Mixed Race Studies

Status, Race, and Marriage: French Continental Law versus French Colonial Law

American Historical Association
124th Annual Meeting
Friday, 2010-01-08 14:30 PST (Local Time)
Manchester Grand Hyatt San Diego
Manchester Ballroom F (Hyatt)
San Diego, California

Valérie Gobert-Sega
École des Hautes Études en Sciences Sociales, Paris, France

In its most traditional moral and legal conception, marriage had for consequence to erase the crime of cohabitation and dissoluteness. Independentently of geographic space and by virtue of the principle of the unity of French laws and customs, the institution of marriage could not be left supplant under colonial law and order. In 1685, the Edict administering the rights and the duties of slaves and emancipated slaves as well as their relationships with white people in the French colonies established legitimacy and religious rules. However, the rigidity of statutory tripartition of the population could not concretely integrate these justifiable, legally valid but socially prohibited unions. The first legal ban was introduced into the Code of Louisiana in 1724 and the second was imposed by the prescription of April, 1778 for continental France. Meanwhile, the Monarchy was never resolved to reform article 9 of the Code of 1685. In doing so, the administration strategically restricted the civil and professional rights of those who chose to go against the social misalliance. It isn’t until the promulgation of the Civil code of 1805 that the restriction based on race and status is finally unified. But once again even if the principle is acquired, its execution remains unpredictable: it extends to all people, of color or black, in colonies but only to black people in metropolitan France. However, for more than two centuries, the legislator, conscientiously maintained a flaw in the prohibition: whether it be in the colonies or in France, these marriages will never be punished by nullity. This absence of penalty will finally allow the Supreme Court and the Abolitionists to declare the legal ban on interracial marriages invalid and to overrule it.

Intimacy and the Atlantic World

American Historical Association
124th Annual Meeting
Friday, 2010-01-08 14:50 PST (Local Time)
Manchester Grand Hyatt San Diego
Manchester Ballroom F (Hyatt)
San Diego, California

Jennifer L. Palmer, Collegiate Assistant Professor of History
University of Chicago

In 1755 the merchant Aimé-Benjamin Fleuriau returned to his native city of La Rochelle, a bustling port on France’s Atlantic coast, after twenty years in the colonies where he made his fortune in indigo and sugar produced by slaves who worked his plantation. But he did not return alone: he brought five of his mixed-race children with him, his sons and daughters by a woman named Jeanne, one of his former slaves. The children’s gender determined their varied paths: the boys returned to Saint-Domingue where they supervised their father’s plantation, while the girls remained close to their father in La Rochelle. With his support, his daughters Jeanne-Marie and Marie-Charlotte set up house just a few blocks from where Aimé-Benjamin lived in the most splendid house in town with his new, white French wife and children. In spite of the ocean between them, Jeanne-Marie and Marie-Charlotte remained in touch with their brothers in the colonies, and made every effort to reinforce these family ties that distance threatened to pull asunder. In doing so, they drew on family strategies long-established in Europe and deployed them to define their own trans-oceanic, multi-racial family unit. This paper argues that intimacy provides a critical lens through which to view the Atlantic world. It was in the context of the family that enduring relationships between white men and people of color were most common, and examining how such intimate family relationships were constructed and maintained provides insight into how Europeans, including black and mixed-race Europeans, participated in and shaped the Black Atlantic. The results of such a view are sometimes surprising: free women of color, who might at first glance seem among the least influential members of a society that valued rank, name, and status, found ways to shape family structures and strategies.

Crossing Boundaries, Claiming a Homeland: The Mexican Chinese Transpacific Journey to Becoming Mexican, 1910s-1960s

2009 Meeting of the Latin American Studies Association
Rio de Janeiro, Brazil
2009-06-11 through 2009-06-14

Julia María Schiavone Camacho, Assistant Professor of History
University of Texa, El Paso

On May 12, 1960, the Mexican Chinese community leader in Macau, Ramón Lay Mazo, wrote to a prominent Mexican widow, Doña Concepción Rodríguez Viuda de Aragón, in Tampico, Tamaulipas, Mexico. Seeking her continued support for the Mexican Chinese repatriation cause, he conveyed the deep, devoted love Mexican women living in China felt for their nation, Mexico. When he asked Mexican women in China whether they wanted to move to other countries, they replied, “Ni que me den un palacio allá, prefiero México, aunque vaya a vivir bajo un mesquite” (“Not even if they gave me a palace there, I prefer Mexico, even if I have to live under a mesquite”). Disheartened by the Mexican government’s disregard for them and their desperate situations, Ramón tried to convince Mexican women to consider living elsewhere. He warned them that Mexico might not be the same as it once was and that it might be more difficult to survive in the communities where they had once lived. To this the women rejoined, “Aunque vayamos a escarbar camotes amargos a la sierra, queremos México” (“Even if we have to dig for bitter sweet potatoes in the sierra, we want Mexico”). The conditions, where in the nation they might live, and how long they might have to wait were no matter. They wanted to return to the Mexican homeland they had longed for since years past…

Read the entire paper here.

Post-Race on America’s Next Top Model

International Communication Association, TBA
2007 Conference
San Francisco, CA
2007-05-23

Ralina L. Joseph, Assistant Professor of Communications, American Ethnic Studies and Women Studies
University of Washington

African American supermodel Tyra Banks’s popular reality show for aspiring young models, America’s Next Top Model, both reflects and produces twenty-first century ideals of post-feminism, a “girl power” moment in which second-wave feminism is antiquated, and post-race, a post-Civil Rights moment in which race is relic. ANTM features a sizable number of women of color contestants who are led by an African American female leader. The show’s explicit message is that racialized and gendered identities are equalized in the “Top Model” space. However, all of the contestants, both women of color and white women, are disciplined so that they must signify hyper-raced, hyper-sexed and essentialized versions of “difference.” At the same time, the contestants must also perform as safe, genteel, and essentially white middle class “Cover Girls.”

In this paper I investigate performances of racial and gender masquerade in a 2004 episode of America’s Next Top Model. This episode features a confluence of race as costume, because the contestants “switch ethnicities” with the help of makeup and wigs, and gender as maternity, because the contestants don milk mustaches and three-year-old children as props. ANTM demonstrates that performances of post-ethnicity and post-feminism are always reliant upon racialized and gendered stereotypes and the logic of capitalism. While the mixed-race contestants are showcased as the most seamless transgressors of racialized and gendered identity, as all of the women slip on race and gender “costumes,” the show illustrates the seductive power of post-identity politics in the twenty first century United States.

…As a graduate student I worked on notions of contemporary mixed-race African-American representations as being particularly emblematic of a post-race and postfeminist excuse that was vital in constructing neo-conservative political measures like California’s 1996 anti-affirmative action measure prop 209 and 2003’s racial privacy initiative prop[osition] 54. Historically and into the new millennium hybridized Black female bodies have been represented as not only sexually available, but also complicit in their exploitation (one of my favorite examples is Halle Berry’s much lauded academy award winning turn in 2001’s Monster’s Ball where she screams out in her sex scene with her death row inmate husband’s prison guard/executioner Billy Bob Thornton, “make me feel good!”). What I’ve been working on post-grad school is how these connected ideologies of post-race and post-feminism operate in other popular culture where mixed-race functions more often as a metaphor. One cite I’ve been investigating is the celebrity of thirty-three year old African American supermodel turned media mogul Tyra Banks and the phenomenon of her reality television show, America’s Next Top Model…

Read the entire article here.

“If Races Don’t Exist, Then Why Am I White?”: The Race Concept Within Contemporary Forensic Anthropology

Focus Anthropology: A Publication of Undergraduate Research
Issue VIII: 2009
Kenyon University
20 pages

M. Todd Gross
Western Michigan University

It is fundamental for human beings to ask why and how things happen. Looking across the globe it is clear that this human tendency to explore our world manifests itself in a multitude of ways and in response to a variety of experiences. Among those who partake in the exploration of our world, some think the most honest way to answer the questions of “why” and “how” are through science. Broadly speaking, science is stated as analysis based upon observations made of an objective, observable reality. Since it involves the exploration of an objective reality, the accuracy of the labels and terms used to describe that reality are of utmost importance. In this paper, various issues will be examined in the biological and social sciences to show that the use of the race concept for Homo sapiens by forensic anthropologists is inaccurate and is both biologically and socially irresponsible. Available to forensic anthropologists are more responsible alternatives for assessing human skeletal remains, such as matching various morphological characteristics to those individuals found on missing person reports.

Table of Contents

Introduction 1
Race as Biology? 1
Race as Culture 3
Race in Forensic Anthropology 6
Misperceptions of Race in Forensic Anthropology 10
Alternatives to “Racial” Assessment of Human Skeletal Remains 13
Keeping Things in Perspective 15
Conclusion 15
Bibliography 16

Read the entire article here.

La Mulata: Cuba’s National Symbol

Focus Anthropology: A Publication of Undergraduate Research
Issue IV: 2004-2005
20 pages

Tamara Kneese
Kenyon College

This essay provides a discourse analysis of la mulata as an ambivalent symbol of Cuban national identity. In many ways, la mulata is representative of Cuba’s sexual, racial, and economic hierarchies. On the one hand, la mulata is a living emblem of Cuba’s histories with imperialism and slavery, mirroring Cuba’s exploitation by white male foreigners. On the other hand, la mulata is portrayed as a manifestation of Cuba’s tenacity and diversity, particularly during the Special Period when jineteras, who were often characterized as mulatas, drew tourists and capital to Cuba.

Table of Contents

Introduction
Sugar, Sex, and Marriage
U.S. Tourism, Part I
U.S. Tourism Part II –The Special Period
Images of the Mulata in Brazil and in Cuban-American Consciousness
Conclusions
Appendix
References
Abstract

Read the entire article here.

“The New Kubla Khan: Mixed Race Multi-Nationalism”

Paper presented at the annual meeting of the American Studies Association
2009-05-24

Michele Elam, Martin Luther King, Jr. Centennial Professor of English, Professor, Director of African & African American Studies
Stanford University

This paper examines how, and to what ends, people of the “mixed race experience” are being discursively contextualized as posterchildren of the “post-race,” “post-nation” era. As early as 1996, Stanley Crouch was proclaiming that “race is over;” since then, others also have rung race’s death knell: Holland Cotter in a 2001 New York Times piece, for example, has claimed that the time for “ethno-racial identity” is past, that we are now witnessing the coming of “postblack or postethnic art” that represents what Anthony Appiah recently called a “New Cosmopolitanism.” This presentation argues that “mixed race” has emerged in the context of these “post-race” cultural discourses, discourses which suggest, as Belize in Tony Kushner’s Angels in America puts it, that “race, taste and history” are “finally overcome.” Hybridity for many represents “life after race”(Naomi Zack), a step “beyond race” (Dinesh D’Sousa), a gesture “against race”(Paul Gilroy), the “new racial order” (G. Reginald Daniel), a “new frontier”(Maria Root) advanced by a “new people” (Jon Michael Spencer) who are ushering in a new world beyond race, identity, and nation. My presentation examines this problematic representation of mixed race people as post-nation vanguards in both mainstream media and in the field of pop-culture, and the send-up of the idea that “mixed race” people constitute a new nation-beyond-nationalism in Danzy Senna’s novel, Symptomatic (2005).

Proposed Session: Multiracial/ethnic families

XVII ISA World Congress of Sociology
Sociology on the Move
International Sociological Association
2010-07-11 through 2010-07-17
Gothenburg, Sweden

Programme Coordinators

Rudy R. Seward, Professor, Director of Graduate Studies, and Associate Chair of Sociology
University of North Texas, USA

Ria Smit, Associate Professor of Sociology
University of Johannesburg, South Africa

Organizers:

Cynthia M. Cready, Associate Professor of Sociology
University of North Texas, USA

George Yancey, Associate Professor of Sociology
University of North Texas, USA

Empirical and theoretical papers that address any aspect of multiracial/ethnic families are invited for this session. Possible topics include: attitudes toward racial/ethnic dating and intermarriage and multiracial/ethnic families; trends in racial/ethnic dating and intermarriage; individual- and community-level effects on racial/ethnic dating and intermarriage; the impact of racial/ethnic dating and intermarriage on other aspects of individual and community life; representations of multiracial/ethnic families in the media; interracial/ethnic adoption; socialization in multiracial/ethnic families; racial/ethnic identity of children from multiracial/ethnic families; identity issues among adults in multiracial/ethnic families; developmental outcomes of children from multiracial/ethnic families; theoretical and methodological approaches and challenges to the study of multiracial/ethnic families; and the interaction of social policy and multiracial/ethnic families.

For more information, click here.

50 Experiences of Racially Mixed People

Racial Experiences Questionnaire
1996

Maria P. P. Root

The 50 questions or comments and experiences evolved from a questionnaire I developed for a study on biracial siblings I conducted from 1996 to 1997. These questions and comments provide an introduction to the way in which race consciousness is brought up directly, sideways, and from all sides for people of mixed heritage. These comments and questions, though not an exhaustive list, provide a window into how this country internalizes assumption about race, belonging, and identity. They socialize the mixed race person to understand as well as question race American style. It is a monoracial system; one race per person. Not everyone experiences these questions or comments the similarly. One person might enjoy being asked, “What are you?” whereas their sibling might dread and resent the question. This list provides a launching point for sharing, discussing, laughing, debriefing, and educating….

Read the entire paper here.

Implications of Racial Self-Identification, Racial Ancestry, and Racial Context for Depressive Symptoms, Achievement, and Self-Esteem Among Multiracial Adolescents

Paper presented at the annual meeting of the American Sociological Association
Montreal Convention Center
Montreal, Quebec, Canada
2006-08-11
32 pages

Melissa Herman, Assistant Professor, Sociology
Dartmouth University

This paper describes the impact of racial self-identification, racial ancestry, and racial composition of contexts on measures of depressive symptoms, achievement, and self-esteem among 1,417 multiracial youth and 7,310 monoracial youth ages 14-19. Comparisons are made both between multi- and monoracial groups, and within groups of multiracial respondents who self-identify in different single-race categories. Results show that racial ancestry, self-identification, and context are significantly related to these developmental outcomes. For multiracial youth, self-identifying as Black or Hispanic is associated with lower grades while simply having Black ancestry (regardless of self-identification) is not. Net of other factors, neither ancestry nor identification appear to have a significant impact on depressive symptoms among monoracial students but they have a significant impact for multi-racial part-Blacks and part-Hispanics. Racial context showed a significant impact only for neighborhood: the lower percentage of whites in a multiracial youth’s neighborhood, the lower his or her grades.

Read the entire paper here.