“The Last Stand”: The Fight for Racial Integrity in Virginia in the 1920s

Posted in Articles, History, Law, Media Archive, United States, Virginia on 2011-07-21 23:52Z by Steven

“The Last Stand”: The Fight for Racial Integrity in Virginia in the 1920s

Richard B. Sherman, Chancellor Professor of History
College of William and Mary

The Journal of Southern History
Volume 54, Number 1 (February, 1988)
pages 69-92

By the 1920s many southern whites had come to believe that the race question was settled. White supremacy had been assured and the subordinate position of blacks effectively guaranteed by ostensibly constitutional methods of disfranchisement, Jim Crow laws, and other forms of racial discrimination. In Virginia, however, a small but determined group of racial zealots insisted that such steps were not enough. The race problem, they argued, was no longer political; it was biological. Believing that extreme measures had to be taken to prevent the contamination of white blood, they initiated and led an emotional campaign for stringent new laws to preserve racial integrity. Without these, they warned, amalgamation was inevitable. These racial purists were convinced that their fight was a “Last Stand” to keep America white and to save civilization itself from downfall. The campaign for racial integrity in Virginia was not the product of a great popular ground swell. Rather, it was primarily the work of this dedicated coterie of extremists who played effectively on the fears and prejudices of many whites. Ultimately they were able to achieve some, although not all, of their legislative goals. Their activities, nonetheless, were significant and had an impact on Virginia that was felt long after the 1920s.

During the first two decades of the twentieth century a number of steps had been taken in Virginia to “settle” the race question and to guarantee white supremacy. One of the most important measures had been the adoption of a new constitution in 1902 with provisions that severely contracted the franchise. As a result Virginia came to be controlled by a remarkably small political and social elite, while blacks were largely eliminated as a political force capable of providing…

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The Origins, Current Status, and Future Prospects of Blood Quantum as the Definition of Membership in The Navajo Nation

Posted in Articles, Identity Development/Psychology, Law, Media Archive, United States on 2011-07-21 22:45Z by Steven

The Origins, Current Status, and Future Prospects of Blood Quantum as the Definition of Membership in The Navajo Nation

Tribal Law Journal
University of New Mexico School of Law
Volume 8 (2007-2008)
pages 1-17

Paul Spruhan, Law Clerk
Navajo Nation Supreme Court, Window Rock, Arizona

In this article, the author discusses the origin of the Navajo Nation’s blood requirement. Mr. Spruhan examines the intended purpose of the quarter-blood quantum definition and the role of the Bureau of Indian Affairs. He reviews the current status, regulation, and recent attempts to change the quarter-blood quantum requirement. He discusses the future of the quarter-blood quantum requirement with respect to the Navajo Nation Council’s 2002 resolution known as the “Fundamental Laws of the Diné,” a resolution mandating the application of traditional law, customary law, natural law, and common law to the Navajo Nation Government and its entities. In this regard, Mr. Spruhan inquires as to the impact the “Fundamental Laws of the Diné” will have on the quarter-blood quantum requirement and future membership requirements.

In the last few years, scholars, reporters, lawyers, and the general public have focused much attention on tribal membership requirements. Recent controversies over membership of “Freedmen,” or descendants of slaves, in the Cherokee Nation and other Oklahoma tribes have produced scholarly and popular discussions of what it means to be “Indian” and a member of a tribal nation. Enrollment controversies among gaming tribes in California and recently recognized tribes in Rhode Island and Massachusetts, among others, have exposed acrimonious disagreements within tribal communities over how to define tribal membership. Tribes have disenrolled whole extended families and entire categories of members by reviewing prior enrollment records, or amending their laws to redefine membership eligibility. Popular press reports and scholarly articles on these controversies have introduced the concepts of “blood quantum” and “tribal membership” to a wider non-Indian audience. The resulting publicity has tested the power of tribal nations to define their membership independent of state and federal judicial and political control, as calls for outside intervention increase.

In the midst of these controversies, a recent panel at a continuing legal education seminar held in Window Rock, the capital of the Navajo Nation, discussed whether the Nation would experience similar membership controversies in the future, and how such issues might be approached under Navajo law. This article arises out of a presentation the author gave at that seminar on the origins of the Navajo Nation’s current membership rule, which requires a person to have at least one-quarter Navajo “blood.” The presentation described the origins of this requirement in light of the origins of “blood quantum” in federal Indian law, which the author has described in two previous law review articles.

Based on that presentation and the presentations of other panelists, as well as a lively discussion with members of the audience, this article aims to do several things. In Part I, the article describes the origins of the Navajo Nation’s quarter-blood requirement in an attempt to answer the question: how and why did the Navajo Nation adopt blood quantum as the definition for membership? Part I describes how that requirement came about through the resolutions and minutes of meetings of the Navajo Nation Council, and examines what Council delegates thought they were accomplishing through the quarter-blood definition. Part I also discusses the role of the Bureau of Indian Affairs in the development of that membership definition. In Part II, the article discusses the current status of the quarter-blood requirement, how the Navajo Nation regulates it, and recent attempts to change the requirement. In Part III, the article analyzes the future prospects for the quarter-blood requirement, and blood quantum generally, in light of recent developments in Navajo Nation statutory law and the jurisprudence of the Navajo Nation Supreme Court concerning the “Fundamental Laws of the Diné.”…

…How might the quarter-blood requirement fare under a Fundamental Law analysis? Would the fact that blood quantum is not a traditional Navajo concept affect its enforceability? The concept of “blood quantum” originated in Anglo-American colonial law to define the status of mixed-race people and bar them from rights afforded whites. The federal government adopted this pre-existing concept to define “Indian” and “tribal member” for various purposes long before the Navajo Nation Council adopted blood quantum in 1953. Traditionally, Navajos use clanship to define identity. Each Navajo has four clans he or she identifies himself or herself by: the mother’s clan, the father’s clan, the maternal grandfather’s clan, and the paternal grandfather’s clan. A Navajo is a member of his or her mother’s clan and is “born for” his or her father’s clan. According to Navajo history, there were four original clans, and many clans that were subsequently adopted. Some of the adopted clans originate from Pueblo or other tribal peoples, as well as Mexicans, who were adopted into Navajo society. Various “non-Navajos” were absorbed into the Navajo people, and clans were created to conform them to the existing system of identity. Navajos also define themselves by “cultural identity markers” derived from origin stories, identified by one Navajo scholar, Lloyd Lee, as “worldview, land, language, and kinship.” Practicing the principles of hozho and sa’ah naaghai bik’eh hozhoon, speaking the Navajo language, and recognizing Navajo kinship, Lee argues, are the true definition of Navajo identity. Blood quantum plays no part in these conceptions of Navajo identity. Significantly, these concepts were essentially absent from the discussions of the prior Council in adopting the quarter-blood requirement…

Read the entire article here.

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Tribal Kulturkampf: The Role of Race Ideology in Constructing Native American Identity

Posted in Articles, Identity Development/Psychology, Law, Media Archive, Native Americans/First Nation, United States on 2011-07-21 02:38Z by Steven

Tribal Kulturkampf: The Role of Race Ideology in Constructing Native American Identity

Seton Hall Law Review
Volume 35, Number 4 (2005)
pages 1241-1260

Carla D. Pratt, Associate Professor of Law
Pennsylvania State University

I. INTRODUCTION

“Law is embroiled in the politics of identity. It names parties, defines their speech and conduct, and assigns their rights and duties. Its judgments declare, enjoin, and award the tangible and intangible benefits of race and racial privilege.” Law has been deeply involved in the politics of defining racial identity. The rule of hypo-descent, also known as the “one-drop rule,” was codified as law in many states in an effort to define the group of people who were black and therefore subject to the deprivation of liberty through the institution of slavery and later subject to social, economic, and educational subjugation through Jim Crow. Although the rule has been repealed from the statutory compilations of law in those states that once had such a rule, it continues to operate on a cognitive and cultural level in American law and society. On a social and cultural level, most Americans still perceive anyone with known African ancestry and the skin coloration, hair texture, or facial features that serve as evidence of African ancestry, to be “black” or African American.

Unbeknownst to many, the rule of hypo-descent still operates in law on a structural level, particularly with respect to federal Indian law and the law of some Native American tribes. Within some Native American tribes, the rule is still covertly operating to construct Native American identity. In the struggle to preserve their very existence, some Native American tribes have subscribed to the basic assumptions of the dominant culture, including the assumption that whiteness is to be prized and non-whiteness devalued on a scale relative to the degree of color of one’s skin, with blackness constituting the most devalued state of being.

Few extant cases are more illustrative of law embroiled in the politics of racial identity than the case of Davis v. United States, which the United States Supreme Court recently declined to review. Davis was brought by two groups of people who are members of a federally recognized Indian tribe called the Seminole Nation of Oklahoma. These groups, or “bands” of people, as they are commonly referred to in Indian discourse, are known as the Dosar-Barkus and Bruner bands of the Seminole Nation. They brought a lawsuit in federal court seeking to obtain treatment equal in nature and degree to the treatment received by other members of their tribe. Specifically, they sought to participate in certain tribal programs that are funded by a judgment paid by the United States for tribal lands taken by the United States government in 1823 when the tribe was in Florida. The federal courts ultimately refused to allow these bands of Seminoles to have their case heard on the merits by holding that Rule 19 of the Federal Rules of Civil Procedure precluded the hearing of the case because the tribe was an indispensable party which could not be joined in the action due to its sovereign immunity. The Seminole tribe’s culture war over the Dosar-Barkus and Bruner bands of Seminoles has even resulted in tribal efforts to amend the Seminole constitution in a manner that would exclude these Seminoles from tribal membership. Why are these bands of Indians treated differently from the remainder of their tribe? Why is their own tribe so hostile to them? What separates them from the majority of their tribe? They are black.

This Essay explores how law has utilized the master narrative of white supremacy and black inferiority to construct Native American identity in a way that presently enforces the rule of hypo-descent. I must concede that while the Seminole Nation or “tribe” is not culturally representative of the diversity of Indian Nations or tribes in the United States, an inquiry into the experience of the Seminoles provides a basis for identifying how the master narrative of white supremacy and black inferiority is used to construct Native American identity, and how the construction of Native American identity in this fashion serves to further advance white supremacy…

Read the entire essay here.

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Multiracial Work: Handing Over the Discretionary Judicial Tool of Multiracialism

Posted in Articles, Census/Demographics, Law, Media Archive, United States on 2011-07-20 21:15Z by Steven

Multiracial Work: Handing Over the Discretionary Judicial Tool of Multiracialism

UCLA Law Review
University of California, Los Angeles School of Law
Volume 58, Number 5 (June 2011)
pages 1303-1341

Scot Rives, Article Editor

The rise of the mixed-race population and its implications for our society has received attention in current discourse and media coverage. Some see it as a portent of the postracial world to come; others see it as just another challenge to which anti-discrimination law must adjust. Despite this new attention, racial mixing is not a new phenomenon by any measure. What have changed are the methods of categorization. By realizing this fact, we can repudiate the claim that increased declarations of mixed-race identity signal a major shift and instead focus on readjusting outdated legal schemes that were predicated on old methods of monoracial categorization. This Comment addresses the conflict between new categorization methods for mixed race in data gathering as well as the non-cognizable mixed-race- based claims in current Title VII doctrine. Mixed-race individuals face unique harms themselves, and Title VII’s refusal to acknowledge mixed race results in dismissal of claims. After addressing two similar proposals that do not go far enough to remedy harms, this Comment proposes taking the discretion of framing race from judges and placing it in the hands of plaintiffs. Under this Comment’s proposal, plaintiffs can frame race as they experience the discriminatory use of race—including the mixed- race classification—against them, while allowing employers to rebut the plaintiffs’ claimed race by showing that they perceived the plaintiffs’ race differently.

Table of Contents

  • INTRODUCTION
  • I. CATEGORIZATION PAST AND PRESENT
    • A. Historical Perspective
    • B. Reemergence and Boom
      • 1. Loving, the Multiracial Category Movement, and the 2000 Census
      • 2. Legal Acceptance
      • 3. Legal Rejection in Title VII
        • a. Title VII Doctrinal Background
        • b. Rejecting Mixed-Race-Based Claims Under Title VII
  • II. MIXED-RACE HARMS
    • A. Unique Animus
    • B. Intersectional Obscurement
    • C. Situational Race and Performing White
  • III. PERCEPTION-BASED SOLUTIONS
    • A. Employer-Perception-Based Disparate Treatment Claims
    • B. Unfulfilled Aims
  • IV. A FLEXIBLE BUT SEPARATE CATEGORIZATION IN TITLE VII ACTIONS
    • A. Disparate Impact/Intersection Resolution
    • B. Objections
      • 1. General Concerns About Separate Categorization
      • 2. Excessive Power Grant to Multiracials
      • 3. Essentialization
  • CONCLUSION

INTRODUCTION

Recently, I was confronted with an example of the ongoing cultural debate over the proper categorization of multiracial persons. While filling out an equal employment opportunity form for job interviews, I found myself at a loss with what to mark. The form employed a two-tier system. The first tier required a Yes-or-No answer to whether the respondent belonged in the ethnic category of Hispanic or Latino. If the respondent marked No, he or she could move to the second tier and mark: White; Black or African American; Asian, Native Hawaiian or Other Pacific Islander; Native American; or Two or More. Each racial category in the second tier included the parenthetical admonition, “Not Hispanic or Latino.” As someone who identifies as a mixed-race person and has seen many of these forms, I was accustomed to formulations that allowed either selection of only a single monoracial category, selection of all monoracial categories that apply, or, more recently, a separate choice for Two or More. Here was something that I had never seen. As one of partial Latino background, I was locked out from a choice to pick multiple races even though I also identify as being of Asian and white (non-Latino) descent.

In this example, the limited racial structure only affected my personal feelings and may have had a minor distorting impact on statistics that could be used to show or refute concerns about equal employment opportunity. But similarly fluctuating rules and discourse surrounding racial categorization also play out in settings with more tangible and immediate repercussions involving equally strange and varied rules. As this Comment shows, Title VII jurisprudence has operated in confusion regarding the definition and purpose of multiraciality, how multiraciality relates to and is differentiated from a biracial paradigm, and what various conceptions of identity mean for Title VII’s operation moving forward.

The majority of multiracial discourse in the United States has arisen in response to a perceived increase in interracial reproduction following the U.S. Supreme Court’s invalidation of anti-miscegenation laws in Loving v. Virginia as well as the increasing demand for a multiracial or mixed-race category, exemplified by the debate surrounding the 2000 Census. This discourse has generally been limited to addressing the benefits or detriments of creating a separate category in the census and other frameworks. However, while battling over the creation of a multiracial category, the debaters have generally overlooked the ramifications of such a category in areas of law where it has potential to further racial justice or hinder it.

Contrary to the assertions made in recent media coverage, racial mixing is not a new phenomenon, nor is the explicit categorization of mixed race as something separate. However, the periods of explicit categorization occurred briefly during times of de jure racial stigmatization; mixed-race categories were later absorbed into monoracial categories through the rise of the hypodescent rule, prompting elimination of mixed-race categorization. Over the past twenty years mixed-race identity has reemerged in general discourse and on the census in part because of the Multiracial Category Movement (MCM). Mixed-race identity has also received legal acceptance in some areas, even as Title VII jurisprudence has rejected it.

Despite the historical existence of racial mixing, most laws dealing with race are structured in a monoracial scheme. However, the ability to mark more than one category on the 2000 and 2010 Censuses and the subsequent effect on other federal programs via Directive 15, which seeks to unify categorization across the federal government, make it apparent that the monoracial conception of race is no longer consistent in law. Courts are increasingly confronted  with the conundrum of applying laws predicated on a monoracial conception to a growing mixed-race population’s claims to multiracial identity, which are emboldened by federal, state, and private data-gathering techniques that explicitly use a multiracial category or allow selection of multiple categories. Courts attempting to apply legal rules created for a monoracial scheme to mixed-race individuals have been inconsistent and often appear to use the mixed-race identity of an individual or a population as a legal tool to adjust or bolster arguments. One area in which mixed-race identity has been rejected is Title VII employment discrimination. This rejection involves not only refusal to acknowledge mixed race as a separate protected class, but also hindrance of mixed-race individuals claiming disparate treatment on the basis of a monoracial category. Instead, they are conscripted into other monoracial protected classes, defeating their own monoracial disparate treatment claims as well as claims by others who are replaced by someone of mixed race.

Title VII rejection is problematic because mixed-race individuals face unique harms, and courts seem unwilling to apply consistency and resolve the tension between this identity and current doctrine. The harms at issue are not only harms of categorization that much of the literature focuses on but harms attached to the category. Harms of categorization are those that arise from simply being classified by a system of rules, separate from any benefit or injury based on that categorization, such as being perceived as belonging to or forced to identify with an ill-fitting category. Harms attached to the category are the negative actions such as refusal to hire someone of that category or violence against those in the category. Individuals who are socially racialized as mixed race or embrace that identity face discrimination from a unique animus independent from the harms based on monoracial identities. Under current law, these unique harms in the employment context cannot be remedied even when attempting to bootstrap a claim onto a color claim or a traditional race claim. Additionally, there are instances in which a mixed-race identity functions to obscure discrimination similar to certain aspects of intersectionality. Despite membership in multiple racial categories, a mixed-race complainant must plead a specific protected class to allege discrimination on the basis of race. Courts will often restructure the claims of those seeking a multiracial class into traditional monoracial terms. Further, some courts have held that a mixed-race individual can be replaced by a member of any racial group to which the mixed-race person owes some of his or her heritage. A mixed-race individual can even be used as a foil to another individual’s traditional monoracial claim because they can be conscripted into the same protected class as that of the traditional claimant—if they share any racial heritage despite possible vast disparities in phenotypical indications of race, self-identification, and social perception. This can be especially problematic where colorism claims’ cognizability is limited.

Even when framing a complaint under a monoracial category, mixed-race individuals face problems of standing. First, they are especially susceptible to being perceived as belonging to a racial group completely unrelated to their personal identification or ancestry, or as identifying with a particular racial group because of the assumed mutability of their identity. Thus, when courts require proof of membership in a class, mixed-race people are often barred from bringing claims when they are discriminated against for belonging to a race with which they do not identify. Second, those of mixed backgrounds are more susceptible to mutability attacks. For example, a defendant in an employment discrimination suit may point to a mutable characteristic as the reason for the plaintiff’s dismissal when that characteristic may be what triggered an individual’s racialization in the first place. This defense works because the majority of courts still accept race as an immutable characteristic even as mixed-race persons challenge that conception.

Thus far, multiracial discourse has focused on the concept of separate categorization in data gathering, while ignoring ongoing experiences, problems, and harms created by social perception as mixed race. Two scholars, however, have examined these harms and have proposed to combat them through extensions of current law. While these proposals are helpful, they focus narrowly on disparate treatment claims using employer intent and perception. Focusing on employer intent and perception may remove the barrier of establishing membership in a specific class to which a mixed-race individual may or may not belong, but it also reinforces the perpetrator model of discrimination, eschews disparate impact claims, maintains a significant burden on a claimant to establish a prima facie case by showing employer perception, and does not fully solve intersectional harms.

While these proposals allude to use of a separate mixed-race category if one is perceived as such, this Comment argues explicitly that a mixed-race category is required in order to remedy ongoing discrimination. At the same time, in order to effectively address all discriminatory harms, mixed-race persons should not be locked into such a category. In this way, this Comment’s proposal echoes the perception-based proposals, but instead of focusing on employer perception, it allows a plaintiff to frame race as he or she desires for the initial complaint. A showing of an inconsistent perception can then be used by a defending party to refute that framing. Allowing plaintiffs to frame perception will make disparate impact claims accessible and assuage concerns over creating a separate category and further fractioning minority groups. Additionally, this proposal places the burden of establishing employer perception on the party best able to access the necessary evidence, instead of on a complainant who in most cases does not reach the discovery phase.

Several objections are likely to arise from this approach, many of which have been articulated in the debate over the creation of an independent mixed-race category for data gathering. These include concerns about reification of biological race, creation of a new in-between class to further subordinate groups on the bottom, fractioning of minority groups that can lead to losses of political power, and concerns that such a category does not reflect accurate perceptions or experiences. Beyond those articulated about the category generally, there is also a risk of granting greater protection to mixed-race individuals when other subordinated classes may be more or at least equally in need of it. Further, given the inherently diverse nature of mixed-race individuals, the proposal stands to be at greater risk of essentialization objections. However, keeping exclusive control of the categorization out of the hands of any one party and focusing on unique animus towards mixed-race individuals for any claims based on the mixed-race class can eliminate or mitigate many of these concerns.

Part I of this Comment begins by examining the historical existence of racial mixing and the myth of racial purity in an effort to disarm claims that racial mixing signals a coming racial utopia. It then looks at the meandering progression of separate mixed-race categorization from its initial use, to its absorption into monoracial categories, and its current limited reemergence in legal doctrine. From this point, Part II examines the specific harms that mixed-race individuals face, focusing on those at play in employment discrimination. Part III examines two previously proposed interventions for these harms and finds them to be an incomplete remedy. Finally, Part IV proposes a flexible but separate categorization as an alternative that best addresses the failure of current anti-discrimination jurisprudence to remedy the harms faced by mixed-race people…

Read the entire comment here.

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Marriage, Class and Colour in Nineteenth-Century Cuba

Posted in Anthropology, Books, Caribbean/Latin America, History, Law, Media Archive, Monographs, Slavery, Social Science, Women on 2011-07-16 04:11Z by Steven

Marriage, Class and Colour in Nineteenth-Century Cuba

Cambridge University Press (available in the United States at University of Michigan Press here.)
August 1974
224 pages
216 x 140 mm
Paperback ISBN: 9780521098465

Verena Martinez-Alier (a.k.a. Verena Stolcke), Professor Emeritus of Social Anthropology
Universitat Autónoma de Barcelona

An analysis of marriage patterns in nineteenth-century Cuba, a society with a large black population the majority of which was held in slavery but which also included considerable numbers of freedmen. Dr Martinez-Alier uses as her main source of evidence the records in Havana of administrative and judicial proceedings of cases in which parents opposed a marriage, of cases involving elopement, and of cases of interracial marriage. Dr Martinez-Alier develops a model of the relation between sexual values and social inequality. She considers the importance of the value of virginity in supporting the hierarchy of Cuban society, based on ascription rather than achievement. As a consequence of the high evaluation of virginity, elopement was often a successful means of overcoming parental dissent to an unequal marriage. However, in cases of interracial elopement, the seduced coloured woman had little chance of redress through marriage. In this battle of the sexes and the races, the free coloured women and men played roles and acquired values which explain why matrifocality became characteristic of black free families.

Table of Contents

  • Introduction
  • Part I. Interracial Marriage:
    • 1. Intermarriage and family honour
    • 2. Intermarriage and politics
    • 3. Intermarriage and Catholic doctrine
    • 4. The white man’s view
    • 5. Colour as a symbol of social status
    • 6. Intraracial marriage
  • Part II. Honour and Class:
    • 7. Elopement and seduction
    • 8. Conclusion: Some analytical comparisons.

Read the introduction here.

…Nineteenth-century Cuba cannot be treated as a historical and geographical isolate. Political factors outside Cuba were significant in shaping interracial marriage policy. The cultural tradition of Spain which during three centuries had espoused ‘purity of blood’ as the essential requisite of Spanishness must also be taken into consideration. Racism antedates slavery in the Americas and, as W. Jordan has proposed, the question would be to explain why African negroes (and not for instance the American Indians) were enslaved in the first place. To establish, therefore, a direct causal link between slavery as a highly exploitative system of production and racism would be too simple…

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The Love Story That Made Marriage a Fundamental Right

Posted in Articles, History, Law, Media Archive, United States, Videos, Women on 2011-07-14 02:23Z by Steven

The Love Story That Made Marriage a Fundamental Right

Color Lines
2011-04-27

Asraa Mustufa

The Tribeca Film Festival is under way in New York, and one featured documentary delves into the story behind the landmark civil rights case Loving vs. Virginia, which struck down Jim Crow laws meant to prevent people from openly building families across racial lines. 

Mildred and Richard Loving were an interracial couple that married in Washington, D.C., in 1958. Shortly after re-entering their hometown in Virginia, the pair was arrested in their bedroom and banished from the state for 25 years. The Lovings would spend the next nine years in exile, surreptitiously visiting family and friends back home in Virginia—and fighting for the right to return legally. Their case wound its way to the Supreme Court and, in 1967, the Court condemned Virginia’s Racial Integrity Act as a measure “designed to maintain white supremacy” that violated due process and equal protection. The ruling deemed the anti-miscegenation laws in effect in 16 states at the time unconstitutional. However, it took South Carolina until 1998 and Alabama until the year 2000 to officially remove language prohibiting interracial marriage from their state constitutions.

The landmark case has returned to popular consciousness in recent years as states have debated same-sex marriage rights. Marriage equality advocates have pointed to the Lovings’ fight as a foundational part of American history, establishing marriage as a basic civil right. But for decades it was left to the footnotes of civil rights history, overshadowed by blockbuster cases like Brown vs. Board of Education.

Director Nancy Buirski’sThe Loving Story” aims to deepen public understanding of not just the case but the Loving family itself. The filmmakers recreate their story through interviews with their friends, community members and the attorneys fighting their case. Buirski and her team revived unused footage of the Lovings from 45 years ago, including home movies, and dug up old photographs to bring the couple to life. As a result, the film is as much an engaging love story as it is a history of racist lawmaking. 

“The Loving Story” is making the film festival rounds this year and will air on HBO in February 2012. I spoke with Buirski after the film’s Tribeca screening this week…

Read the entire article here.

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Notes on the state of Virginia: Africans, Indians and the paradox of racial integrity

Posted in Dissertations, History, Identity Development/Psychology, Law, Native Americans/First Nation, United States, Virginia on 2011-07-11 00:19Z by Steven

Notes on the state of Virginia: Africans, Indians and the paradox of racial integrity

Union Institute and University
June 2005
277 pages
AAT 3196614
Publication Number: AAT 3196614
ISBN: 9780542425899

Arica L. Coleman, Assistant Professor of Black American Studies
Unverisity of Delaware

Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Arts and Sciences a Concentration in African American – Native American Relations at the Union Institute and University, Cincinnati, Ohio

W. E. B. Du Bois’s famous statement, ‘The problem of the twentieth-century is the problem of the color line,’ invokes images of the century’s racial antagonisms between Blacks and whites. However, racial antagonism in Virginia also occurred between African Americans and Amerindians, as the question regarding who was an Indian and who was a Negro became paramount to Amerindian survival. Central to this problem was the enforcement of a law the Virginia General Assembly passed on March 20, 1924, entitled ‘An Act to Preserve Racial Integrity.’ This legislation, the first such law to be passed in the United States, was the culmination of Virginia’s three hundred year campaign to insure the ‘purity’ of the white race. Racial purity, in early twentieth-century Virginia, was defined by the absence of African ancestry. Therefore, one could be of Indian-white admixture and remain racially pure. But an Indian-Black admixture, even one drop of black ‘blood,’ and one was transformed from pure to impure, and in jeopardy of being ethnically reclassified. By denying the historical relationship between African and Indian peoples in the Commonwealth, this paradox informed the state recognition process and helped many to successfully maintain their aboriginal status. However, the problem of the color line continues in the twenty-first century because racial integrity remains the dividing factor in African-Indian relations. The following discourse examines the changing state of African-Indian relations in Virginia from the Colonial period to the present. Chapter 1 provides a historical overview of the United States racial formation project in relation to Africans and Indians; chapter 2 examines Thomas Jefferson’s racial theories concerning African-Indian admixture, racial identity, and their influence on Virginia’s twentieth-century racial purity campaign; chapter 3 examines the historical relationship between African and Indians by tracing the Indian presence in the slave and free ‘colored’ populations of colonial and antebellum Virginia; chapter 4 examines the Racial Integrity Act of 1924, its impact on African-Indian relations, and the debate it provoked among such figures as W. E. B. Du Bois and Marcus Garvey; chapter 5 provides a critical analysis of twentieth-century anthropological advocates Frank Speck and Helen Rountree, their activism on behalf of the Virginia Tribes, and the ways their advocacy contributed to the racial integrity cause; chapter 6 is a case study which examines Central Point, Virginia, the home of Richard and Mildred Loving (Loving v Virginia), to interrogate race and self identity, namely the self identity of Mildred Loving as an Indian woman; the Epilogue examines the contemporary activism of Virginia residents of mixed African-Indian heritage whose alternative historical consciousness defies racial politics and promotes decolonization, reclamation and empowerment.

Table of Contents

  • Abstract
  • Dedication
  • Acknowledgments
  • Preface
  • Chapters
    • 1. Introduction
    • 2. Thomas Jefferson’s Notes on the State of Virginia Revisited
    • 3. The Changing State of African and Indian Relations in Virginia
    • 4. Towards State [Un] Recognition: Native Identity and the One Drop
    • 5. The Present State of Virginia Indians: The Predicament of Of Race and Culture
    • 6. “Tell The Court I Love My [Indian] Wife:” Interrogating Race and Self Identity in Loving v. Virginia
  • Epilogue – Coming Together: Decolonization and Empowerment, Reclaiming Ourselves
  • Appendices
    • A. An Act to Preserve Racial Integrity
    • B. Loving Marriage license
    • C. Weyanoke Holiday Card
    • Works Cited

Purchase the dissertation here.

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Constructing and Contesting Color Lines: Tidewater Native Peoples and Indianness in Jim Crow Virginia

Posted in Dissertations, History, Identity Development/Psychology, Law, Media Archive, Native Americans/First Nation, Politics/Public Policy, United States, Virginia on 2011-07-10 19:50Z by Steven

Constructing and Contesting Color Lines: Tidewater Native Peoples and Indianness in Jim Crow Virginia

George Washington University
2009-01-31
392 pages

Laura Janet Feller

A Dissertation submitted to The Faculty of the Columbian College of Arts and Sciences of The George Washington University in partial fulfillment of the requirements  for the degree of Doctor of Philosophy

Indian peoples in the United States have faced many challenges to their group and individual identities as Native Americans over centuries of cultural exchange, demographic change, violence, and dispossession. For Native Americans in the South those challenges have arisen in the context of the idea of “race” as a two-part black-white social, cultural, and political system. This dissertation explores how groups and individuals in tidewater Virginia created, re-created, claimed, re-claimed, retained and maintained identities as Indians after the Civil War and into the 1950s, weathering decades of the ever-stranger career of Jim Crow. They did this in the face of varied pressures from white Virginians who devoted enormous political and social effort to the construction of race as a simple binary division between black and white people.

In the era after the Civil War, tidewater Indians coped by creating new tribal organizations, churches, and schools, presenting theatrical productions that used pan-Indian symbols, and maintaining separations from their African American neighbors. To some extent, they acquiesced in whites’ notions about the “inferior” racialized status of African Americans. In late nineteenth- and early twentieth-century tidewater Virginia, while contending with, and sometimes adapting, popular ideas about “race” and “blood purity,” organized tidewater Virginia Indians also drew from a sense of their shared histories as descendants of the Algonquian Powhatan groups, and from pan-Indian imagery. This project explores how popular ideas about “race” shaped their world and their efforts to position themselves as red rather than black or white, while whites worked to construct “race” along a black-white “color line.”

Table of Contents

  • Acknowledgements
  • Abstract of Dissertation
  • Table of Contents
  • List of Tables
  • Introduction
  • Chapter One: Not Black and Not White: Contexts for Constructing Native Identities in the South from Slavery to the 1920s
  • Chapter Two: Making the 1924 “Racial Integrity” Law: Defining Whiteness, Blackness, and Redness in a Modernizing, Bureaucratizing State
  • Chapter Three: Constructing Native Identities in Tidewater Virginia between 1865 and 1930: Reservations, Organizations, and Public Ceremonies
  • Chapter Four: “Conjuring:” Ethnologists and “Salvage” Ethnography among Tidewater Native American Peoples
  • Chapter Five: In the Aftermath of the “Racial Integrity” Law
  • Conclusion
  • Bibliography

Introduction

The challenge is not only to recognize the fluidity of race, but to find ways of narrating events, social movement, and the trajectory of individual lives in all their integrity along the convoluted path of an ever-shifting racial reality.

Matthew Frye Jacobson

One narrative that illuminates the “ever-shifting racial reality” in America is the story of how individuals and communities in tidewater Virginia created, recreated, and publicly claimed and re-claimed Native American identities after the Civil War and into the 1950s, weathering decades of the ever-stranger career of Jim Crow. They did this in the face of varied pressures from white Virginians who devoted enormous political and social effort to the construction of race in Virginia as a black-white binary system. A 1924 Virginia “miscegenation” law, an “Act to Preserve Racial Integrity,” exemplifies those efforts. That law demonstrated how racialized justifications for segregation could be joined to national eugenic debates of the 1920s. It also punctuated decades of efforts by white individuals to deny that anyone in Virginia was “really” Indian, based upon the notion that all Virginians who said they were Indian were at best racially “mixed” and had some white or African “blood.”

Thus, in late nineteenth- and twentieth-century Virginia, the popular “one drop” idea of what makes one an African American came together with ideas about “blood quantum” and “purity” of racialized “blood,” at a time when tidewater Native people were constructing, re-constructing, and maintaining identities as Indians in the aftermath of emancipation and in the era of Jim Crow. While sometimes contending with, and sometimes adapting for their own purposes, popular ideas about “blood” purity and racialized identities, organized tidewater Virginia Indians also drew from a sense of their shared, localized histories as descendants of the Algonquian Powhatan groups, and from pan-Indian symbols. This project explores how popular ideas about “race” pervaded their efforts, even as they worked to position themselves as “red” rather than black or white, while whites worked to construct of “race” along a black-white “color line.”

The organized tidewater Indian groups persisted in their fight for acceptance oftheir Indian identities despite their lack of distinctive languages and the fact that for more than a century they had been perceived by outsiders as having lost most of the material culture that many whites regarded as markers of “real” Indians. Organized tidewater Natives’ campaigns, institutions, and representations of Indian identity illuminate a part of the story of the construction of “race” in America, but also some of the complications raised by questions about how “ethnic” groups form and persist in the United States. How can we best talk about the histories of “race” and ethnicity in America? How can a shared sense of a common history contribute to construction of ethnic or racialized boundaries, compared to other factors such as a shared land base, parentage, or language? How is it that for Native Americans, whites so often have assumed and even imposed the notion that the only valid Native tradition is one that, if not totally static, has a documentable track stretching “unbroken” back through many generations?

For American Indians nationally, part of this dynamic has been that they have dealt with whites in whose eyes Indians were often both racialized and ethnicized. For tidewater organized Native groups in the period of this study, it seems that their foes wanted them categorized primarily as “racial” groups, and that Virginia Indians fought back on grounds and with weapons that to a large extent reflected the racialized, segregated world in which they lived.

The 1924 law on “racial integrity” was part of a long history of racial legislation in Virginia and throughout the United States designed to create racialized lines in a world where such lines had been blurred since the age of European colonization began. “Miscegenation” law, for example, was solidly entrenched in the English colonies then in the United States, until the Supreme Court’s 1967 ruling in Loving v. Virginia. The first ban on “interracial” marriage in the English North American colonies was Maryland’s in 1664. Virginia’s first “miscegenation” law dated from 1691, and it explicitly included Native Americans among those forbidden to marry white individuals. Before 1924, Virginia laws specified what made someone black rather than defining whiteness. To define “blackness” as a legal matter, Virginia law before 1924 typically expressed and codified racialized identities in terms of numbers of ancestors, or fractions of ancestry. Virginia’s 1924 “racial integrity” law, though, defined legal “whiteness” rather than “blackness.” In doing so, this statute in effect made a matter of explicit law, for the first time in Virginia, the concept of a “one drop rule” for what makes someone legally African American. The sole exception to the whiteness definition in the 1924 law was that a Virginian could be legally white if he or she had no more than “one-sixteenth” Indian “blood” and his or her ancestors were otherwise “white.”

This 1924 statute stands at several intersections in the history of racialist thinking and racism in America. In it, Jim Crow meets “scientific racism” and eugenic thought. As a “miscegenation” law, the statute also illustrates some of the ways in which racialized identities are entwined with conflicts about sexuality. It evidences how constructions of social and cultural identities could connect with, or be contested by, state powers and legal discourses, within the context of the modernizing tendencies of post-World War I governmental policies and programs…

…Starting with 1924 as a focal point, this project looks at Native and “mixed” Native identities as claimed and recorded before and after passage of Virginia’s “Racial Integrity” law. Moving backward into the post-Civil War era and then forward from 1924 into the 1950s, this study explores the impact of Virginia’s 1924 “miscegenation” law on individuals and communities who claimed Native American identities. The 1924 law was a climax of sorts in decades of official and social efforts by whites to classify Virginia Indians variously as “persons of color,” “mulattoes,” or African Americans. Native peoples’ reservation lands in Virginia disappeared, except for two that survive to this day. The Mattaponi and Pamunkey people of those two reservations had some advantages in that they had and have a land base, and along with that land they also have community structures recognized by whites. Even the reservation peoples, though, faced white reluctance to concede the continuing existence of red, rather than black or white, identities in Virginia. Non-reservation tidewater Native people had even trickier choices to make about when and how they would identify themselves publicly, in official situations and documents, as Indians…

Read the entire dissertation here.

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FBI investigating racist threat in Polk County

Posted in Articles, Law, Media Archive, United States on 2011-07-09 05:10Z by Steven

FBI investigating racist threat in Polk County

Chattanooga Times Free Press
Chattanooga, Tennessee
Sunday, 2011-06-26

Beth Burger

Ducktown, Tenn.—More than a week after part of a cinderblock was thrown through a trailer window with a threatening racist message attached, an interracial Polk County couple continue to have sleepless nights.

“I just want to get out of there,” said Ellis Weatherspoon, 45, who lives in Turtletown with his common-law wife, Jennifer, and their 3-year-old son. Weatherspoon, who is black, and Jennifer, 28, who is white, have been together for seven years.

While the Polk County Sheriff’s Office categorized the crime as a simple vandalism case with no apparent motive, the Chattanooga FBI office now is investigating the incident, according to Sheriff Bill Davis.

And things have gotten worse for the couple. On Thursday, the couple found their 6-month-old pit bull/German shepherd mix, Gilbert, dead at the trailer, a rope tied around its neck several times and its body propped against its doghouse…

…Ugly past

Historically, there were consequences for having an interracial relationship in Tennessee.

Dating back to the 1800s, Tennessee law forbade whites from cohabitating or marrying people who were more than one-eighth black, said Daniel Sharfstein, an associate law professor at Vanderbilt University.

A violation was a felony and people could do time in prison, he said. But sometimes mobs took the law into their own hands and lynched the illicit lovers.

Despite the law, interracial relationships were accepted in some rural mountain areas throughout the South, said Sharfstein, who is the author of “The Invisible Line: Three American Families and the Secret Journey from Black to White.”

“The struggles of everyday life were often more important than something as meaningless as race,” he said. “So when I read about the Weatherspoons, to go out of your way to attack an interracial couple — it’s not just disgraceful, it also goes against a most cherished tradition of life in the mountains where people lived the life they chose to live, free of outside meddling and interference.”…

Read the entire article here.

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Fifteenth Union: A Melungeon Gathering

Posted in History, Law, Live Events, Media Archive, Passing, Tri-Racial Isolates, United States on 2011-07-09 03:15Z by Steven

Fifteenth Union: A Melungeon Gathering

Melungeon Heritage Association
Carolina Connections: Roots and Branches of Mixed Ancestry Communities
Warren Wilson College
Swannanoa, North Carolina
2011-07-14 through 2011-07-16

MHA is delighted to announce that this year our annual Union will be celebrated at Warren Wilson College in Swannanoa, NC, July 14-16, 2011. This will be our first Union in the Carolinas, states of primary significance to the history of mixed ancestry communities across America. Melungeon roots in the Carolinas have been prominent topics of discussion in past Unions, and MHA welcomes the opportunity to celebrate and study our heritage on this historic and beautiful campus. Warren Wilson College is located a few miles from Asheville in a scenic area near the highest mountains in the East. It has historic connections to the Melungeon community of Vardy, which the Union will celebrate.

We will have speakers on a wide variety of genealogical and historical topics. The program is still being developed, but two distinguished authors have agreed to discuss their new books at the Union. Each book breaks new ground in the literature of mixed ancestry in the United States.

The Invisible Line: Three American Families and the Secret Journey from Black to White (Penguin, 2011) tells three stories that will be especially meaningful to MHA readers. Author Daniel J. Sharfstein is an associate professor of law at Vanderbilt University. Within a month of publication, his new book was acclaimed in the New York Times as “astonishingly detailed rendering of the variety and complexity of racial experience in an evolving national culture moving from slavery to segregation to civil rights.” This study of the Gibson, Spencer, and Wall families has the potential to change the national conversation about race, and MHA is honored by Mr. Sharfstein’s participation in 15th Union.

Lisa Alther is an acclaimed author of bestselling fiction whose most recent book was a nonfiction investigation of Melungeon ancestry entitled Kinfolks: Falling off the Family Tree. She returns to fiction with Washed in the Blood, forthcoming this fall from Mercer University Press. Alther’s new novel portrays the early history of the southern Appalachians. It tells the story of several generations of the Martin family, from the arrival of Diego Martin as a hog drover with a Spanish exploring party in the 16th century, describing his descendants’ struggles to survive and gain acceptance down through the early 20th century.  In this new novel, Alther connects Melungeon history to early settlement of the Southeastern US, and thus to the theme of 15th Union…

For more information, click here.

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