Mixed Race Studies

Blacks, Black Indians, Afromexicans: the Dynamics of Race, Nation, and Identity in a Mexican Moreno Community (Guerrero)

American Ethnologist
Volume 27, Issue 4, November 2000
pages 898–626
DOI: 10.1525/ae.2000.27.4.898

Laura A. Lewis, Professor of Anthropology
James Madison University

In this article, I explore identity formation in Mexico from the perspective of residents of San Nicolás Tolentino, a village located on the Costa Chica, a historically black region of the southern Pacific Coast of Guerrero. Outsiders characterize San Nicolás’s residents as black, but in Mexico, national ideologies, anthropologies, and histories have traditionally worked to exclude or ignore blackness. Instead, the Spanish and Indian mestizo has been constituted as the quintessential Mexican, even as the Mexican past is tied to a romanticized and ideologically powerful Indian foundation. Ethnographic evidence suggests that San Nicolás’s “black” residents in fact see themselves as morenos, a term that signifies their common descent with Indians, whom they consider to be central to Mexicanness. As morenos interweave their identities, experiences, and descent with Indians, they also anchor themselves through Indians to the nation. These identity issues are complicated by the recent introduction to the coast of Africanness in the context of new national and scholarly projects reformulating the components of a new Mexican multicultural identity. In part, local morenos see Africanness as an outside imposition that conflicts with their sense of themselves as Mexican while it reinforces their political and economic marginality.

Read or purchase the article here.

Writing Africans Out of the Racial Hierarchy: Anti-African Sentiment in Post-Revolutionary Mexico

Cincinnati Romance Review
Volume 30 (2011): Afro-Hispanic Subjectivities
pages 172-183

Galadriel Mehera Gerardo, Assistant Professor of Latin American History
Youngstown State University

Over the past two decades scholars have examined Mexican racial ideology in the late 19th and early 20th centuries. They have paid particular attention to the positivist ideas propagated by Porfirio Díaz’s científicos in the late 19th century and the creation of the seemingly nationalist, antiimperialist concept of mestizaje most associated with post-revolutionary scholars in the early to mid 20th century (Castro, Hedrick, and Minna Stern). Most studies focus on the inaccurate, racist portrayal of indigenous people by the Mexican nationalist intellectuals of this era. They often note the influence of U.S. and European scientific racism, particularly Social Darwinism, on Mexicans in the late 19th and early 20th centuries. They rarely emphasize the absence of Africans in Mexican intellectuals’ discussions of race, however. The absence or near absence of Africans in early- to mid-20th century Mexican discussions of race indicates as much about the attitudes of Mexican scholars as their emphasis on the indigenous past. Likewise, excluding Africans from the Mexican racial narrative was as significant to the creation of Mexican national identity as Mexican scholars’ depictions of native peoples. Mexican intellectuals “whitened” the imagined Mexican, simultaneously writing Africans out of Mexico’s history while challenging North Atlantic ideas about race and racial supremacy by promoting the mixing of European and indigenous peoples, offering what they believed was a distinct, nationalist vision of the racial hierarchy.

This article concentrates on three Mexican scholars and their discussions of Africans (or, in some cases, lack thereof) in their most significant essays. The first two—José Vasconcelos and Manuel Gamio—emerged among Mexico’s most important intellectuals of the revolutionary period. The third—Octavio Paz—became Mexico’s most influential literary figure a generation later. While he criticized many of the previous generation’s ideas, he embraced aspects of Gamio and Vasconcelos’s arguments. Moreover, in The Labyrinth of Solitude, widely considered the definitive work on Mexican character, Paz continued both the trend of integrating indigenous people as a means of ultimately eliminating them, and of “lightening” Mexico’s racial stock by avoiding acknowledging the presence of people of African descent in Mexico’s population and history.

This study consciously focuses on three individuals who at various times in their lives worked for branches of the Mexican government (usually educational) and in some cases even founded government institutions based on their ideas. Despite their antiimperialist, nationalist mentalities, all three spent periods of time living in the United States, often seeking refuge when their ideas fell out of favor with their own government. Both their experiences in the U.S. and the influence of North Atlantic ideas on their educations are significant for understanding each of these men’s assertions about race, and particularly their decision to render invisible Afro-Mexicans by writing them out of treatises on Mexico’s future. In contrast to the científicos who worked during the Porfiriato, these 20th century Mexican intellectuals considered themselves nationalists and intended their visions of the Mexican people’s future to counter the white supremacist ideology supported by Social Darwinism and embraced by U.S. intellectuals. Yet in ignoring the historical presence of Africans throughout Mexican history, Mexican intellectuals reified the North Atlantic vision of a racial hierarchy with Anglo-Europeans and Anglo-Americans at the top and Africans and indigenous Americans at the bottom. Many recent scholars have pointed out the racism inherent to the concept of mestizaje. However, these critiques have focused on Mexican intellectuals’ treatment of indigenous people. Emphasizing the exclusion of Africans  from the racial narratives underlines the nuances of Mexican racism in the first half of the 20th century. It also suggests how firmly entrenched North Atlantic ideas about race had become in Mexico by the 20th century.

Anti-African Sentiment

The history of Africans in Mexico spans as far back as the history of Europeans there. Africans took part in the conquest of Mexico and were present throughout the colonial period. Often they held significant intermediary roles as overseers, skilled craftsmen, and merchants. Both free and enslaved Africans could be found in colonial Mexico. As the colonial period progressed, Spaniards imported more African slaves to work as unskilled laborers in the semi-tropical sugar-producing regions around Veracruz, Acapulco, and parts of Guerrero and Oaxaca. Because more male than female slaves were imported, interracial unions regularly occurred in the colonial period, particularly between indigenous women and African men. As a result of the decline of slavery combined with racial mixing, by the time of independence only a small portion of Mexico’s population was considered “black,” although a significant portion of the mixed-race population likely had some African heritage (Meyer 164-6)…

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Colonial Blackness: A History of Afro-Mexico

Indiana University Press
2009
248 pages
6.125 x 9.25
Paperback ISBN: 978-0-253-22331-9

Herman L. Bennett, Professor of Latin American History
City Univerisity of New York

Asking readers to imagine a history of Mexico narrated through the experiences of Africans and their descendants, this book offers a radical reconfiguration of Latin American history. Using ecclesiastical and inquisitorial records, Herman L. Bennett frames the history of Mexico around the private lives and liberty that Catholicism engendered among enslaved Africans and free blacks, who became majority populations soon after the Spanish conquest. The resulting history of 17th-century Mexico brings forth tantalizing personal and family dramas, body politics, and stories of lost virtue and sullen honor. By focusing on these phenomena among peoples of African descent, rather than the conventional history of Mexico with the narrative of slavery to freedom figured in, Colonial Blackness presents the colonial drama in all its untidy detail.

Black Mexico: Race and Society from Colonial to Modern Times

University of New Mexico Press
2009
296 pages
6 x 9 in, 21 halftones, 4 maps
paperback ISBN: 978-0-8263-4701-5

Edited by:

Ben Vinson III, Professor of history and Director of the Center for Africana Studies
Johns Hopkins University

Matthew Restall, Edwin Erle Sparks Professor of History and Director of Latin American Studies
Pennsylvania State University

The essays in this collection build upon a series of conversations and papers that resulted from “New Directions in North American Scholarship on Afro-Mexico,” a symposium conducted at Pennsylvania State University in 2004. The issues addressed include contested historiography, social and economic contributions of Afro-Mexicans, social construction of race and ethnic identity, forms of agency and resistance, and contemporary inquiry into ethnographic work on Afro-Mexican communities. Comprised of a core set of chapters that examine the colonial period and a shorter epilogue addressing the modern era, this volume allows the reader to explore ideas of racial representation from the sixteenth century into the twenty-first.

Contributors:

Joan Bristol, George Mason University, Fairfax, Virginia
Patrick Carroll, Texas A & M University, Corpus Christi
Andrew B. Fisher, Carleton College, Northfield, Minnesota
Nicole von Germeten, Oregon State University, Corvallis
Laura A. Lewis, James Madison University, Harrisonburg, Virginia
Jean-Philibert Mobwa Mobwa N’djoli, Congolese native living in Mexico City
Frank “Trey” Proctor III, Denison University, Granville, Ohio
Alva Moore Stevenson, University of California, Los Angeles
Bobby Vaughn, Notre Dame de Namur University, Belmont, California

Creating and Contesting Community: Indians and Afromestizos in the Late-Colonial Tierra Caliente of Guerrero, Mexico
 
Journal of Colonialism and Colonial History
Volume 7, Number 1, Spring 2006
E-ISSN: 1532-5768
DOI: 10.1353/cch.2006.0030

Andrew B. Fisher, Associate Professor of History
Carleton College, Northfield, Minnesota

Late in the afternoon of January 13, 1783 the parish priest of Tetela del Río, Br. don Nicolás Vásquez, rested in the hamlet (cuadrilla) of Cacalotepeque as he prepared to trek back to his parish seat. Father Vásquez had arrived only an hour earlier to minister to the ailing daughter of Capitán Luis de la Cruz, the mulato leader of the settlement. Cacalotepeque was but one of a number of informal communities scattered across the mid-Balsas River Valley of western Mexico. Consisting mostly of mulato farmers, the hamlet was neither recognized by the colonial state as an Indian pueblo nor held as a private estate. The land it occupied did not belong to its inhabitants, but rather comprised part of the contested territorial limits of two rival Indian pueblos, Tetela and Apaxtla, situated roughly equidistant from both. Much as Afromestizos lacked a stable and recognized position within colonial racial hierarchies, a semi-autonomous Afromestizo community likewise confronted a precarious existence. This reality was made abundantly clear to Father Vásquez on that fateful afternoon. As he conversed with the hamlet’s residents, some sixty indigenous villagers from Apaxtla approached on horseback. Several local men informed Vásquez that the villagers had arrived to steal away the cuadrilla’s corn, inducing…

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Black Mexico: Nineteenth-Century Discourses of Race and Nation

Brown University
May 2009
268 pages

Marisela Jiménez Ramos

A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History at Brown University, Providence, Rhode Island.

On January 31, 2006, the Associated Press reported that while remodeling the central plaza in Campeche, a Mexican port city on the Yucatan peninsula, construction workers stumbled upon a sixteenth-century cemetery containing what seemed to be the oldest archeological evidence of African slavery in the Americas. The cemetery had been in use as early as the mid-sixteenth century and into the seventeenth. That same day, the New York Times published an article about the discovery that focused on the teeth that had been unearthed by archeologists. At least four of the 180 bodies that were recovered showed evidence of having come from West Africa, including the most telling fact that “some of their teeth were filed and chipped to sharp edges in a decorative practice characteristic of Africa.” In January of 2006 the evidence of early African slavery in New Spain (now Mexico) was finally making “big news” in the modern world. But, for the historians, archeologists, anthropologists, or cultural investigators who have dug through dusty colonial documents in many of Mexico’s archives or have mined the world histories and local memories of Mexico’s “third root,” the news that there had been Africans in Mexico was hardly news. Scholars have always known that Mexico, along with all of the other Spanish colonies, had a comprehensive fully actualized system of African slavery. Two days after the initial AP news release, Mexico City’s El Universal and La Reforma carried the story.  What these and subsequent news articles reveal is the prevalent and dominant discourse of mestizaje—defined as the mixture of Spanish and Indian elements—and the obscurity of Mexico’s African history.

In El Universal, the director of the project, Vera Tiesler from the Universidad Autonoma de Yucatan, reported that “the most important thing is to create a consciousness that we [Mexicans] not only originate from Indians and Europeans, but that there is also a third root.” Tiesler also commented that the discovery was especially important for Blacks in the United States because it provides further evidence of their arrival to the New World.  Underlying the language of the “rediscovery” of Mexico’s ancient Black population is the dominant discourse of mestizaje—Mexico’s ideology of racial mixture and national identity.  A major feature of this ideology is that “the African, under no circumstance persevered as pure black, either biologically or culturally.” Gonzalo Aguirre Beltrán, a mid-twentieth-century pioneer of Black Mexican studies, expressed the common attitude of Mexicans who believed that “the slaves who contributed to Mexico’s genetic make-up became so completely integrated into the process of mestizaje that it is now very difficult for the layman to distinguish the Negroid features of the present population as a whole.” Our current understanding of racial mixture in Mexico does not negate the fact that Blacks were present in that country. If the African presence and influence is not obvious, it is not any less important historically. Blacks in Mexico have “disappeared” as a separate racial/ethnic group, to the point that nothing Black or African is considered Mexican. Yet, what is lacking is a clear explanation for the “disappearance” of the contributions that Blacks have made to our current understanding of Mexican identity.

The story of those bones in Campeche can be brought to life with a better understanding of the development of Mexican national identity. In this work I focus on nineteenth-century discourses of race and their intersection with nation-building and the exclusion of Blackness from what would eventually be termed, “mestizaje.” Since my purpose is not so much to understand what Mexico’s national identity is (or was), as to understand how and why it came to exclude all things Black and African, I focus my research on the period between Independence in 1821 and the the Porfiriato (1876-1911) when nationalism and national identity became a state-sponsored project. Historians like Mauricio Tenorio-Trillo have claimed that the modern nationalist project in Mexico began with the period of the Porfiriato and culminated with the Mexican Revolution (1911-1917)—an essentially twentieth-century phenomenon. Yet, even before the beginning of the Porfiriato, I argue, “Mexican” identity had already been defined to a large degree. The nineteenth century period marks the beginning of Mexico’s political and social liberation from Spanish rule, as well as the beginning of a self-conscious
process of nation-building…

My goal is to make clear the role of Blacks and Blackness in nineteenth-century Mexican discourses of nation and to document their contributions to the makeup of mestizaje. I focus on what Florencia Mallón calls “discursive transformation.” Prasenjit Duara explains, “the meanings of the nation are produced mainly through linguistic mechanisms.” In reality, Blacks “disappeared” through omission from nineteenth-century discourses of race and nation, a process I call the Black exception, a term that highlights how Blacks were exempt from Mexico’s understanding of its own racial makeup.

By looking into the role of Blackness, or negritud, in nineteenth-century discourses of nation I seek to formulate a new understanding of Mexico’s national identity, but primarily a new theoretical understanding of ethnic relations in the period after independence. I investigate the social and political processes that contributed to the eventual—but by no means inevitable—‘disappearance’ of Blacks and all things African from the national self-consciousness of modern Mexico. To be more precise, I provide answers to the following questions. In the absence of racial categories in post-independence Mexico how did the understanding of what it meant to be Black change for former Blacks and for non-Blacks? More importantly, how did these definitions fit within the evolving concept of “lo Mejicano”?

I argue that Mexico’s twentieth-century struggles for social and political development cannot be understood without examining the role that nineteenth-century racial ideologies played in the institutionalization of official and unofficial conceptions of citizenship and nation-building. I hope to show how the historical record may be mined for evidence of the conflicting ideologies determining the context of the roles that Blacks would play—or would not be allowed to play—in the new nation. In addition to a reconceptualization of the discourse of mestizaje, this research will open avenues to a rethinking of the contemporary identity of Mexicans, including a recovery of the (obscured) Black presence…

Table of Contents

• Signature Page
• Curriculum Vitae
• Acknowledgements
• Introduction
• Chapter 1: The Blackness of Slavery: Race in Colonial Mexico, 1519-1821
• Chapter 2: Inventing Mexico: Race and the Discourse of Independence
• Chapter 3: Mexico Mestizo: Nation and the Discourse of Race
• Chapter 4: Freedom Across the Border: U.S. Fugitive Slave Migration and the Discourse of Mexican Racial Equality, 1821-1866
• Chapter 5: The Cultural Meaning of Blackness: The Strange But True Adventures of “La Mulata de Córdoba” and “El Negrito Poeta”
• Chapter 6: Yanga: Mexico’s First Revolutionary
• Conclusion: “Where Did The Blacks Go?”

Read the entire dissertation here.

Afro-Mexico: Dancing between Myth and Reality

University of Texas Press
December 2010
183 pages
62 b&w illus, 14 color photos
7 x 10 in.
Hardcover ISBN: 978-0-292-72324-5

Anita González, Associate Professor and Associate Chair of Theatre Arts
State University of New York, New Paltz

Photographs by George O. Jackson and José Manuel Pellicer
Foreword by Ben Vinson III

While Africans and their descendants have lived in Mexico for centuries, many Afro-Mexicans do not consider themselves to be either black or African. For almost a century, Mexico has promoted an ideal of its citizens as having a combination of indigenous and European ancestry. This obscures the presence of African, Asian, and other populations that have contributed to the growth of the nation. However, performance studies—of dance, music, and theatrical events—reveal the influence of African people and their cultural productions on Mexican society.

In this work, Anita González articulates African ethnicity and artistry within the broader panorama of Mexican culture by featuring dance events that are performed either by Afro-Mexicans or by other ethnic Mexican groups about Afro-Mexicans. She illustrates how dance reflects upon social histories and relationships and documents how residents of some sectors of Mexico construct their histories through performance. Festival dances and, sometimes, professional staged dances point to a continuing negotiation among Native American, Spanish, African, and other ethnic identities within the evolving nation of Mexico. These performances embody the mobile histories of ethnic encounters because each dance includes a spectrum of characters based upon local situations and historical memories.

Table of Contents

• Foreword by Ben Vinson III
• Preface
• Introduction
• Chapter 1: Framing African Performance in Mexico
• Chapter 2: Masked Dances: Devils and Beasts of the Costa Chica
• Chapter 3: Archetypes of Race: Performance Responses to Afro-Mexican Presence
• Chapter 4: Becoming National: Chilena, Artesa, and Jarocho as Folkloric Dances
• Conclusion
• Notes
• Bibliography
• Index

Introduction

Afro-Mexico: Dancing between Myth and Reality, as the title suggests, is a book about dancing. But more important, it is a book about how dance reflects on social histories and relationships. The photographs and text document how residents of some sectors of Mexico construct their histories through performance. The idea of Afro-Mexico is, in some ways, an enigma. While Africans and their descendants have lived in Mexico for centuries, many Afro-Mexicans do not consider themselves either black or African. Instead, members of this ethnic population blend into the national imagination of Mexico as a mixed-race country. For almost a century, Mexico has promoted an ideal of its citizens as a combination of indigenous and European ancestry. This construct obscures the presence of African, Asian, and other populations that have contributed to the growth of the nation. However, performance studies—dance, music, and theatrical events—reveal that African people and their cultural productions have consistently influenced Mexican society…

…Race in the Americas

The concept of race is continually being redefined. “Race” troubles academic theorists and affects popular social conceptions about origins and nationality. Political events like the rise of Barack Obama challenge existing myths about race and bring to questions the realities of racial mixtures in the Americas. In both local and global communities public understandings about blackness greatly influence who African Diaspora people think they are. Clearly, those who reside in Mexico are Mexican. However, self-perceptions influence both self-esteem and the sense of belonging. Recently, I was traveling by airplane to Costa Chica and picked up a copy of the magazine Intro*, which services the Oaxacan coast. Inside was a story about a surfer named Angel Salinas, an Afro-Mexican from Mancuernas, Pinotepa Nacional. Salinas is a surfing star who has won national and international tournaments. But he wears a wrestler’s mask to cover his face when he appears in public. The article states that the surfer wears the mask as “a result of some advice that his mother gave him when he didn’t appear in magazines because of his dark skin; he decided to do something that would make him different and that would show a Mexican cultural icon. Now he is known as ‘the masked surfer.'” Angel Salinas feels the need to cover his face in order to feel Mexican. Although Mexico is a country where, at first glance, the races have mixed to become a “cosmic race,” there are still urgent social discrepancies that manifest as internalized or blatant racism. This discrepancy between public policy and daily practices influences the kinds of lives that contemporary Afro-Mexicans lead…

Africa’s Legacy in Mexico: The Photographs of Tony Gleaton

Loyola Marymount University, Los Angeles
Laband Art Gallery
2007-09-09 through 2007-11-18

Africa’s Legacy in Mexico features forty-five black and white photographs from a series of portraits of African Mexicans by Tony Gleaton. Taken in the late 1980s and early 1990s, primarily in three villages along the southwestern coast of Mexico, Gleaton’s photographs offer insight into a little-known aspect of Mexican culture. These poignant images focus on the present-day descendants of African slaves who were brought to Mexico by the Spanish colonialists beginning in the 1500s. Though Africans have been part of the cultural fabric of Mexico for five centuries, the official policy of the Mexican government has been to only highlight the country’s mestizo [mixed race] heritage that has resulted from the mixing of indigenous and European peoples. Miriam Jimenez Roman writes that Gleaton’s photographs “force us to rethink many of our preconceptions not only about our southern neighbor but more generally about issues such as race, ethnicity, culture, and national identity.”

View some of the photographs here.

Mestizaje and the Mexican Mestizo Self: No hay Sangre Negra, so there is no Blackness

Southern California Interdisciplinary Law Journal
Volume 15, Number 2 (Spring 2006)
Pages 199-234

Taunya Lovell Banks, Jacob A. France Professor of Equality Jurisprudence and Francis & Harriet Iglehart Research Professor of Law
University of Maryland School of Law

Many legal scholars who write about Mexican mestizaje omit references to Afromexicans, Mexico’s African roots, and contemporary anti-black sentiments in the Mexican and Mexican American communities. The reasons for the erasure or invisibility of Mexico’s African roots are complex. It argues that post-colonial officials and theorists in shaping Mexico’s national image were influenced two factors: the Spanish colonial legacy and the complex set of rules creating a race-like caste system with a distinct anti-black bias reinforced through art; and the negative images of Mexico and Mexicans articulated in the United States during the early nineteenth century. The post-colonial Mexican becomes mestiza/o, defined as European and Indian, with an emphasis on the European roots. Thus contemporary anti-black bias in Mexico is a vestige of Spanish colonialism and nationalism that must be acknowledged, but is often lost in the uncritical celebration of Latina/o mestizaje when advanced as a unifying principle that moves beyond the conventional binary (black-white) discussions of race. This uncritical and ahistorical invocation of mestizaje has serious implications for race relations in the United States given the growing presence and political power of Mexican Americans because substituting mestizaje for racial binarism when discussing race in the United States reinforces rather than diminishes notions of white racial superiority and dominance. Therefore legal scholars who write about Latina/o issues should replace their uncritical celebration of mestizaje with a focus on colonialism and capitalism, the twin isms that influenced ideological theories and racial formation from the late fifteenth through the twentieth century in the Americas.

Read the entire article here.

The African Presence in Mexico

A Symposium Presented by
Callaloo – A Journal of African Diapora Arts and Letters and
The Center for Africana Studies, Johns Hopkins University
2008-10-22 through 2008-10-23
Texas A&M University, College Station, Texas

Sessions

• The Road to Blackness: A Search for Identity Within the Afro-Mexican Community (audio, photographs)
• Slavery and Freedom in Colonial Mexico (audio, photographs)
• “Where did the Blacks Go?” Post-Slavery Mexico (audio, photographs)
• Contemporary Afro-Mexicans (audio, photographs)
• “Blacks in the State of Veracrus, Mexico” (A Photographic Exhibition by Marcus D. Jones) (photographs)

For more details, click here.