Mixed Race Studies

The Genetic Ancestry of African Americans, Latinos, and European Americans across the United States

The American Journal of Human Genetics
Volume 96, Issue 1, 2015-01-08
Pages 37–53
DOI: 10.1016/j.ajhg.2014.11.010

Katarzyna Bryc, Research Fellow in Genetics (EXT)
Department of Genetics
Harvard Medical School, Boston, Massachusetts

Eric Y. Durand
23andMe, Inc., Mountain View, California

J. Michael Macpherson, Assistant Professor
School of Computational Sciences
Chapman University, Orange, California

David Reich, Professor of Genetics
Harvard Medical School, Boston, Massachusetts

Joanna L. Mountain, Senior Director of Research
23andMe, Inc., Mountain View, California

Over the past 500 years, North America has been the site of ongoing mixing of Native Americans, European settlers, and Africans (brought largely by the trans-Atlantic slave trade), shaping the early history of what became the United States. We studied the genetic ancestry of 5,269 self-described African Americans, 8,663 Latinos, and 148,789 European Americans who are 23andMe customers and show that the legacy of these historical interactions is visible in the genetic ancestry of present-day Americans. We document pervasive mixed ancestry and asymmetrical male and female ancestry contributions in all groups studied. We show that regional ancestry differences reflect historical events, such as early Spanish colonization, waves of immigration from many regions of Europe, and forced relocation of Native Americans within the US. This study sheds light on the fine-scale differences in ancestry within and across the United States and informs our understanding of the relationship between racial and ethnic identities and genetic ancestry.

Read the entire article here.

On Being Non-White, But Passing Terribly Well

Everyday Feminism
2014-05-08

Patricia Gutierrez
Swarthmore College, Swarthmore, Pennsylvania

“Psst… Hey, Patty! You speak Spanish? Ignoring me? Hey! You speak Spanish?”

P.E., third period, seventh grade.

Every time Ricardo saw me, he would ask me the same question.

At first, I would answer yes, but he would always get me back with a “Nah, prove it. Say something.” I never did.

I would often imagine myself yelling, “¡Que sí, güey! ¿Ya cuántas veces te tengo que decir, pues? Pinche metiche,” but in reality, my face would blush and my hands would sweat in frustration such so that I’d slip while trying to do a pushup.

I stopped talking to most kids at school when I moved to a new district at five (also when I was given a “new” name by my white teacher who pronounced it wrong; I didn’t have the voice to correct anyone until two years ago), and I didn’t really start again until high school. I wasn’t going to open up for Ricardo.

But Ricardo wasn’t the first person to demand proof, to demand to know why my last name and my appearance didn’t make sense to them (“Pues, es que mi familia es de Nayarit y Jalisco.” “Aaah, bueno, por eso.”), and he wouldn’t be the last….

Read the entire article here.

Class, Race, or Ethnicity Apart? Changing Whiteness and Counting People of Mexican Descent

U.S. History Scene
2013-10-09

Ester Terry
University of Pittsburgh

In June 2013, Sebastien de la Cruz sang the National Anthem for Games 3 and 4 of the National Basketball Association (NBA) Finals in San Antonio. In July 2013, Marc Anthony sang “God Bless America” at the Major League Baseball (MLB) All-Star Game. Both de la Cruz and Anthony are U.S. citizens; the family of de la Cruz descends from México, and Marc Anthony’s family from Puerto Rico. Social media backlash labeled both of them Mexican and indicated neither belonged as U.S. nationals. The United States Census currently categorizes both performers as ‘Hispanic/Latino.’…

…This heated debate over who ‘belongs’ to the United States, who is worthy of being called American, shows a longstanding contention over geography and history, race and national belonging. México, after all, once included the present-day southwestern United States. Before Mexican independence, imperial Spain claimed these lands. And before that, the indigenous peoples of Anáhuac, Mogollon, and Diné.

Neither Marc Anthony nor Sebastien de la Cruz is a Mexican national, even though the backlash pejoratively labeled them as such. The usage of Mexican in the backlash could refer to nationality or to race. Twentieth century battles over racialized school segregation policies and U.S. Census categories reveal an equally contentious history fought by people of Mexican descent over race and national belonging…

Read the entire article here.

Being a White Latina: A Reflection on Racial And Ethnic Identities

The Huffington Post
Latino Voices
2014-12-01

Nicholle Lamartina Palacios, Writer, activist, and community organizer

We live in a country where race is a dichotomy and people are literally separated into categories of black and white — but human identities are not that simple. When speaking about my own racial identity, it is impossible not to also talk about my ethnic identity. These two concepts go hand-in-hand. How one regards themselves ethnically and the cultural background that one has grown up with, will inevitably shape the way one sees themselves through a racial lens; it will also affect the way they are perceived from the outside. When talking about my own racial identity I cannot just speak about the color of my skin nor the box I check off on applications. Not only would that would be an injustice to myself, but it would also negate the reality of the complexities and nuances that arise when we try to essentialize and simplify people’s ethnological narratives.

My racial and ethnic identification have been majorly affected by the fact that I grew up in New York City, “the central diasporic location for [many] transnational communities historically and in our times” according to scholar Juan Flores, the director of Latino Studies at NYU. I was born and raised in Queens to an Argentine mother and an Italian-American father, but spent my formative years with my grandmother and mother in a Spanish speaking home. Growing up in Queens, the most diverse borough of New York, almost every single one of my friends was either an immigrant or the child of immigrant parents. Because of the wide variety of races and ethnicities, while living in Queens “where are you from?,” “what’s your nationality?,” and “what are you?” are common questions to receive and to ask starting at a very young age. Even if the person’s nationality is American and they were born in the States, they automatically connect themselves to their parent’s or grandparent’s countries, since this is what is expected. I have never heard anyone say “I am American” even if they technically were…

…Although I certainly cannot complain about being in a position of privilege when it comes to my skin color and Anglo features, I have realized it has shaped the way in which I connect to my latinidad and to the community at large. After a few Latino studies courses, I became aware that in order to be regarded as “Latina” I have to assert my latinidad and constantly prove it — either through my use of Spanish, my ability to dance to Latin dances, or by explaining my family history. This contrasts greatly with the lived experiences of many other Latinos, especially those of color…

Read the entire article here.

Latino Life: Are We Tolerant Of Our Own Hispanic Diversity?

NBC News
2014-08-02

Raul A. Reyes

Being Latino means being part of a rich, diverse culture. Or does it? Some Latinos feel removed from their peers because of their skin color, language ability, or mixed-race heritage. Others have faced criticism for holding political views at odds with the Hispanic mainstream. In fact, many Latinos know all too well what it is like not to fit in with their own community.

“Most people believe that all Latinos look like the stereotypical Puerto Rican or Mexican,” said Mirna Martinez-Santiago, 43, a New York attorney. “I am from Honduras. I am black, racially, but I identify as Latina.”

The host of The Opinion Talk Show gave some examples of how her skin color has caused confusion – and awkward moments.

“I walk into a Dominican hair salon and the employees are talking about me,” Martinez-Santiago said. “I can hear them talk about my pelo malo (bad hair). I tell them there is nothing wrong with my hair, and they are shocked that I can understand them. I try to educate people, but the best way to educate people is just by being,” said Martinez-Santiago…

…Julie A. Dowling, associate professor of Latina/o Studies at the University of Illinois at Urbana-Champaign, said Latino identity depends on many factors, including regional differences, national origin, physical features and language ability.

“There are wide, diverse experiences in competition with the stereotypical images. So people are constantly judged by these images,” Dowling explained.

“The stereotype of Latinos is that they are Mexican, Spanish-speaking immigrants, and possibly undocumented,” Dowling said. “And because it is such a strong stereotype, people often define themselves in relation to it.”

The author of a new book on Latino identity, Dowling added that “even the U.S. Census Bureau is still trying to figure out who Latinos are.”…

Read the entire article here.

The Census Is Still Trying To Find The Best Way To Track Race In America

FiveThirtyEight
New York, New York
2014-11-26

Ben Casselman, Chief Economics Writer

At FiveThirtyEight, we use census data all the time to track demographic and social trends, from the aging of the U.S. population to the decline in marriage and shifts in immigration patterns. But the census not only reveals societal changes, it responds to them. This week, we’re examining three changes the Census Bureau is considering for its 2020 questionnaire. In the first two installments, we looked at the proposed changes to the way the census counts people of Arab ancestry and same-sex couples. Here, in our final article: The bureau ponders a new way of asking about Hispanic ethnicity.

Nancy López considers herself Latina — more specifically, Dominican. But she knows that when she walks down the street, many strangers see her as something else: a black woman.

“Race is not one-dimensional,” said López, a sociologist at the University of New Mexico and co-director of the school’s Institute for the Study of Race and Social Justice. “It’s multidimensional.”

The census has struggled to capture that complexity for its entire history, from 19th-century battles over how to count free black Americans to more modern efforts to categorize the U.S.’s growing mixed-race population. Now as it prepares for its 2020 population count, the Census Bureau is considering its biggest change in decades: combining its questions about race and ethnicity into a single, all-encompassing question. López could still, as she did in 2010, mark herself as black and Latina. But she could also select just one category – an option many U.S. Hispanics have said better reflects their self-identity.

That may seem like an academic distinction, but there are significant real-world implications, too. The government uses census data to help draw congressional boundaries, protect voting rights and allocate federal grant dollars. Researchers use it to track discrimination and social trends. And advocacy groups use it to secure political influence.

“Census taking,” said Tanya Hernández, a Fordham University law professor who studies discrimination, “is inherently a political act.”…

Read the entire article here.

Queridos Blanquitos: The Hidden Racism of Nuestra América

NACLA Report on the Americas
New York, New York
2014-11-19

Ed Morales
Columbia University, New York, New York

In Justin Simien’s debut film Dear White People, a passing comment about Puerto Ricans exposes the contradictory status of mixed-race people in the “post-racial” Americas.

There is a moment in Dear White People, a film that is drawing a lot of attention for its frank treatment of “post-racial” America—particularly in Ivy League universities—that made me laugh, although I felt not many in the theater got the joke the way I did. It was during a voiceover dialog during which the protagonist Sam’s African-American suitor was musing that he thought at first that she was “Puerto Rican” because of her lighter skin and superior attitude. Sam is a mixed-race filmmaker and agitator who is constantly angry over “micro-aggressions” she endures every day on campus, and is determined to put the brakes on all forms of neo-racism, period…

…In an Ivy League university a mulata is an exotic character, charged with a social and sexual ambivalence that is hard to resolve in quotidian campus interactions. Sam, reflecting on this, suffered the crisis of being accompanied by her white father to grade school when she was a child–the desire to separate herself to avoid confusion that resulted from noticing how people looked at her curiously–what is that white man doing with that black girl?  Other scenes find Sam grappling with being an object of sexual desire and political solidarity with white and black lovers, with all of this seemingly just adding to her quiet agony…

Read the entire article here.

Let’s Talk About Race (in Latin@ Communities)

NACLA Report on the Americas
New York, New York
2014-10-16

Melissa M. Valle, Ph.D. candidate
Columbia University, New York, New York

While many trivialize race in Latin@ communities as abstract and irrelevant, Afro-Latin@s are still fighting a definitive racial hierarchy.

They say that the Devil’s greatest trick is convincing the world he didn’t exist. While I’m not a religious person, I find something alarming about the notion that a sinister force is exacting its will on humanity while successfully going undetected, and therefore uncontested. Racism in Latin America has a similar invisible, but insidious, sort of quality.

Bring up racism amongst those from Latin America and you’ll often get an exasperated groan, followed by something about how class is the predominate stratifying principle in Latin America, and a plea to stop applying your U.S.-based take on race to those in Latin America and the Caribbean. They may even throw in a “we’re all mixed” or “what is race?” rejoinder for good measure.

They will likely bring up the fluidity of racial boundaries as a way of suggesting that the struggles around this form of discrimination have their own set of particularities when in a different setting like Latin America, and that these particularities absolve them from dealing with contradictory experiences of Afro-Latin@s that reveal a peculiarly hidden racism.

Fortunately, there are now numerous organizations and scholars carrying out the tireless work of bringing to light, documenting, and challenging the cumulative effects of centuries of oppression that continue to negatively impact the lives of millions of Afro-Latin@s. Recognizing the need for a critical analysis of the social reality of African-descended people from Latin America, local activists and scholars led by Juan Flores and Miriam Jiménez Román founded the afrolatin@ forum in New York in 2007. It was a moving experience to serve on the executive board of the forum in New York City in 2011 and help coordinate its first conference, “Afro-Latin@s Now!: Strategies for Visibility and Action.” The afrolatin@ forum is committed to advancing an understanding of the afrolatin@ experience in the United States and abroad. But on a personal level it has also heightened an understanding of racial marginalization and resistance for me and many of my co-organizers. Working with this collective, I feel my own identity as an Afro-Latina and scholar-activist has been affirmed.

This October’s second afrolatin@ forum conference, “Afro-Latin@s Now: Race Counts!” will provide a space to examine the structural and ideological barriers to full Afro-Latin@ representation and discuss opportunities for positive social change. The event will focus specifically on how race structures the life chances of Latin@s of African descent and how it is therefore critical that our experiences be shared and our numbers be counted in the census…

Read the entire article here.

Diversity Explosion: How New Racial Demographics are Remaking America

Brookings Institution Press
2014-11-19
212 pages
Hardcover ISBN: 9780815725589
Paperback ISBN: 9780815725596
Ebook ISBN: 9780815726357

William H. Frey, Senior Fellow
Metropolitan Policy Program
Brookings Institution, Washington, D.C.

At its optimistic best, America has embraced its identity as the world’s melting pot. Today it is on the cusp of becoming a country with no racial majority, and new minorities are poised to exert a profound impact on U.S. society, economy, and politics.

In April 2011 a New York Times headline announced, “Numbers of Children of Whites Falling Fast.” As it turns out, that year became the first time in American history that more minority babies than white babies were born. The concept of a “minority white” may instill fear among some Americans, but William H. Frey, the man behind the demographic research, points out that demography is destiny, and the fear of a more racially diverse nation will almost certainly dissipate over time.

Through a compelling narrative and eye-catching charts and maps, eminent demographer Frey interprets and expounds on the dramatic growth of minority populations in the United States. He finds that without these expanding groups, America could face a bleak future: this new generation of young minorities, who are having children at a faster rate than whites, is infusing our aging labor force with vitality and innovation.

In contrast with the labor force-age population of Japan, Germany, Italy, and the United Kingdom, the U.S. labor force-age population is set to grow 5 percent by 2030.

Diversity Explosion shares the good news about diversity in the coming decades, and the more globalized, multiracial country that U.S. is becoming.

Contents

• Preface
• 1. A Pivotal Period for Race in America
• 2. Old versus Young: Cultural Generation Gaps
• 3. America’s New Racial Map
• 4. Hispanics Fan Out: Who Goes Where?
• 5. Asians in America: The Newest Minority Surge
• 6. The Great Migration of Blacks—In Reverse
• 7. White Population Shifts—A Zero-Sum
• 8. Melting Pot Cities and Suburbs
• 9. Neighborhood Segregation: Toward a New Racial Paradigm
• 10. Multiracial Marriages and Multiracial America
• 11. Race and Politics: Expanding the Battleground
• 12. America on the Cusp
• Acknowledgments
• Notes
• Index

Hispanic Or Latino? That Is The Question

Tell Me More
National Public Radio
2009-09-25

Michel Martin, Host

Sept. 15 to Oct. 15 is being celebrated as Hispanic Heritage Month, but the some say the word “Hispanic” should be retired, and would rather be referred to as Latino. Host Michel Martin speaks to four Latinos with varying opinions on the subject — syndicated columnist Ruben Navarrette, Afro-Latino Activist Roland Roebuck, “Ask a Mexican” columnist Gustavo Arellano and Tell Me More Planning Editor Luis Clemens.

I’m Michel Martin, and this is Tell Me More from NPR News. It’s time for our weekly visit to the Barbershop, where the guys talk about what’s in the news and what’s on their minds. And this week, we’re going for a different kind of shape-up than we usually do, you know, switching it up a little bit.

It’s Hispanic Heritage Month, and to mark the occasion, we’ve decided to represent right here in the Barbershop. So sitting in the chairs for a shape-up this week are syndicated columnist Ruben Navarrette, who writes for the San Diego Union-Tribune and CNN.com, Gustavo Arellano, who writes the syndicated column “Ask a Mexican,” community activist Roland Roebuck, and NPR editor Luis Clemens, our own. Welcome to you, and dare I say it? Hola…

…MARTIN: All right. And before we jump into other topics, I have to ask, this being Heritage Month, let’s start with the title itself. Whenever, you know, I have to choose, I always have this little moment, you know, why Hispanic versus Latino Heritage Month? Does it matter? Gustavo, I’m going to start with you because this is actually something you’ve written about and thought about a lot. So Hispanic versus Latino, why? Which?

Mr. ARELLANO: Which one? Honestly for me, it’s whatever people want to call themselves, whatever makes them more comfortable. Some people don’t like either of the labels. They want to call themselves Chicano or Boricua, or whatever their particular labels may be.

The reason why it’s called Hispanic Heritage Month is because it comes from the federal government deciding that hey, guess what? We’re all Hispanics, and this happened – the urban myth is that Richard Nixon was the godfather of Hispanics. That’s what Richard Rodriguez, the noted author said, but it was actually done during the Ford administration. And literally, it was done in the back room of some government hall where they took a poll. Should we call these people Latinos or Hispanic?

So Hispanic won. So in that case, that’s why I don’t like the term Hispanic. I don’t like the government telling me what I should call myself. I’d prefer Latino. But again, if you want to call yourself Hispanic, then God bless you. Or Dios bless you, right?

MARTIN: Okay, why do you prefer Latino?

Ms. ARELLANO: Just because it’s more out of, you know, out of eliminating the other part that I don’t like. So I don’t – I mean, I don’t like Hispanic only for that term, so I’ll use Latino. But me personally, I call myself Naranjedal(ph), a child of, you know, an orange-picker because I come from Orange County, California, and my grandparents were orange-pickers. So that’s what I would call myself, and that’s where – whenever I go across the country, that’s what I tell people I call myself. But, of course, only a very limited amount of people can call themselves that. So if I’m going to express brotherhood with the fellow people that were colonized by the Spaniards or the Portuguese, then I’ll just – I decide to call myself Latino.

MARTIN: Okay. Roland, what about you?

Mr. ROEBUCK: Well, this month should be called White Hispanic Heritage Month, because it allows an opportunity for white Hispanic to display their wares, and it also heightens the invisibility of Afro-Latinos that are seldom given a chance to participate in these national holidays. So we are invisible during the year, more so during White Hispanic Heritage Month.

MARTIN: Why do you say that? And for those who can’t – you consider yourself Afro-Latino.

Mr. ROEBUCK: Yes, yes. But just look at the events. Ever since Celia Cruz died, Roberto Clemente is not around, people are scrambling to find Afro-Latinos to be recognized because they concentrate on two areas.

MARTIN: Now, you prefer Latino, as opposed to – you don’t say Afro-Hispanic.

Mr. ROEBUCK: No. I say – if I’m going to use the Latino, it would be Afro-Latino because I want to acknowledge my Africanness, and I also want to recognize my cultural background, which is Puerto Rican. But I have to use both.

For me, Hispanic refers to white, Spanish-speaking individuals. So the whiter you are, the more inclined you will be to identify yourself as Hispanic. And this is prevalent throughout the Southern region of the United States. If you ask the average person on Columbia Road, do you consider yourself Hispanic? No. They will use a geographic identification…

Read the transcript here. Listen to the story here. Download the story here.