we used a large, unique linked dataset from two U.S. Censuses (2000 and 2010) to study who had the same race/ethnicity response in both years and whose response changed from one year to the next. With over 160 million cases covering all U.S. race and ethnicity groups we found that 6.1% of people in the (not-nationally-representative) data had a different race or ethnic response in 2010 than they did in 2000.

These response changes represent changes between the federally-defined major race groups (multiple responses allowed in both years): white, black or African American (“black” here), American Indian or Alaska Native (“American Indian”), Asian, Native Hawaiian or other Pacific Islander (“Pacific Islander”), or the residual category of Some Other Race. Or they were changes between the two defined ethnicity groups: Hispanic/Latino and non-Hispanic/Latino (“Hispanic” and “non-Hispanic”).We used strict case selection to assure that responses were given by the person or a household member (not allocated, imputed, gathered from a potentially unreliable source, or signaling an incorrect match)…

Read the entire article here.

Tags: , , , , , , , , , , , , , ,

America’s Churning Races: Race and Ethnicity Response Changes Between Census 2000 and the 2010 Census

Posted in Articles, Asian Diaspora, Census/Demographics, Latino Studies, Media Archive, United States on 2017-07-14 16:58Z by Steven

America’s Churning Races: Race and Ethnicity Response Changes Between Census 2000 and the 2010 Census

Demography
February 2017, Volume 54, Issue 1
pages 259–284
DOI: 10.1007/s13524-016-0544-0

Carolyn A. Liebler, Professor of Sociology
University of Minnesota

Sonya R. Porter
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

Leticia E. Fernandez
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

James M. Noon, Survey Statistician
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

Sharon R. Ennis, Statistician
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

A person’s racial or ethnic self-identification can change over time and across contexts, which is a component of population change not usually considered in studies that use race and ethnicity as variables. To facilitate incorporation of this aspect of population change, we show patterns and directions of individual-level race and Hispanic response change throughout the United States and among all federally recognized race/ethnic groups. We use internal U.S. Census Bureau data from the 2000 and 2010 censuses in which responses have been linked at the individual level (N = 162 million). Approximately 9.8 million people (6.1%) in our data have a different race and/or Hispanic-origin response in 2010 than they did in 2000. Race response change was especially common among those reported as American Indian, Alaska Native, Native Hawaiian, Other Pacific Islander, in a multiple-race response group, or Hispanic. People reported as non-Hispanic white, black, or Asian in 2000 usually had the same response in 2010 (3%, 6%, and 9% of responses changed, respectively). Hispanic/non-Hispanic ethnicity responses were also usually consistent (13% and 1%, respectively, changed). We found a variety of response change patterns, which we detail. In many race/Hispanic response groups, we see population churn in the form of large countervailing flows of response changes that are hidden in cross-sectional data. We find that response changes happen across ages, sexes, regions, and response modes, with interesting variation across racial/ethnic categories. Researchers should address the implications of race and Hispanic-origin response change when designing analyses and interpreting results.

Read or purchase the article here.

Tags: , , , , , , , , , , , ,

NYU Guesses Racial, Ethnic Identity of Some Employees

Posted in Articles, Campus Life, Law, Media Archive, United States on 2017-07-13 20:50Z by Steven

NYU Guesses Racial, Ethnic Identity of Some Employees

Washington Square News
2017-04-17

Sayer Devlin, Deputy News Editor


Jessica Francis
Because NYU receives federal funding, the university’s office of human resources is required to guess the racial and ethnic identities of employees who do not self-report that information.

An NYU professor, who is a person of color, told WSN that he had a very brief meeting — less than five minutes — with the university’s human resources department, which he believes was used to guess his ethnicity.

The practice of determining the race and ethnicity of employees through post-employment records and visual observations is explicitly legal according to a directive by the Office of Federal Contract Compliance Programs. However, the practice of assigning an employee’s race based on their appearance raises ethical questions.

NYU is required to collect data on the race, ethnicity, gender, veteran status and disability status of all their employees — though employees are not required to disclose this information — because the university receives federal funding.

“Self-identification will remain the preferred method for compiling information about the sex, race or ethnicity of applicants and employees,” the directive reads. “A contractor’s invitation to self-identify race or ethnicity should state that the submission of such information is voluntary. However, contractors may use post-employment records or visual observation when an individual declines to self-identify his or her race or ethnicity.”

NYU Spokesperson John Beckman said in an email that he could not comment on this incident regarding the aforementioned professor…

…CAS Associate Professor of Sociology Ann Morning serves on one of the U.S. Census Bureau Committees, the National Advisory Committee on Racial, Ethnic and Other Populations, which advises the racial categories used in the census. Morning said that guessing the racial identities of faculty might be the best way to to collect that information…

Read the entire article here.

Tags: , , , , ,

Unsettling intersectional identities: historicizing embodied boundaries and border crossings

Posted in Articles, Identity Development/Psychology, Media Archive, Passing on 2017-07-13 01:34Z by Steven

Unsettling intersectional identities: historicizing embodied boundaries and border crossings

Ethnic and Racial Studies
Volume 40, Issue 8 (2017)
pages 1312-1319
DOI: 10.1080/01419870.2017.1303171

Ann Phoenix, Professor of Psychosocial Studies
University College London, United Kingdom

At a time when the pace of global change has led to unprecedented shifts in, and unsettling of, identities, Brubaker brings “trans/gender” and “trans/racial” creatively into conversation to theorize the historical location of identity claims and to examine the question of whether identities are optional, self-consciously chosen and subject to political claims rather than biologically pre-given. His main argument is that the distinction between sex and gender allows us to construct gender identity as personal, individual and separate from the (biologically) sexed body. In contrast, other people always have a stake in allowing or challenging identity claims to racial identity. Brubaker’s argument is persuasive. However, he treats both race and sex/gender as solipsistic and neglects the wider social context that has produced the conditions of possibility for the entrenched differences he records. An intersectional approach would have deepened his discussion of the place of categories in “trans” arguments.

Read or purchase the article here.

Tags: , ,

A Mysterious Heart: ‘Passing’ and the Narrative Enigma in Faulkner’s “Light in August” and “Absalom, Absalom!”

Posted in Articles, Literary/Artistic Criticism, Media Archive, Passing, United States on 2017-07-13 00:29Z by Steven

A Mysterious Heart: ‘Passing’ and the Narrative Enigma in Faulkner’s “Light in August” and “Absalom, Absalom!”

Amerikastudien / American Studies
Volume 58, Number 1, 2013
pages 51-78

Marta Puxan-Oliva
Department of Modern Language and Literatures and English Studies
University of Barcelona , Barcelona, Spain

This essay argues that William Faulkner’s Light in August and Absalom, Absalom! use the device of the narrative enigma to effectively tell stories in which the cultural practice of ‘passing for white‘ in the United States under the Jim Crow system is strongly suggested. The secret is the essential feature of the social practice of passing, which makes the construction of the plot around a narrative enigma especially suitable. By not resolving the narrative enigma, the novels not only preserve the secret of the supposed ‘passers,’ but construct a narrative that departs from the most important conventions of the so-called genre of the passing novel. The truly modernist narrative strategy of placing an unresolved mystery to drive the plot even allows Faulkner to go a step further: the narrative can portray the Southern white fear of passing with even more significance than the actual act of passing itself. It is precisely the fact that the main characters, Joe Christmas and Charles Bon, have uncertain blood origins that allows and even urges the white community of Jefferson to build a story set only upon conjecture along established racial patterns. Therefore, the effect of the narrative enigma is twofold: it retains the racialization of the story and preserves the secret of the passers, while ambiguously uncovering the false grounds upon which the fear of miscegenation constructs and maintains racial boundaries.

He passes away under a cloud, inscrutable at heart, forgotten. unforgiven, and excessively romantic.
Joseph Conrad, Lord Jim

Sometimes literature illuminates in a striking way the emotional and historical effects that contemporary social practices—no longer operative today—had in the past, providing an understanding that an analysis from the viewpoint of our transformed, contemporary societies cannot offer. This is the case with the practice of ‘passing’ in the United States, and with the series of novels that constitute what has been labeled the passing novel genre. Joel Williamson defines ‘passing’ as “crossing the race line and winning acceptance as white in the white world” (100). Movement in the opposite direction is less common. Even though the practice survives—broadened to include gender passing, but still primarily denoting racial or ethnic mobility—the force and historical function that passing for white had during the Jim Crow period, which peaks in the late nineteenth century and the interwar period, perished with the end of segregation. Viewed as a genre, the…

Tags: , , , ,

Nothing made me feel worse than filling in the “Other” bubble during tests, because who was I, really?

Posted in Articles, Asian Diaspora, Autobiography, Media Archive, United States on 2017-07-13 00:18Z by Steven

Nothing made me feel worse than filling in the “Other” bubble during tests, because who was I, really?

The Tempest
2017-07-06

Meghan Lannoo

I don’t know why I felt a need to choose. I was only cutting myself in half.

My mom calls me hapa.

Everyone else would just call me half; half Asian and half white. Aside from the comments I sometimes receive from fascinated simpletons on how exotic I am (that’s an entirely separate issue), I get asked more often about what I am.

For the longest time, I struggled to answer that question. Whenever I took a scantron test, the questionnaire only specified to mark one ethnicity. This meant I belonged in the Other category.

Being the Other is more than an identity crisis, to me, it is my life…

Read the entire article here.

Tags: ,

Sally Hemings wasn’t Thomas Jefferson’s mistress. She was his property.

Posted in Articles, Communications/Media Studies, History, Media Archive, Slavery, United States, Virginia on 2017-07-13 00:09Z by Steven

Sally Hemings wasn’t Thomas Jefferson’s mistress. She was his property.

The Washington Post
2017-07-07

Britni Danielle


The room at Monticello where Sally Hemings is believed to have lived. (Norm Shafer/For The Washington Post)

Archaeologists at Thomas Jefferson’s Virginia plantation, Monticello, are unearthing the room where Sally Hemings is believed to have lived, allowing for a new way to tell the story of the enslaved people who served our third president. The excavation has once again reminded us that 241 years after the United States was founded, many Americans still don’t know how to reconcile one of our nation’s original sins with the story of its Founding Fathers.

Just before the Fourth of July, NBC News ran a feature on the room, setting off a spate of coverage about the dig. Many of these stories described Hemings, the mother of six children with Jefferson, as the former president’s “mistress.” The Inquisitr, the Daily Mail, AOL and Cox Media Group all used the word (though Cox later updated its wording). So did an NBC News tweet that drew scathing criticism, though its story accurately called her “the enslaved woman who, historians believe, gave birth to six of Jefferson’s children.” The Washington Post also used “mistress” in a headline and a tweet about Hemings’s room in February.

Language like that elides the true nature of their relationship, which is believed to have begun when Hemings, then 14 years old, accompanied Jefferson’s daughter to live with Jefferson, then 44, in Paris. She wasn’t Jefferson’s mistress; she was his property. And he raped her…

Read the entire article here.

Tags: , , , ,

“They want us to be Creoles. . . . There is no in-between”: Creole Representations in Ernest J. Gaines’s Catherine Carmier and Lyle Saxon’s Children of Strangers

Posted in Articles, Literary/Artistic Criticism, Louisiana, Media Archive, United States on 2017-07-12 21:55Z by Steven

“They want us to be Creoles. . . . There is no in-between”: Creole Representations in Ernest J. Gaines’s Catherine Carmier and Lyle Saxon’s Children of Strangers

Studies in the Literary Imagination
Volume 49, Number 1, Summer 2016
pages 113-127
DOI: 10.1353/sli.2016.0008

Matthew Teutsch, Instructor
Department of English
Auburn University, Auburn, Alabama

Mary Agnes LeFabre, the Creole teacher at Samson Plantation in Ernest J. Gaines’s The Autobiography of Miss Jane Pittman, “comes from a long line of Creoles back there in New Orleans” that eventually moved after the Civil War to the community called Creole Place (166). Gaines does not provide the specific location of Creole Place in the novel, but one can assume that the community that Gaines describes, one where the “people . . . did everything for themselves” and did not let anyone, no matter how white, enter into the community, has a real-world antecedent (167). Quite possibly, that antecedent could be Frilot Cove, the community Vivian is from in Gaines’s 1993 novel A Lesson Before Dying. Thadious M. Davis observes another possibility for Creole Place’s real life inspiration, the Isle Brevelle Creole community on Cane River near Natchitoches, Louisiana (“Headlands” 7). While Gaines’s Creole community may perchance be drawn from the Isle Brevelle community, we know for a fact that the Creoles that Lyle Saxon writes about in his novel Children of Strangers have their origins in the Creole population along Cane River.

This essay explores Saxon’s novel in relation to Gaines’s first novel, Catherine Carmier. Gaines has not mentioned whether or not he ever read Saxon’s text when working on his own, but that does not change the importance of reading the two novels in conjunction with one another. They appear less than thirty years apart, and both deal with a unique aspect of social structure in Louisiana, the separation of communities into four distinct categories: white, Cajun, Creole, and black. Davis argues that the presence of a Creole community—for our purposes referring to individuals of mixed Spanish, French, Native American, and African ancestry—where individuals of African and African-American descent were free during slavery and had the opportunity for social mobility, provided a possible exemplar for race relations in the United States during the nineteenth century; however, after the Louisiana Purchase in 1803 and the gradual Americanization of the new territory, and specifically New Orleans, Louisiana’s possible example faded into the darkness (Southscapes 186).

Saxon’s depiction of the Isle Brevelle Creole community borders on stereotypical and patronizing. While he tries to provide an accurate portrayal of the community and its inhabitants, he fails to humanize them fully. However, he does provide a much more sympathetic representation than he originally did in his short story “Cane River,” which appeared in 1926. In this story, Saxon depicts Susie stereotypically as “a wild nigger girl” and “an untamed savage” (225). As well, he places himself in the black community by inserting “we” into the narrative. In Children of Strangers, Saxon’s representation of the community becomes more sympathetic and humanizing, but at points he does revert back to pervasive oppressive images, especially in his description of Henry Tyler talking with Paul Guy. Henry Tyler becomes “like an animal trying to tell a man it is thirsty” (Children 169). Though clearly Children of Strangers is a flawed novel, I argue that we should read the two novels together to help us understand the cultural milieu in which both authors wrote, specifically the flattening of racial binaries during the period, and to understand each author’s presentation of the increasing modernity of rural Louisiana during the early-to-mid part of the twentieth century.

In April 1923, Saxon made his first visit to Melrose Plantation on the Cane River. Invited there by Cammie Garrett Henry, whose husband inherited the plantation in 1898, Saxon would make frequent trips to the artist colony that Henry established in order to compose what would eventually become Children of Strangers, a novel that took him close to fourteen years to complete. Known for his newspaper writing and nonfiction works, Saxon attained celebrity status both at Melrose and in New Orleans writing about the Crescent City’s history, the flood of 1927, Jean Lafitte, and local folklore. However, he always wanted to write fiction, and…

Tags: , , , ,

What Percentage Indian Do You Have to Be in Order to Be a Member of a Tribe or Nation?

Posted in Articles, Law, Native Americans/First Nation, United States on 2017-07-12 19:53Z by Steven

What Percentage Indian Do You Have to Be in Order to Be a Member of a Tribe or Nation?

Indian Country Today
2017-07-08

Sonny Skyhawk


Woman dancing at the Kiowa Blackleggings Warrior Society Pow Wow 2015. iStock

50 or 25 percent blood quantum or lineal descent, every tribe has its own criteria for mandatory percentage Indian

Tribal Nations are the only recognized arbiter of belonging to or being a member of a tribe. No other agency or arm of any government has that responsibility, other than the particular tribe to which a person claims to belong. Thus the issue of what percentage Indian is any individual belonging to a tribe?

Every tribe has its own membership criteria; some go on blood quantum, others on descent, but whatever the criteria for “percentage Indian” it is the tribe’s enrollment office that has final say on whether a person may be a member. Anyone can claim Indian heritage, but only the tribe can grant official membership.

The first blood quantum law for legal percentage Indian was passed in 1705 in the colony of Virginia in which laws were introduced to restrict the civil rights of Native people.

In 1924 Virginia passed the Racial Integrity Act, which required that every individual be classified as either white or black. Native Americans were erased from Virginia and U.S. history as their birth records were literally changed. The act has been lauded ‘pencil genocide.’

In 1934, due to the federal government’s Indian Reorganization Act of 1934 and the associated awarded lands, many tribes were forced to adopt their own sets of blood quantum laws.

Here is a list of some tribes that claim blood quantum / percentage Indian requirements:…

Read the entire article here.

Tags: , ,