Mixed Race Studies

Bantum talks race, religion

The Falcon
Seattle Pacific University
Volume 82, Issue 25 (2011-05-18)

Nicole Critchley

New book looks to redeem ‘mulatto’

Mulattos defy classification, said Assistant Professor of Theology Brian Bantum.

Part black and part white, they do not fit neatly into any preconceived notions of our society—and that, in part, is what makes them so fascinating, he said.

“There is a structure of belief in whiteness, this idea of what it should be. It is a very clean system,” Bantum said. “Mulattos mixed things up.”

At Thursday’s Food for Thought in the Library Reading Room, Bantum read from his book “Redeeming Mulatto: A Theology of Race and Christian Hybridity.” Bantum said the inspiration for this book came from his doctoral dissertation and is highly personal.

Bantum’s book discusses theology in a mixed-race world and explores the intersection between identity and theology, he said. He said he began searching for the answer to race through church and religion, because he wanted to know what it meant to be mulatto and Christian…

…But now a third identity, mulatto—neither black nor white—is very strong, he said, and he believes it is directly tied to the Christian concept of a savior who is both divine and human. Bantum said the mixed identity of mulattos is similar to that of Jesus, who is both God and man…

Read the entire article here.

Barack Obama’s Irish Roots

The Daily Beast
2011-04-11

Tom Sykes

President Obama set down in Dublin Monday [2011-05-23] as part of a six-day European trip that will include a stop in Moneygall, the tiny town where his great-great-great grandfather was born. In anticipation, the 350 people who live there have painted their homes and opened a coffee shop called “Obama’s café.” Tom Sykes on the president’s Irish roots.

The great, but generally unvocalized, astonishment of the people of Moneygall is not so much that one of their descendants is president of the United States, but that one of their descendants is black. You see, a lad going off to America and doing well for himself … well, all the folks in the pub drinking their pints of Guinness can get their heads around that story; sure, wasn’t JFK the most famous Irishman of all?

But a black man? From Moneygall? What?…

…But the fact remains: Moneygall is very, very white. There are no black people living in the village, although there is a “very nice Indian family” living in the housing estate outside town. But Moneygall is not unusual in that respect; rural Ireland is very, very white. The 2006 census showed that just 1.06 percent of Irish citizens are black, and outside major city centers, black people are still a rarity. In the countryside, the presence of black people is usually commented on. Inadvertent racism pervades conversation and society, both polite and impolite. Mixed-race people, for example, are often referred to as “half-castes” or “half-and-halfs.”…

Read the entire article here.

The Subject in Black and White: Afro-German Identity Formation in Ika Hügel-Marshall’s Autobiography Daheim unterwegs: Ein deutsches Leben

Women in German Yearbook: Feminist Studies in German Literature & Culture
Volume 21 (2005)
pages 62-84
DOI: 10.1353/wgy.2005.0012
E-ISSN: 1940-512X;Print ISSN: 1058-7446

Deborah Janson, Associate Professor of Foreign Languages
West Virginia University

Black Germans still experience prejudice and social isolation based on their appearance. Alhough they are born and raised in Germany, their fellow citizens often do not accept them as Germans because of their skin color. Such social exclusion makes it difficult for Black Germans to define for themselves who they are and where they belong. Yet through their own community-building efforts and the transnational diasporic interactions with Blacks in other countries, Black Germans are developing the means to resist marginalization and discrimination, to gain social acceptance, and to construct a cultural identity for themselves. This essay explores these and other aspects of Afro-German identity formation via an examination of Ika Hügel-Marshall’s autobiography, a work that, until now, has received little scholarly attention despite its relevance to the ongoing—albeit relatively new—Black European identity movement. As an “occupation baby” of mixed-race origins who was raised in a Catholic home for children with special needs, Hügel-Marshall’s transformation from a neglected and abused child into an empowered and politically active adult is inspiring, while her experiences with racism are paradigmatic for the Black-German experience.

Op-Ed: President Obama and the Mixed Race Mix-up

Digital Journal
2009-03-22

Hargrove Jones

Today, a young woman in a California audience, stood up and told President Obama that she is mixed-race, and glad that the president is someone she can relate to. Does that mean she cannot relate to her father, or her mother?
 
As a matter of fact, if her parents shared her point of view, she would not exist.

Confused thinking, like a person with a black parent and a white parent, purporting to need a mixed race person, in order to relate; echos the chaotic ideas of Alice Walker’s bi-racial daughter, claiming her mother is jealous because she has a rich white father. As if she cannot conceive of the truth, which is, that it is her mother who is rich; and it is her mother who picked that white man, to be her father. This type of mis-perceiving can only occur, when you deny who you are…

…Mixed race, without white parent involvement, has been part and parcel of the Diasporan community for 400 years, which is why those who are a part of this new social experience, and who want to be identified as mixed race or bi-racial, have difficulty distinguishing themselves physically since, large numbers of Diasporans, who are pleased to own their African heritage, look more European than most bi-racial people.

People who are of African descent, but who want to excuse themselves from that designation, are plagued by social concepts like the one drop rule. According to the one drop rule, one drop of African blood makes one African. But it is more than a biological description, it speaks to the historic attitude toward Africans since, the concept is not reciprocal. One drop of European blood, does not a European make. Inferentially, the rule speaks to a racial measure that is qualitative, not quantitative…

…Most mixed race people, like all people of African descent, wear a symbol in their flesh, that has the same effect as the star of David appended to the Jews during the holocaust. It identifies us with slanderous misrepresentations, and as people who are available for abuse.

In my opinion, the mixed race claim is an effort at exception from a maligned group, and the aggressive inclusion of President Obama, is an attempt to dignify it. Only people of African descent are perpetually saying, that they are something, besides the obvious.

Acknowledgment of racial and ethnic heritage is fine and right, but it should be responsive to a question, or in a meaningful context, not an anxious announcement that begs to escape the many painful experiences that racism provides.

Mixed race claimants should be aware, that whatever you call yourself in America, if you look like you are of African descent, you will be treated like you are of African descent. But it’s everyone’s right to be called whatever suits them, and the woman in the audience, obviously wants to be called mixed race, but President Barack Obama is, a self-described African American. She should have given him, the same respect, that she wants for herself.

To read the opinion piece, click here.

Splitting the Difference: Exploring the Experiences of Identity and Community Among Biracial and Bisexual People in Nova Scotia

Dalhousie University, Halifax, Nova Scotia
April 2011
82 pages

Samantha Loppie

Submitted in partial fulfilment of the requirements for the degree of Master of Arts

The term ‘bicultural’ has been gaining acknowledgment in sociological and psycho-social research and literature. It refers to identity construction which internalizes of more than one cultural identity by an individual. This thesis uses qualitative methods and a grounded theory research design to explore how bicultural (biracial and bisexual) people navigate identity and community in Nova Scotia. While similar research has been conducted on racial and sexual identities elsewhere, this study looks to fill some of the gaps in bicultural research by specifically dealing with it in an Atlantic Canadian context. Living in a social environment steeped in historical discrimination and political struggle exerts significant influence on the identities and communities of bicultural people in Nova Scotia. The thesis research findings suggest that while social environment often creates divisions and dichotomy when interpreting bicultural identities, bicultural people manage to maintain an integrated sense of self within this environment.

Table of Contents

• Abstract
• List of Abbreviations
• Acknowledgments
• Chapter One: Introduction
• Chapter Two: Literature Review
  • Biculturalism: A Foot in Both Doors
  • Creating Context: Nova Scotia
  • Bicultural Identity: Biracial and Bisexual
  • Black and Queer: Exploring Marginalized Community
  • Discrimination and Privilege
  • Conclusion
• Chapter Three: Methodology
  • Definition of Terms
  • Qualitative Method and Research Design
  • Participant Selection
  • Research Participants
  • Data Collection
  • Ethics
  • Data Management and Analysis
• Chapter Four: A Place to Belong
  • Identity and Social Context: Nova Scotia
  • How People Talk About Identity Labels
  • Conceptualizing Identity
  • Influence and Development of Identity
  • Expressions of Identity
  • Identity Interactions with Community
  • Divergent Communities
  • Discrimination and Advantage
  • Conclusion
• Chapter Five: Conclusion: Finding Middle Ground
  • Foundations of Dichotomy: Nova Scotia
  • Seeing the Self Through Other’ Eyes: Self and Social Identity
  • Rejected and Accepted: Community Interactions
  • More Than Half: Discrimination and Legitimacy for Bicultural People
  • Invisible Advantage: Role of Privilege in Bicultural Identity
  • Conclusion
• Bibliography
• Appendices
  • Appendix A – Interview Questions and Guide
  • Appendix B – Consent Form
  • Appendix C – Code List

Read the entire dissertation here.

Reconceptualizing the Measurement of Multiracial Status for Health Research in the United States

Du Bois Review: Social Science Research on Race
Volume 8, Issue 1 (2011) (Special Issue: Racial Inequality and Health)
pages 25-36
DOI: 10.1017/S1742058X11000038

Meghan Woo, Senior Analyst
Abt Associates Inc.

S. Bryn Austina, Director of Fellowship Research Training in the Division of Adolescent/Young Adult Medicine
Children’s Hospital, Boston

David R. Williams, Florence and Laura Norman Professor of Public Health; Professor of African and African American Studies and of Sociology
Harvard University

Gary G. Bennett, Associate Professor of Psychology and Global Health
Duke University

The assessment of multiracial status in U.S. health research is fraught with challenges that limit our ability to enumerate and study this population. This paper reconceptualizes the assessment of multiracial status through the development of a model with three dimensions: mixed ancestry multiracial status, self-identified multiracial status, and socially assigned multiracial status. We present challenges to studying multiracial populations and provide recommendations for improving the assessment of multiracial status in health research.

Mildred Loving

The Economist
2008-05-15

Mildred Loving, law-changer, died on May 2nd, aged 68

The loved each other. That must have been why they decided to get their marriage certificate framed and to hang it up in the bedroom of their house. There was little else in the bedroom, save the bed. Certainly nothing worth locking the front door for on a warm July night in 1958 in Central Point, Virginia. No one came this way, ten miles off the Richmond Turnpike into the dipping hills and the small, poor, scattered farmhouses, unless they had to. But Mildred Loving was suddenly woken to the crash of a door and a torch levelled in her eyes.

All the law enforcement of Caroline county stood round the bed: Sheriff Garnett Brooks, his deputy and the jailer, with guns at their belts. They might have caught them in the act. But as it was, the Lovings were asleep. All the men saw was her black head on the pillow, next to his.

She didn’t even think of it as a Negro head, especially. Her hair could easily set straight or wavy. That was because she had Indian blood, Cherokee from her father and Rappahannock from her mother, as well as black. All colours of people lived in Central Point, blacks with milky skin and whites with tight brown curls, who all passed the same days feeding chickens or smelling tobacco leaves drying, and who all had to use different counters from pure whites when they ate lunch in Bowling Green. They got along. If there was any race Mrs Loving considered herself, it was Indian, like Princess Pocahontas. And Pocahontas had married a white man…

Read the entire article here.

Group provides space for ‘racial Hybrids’

The University News
A Student Voice of Saint Louis University Since 1921
2011-04-14

Sean Worley

Black Student Alliance, Filipino Student Association, Indian Student Association and the list of groups oriented around race goes on. Although these student groups have a noticeable presence on campus, for some students, they just are not enough.
 
“I constantly feel different,” freshman Rebecca Glasgow said. “I relate to things but I always feel different.”
 
Glasgow identifies as an Arab-American with her father being from the United States and her mother from Syria, she often wonders where her chartered student organization is on campus.
 
Hybrid Identities is such a student organization for students who identify with no one particular race. In other words they are mixed race, or hybrid.
 
This CSO is currently in its probationary status but is already starting to gain interest and support…

Read the entire article here.

Are we all ‘coloured’?

News 24 (South Africa)
2011-03-09

Max Du Preez

We really need to find new terminology for the different population groups in South Africa, especially now that we’re moving back into a political culture of obsession with race.

Problem One: if “coloured” means people of mixed blood, then the vast majority of people born in South Africa are coloureds, myself included.

Studies in the 1980s have found that white Afrikaners have an average of seven percent “black” blood, mostly because of early relationships and marriages between white settlers and slaves or Khoisan. Some Afrikaners, like my family, have considerably more than seven percent black blood.

This is also true of black South Africans. Three quick examples: ANC veteran Walter Sisulu’s father was a white man; Winnie Mandela’s mother had light skin, blue eyes and long hair and her mother-in-law called her a mlungu; Nelson Mandela’s mitochondrial DNA was found to be pure Khoisan. There were many runaway slaves from the East Indies and European shipwreck survivors in the 16th, 17th and 18th century who became part of the Zulu and Xhosa peoples.

Problem Two: Probably a majority of people classified “coloured” during the apartheid years were descendants of the Khoikhoi and the San or Bushmen, with, of course, some white, slave and black blood. But when the ANC and other so-called Africanists refer to “Africans”, they exclude these people.

This is sheer madness: the descendants of the first peoples of southern Africa are excluded from the term African? The Khoisan were here thousands of years before the first black farming groups arrived from further north. They are the original Africans…

Read the entire editorial here.

Breaking the Black-White Binary

Fathom: the source for online learning
Columbia University
2002

Gary Okihiro, Professor of International and Public Affairs
Columbia University

Where do Asians fall in the American construct of race? According to Gary Okihiro, the director of Columbia University’s Center for Race and Ethnicity, the position of Asians has had to be invented and reinvented over the past two centuries to fit into a binary, black-white national racial definition

Gary Okihiro: In the US, the racial formation is a binary of black and white. In fact, there is actually mainly black. White is frequently not seen as a racial category; it is simply the normative. Blackness is race. And when today we deploy the term “minority,” for example, we mean basically African-Americans. I think binaries are simpleminded ways of categorizing not just people but also things, objects other than oneself. Binaries provide a kind of coherence. They allow for a simple and straightforward explanation of who one is and who one is not. And so this binary of who one is, which is whiteness, and who one is not, which is blackness, in this case affords a kind of self-definition and also a privilege that authorizes one to define the other.

Now, Asians and Latinos and other racialized minorities who do not fit into that black-white binary pose a problem for that kind of racialized thinking. The binary itself, by the way, is very functional. Obviously it is an invention, first of all. Who is white, for example, is an invention, and the category “white” is an elastic one. It includes different peoples at different times; for example, at some point Irish people were not included within the category “white” within the United States. Similarly, the category “black” is an invented category and is also an elastic one…

Read the entire interview here.