Mixed Race Studies

Rachel Dolezal: ‘I’m not going to stoop and apologise and grovel’

The Guardian
2017-02-25

Decca Aitkenhead

Two years ago, she was a respected black rights activist and teacher. Then she was exposed as a white woman who had deceived almost everyone she knew. Why did she do it?

Spokane is a modest town of wide streets and snow-capped horizons in Washington state, 90 miles from the Canadian border. Its population is 91% white, and voted heavily for Donald Trump. The lunchtime crowd in a downtown hotel bar is too absorbed in the ice hockey game on big screens to notice the woman who sidles into the lobby, and though curious to see what kind of attention she would attract, I feel relieved for her. Her great spiralled mane bounces as she approaches in a jade dress and heels, but only a fool would mistake the look for self-assurance.

Two years ago, life was going well for Dolezal. Branch president of the National Association for the Advancement of Colored People (NAACP) and chair of Spokane’s police ombudsman commission, she was well known and respected for her civil rights activism. Her Eastern Washington University students adored her; her 21-year-old son was about to intern for a diversity advocacy group in Washington DC; her younger son was doing well in high school. When a local TV news crew arrived one afternoon to interview her, Dolezal thought they were there to talk about hate crimes.

“Are you,” asked the reporter, “African American?” Like a cartoon, her features froze. “I don’t understand the question.” The reporter pressed, “Are your parents white?” Dolezal turned from the camera and fled…

…The 39-year-old says she can count the friends she has left in town on her fingers. “Right now the only place that I feel understood and completely accepted is with my kids and my sister.” She has written a memoir, titled In Full Color, but 30 publishing houses turned her down before she found one willing to print it. “The narrative was that I’d offended both communities in an unforgivable way, so anybody who gave me a dime would be contributing to wrong and oppression and bad things. To a liar and a fraud and a con.”….

Read the entire article here.

In Full Color: Finding My Place in a Black and White World

BenBella Books
2017-03-28
256 pages
Hardcover ISBN: 978-1944648169

Rachel Doležal (with Storms Reback)

A lot of people think they know what Rachel Doležal is.

Race faker. Liar. Opportunist. Crazy bitch.

But they don’t get to decide who Rachel Doležal is.

What determines your race? Is it your DNA? The community in which you were raised? The way others see you, or the way you see yourself?

On June 11, 2015, the media “outed” Rachel Doležal as a white woman who had knowingly been “passing” as black. When asked if she were African American during an interview about the hate crimes directed at her and her family, she hesitated before ending the interview and walking away. Some interpreted her reluctance to respond and hasty departure as dishonesty, while others assumed she lacked a reasonable explanation for the almost unprecedented way she identified herself.

With In Full Color, Rachael Doležal describes the path that led her from being a child of white evangelical parents to an NAACP chapter president and respected educator and activist who identified as black. Along the way, she’ll discuss the deep emotional bond she formed with her four adopted black siblings, the sense of belonging she felt while living in black communities in Jackson, Mississippi and Washington, D.C., and the discrimination she’s suffered while living as a black woman.

Her story is nuanced and complex, and in the process of telling it, she forces us to consider race in an entirely new light—not as a biological imperative, but as a function of the experiences we have, the culture we embrace, and, ultimately, the identity we choose.

Caitlyn Jenner, Rachel Dolezal and instability in gender and race

Maclean’s
2016-12-04

Sujaya Dhanvantari

Sociologist Rogers Brubaker examines transgender and transracial differences

TRANS

By Rogers Brubaker

In Western culture, gender and race were traditionally thought to be unchangeable and fixed for life. Black or white, male or female: These were forever separated by the binary logic of absolute difference. But even as the old colonial theories of racial determinism have long been discredited, the notion of changing race is still ethically troubling. Not so for changing gender, which is now socially accepted in unprecedented ways. That is why celebrity trans woman Caitlyn Jenner and transracial civil rights activist Rachel Dolezal, born white but now identifying as black, are not the same kind of “trans.” Inspired by those two news stories, UCLA sociologist Rogers Brubaker explores the unstable categories of gender and race in his new book…

Read the entire review here.

It is probably doing a disservice to ourselves as Americans to oversimplify issues that cannot, by their very nature, be simple. I have shared examples of passing in America that demonstrate that this behavior is neither new nor unusual. Yes, the image of Rachel Dolezal has meaning. She is consciously constructing blackness with, I believe, integrity and good intentions. If images produce an impact, I believe that the center of all this spectacle around a young academic is the two white parents, estranged from their grown daughter, who publicly “outed” her.

Judy Phagan, “Passing in the Age of Rachel Dolezal, or Is Everyone Catfishing?,” Response: The Digital Journal of Popular Culture Scholarship, (November 2016). https://responsejournal.net/issue/article/passing-age-rachel-dolezal-or-everyone-catfishing.

Passing in the Age of Rachel Dolezal, or Is Everyone Catfishing?

Response: The Digital Journal of Popular Culture Scholarship
Issue One (November 2016)

Judy Phagan, Associate Professor of English
St. Joseph’s College, New York

Rachel Doležal

It was revealed in the New York Times and on national television in the summer of 2015 that Africana Studies professor and N.A.A.C.P. director of the Spokane chapter, Rachel Dolezal, had possibly falsified her ethnicity. She was subjected to national scrutiny and ridicule after it appeared she fabricated her own racial background. The Times also wondered if Rachel Dolezal would give up her “part-time teaching position in African American Studies at Eastern Washington University.” She did. It is fascinating to me that this little story garnered so much national attention. What ensued was a Swiftian tempest in a teapot in which pundits labeled Dolezal a “liar.” She was living as a black woman while her parents outed her as white. They even went on national television to show Rachel Dolezal’s baby pictures. The combination of white parents and a white little girl added up to one conclusion—that Dolezal was indeed white. It felt like everyone I knew that summer was angry at Dolezal. She seemed to be a white woman “passing” as an African American. Historically, passing was usually performed by African Americans light-skinned enough, often of mixed racial background, to “pass” as white. There are dozens of books on the topic by sociologists, psychologists, and historians. Passing is anything but new, as this paper will discuss. Passing, as a sociological phenomenon, is generally studied in terms of race, class, gender, sexual orientation and/or (dis)ability. Add the 21st century concern for our personal image (think Facebook) and the issue gets even muddier. We see reflected in television and film, Youtube, the blogosphere and the Twitterverse discussions of passing, although we may not immediately recognize it as such. This is no doubt a reflection of our American obsession with race, which has again hit the media (and our hearts) this summer of 2016. This paper will explore many facets of passing as the term is used in 2016 and demonstrate that passing is merely a part of one’s identity formation; it is not a crime…

Read the entire article here.

When will Rachel Dolezal stop trying to get in formation?

gal-dem
2016-06-23

Paula Akpan and Ella Wilks-Harper

When the story of Rachel Dolezal first broke – the NAACP president who has been misrepresenting herself as black – I snorted derisively.

When she was interviewed by VICE’s Broadly and mused over how “it’s so hard to explain this to people: I don’t feel white,” I rolled my eyes.

However, upon discovering that Dolezal had joined the Twittersphere, I had a cursory stalk and came across the following tweet…

Read the entire article here.

Trans: Gender and Race in an Age of Unsettled Identities

Princeton University Press
2016-09-27
256 pages
5 1/2 x 8 1/2
Hardcover ISBN: 9780691172354
eBook ISBN: 9781400883233

Rogers Brubaker, Professor of Sociology
University of California, Los Angeles

In the summer of 2015, shortly after Caitlyn Jenner came out as transgender, the NAACP official and political activist Rachel Dolezal was “outed” by her parents as white, touching off a heated debate in the media about the fluidity of gender and race. If Jenner could legitimately identify as a woman, could Dolezal legitimately identify as black?

Taking the controversial pairing of “transgender” and “transracial” as his starting point, Rogers Brubaker shows how gender and race, long understood as stable, inborn, and unambiguous, have in the past few decades opened up—in different ways and to different degrees—to the forces of change and choice. Transgender identities have moved from the margins to the mainstream with dizzying speed, and ethnoracial boundaries have blurred. Paradoxically, while sex has a much deeper biological basis than race, choosing or changing one’s sex or gender is more widely accepted than choosing or changing one’s race. Yet while few accepted Dolezal’s claim to be black, racial identities are becoming more fluid as ancestry—increasingly understood as mixed—loses its authority over identity, and as race and ethnicity, like gender, come to be understood as something we do, not just something we have. By rethinking race and ethnicity through the multifaceted lens of the transgender experience—encompassing not just a movement from one category to another but positions between and beyond existing categories—Brubaker underscores the malleability, contingency, and arbitrariness of racial categories.

At a critical time when gender and race are being reimagined and reconstructed, Trans explores fruitful new paths for thinking about identity.

Table of Contents

• Preface
• Acknowledgments
• Introduction
• Part One: The Trans Moment
  • 1. Transgender, Transracial?
    • “Transgender” and “Transracial” before the Dolezal Affair
    • The Field of Argument
    • “If Jenner, Then Dolezal”: The Argument from Similarity
    • Boundary Work: The Argument from Difference
  • 2. Categories in Flux
    • Unsettled Identities
    • The Empire of Choice
    • The Policing of Identity Claims
    • The New Objectivism
• Part Two: Thinking with Trans
  • 3. The Trans of Migration
    • Unidirectional Transgender Trajectories
    • Reconsidering “Transracial”
    • Transracial Trajectories, Past and Present
  • 4. The Trans of Between
    • Transgender Betweenness: Oscillation, Recombination, Gradation
    • Racial and Gender Betweenness
    • Recombinatory Racial Betweenness: Classification and Identification
    • Performing Betweenness
  • 5. The Trans of Beyond
    • Beyond Gender?
    • Beyond Race?
    • Conclusion
• Notes
• Bibliography
• Index

“I identify as a black woman”

Kings Review
King’s College, Cambridge
2016-08-09

Tanisha Spratt
Department of Sociology
Cambridge University

Rachel Dolezal poses with her interracial family in 2013 Source: Facebook.

In the United States race transcends physicality. A black person can look physically white but identify as black if he or she is supported by the right credentials, and a white person who looks racially “other” can pass as black or white if he or she “acts the part.” Racial passing requires a great deal of work. In order to pass successfully the subject has to not only diligently maintain their physical appearance and actively form relationships with people from outside of their race but also, often, deny their families and other close acquaintances because their presence threatens his or her fabricated racial identity. In the late nineteenth and early twentieth centuries numerous blacks who were light-skinned enough to pass as white did so in order to evade the social and legal barriers that blacks of all shades faced.

One of the primary incentives to pass was the prospect of living a life that was not conditioned by their inferior racial status. By passing they were given greater access to social, educational, and economic opportunities. Conversely, today there are many benefits of passing as black in the United States. A person who does so is given access to affirmative action programs, social networking groups such as Jack and Jill of America, Inc.,[1] and job opportunities that are race specific.[2] In their 2010 study “Passing as Black: Racial Identity Work Among Biracial Americans” Nikki Khanna and Cathryn Johnson note that the majority of their biracial respondents “have, at one time or another, passed as black and they do this for several reasons – to fit in with black peers, to avoid a [white] stigmatized identity, and/ or for some perceived advantage or benefit.”[3] Too dark to pass as white in a white setting, respondents often claimed to “pass as black [in order] to find a place with their black peers” and, thus, avoid complete social isolation. Passing has been, and continues to be, orchestrated by many biracial Americans in order to navigate the strict and seemingly impermeable borders governing “blackness” and “whiteness.”…

Read the entire article here.

Despite the fact that both Rachel [Dolezal] and Vanessa [Beecroft] seem to have found their “true” identities, I am still searching for where “multicultural” fits within the landscape that is race in America. When I was younger, I had moments of weakness where I allowed racist, ignorant, hurtful behavior to occur around me without repercussion. Speaking out, would mean having to explain myself, and then be questioned and teased for “not really being” who I say I am. I struggle with a permanent guilt for the way my appearance allows me to move through the world so much more easily than my family members, and I am grateful for the constant reminder. As much as I am connected to and proud of my Black and Brazilian heritage, an intense awareness of how I am perceived by everyone around me is part of who I am. It has taken 29 years to get here with far more work to be done. And when these white women proclaim themselves to be spiritually Black, it feels like they’re pouring multiple varieties of artisanal salt (available at the aforementioned, gentrified storefronts) on the wound.

Natasha Diaz, “White People, Stop Saying You’re ‘Black On The Inside’,” The Establishment, August 15, 2016. http://www.theestablishment.co/2016/08/15/white-people-stop-saying-youre-black-on-the-inside/.

White People, Stop Saying You’re ‘Black On The Inside’

The Establishment
2016-08-15

Natasha Diaz

White and Wrong

White people are consistent; I’ll give them that. They take Black culture as the blueprint for their fashion, entertainment, music, and new hip terms to enhance their Urban Dictionary posts. They colonize neighborhoods, forcing out people who have lived there for generations, stripping the area of culture, and filling it with ridiculous storefronts that specialize in multiple varieties of a single condiment that could easily be made at home. Just when you thought they couldn’t take any more, they’ll figure out a way to snatch even the intangible away. Take #BlackLivesMatter, a slogan built to anchor a human rights movement, stolen to protect Smurfs. (Presumably that’s what “Blue Lives Matter” is about, since otherwise it makes no goddamn sense.) Usually, white people want everything Black, except to actually be Black. That is, until Friday, June 12th, 2015, when Rachel Dolezal and her circus full of weave and spray tan came marching out into the public eye.

Everyone I knew emailed to tell me about Dolezal. As a woman of mixed race that inadvertently passes as white, I clearly needed to be in the know. A few idiots even reached out to say that they “finally understood now” where I was coming from in explaining my racial background. Let’s have a moment of silence for those poor unfortunate souls, now eternally “unfriended” in all senses of the term—R.I.P. But none of my friends’ and ex-friends’ responses were as offensive as Dolezal’s spurious claim to be Black…

Read the entire article here.