Mixed Race Studies

Pacifically Possessed: Scientific Production and Native Hawaiian Critique of the “Almost White” Polynesian Race

University of California, San Diego
2013
320 pages

Maile Renee Arvin

A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Ethnic Studies

This dissertation analyzes how scientific knowledge has represented the Polynesian race as an essentially mixed, “almost white” race. Nineteenth and twentieth century scientific literature—spanning the disciplines of ethnology, physical anthropology, sociology and genetics—positioned Polynesians as the biological relatives of Caucasians. Scientific proof of this relationship allowed scientists, policymakers, and popular media to posit European and American settler colonialism in the Pacific as a peaceful and natural fulfillment of a biological destiny. Understanding knowledge as an important agent of settler colonial possession—in the political as well as supernatural, haunting connotations of that word— this project seeks to understand how Polynesians (with a particular focus on Native Hawaiians) have been bodily “possessed,” along with the political and economic possession of their lands. Thus, the project traces a logic of “possession through whiteness” in which Polynesians were once, and under the salutary influence of settler colonialism, will again be white.

The project’s analysis coheres around four figures of the “almost white” Polynesian race: the ancestrally white Polynesian of ethnology and Aryanism (1830s- 1870s), the Part-Hawaiian of physical anthropology and eugenics (1910s-1920s), the mixed-race “Hawaiian girl” of sociology (1930s-1940s), and the mixed-race, soon-to-be white (again) Polynesian of genetics, whose full acceptance in Hawaiʻi seemed to provide a model of racial harmony to the world (1950s). Rather than attempting to uncover “racist” scientific practices, the project reveals how historical scientific literature produced knowledge about the Polynesian race that remains important in how Native Hawaiians are recognized (and misrecognized) in contemporary scientific, legal and cultural spheres.

In addition to the historical analysis, the project also examines contemporary Native Hawaiian responses to the logic of possession through whiteness. These include regenerative actions that radically displace whiteness, such as contemporary relationship building between Native Hawaiians and other Pacific Islanders. At the same time, other regenerative actions attempt to reproduce Native Hawaiian-ness with a standard of racial purity modeled on whiteness, including legal fights waged over blood quantum legislation. Overall, the project provides a scientific genealogy as to how Polynesians have been recognized as “almost white,” and questions under what conditions this possessive recognition can be refused.

TABLE OF CONTENTS

• Signature Page
• Dedication
• Table of Contents
• List of Figures
• Acknowledgements
• Vita
• Abstract of the Dissertation
• Introduction
• Chapter 1: The Polynesian Problem and its Genomic Solutions
  • Part 1: Defining the Polynesian Problem
    • 1.1.1: From Who to Whose: Origins, Identity, and Possession of the Indigenous Pacific
    • 1.1.2: Polynesia Through the Christian Lens of Degeneration
    • 1.1.3: Heirlooms of the Aryan Race
  • Part 2: (Un)Mapping Humanity: Genetic Sameness and Mixture in the Pacific
    • 1.2.1: Genetically “Solving” the Polynesian Problem
    • 1.2.2: The Hawaiian Genome Project
• Chapter 2: “Still in the Blood”: Past and Present Configurations of the “Part-Hawaiian”
  • Part 1: Eugenic Thinking About Native Hawaiian Betterment
    • 2.1.1: Eugenics Pedagogy in Hawaiʻi: Uldrick Thompson’s Hopes for the Hawaiian “Remnant”
    • 2.1.2: Sullivan’s “Two Types” of Polynesians
  • Part 2: Leveraging Blood and Whiteness
    • 2.2.1: Polynesian Blood and the Pre-requisite of Whiteness
    • 2.2.2: Calling the Law on “Native Hawaiians with a Capital N”
• Chapter 3: Re-envisioning “Hybrid” and “Hapa”: Race, Gender and Indigeneity in Hawaiʻi as Racial Laboratory
  • Part 1: Hybrid Hawaiian Types: Native Hawaiian Women in Hawaiʻiʻs Racial Laboratory
    • 3.1.1: The Racial Laboratory of Romanzo Adams and the Chicago School of Sociology
    • 3.1.2: Hybrid Hawaiian Girls
  • Part 2: Hapa and Whole
    • 3.2.1: Kip Fulbeck’s Vision of Hapa as a “Whole” New Race
    • 3.2.2: Re-constellations of Asian Settlers, Haoles Settlers, and Native Hawaiians
• Chapter 4: Beyond Recognition: Native Hawaiians, Human Rights, and Global Indigenous Identities
  • Part 1: Polynesia and Hawaiʻi in the Science of Race After World World II
    • 4.1.1: The Polynesian Problem as Anti-Racist Example
    • 4.1.2: “Tropical Democracy” and the Science of Stabilizing Mixed Race
  • Part 2: Reframing Recognition: Indigenous Rights and Relationships in Oceania and Beyond
    • 4.2.1: Polynesian / Pacific / Pacific Islander
    • 4.2.2: Indigenous / Non-Self-Governing Territory
    • 4.2.3: Native American / Alaska Native / Idle No More
• Conclusion
• Bibliography

Read the entire dissertation here.

Hawai’i’s Interracial History, Culture, and Tradition: Construction and Deconstruction (Sawyer Seminar VIII)

University of Southern California, University Park Campus
Doheny Memorial Library
East Asian Seminar Room (110C)
Friday, 2014-02-28, 09:00-13:00 PST (Local Time)

How are islands connectors of flows of peoples and culture? What types of constructions and deconstructions of race and identity have influenced Hawai’i’s interracial history? How might the past impact the future of racial/ethnic relations on the Hawaiian islands?

PRESENTERS

“Hybrid” and “Hapa”: Challenging the Construction of Hawai‘i as America’s Racial Laboratory

Maile Arvin, University of Santa Cruz, California President’s Postdoctoral Fellow; Ph.D. UC San Diego
Author of Pacifically Possessed: Scientific Production and Native Hawaiian Critique of the “Almost White” Polynesian Race (2013).

“Chinese-Hawaiian Hybrids,” “Hapa Haoles,” and Other Categories: Mixed Race and Racial Consciousness Across the Native-Settler Divide in Territorial Hawai‘i

Christine Manganaro, Assistant Professor
Maryland Institute College of Art
Author of Assimilating Hawai‘i: Racial Science in a Colonial Laboratory, 1919-1959 (forthcoming)

Respondent:

Duncan Williams, Associate Professor of Religion
University of Southern California

For more information, click here.

Color Without Complex: A Conversation w/ Michaela Angela Davis & Dr. Yaba Blay

New York University, Washington, D.C.
Abramson Family Auditorium
1307 L Street, N.W.
Washington, D.C. 20005
Tuesday, 2014-02-18, 18:30 EST (Local Time)

Michaela Angela Davis

Yaba Blay, Ph.D., Professor of Africana Studies and Women’s & Gender Studies
Drexel University, Philadelphia, Pennsylvania

What exactly is Blackness? What does it mean to be Black? Is Blackness a matter of biology or consciousness? Who determines who is Black and who is not? Who’s Black, who’s not, and who cares? This discussion seeks to challenge narrow perceptions of Blackness as both an identity and lived reality.

Video streaming by Ustream

For more information, contact: NYU Washington DC Events at nyuwashingtondcevents@nyu.edu or 202-654-8300.

Race as freedom: how Cedric Dover and Barack Obama became black

Ethnic and Racial Studies
Volume 37, Issue 2
pages 222-240
DOI: 10.1080/01419870.2012.715661

Nico Slate, Associate Professor of History
Carnegie Mellon University, Pittsburgh, Pennsylvania

Born across racial lines, Cedric Dover and Barack Obama both came to identify with the African American community. By contrasting the lives and ideas of two mixed-race individuals, one born in Calcutta and the other in Hawaii, this article examines cosmopolitanism, racial formation and the promise of the ‘post-racial’. A ‘Eurasian’ intellectual born in Calcutta in 1904, Dover developed a coloured cosmopolitanism that mirrors in revealing ways Obama’s approach to race. Both men embraced blackness while transcending the boundaries of race and nation. Dover and Obama developed a conception of race as freedom—not freedom from race or of a particular race, but the freedom to embrace race without sacrificing other affiliations.

We must be both “racial” and anti-racial at the same time, which really means that nationalism and internationalism must be combined in the same philosophy. Cedric Dover (1947, 222)

I have brothers, sisters, nieces, nephews, uncles and cousins of every race and every hue, scattered across three continents, and for as long as I live, I will never forget that in no other country on Earth is my story even possible. Barack Obama (2008)

Born a Eurasian in Calcutta in 1904. Cedric Dover died in England in 1961 a ‘coloured’ man. Born to a white mother in Hawaii in 1961 and raised partially in Indonesia. Barack Obama became the first African…

Read or purchase the article here.

“They Treated Us Just Like Indians”: The Worlds of Bennett County, South Dakota

University of Nebraska Press
2002
156 pages
Illus., maps
Paperback ISBN: 978-0-8032-9830-9
Hardcover ISBN: 978-0-8032-4800-7

Paula L. Wagoner, Associate Professor of Anthropology
Juniata College, Huntingdon, Pennsylvania

On a typical day in Bennett County, South Dakota, farmers and ranchers work their fields and tend animals, merchants order inventory and stock shelves, teachers plan and teach classes, health workers aid the infirm in the county hospital or clinic, and women make quilts and heirlooms for their families or the county fair. Life is usually unhurried, with time for chatting with neighbors and catching up on gossip. But Bennett County is far from typical.

Nearly a century ago the county was carved out of Pine Ridge Reservation and opened to white settlers. Today Bennett County sits awkwardly between the Pine Ridge and Rosebud Sioux Reservations, with nearly one-third of its land classified as “Indian Country” and the rest considered by many Pine Ridge Lakotas to still belong to the reservation. The county is home to a dynamic population, divided by the residents into three groups—”whites,” “fullbloods,” and “mixedbloods.” Tensions between the three groups lurk admid the quiet harmony of Bennett County’s everyday rural life and emerge in moments of community crisis.

In a moving account, anthropologist Paula L. Wagoner tells the story of Bennett County, using snapshots of community events and crises, past and present, to reveal the complexity of race relations and identities there. A homecoming weekend at Bennett County High School becomes a flashpoint for controversy because of the differences of meaning ascribed by the county’s three identity groups to the school’s team name—the Warriors. At another time, the shooting of a Lakota man by a local non-Indian rancher and the volatile wake that follows demonstrate the impulse to racialize disputes that lies just beneath the surface of everyday life.

Yet such very real problems of identity have not completely overwhelmed Bennett County. Wagoner also shows that despite their differences, residents have managed to find common ground as a region of “diverse insiders” who share an economic dependency on federal funds, distrust outsiders, and, above all, deeply love their land.

Sex Tourism in Bahia: Ambiguous Entanglements

University of Illinois Press
December 2013
224 pages
1 map
6 x 9 in
Cloth ISBN: 978-0-252-03793-1
Paper ISBN: 978-0-252-07944-3

Erica Lorraine Williams, Assistant Professor of Anthropology
Spelman College, Atlanta, Georgia

Winner of the National Women’s Studies Association/University of Illinois Press First Book Prize

How sexism, racism, and socio-economic inequality interact in the Brazilian sex industry

Brazil has the largest economy of any Latin American country with a population five times greater than any other South American country, and for nearly a decade, Brazil has surpassed Thailand as the world’s premier sex tourism destination. As the first full-length ethnography of sex tourism in Brazil, this pioneering study treats sex tourism as a complex and multidimensional phenomenon that involves a range of activities and erotic connections, from sex work to romantic transnational relationships. Erica Lorraine Williams explores sex tourism in the Brazilian state of Bahia from the perspectives of foreign tourists, tourism industry workers, sex workers who engage in liaisons with foreigners, and Afro-Brazilian men and women who contend with foreigners’ stereotypical assumptions about their licentiousness.

In her analysis, Williams argues that the cultural and sexual economies of tourism are inextricably linked in the Bahian capital city of Salvador’s tourism industry. She shows how the Bahian state strategically exploits the touristic desire for exotic culture by appropriating an eroticized blackness and commodifying the Afro-Brazilian culture in order to sell Bahia to foreign travelers. Drawing on eighteen months of ethnographic research and in-depth interviews, Sex Tourism in Bahia: Ambiguous Entanglements combines historical, sociological, anthropological, cultural studies, and feminist perspectives to demonstrate how sexism, racism, and socio-economic inequality interact in the context of tourism in Bahia.

Stuart Hall obituary

The Guardian
2014-02-10

David Morley and Bill Schwarz

Influential cultural theorist, campaigner and founding editor of the New Left Review

When the writer and academic Richard Hoggart founded the Centre for Contemporary Cultural Studies at Birmingham University in 1964, he invited Stuart Hall, who has died aged 82, to join him as its first research fellow. Four years later Hall became acting director and, in 1972, director. Cultural studies was then a minority pursuit: half a century on it is everywhere, generating a wealth of significant work even if, in its institutionalised form, it can include intellectual positions that Hall could never endorse.

The foundations of cultural studies lay in an insistence on taking popular, low-status cultural forms seriously and tracing the interweaving threads of culture, power and politics. Its interdisciplinary perspectives drew on literary theory, linguistics and cultural anthropology in order to analyse subjects as diverse as youth sub-cultures, popular media and gendered and ethnic identities – thus creating something of a model, for example, for the Guardian’s own G2 section…

Read the entire obituary here.

Stuart Hall – obituary

The Telegraph
London, England
2014-02-11

Stuart Hall was a cultural theorist who coined the term ‘Thatcherism’ and profoundly influenced New Labour

Stuart Hall, who has died aged 82, came to Britain from his native Jamaica in 1951 and established himself as a leading cultural theorist and as a hero of the intellectual Left.

A trenchant critic of Thatcherism (a term he coined), Hall had a huge impact on the reconfiguration of Left-wing thinking that underpinned the rise of New Labour, while his contributions to the theory of “multiculturalism” entered the political mainstream.

Hall arrived in Britain from Jamaica on a Rhodes Scholarship to Merton College, Oxford, soon after the first wave of Windrush migrants from the Caribbean. He was thus able to witness the reaction of the motherland to its colonial subjects turning up on her doorstep, and the prejudice he encountered inspired him to become involved in politics.

After abandoning a PhD on Henry James in 1958, Hall became the founding editor of the New Left Review, which did much to open a debate about immigration and the politics of identity. He went on, with Raymond Williams and Richard Hoggart, to establish the first Cultural Studies programme at a British university in Birmingham in 1964. In 1979 he moved to the Open University as a Professor of Sociology and for nearly two decades his early morning broadcasts on BBC2 became compulsory viewing for any self-respecting socialist intellectual.

Hall first coined the word “Thatcherism” in a prescient article in Marxism Today in January 1979, four months before Margaret Thatcher herself entered Downing Street. The Conservative leader had been patronised by many on the Left as little more than a shrill housewife. Hall was one of the first to acknowledge that Britain was entering a new era of politics…

…Stuart McPhail Hall was born on February 3 1932 in Kingston, Jamaica, into a middle class family which subscribed to what he called “the colonial romance”. His father, Herman, was the first non-white person to hold a senior position – chief accountant – with United Fruit in Jamaica. Both his parents had non-African components in their ancestry, though as he recalled: “I was always the blackest member of my family and I knew it from the moment I was born.”

Growing up in what he called the “pigmentocracy” of the colonial West Indies had a profound effect on Hall’s childhood and outlook. His mother forbade him from inviting black school friends home, even though to white eyes he was black himself. When his sister fell in love with a black medical student, their mother barred her from seeing him. As a result she suffered a mental breakdown…

Read the entire obituary here.

Are You My Cousin?

The New York Times
2014-01-31

A. J. Jacobs

I love my family, but I’m glad I don’t have to buy birthday presents for all my cousins. I’d be bankrupt within a week.

My family tree sprawls far and wide. It’s not even a tree, really. More like an Amazonian forest. At last count, it was up to nearly 75 million family members. In fact, there’s a good chance you’re on some far-flung branch of my tree, and if you aren’t, you probably will be soon. It’s not really my tree. It’s our tree.

The previously staid world of genealogy is in the midst of a controversial revolution. A handful of websites have turbocharged family trees with a collaborative, Wikipedia-like approach. You upload your family tree, and then you can merge your tree with another tree that has a cousin in common. After that, you merge and merge again. This creates vast webs with hundreds of thousands — or millions — of cousins by blood and marriage, provided you think the links are accurate. One site, Geni, has what it calls the World Family Tree, with about 75 million relatives in more than 160 countries and all seven continents, including Antarctica…

…My journey started a few months ago. I got an email from a stranger named Jules Feldman who lives on a kibbutz in Israel. He had read one of my books. He wrote: “We have in our database about 80,000 relatives of yours. You are an eighth cousin of my wife who, in my opinion, is a fine lady.” I’m also, he said, related to Karl Marx and several European aristocrats.

The email had a bit of a creepy National Security Agency privacy-invasion vibe. But it was also, in a strange way, profoundly comforting. There I was, alone in my office, connected to 80,000 other humans. In a world where extended families lose touch as they spread across time zones, this seemed remarkable…

…Last year, Yaniv Erlich, a fellow at the Whitehead Institute at M.I.T., presented preliminary results of his project FamiLinx, which uses Big Data from Geni’s tree to track the distribution of traits. His work has yielded a fascinating picture of human migration.

Second, a megatree might just make the world a kinder place. I notice that I feel more warmly about people I know are distant cousins. I recently figured out that I’m an 11th cousin four times removed of the TV personality Judge Judy Sheindlin. I’d always found her grating. But when I discovered our connection, I softened. She’s probably a sweetheart underneath the bluster.

That’s a trivial example, I know. But imagine how someone from the Ku Klux Klan might feel when he connects with his African-American relatives. They won’t be singing Kumbaya, but could it nudge him toward more tolerance? I hope so…

Read the entire article here.

12 Beautiful Portraits Of Black Identity Challenging the “One-Drop” Rule

PolicyMic
New York, New York
2014-02-06

Amirah Mercer

What are you?” they’d ask, head tilted and eyes squinted.

“Black,” I’d reply.

“No … but like, what else are you? I know it’s not all black.”

So went a typical interrogation by my peers as a kid. With skin lighter than even some who identify as White, and hair that streaks blond in the sun, I’ve never been offended by the question, although I have since changed my response. To the more politically correct question that I’m asked in adulthood — “Where are you from?” — I would recite my ethnic makeup, followed by a definitive, “But I identify as Black.” (If I feel like being a wise ass, I’ll simply reply with “New Jersey.”)

How do you define a racial identity? Can “blackness” be defined simply by a person’s skin tone, hair texture and facial features? Can we define it by the way someone walks or the way they talk? Can it be a product of someone’s cultural affinities, regardless of what she looks like?

These are the questions that Dr. Yaba Blay and photographer Noelle Théard encourage us to wrestle with in (1)ne Drop: Shifting the Lens on Race. Featuring the perspectives of 58 people who identify as part of the larger “racial, cultural, and social group generally referred to and known as Black,” the book combines candid memoirs and striking portraits to explore the complexities of Black identity and celebrate an individual’s right to self-identify.

(1)ne Drop’s title derives from the “one-drop rule” — a (successful) attempt to define blackness in America as one drop, or at least 1/32, of Black ancestry for the economic, social, and political purposes of distinguishing a Black person from a White person. I say “successful,” because the one-drop rule still holds cultural weight today, especially with regard to how we value light and dark skin. For this reason, Dr. Blay aims to “challenge narrow yet popular perceptions of what Blackness is and what Blackness looks like.”

“I think the context that we live in shapes the way you identify yourself, and the way others identify you,” says Dr. Blay. And therein lies the power of (1)ne Drop. From Zun Lee, a man who has always identified as Black despite being phenotypically Asian, to Sembene McFarland, a woman whose vitiligo bizarrely blurs other people’s perception of her race, to James Bartlett, a man who is mistaken for Italian, Arab or Hispanic depending on what U.S. city he’s in, (1)ne Drop narrates a story of blackness that is not bound by looks, but that is fluid and empowered by the act of self-identification.

Below are 12 portraits of participants, including their self-identification and a piece of their personal story from (1)ne Drop: Shifting the Lens on Race:…

Read the entire article and view the portraits here.