Mixed Race Studies

Gwinnett Street Colored Folks Are Talking About the Marriage of the White Man to the Octoroon

The Brooklyn Daily Eagle
Thursday, 1898-03-31
page 2, column 5
Source: Brooklyn Public Library’s Brooklyn Collection

The colored folks in Gwinnett Street are talking to-day of the marriage which took place two weeks ago. Miss Zoe Ball, a vocalist and pianist, to William L. Morton, a commercial traveler and former variety show manager. Morton is white, but his wife is an octoroon. It is said that they first met in a local music hall last Summer and that Morton became infatuated with Miss Ball from the first.

The marriage was performed at 125 Harrison Avenue, on March 16, by the Rev. H. Guelich. The couple had made two previous calls at the rectory and had interviews with the Rev. Mr. Guelich. He expressed his willingness to marry them and on the evening of the 16th, between 7 and 8 o’clock they called with two witnesses, George Burrell and Edith Camp, both colored.

Speaking to an Eagle reporter this morning the Rev. Mr. Guelich said that he was surprised that there should have been any talk or gossip about the marriage. He said he was not aware Miss Ball was a negress. He said he could not discern the difference between her and a white woman. She gave her age as 24 and her birthplace as Louisville, Ky. Morton said that he was 34 and that he was born in Newark, N.J.

Albert Murray, author who drew on the free-wheeling spirit of jazz, dies at 97

The Washington Post
2013-08-19

Adam Bernstein, Reporter

Albert Murray, a self-described “riff-style intellectual” whose novels, nonfiction books and essays drew on the free-wheeling spirit of jazz and whose works underscored how black culture and the blues in particular were braided into American life, died Aug. 18 at his home in New York City. He was 97…

…He began a full-time writing career after leaving the Air Force in 1962 at the rank of major. His debut collection, “The Omni-Americans: New Perspectives on Black Experience and American Culture,” had immediate cultural impact.

It was a tome of contrarian, independent thinking — a riposte to both black complacency and black militancy. It also fought attempts to interpret black life through sociological concepts, even those espoused by well-meaning liberals such as Daniel Patrick Moynihan.

“The United States is in actuality not a nation of black people and white people,” Mr. Murray wrote. “It is a nation of multicolored people. There are white Americans so to speak and black Americans. But any fool can see that the white people are not really white and that black people are not black. They are all interrelated one way or another.”

American culture, he continued, is “incontestably mulatto,” and Americans of all races are inheritors of a cultural tradition that makes them “part Yankee, part backwoodsman and Indian — and part Negro.”…

Read the entire obituary here.

Mixed-Bloods and Tribal Dissolution: Charles Curtis and the Quest for Indian Identity

University Press of Kansas
1989
244 pages
15 photographs, 3 maps, 6 x 9
Cloth ISBN 978-0-7006-0395-4

William E. Unrau, Emeritus Endowment Association Distinguished Research Professor of History
Wichita State University, Wichita, Kansas

This book shows that without the cooperation of the “mixed-bloods,” or part-Indians, dispossession of Indian lands by the U.S. government in the nineteenth and early twentieth centuries would have been much more difficult to accomplish. The relationship between the Métis and the loss of Indian lands, never before fully explored, is revealed in Unrau’s study of Charles Curtis, a mixed-blood member of the Kansa-Kaws.

Curtis is best remembered as Herbert Hoover’s vice-president, but he also served in Congress for more than 30 years.

A successful lawyer and Republican politician, Curtis had spent his early years on a reservation but grew up comfortably and fully integrated into the white world. By virtue of his celebrated status, he became the most important figure in the debate over federal Indian policy during the late nineteenth and early twentieth centuries.

As the Indian expert in Congress, Curtis had significant power in formulating and carrying out the assimilationist program that had been instituted, particularly by the Dawes Act, in the 1880s. The strategy was to encourage reservation Indians to reject communal life and reap the rewards of individual enterprise. Central to these developments were questions of ownership, land claims, allotments, tribal inheritance laws, and what constituted the public domain. The underlying issues, however, were Indian identification and assimilation. The government’s actions—affecting schools, the federal courts, Indian Office personnel, allotment and inheritance laws, mineral leases, and the absorption of the Indian Territory into the state of Oklahoma—all bore the mark of Curtis’s hand.

“Children born in the last eight years will only know an African-American man being president of the United States. That changes the bar for all of our children, regardless of their race, their sexual orientation, their gender. It expands the scope of opportunity in their minds. And that’s where change happens.” —First Lady, Michelle Obama

Maggie Murphy and Lynn Sherr, “Michelle Obama on the Move: What Will She Do Next?,” Parade, (August 17, 2013). http://www.parade.com/64006/maggiemurphylynnsherr/michelle-obama-on-the-move-what-will-she-do-next

“The United States is in actuality not a nation of black people and white people. It is a nation of multicolored people. There are white Americans so to speak and black Americans. But any fool can see that the white people are not really white and that black people are not black. They are all interrelated in one way or another.”

Albert Murray, The Omni-Americans: New Perspectives on Black Experience and American Culture, (New York: Outerbridge & Dienstfrey, 1970).

Michelle Obama on the Move: What Will She Do Next?

Parade
2013-08-17

Maggie Murphy, Editor in Chief

Lynn Sherr, Contributor

America’s most famous mom takes her fight against childhood obesity to the next level, gears up for parenting teenagers, and admits to hitting her stride as first lady. Read the Parade cover story below and watch an exclusive video message from Mrs. Obama:

Nearly five years after moving into the White House, Michelle Obama could not look more at home. Posing in the formal Green Room, she appears both relaxed and invigorated, embracing the undefined (and undefinable) roles of Spouse in Chief, Role Model in Chief, and Mom in Chief. But it’s the last one that makes the first lady shine brightest of all. Put her in a room with kids—whether her own or the nation’s—and she glows. In fact, at the second annual Kids State Dinner on July 9, Mrs. Obama beamed at the success of 54 students who won a nationwide competition, sponsored by Epicurious.com, to develop creative, delicious, and healthful recipes. An outgrowth of her Let’s Move! program to curb childhood obesity within a generation, the State Dinner (which happened at lunch) featured dishes like Lucky Lettuce Cups and Bodacious Banana Muffins, as well as an appearance by her husband, whom she playfully tweaked for admitting he’d hated vegetables as a kid. As she sat with Parade the following day, Mrs. Obama was regal in a magenta sheath yet so down-to-earth that she quickly fluffed the cushion of an antique couch between photo takes. No longer sporting the bangs that caused such a sensation (“You know, it’s hard to make speeches with hair in your face!”), the first lady spoke to us about her second-term goals for her childhood obesity fight, her maturing family, and her dreams for America’s children…

…As we approach the 50th anniversary of Martin Luther King’s “I have a dream” speech, there have been a lot racial issues in the news, from Paula Deen to the Trayvon Martin case. What gives you hope about America today?

I have immense hope. We just finished our visit to Africa and spent time on Robben Island [where Nelson Mandela was imprisoned for 18 years] with one of President Mandela’s cell-block mates. Mandela took a lot of the lessons from Dr. King’s time to heart as he sat in a prison cell and thought about how to pull that country to where it is today. To come back to the United States, with an African-American president who has been influenced by both King and Mandela, that is a reason to be hopeful about all that Dr. King sacrificed.

Do you think having an African-American family in the White House has moved the needle?

Absolutely. Children born in the last eight years will only know an African-American man being president of the United States. That changes the bar for all of our children, regardless of their race, their sexual orientation, their gender. It expands the scope of opportunity in their minds. And that’s where change happens. You know, laws and policies are important. But in the end, it’s how we’re living our lives…

Read the interview here.

Rethinking Race in Brazil

Journal of Latin American Studies
Volume 24, Number 1 (February, 1992)
pages 173-192

Howard Winant, Professor of Sociology
University of California, Santa Barbara

Introduction: the Repudiation of the Centenário

13 May 1988 was the 100th anniversary of the abolition of slavery in Brazil. In honour of that date, various official celebrations and commemorations of the centenário, organised by the Brazilian government, church groups and cultural organisations, took place throughout the country, even including a speech by President José Sarney.

This celebration of the emancipation was not, however, universal. Many Afro-Brazilian groups staged actions and marches, issued denunciations and organised cultural events repudiating the ‘farce of abolition’. These were unprecedented efforts to draw national and international attention to the extensive racial inequality and discrimination which Brazilian blacks – by far the largest concentration of people of African descent in any country in the western hemisphere – continue to confront. Particular interventions had such titles as ‘100 Years of Lies’, ‘One Hundred Years Without Abolition’, ‘March for the Real Liberation of the Race’, ‘Symbolic Burial of the 13th of May’, ‘March in Protest of the Farce of Abolition’, and ‘Discommemoration (Descomemoração) of the Centenary of Abolition’. The repudiation of the centenário suggests that Brazilian racial dynamics, traditionally quiescent, are emerging with the rest of society from the extended twilight of military dictatorship. Racial conflict and mobilisation, long almost entirely absent from the Brazilian scene, are reappearing. New racial patterns and processes – political, cultural, economic, social and psychological — are emerging, while racial inequalities of course continue as well. How much do we know about race in contemporary Brazil? How effectively does the extensive literature explain the present situation?

In this article the main theories of race in Brazil are critically reviewed in the light of contemporary racial politics. I focus largely on postwar Brazilian racial theory, beginning with the pioneering UNESCO studies. This body of theory has exhibited considerable strengths in the past: it has been particularly effective in dismantling the myth of a non-racist national culture, in which ‘racial democracy’ flourished, and in challenging the role of various elites in maintaining these myths. These achievements, appreciable in the context of the analytical horizon imposed on critical social science by an anti-democratic (and indeed often dictatorial and brutal) regime, now exhibit some serious inadequacies when employed to explain current developments.

This article accepts many of the insights of the existing literature but rejects its limitations. Such a reinterpretation, I argue, sets the stage for a new approach, based on racial formation theory. This theory is outlined below, and it is suggested that it offers a more accurate view of the changing racial order in contemporary Brazil. Racial formation theory can respond both to ongoing racial inequalities and to the persistence of racial difference, as well as the new possibilities opened up by the transition to democracy; it can do this in ways in which the established approaches, despite their considerable merits, cannot…

Read or purchase the article here.

“Faithfully Drawn from Real Life”: Autobiographical Elements in Frank J. Webb’s The Garies and Their Friends

The Pennsylvania Magazine of History and Biography
Volume 137, Number 3 (July 2013)
pages 261-300
DOI: 10.5215/pennmaghistbio.137.3.0261

Mary Maillard

A resurgence of interest in Frank J. Webb’s The Garies and Their Friends—the second novel by an African American and the first to portray northern racism—underscores the need for consideration of recently discovered biographical information about this enigmatic author. Previously unknown details about the lives of Frank J. Webb (1828-94) and his family and friends parallel some of his literary portrayals, subtly inform other scenes and characters, and generally help to illuminate the unique combination of biography, social history, and creative imagination that constitute Webb’s complex literary achievement.

The Garies and Their Friends is constructed around two major narrative lines: the stories of the Garie family and the Ellis family. In Georgia, Clarence Garie, a white slave owner, is living openly with his mulatto slave mistress, Emily Winston; he treats her with as much affection and respect as if she were his wife and wishes to marry her, but interracial marriage is illegal in the state. They have two children, named after their parents, Clarence and Emily. The Garies entertain Emily’s cousin, George Winston, who, although born and raised in slavery, was educated and freed by a kind master. Now, with all the appearances of a refined gentleman, he is passing as white—much to the approbation and amusement of Mr. Garie.

In Philadelphia, the Ellises are a “highly respectable and industrious coloured family.” Mr. Ellis, a carpenter, and his wife, Ellen, have three…

Read or purchase the article here.

Scholar Saw a Multicolored American Culture

The New York Times
2013-08-19

Mel Watkins

Albert Murray Dies at 97; Fought Black Separatism

Albert Murray, an essayist, critic and novelist who influenced the national discussion about race by challenging black separatism, insisting that the black experience was essential to American culture and inextricably tied to it, died on Sunday at his home in Harlem. He was 97.

Lewis P. Jones, a family spokesman and executor of Mr. Murray’s estate, confirmed the death.

Mr. Murray was one of the last surviving links to a period of flowering creativity and spreading ferment among the black intelligentsia in postwar America, when the growing force of the civil rights movement gave rise to new bodies of thought about black identity, black political power and the prospects for equality in a society with a history of racism.

 As blacks and whites clashed in the streets, black integrationists and black nationalists dueled in the academy and in books and essays. And Mr. Murray was in the middle of the debate, along with writers and artists including James Baldwin, Richard Wright, Romare Bearden and his good friend Ralph Ellison.

One of his boldest challenges was directed toward a new black nationalist movement that was gathering force in the late 1960s, drawing support from the Black Panthers and the Nation of Islam, and finding advocates on university faculties and among alienated young blacks who believed that they could never achieve true equality in the United States.

 Mr. Murray insisted that integration was necessary, inescapable and the only path forward for the country. And to those — blacks and whites alike — who would have isolated “black culture” from the American mainstream, he answered that it couldn’t be done. To him the currents of the black experience — expressed in language and music and rooted in slavery — run through American culture, blending with European and American Indian traditions and helping to give the nation’s culture its very shape and sound…

…Mr. Murray established himself as a formidable social and literary figure in 1970 with his first book, a collection of essays titled “The Omni-Americans: New Perspectives on Black Experience and American Culture.” The book constituted an attack on black separatism.

“The United States is not a nation of black and white people,” Mr. Murray wrote. “Any fool can see that white people are not really white, and that black people are not black.” America, he maintained, “even in its most rigidly segregated precincts,” was a “nation of multicolored people,” or Omni-Americans: “part Yankee, part backwoodsman and Indian — and part Negro.”…

Read the entire obituary here.

Art at Wing Luke Museum explores mixed-race heritage

The Seattle Times
2013-08-19

Robert Ayers, Special to The Seattle Times

The thought-provoking “War Baby/Love Child: Mixed Race Asian-American Art” exhibition is showing at the Wing Luke in Seattle through Jan. 19, 2014.

“War Baby/Love Child: Mixed Race Asian-American Art,” currently at the Wing Luke Museum of the Asian Pacific American Experience, is a jewel of an exhibition that has been organized and curated by Laura Kina and Wei Ming Dariotis.

As their provocative title suggests, the curators — both scholars in the field of mixed-race studies — see their role not only to present a group of stimulating high-quality works (which they have done anyway,) but also to encourage a new understanding of what “mixed race” means. The last thing they intend is a celebration of multiculturalism, and instead, they stress that there is nothing new or exceptional about mixed-race heritage. These are issues that are more than political for them, and for the artists they have included in the show, because they are part of the fabric of their own experience…

Read the entire article here.