Race is a Social Construction

Posted in Anthropology, Articles, Media Archive on 2012-03-04 03:33Z by Steven

Race is a Social Construction

Living Anthropologically
2012-02-18

Jason Antrosio, Associate Professor of Anthropology
Hartwick College, Oneonta, New York

I usually avoid the phrase “race is a social construction.” It’s become too much of a mantra, it’s too much of a shortcut, and it is wildly misunderstood and misinterpreted. A perhaps better phrase–still concise but more accurate, and hopefully less susceptible to misinterpretation, is from John H. Relethford: Race is a “culturally constructed label that crudely and imprecisely describes real variation” (Race and global patterns of phenotypic variation 2009:20).

It is important to spell out what that means, and what people were after with the “race is a social construction” phrase. I am going to go out on an optimistic limb here and say that some recent posts on popular genetic-sorting blogs–Gene Expression and Dienekes–demonstrate these bloggers 1) acknowledge the genetic clustering data exhibits much more complexity and tells a much more complex story of human movement and mixing than is popularly understood; and 2) therefore acknowledge that the lived experience of racial classification can be much more real than the kinds of genetic clustering they are outlining; so that 3) correctly understood they are at least tacitly acknowledging that indeed “race is a social construction.”

Now before any of these bloggers or the people who inhabit their comment streams jump in and crush me, I want to make clear that this is an optimistic reading of some recent posts; that these comments apply to the main bloggers and not necessarily the commenters; and that since I am not a regular reader of these blogs, this may not be a new development even as I am reading a difference in tone…

Read the entire article here.

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The “ethnology” of Josiah Clark Nott

Posted in Anthropology, Articles, Literary/Artistic Criticism, Media Archive, Slavery, United States on 2012-03-04 02:23Z by Steven

The “ethnology” of Josiah Clark Nott

Journal of Urban Health
Volume 50, Number 4 (April 1974)
pages 509–528.

C. Loring Brace, Ph.D.
Museum of Anthropology
University of Michigan

It is only rarely that a person so completely transcends the ethos of his age that the recorded results of his scientific endeavors can be read a century or more later with any real profit, and apart from the desire to gain some historical perspective on the time in question. Copernicus, Darwin, and Einstein, among others, can still be read with instruction, not so much for their conclusions, but for the methods by which these were reached. This is because the conclusions, while now taken for granted, are no more intuitively obvious today than when they were first advanced.

Except for the rare transcending genius, the best minds of an age tend to typify the thinking of the time rather than to advance it. It is no surprise, then, to discover that the ablest figures in the American South prior to the Civil War, including Josiah Clark Nott, were unanimous in the defense of their “peculiar institution,” slavery. Although educated Southerners were unanimous in their defense of slavery, they diverged widely in their justification for doing so. As the 19th century progressed, two camps emerged which were engaged in vigorous, prolonged, and often acerbic debate at the time the Civil War broke out. Both sides took it as self-evident that Negroes were inferior and slavery justified, but they differed in their attempts to explain how racial differences arose in the first place.

The issue, at bottom, involved the relation between scientific and historical reality, and the written accounts in the Protestant Bible. On the one side it was argued that the words in the Bible were inspired by God and must therefore be literally true-all men, black and white, slave and free, were the descendants of Adam and Eve. On the other, the argument suggested that the inspiration in Holy Writ was largely moral and that the geographic and scientific information reflected the human fallibility and ignorance of the human authors. Neither side questioned the rectitude of a world view dominated by Protestant Christianity; both declared that, by definition, the basic teachings of science and religion must be in agreement. However, since there were apparent discrepancies between the views of the two realms, disputes arose over which should bend to accommodate the other…

…On August 12, 1845, Nott wrote to his friend John Henry Hammond, governor of South Carolina, that “the negro question was the one that I wished to bring out and embalmed it in Egyptian ethnography, etc., to excite a little more interest.”‘ He was referring specifically to his second published foray into the realm of “anthropology,” which had appeared just the year before and which set the tone and the dimensions of everything he was to write in an anthropological vein for the next 20 years. Once started, his involvement snowballed. As he wrote Hammond in a subsequent letter, September 4, 1845, “the nigger business has brought me into a large and heterogeneous correspondence,” and he declared his intention “to follow out the Negro, moral and physical in all his ramifications.”

Nott’s first anthropological contribution, entitled “The Mulatto a Hybrid-Probable Extermination of the Two Races If the Whites and Blacks Are Allowed to Intermarry,” was published in i843 in the highly respectable American Journal of the Medical Sciences.’ In this article, Nott became the first American public figure to declare that whites and blacks belonged to separate species of the genus Homo. As he stated, “this I do believe, that at the present day the Anglo-Saxon and Negro races are, according to common acceptation of the terms, distinct species, and that the offspring of the two is a Hybrid” (italics Nott’s) . To support this conclusion he reprinted figures from a paper that had appeared the year before in the Boston Medical and Surgical Journal, written by an anonymous author who signed himself Philanthropist.

The figures purported to show that the life spans of mulattoes are the shortest of any kind of human population, indicating that in the long run they were destined for eventual extinction. While it was not so acknowledged, the data on which these conclusions were based originally came from the census of  1840, which was filled with unverifiable claims and gross errors and slanted in a blatantly proslavery manner. Nott could hardly have been ignorant of the problems associated with the data of the census since these had been exposed in the very same Boston Medical and Surgical Journal, but he used them anyway without apology or qualification. In this instance, as in many others in his “anthropological” career, it is clear that the lip-service he gave to science was mainly camouflage to cover the racist advocacy that lay beneath.

Despite the weakness in his case, Nott’s hybridity argument drew favorable notice from Morton and helped enlist the latter in the ensuing debate. The ostensible issue was the criterion for the establishment of valid species. If members of different populations either could not crossbreed or, having done so, could only produce offspring that were sterile or of reduced viability and fertility, then the populations could be considered as different biological species. All agreed that the failure to crossbreed or the production of sterile offspring-the mule, for example-indicated a valid specific difference. The argument concerned the evidence for cases of reduced viability and fertility. In Mobile, Ala., Nott lacked the library resources as well as the time and inclination to pursue the matter beyond its initial stages. Morton, however, had the inclination; he also had the collections of the Philadelphia Academy of Natural Sciences. He had just completed the second of his two principal contributions to anthropological research, his Crania Aegyptiaca, in which he had demonstrated that the physical characteristics of Caucasian and Negro populations were just as distinct in ancient Egypt as they are today. With the dates of Egyptian antiquity established by the follow-up of Champollion’s translation of the Rosetta stone, and with a concept of the antiquity of human existence assumed to be on the order of those appended to the English Bible by Archbishop Ussher, Morton felt that human racial distinctions must have existed “in the beginning. Realizing that such an opinion was likely to stir up controversy, Morton was diffident about advancing it, but he finally did so with qualified caution in his defence and expansion of Nott’s hybridity position…

Read the entire article here.

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Race and global patterns of phenotypic variation

Posted in Anthropology, Articles, Health/Medicine/Genetics, Media Archive on 2012-03-03 21:38Z by Steven

Race and global patterns of phenotypic variation

American Journal of Physical Anthropology
Volume 139, Issue 1 (May 2009) Special Issue: Race Reconciled: How Biological Anthropologists View Human Variation
pages 16–22
DOI: 10.1002/ajpa.20900

John H. Relethford, Distinguished Teaching Professor of Anthropology
State University of New York, Oneonta

Phenotypic traits have been used for centuries for the purpose of racial classification. Developments in quantitative population genetics have allowed global comparison of patterns of phenotypic variation with patterns of variation in classical genetic markers and DNA markers. Human skin color shows a high degree of variation among geographic regions, typical of traits that show extensive natural selection. Even given this high level of geographic differentiation, skin color variation is clinal and is not well described by discrete racial categories. Craniometric traits show a level of among-region differentiation comparable to genetic markers, with high levels of variation within populations as well as a correlation between phenotypic and geographic distance. Craniometric variation is geographically structured, allowing high levels of classification accuracy when comparing crania from different parts of the world. Nonetheless, the boundaries in global variation are not abrupt and do not fit a strict view of the race concept; the number of races and the cutoffs used to define them are arbitrary. The race concept is at best a crude first-order approximation to the geographically structured phenotypic variation in the human species.

Read or purchase the article here.

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Are You an Indian?

Posted in Anthropology, History, Identity Development/Psychology, Media Archive, Native Americans/First Nation, United States, Videos on 2012-03-02 02:13Z by Steven

Are You an Indian?

Public Broadcasting Service
Independent Lens
Premiere Date: 2011-11-17
Duration: 00:05:25

Though their ethnicities are mixed, the Wampanoag take pride in their tribal heritage.

In this companion piece to the documentary film We Still Live Here—Âs Nutayuneân, Wampanoag tribal members discuss how their multicultural heritage both complicates and enriches their identities as Native American people.

Watch Are You an Indian? on PBS. See more from Independent Lens.

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Black History Month: Making truth live

Posted in Anthropology, Articles, Canada, History, Native Americans/First Nation, New Media, Slavery on 2012-02-28 02:07Z by Steven

Black History Month: Making truth live

The Windsor Star
2012-02-27

Elise Harding-Davis

To me, as a Canadian woman of African origins, Black History Month is meant to share factual stories and events about North America’s African-based cultures. It is also a prime time to debunk myths and validate folklore and our cherished oral histories.
 
Recent articles linking Ron Jones and me to two famous historical figures are surfacing because they bare truth. Parallel histories were crafted, theirs glorious, ours inconsequential.
 
Comparably, our family histories are just as undeniable and magnificent as those of the notable figures we are connected to. That our past was covered up and debased does not make our rightful lineage any less based in truth.
 
We are a mixture of displaced African peoples, aboriginal inhabitants and usurping European founders and pioneers of Canada and the United States, a unique hybrid creation of the North American experience. The famous, infamous and homogeneous masses are indeed our forebears.
 
We exhibit the many shades and features inherent in these cultures because they chose to mix their genetics with ours.
 
The supremacy of owning another being is intoxicating. As a result, strange mental processes led to very peculiar practices. We were not recognized as human beings. As slaves, concubines and servants, we were at the mercy and whim of those who had possession of us. Our births were generally listed with the other stock, documented in curious ways or not recorded at all, blurring the truth of our parentage.
 
Our Blackness was quantified, mulatto (half-black), quadroon (one-quarter black), octoroon (one-eighth black) and even sextaroon (one sixteenth black); a thirty-second part black blood, which could span eight generations, branded us as slaves. Over the course of 500 years of enslavement and servitude, legal lineage was changed from patriarchal, father to son, to matriarchal, mother to child…

Read the entire article here.

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Racial Hybridity, Physical Anthropology, and Human Biology in the Colonial Laboratories of the United States

Posted in Anthropology, Articles, History, Media Archive, Passing, Politics/Public Policy, United States on 2012-02-27 21:50Z by Steven

Racial Hybridity, Physical Anthropology, and Human Biology in the Colonial Laboratories of the United States

Current Anthropology
Volume 53, Number S5 (April 2012)
DOI: 10.1086/662330
pages S95-S107

Warwick Anderson, Research Professor of History
University of Sydney

In the 1920s and 1930s, U.S. physical anthropologists imagined Hawai‘i as a racial laboratory, a controllable site for the study of race mixing and the effects of migration on bodily form. Gradually a more dynamic and historical understanding of human populations came to substitute for older classificatory and typological approaches in the colonial laboratory, leading to the creation of the field of human biology and challenges to scientific racism. Elite U.S. institutions and philanthropic foundations competed for the authority to define Pacific bodies and mentalities during this period. The emergent scientific validation of liberal Hawaiian attitudes toward human difference and race amalgamation or formation exerted considerable influence on biological anthropology after World War II, but ultimately it would fail in Hawai‘i to resist the incoming tide of continental U.S. racial thought and practice.

In 1920, Henry Fairfield Osborn, the forceful president of the American Museum of Natural History, wrote to a young physical anthropologist on his staff telling him how to conduct research into pure Polynesians and mixed-race people in Hawai‘i. Osborn had recently returned to New York from the islands—the territory of the United States—having found their exotic beauty enthralling and their inhabitants amenable to racial study. Like many other visitors, Osborn took surfing lessons on Waikiki with Duke Kahanamoku, the Olympic swimmer, whom he regarded as a “model chieftain type.” “Do not fail to make the acquaintance of Duke,” the keen eugenicist Osborn urged Louis R. Sullivan, “and secure his measurements, ascertaining if you can, without giving offence, whether he is full blooded.” In particular, Osborn wanted the diffident, frail anthropologist, a student of Franz Boas at Columbia University, to “obtain any data regarding swimming adaptations in the limbs and feet.” He hoped, too, that bathing and surfing in the refreshing climate would improve Sullivan’s consumptive tendencies. Additionally, Osborn demanded measurements of other types, including “fishermen,” “poi makers,” “tapa makers,” and “hula dancers.” He heard that the “Hawaiian and Chinese blend is an excellent one; in the schools, intelligent, upright, persistent.” Collecting “primitive” types was compelling because Osborn planned a Polynesian hall at the American Museum; the United States boasted a “historic connection” with Hawai‘i, and the evaluation of racially mixed peoples might offer insight into contemporary social problems on the mainland, including New York.

During the 1920s, physical anthropologists from the American Museum of Natural History and Harvard University treated Hawai‘i as a racial “laboratory,” a controlled site where they might assess an experiment in human biology (MacLeod and Rehbock 1994). They came to the Bernice P. Bishop Museum in Honolulu to study the origins of Polynesians and the process of contemporary race formation in the islands, presumably the result of environmental adaptation of newcomers and hybridization between different groups. In this sense, anthropologists such as Sullivan and his successor Harry L. Shapiro pursued a Boasian program in physical anthropology, elaborating on their mentor’s earlier work on race mixing and the modification of the bodies of immigrants, and producing dynamic and historical accounts of human difference (Boas 1910; Herskovits 1953; Kroeber 1942). Even though conservative eugenicists such as Osborn and his friend Charles B. Davenport initially had promoted research in the islands, the Pacific soon became a Boasian laboratory—to their consternation—a workshop for investigators skeptical of racial typologies and fixities. Most of these rising anthropologists arrived in Hawai‘i already discontented with the complicated and contradictory typological enterprise, and experiences there propelled their drift toward racial recusancy. The vast sea of islands, with Hawai‘i in the middle, proved an exemplary site where physical anthropology could be refashioned and a new human biology might emerge…

…Race Crossing in America

Louis Sullivan, Osborn’s young emissary, was not the first mainland expert to evaluate racial diversity and mixture in Hawai‘i. After studying the decline of the northern “Negro,” the punctilious statistician Frederick L. Hoffman traveled to the islands to investigate the effects of Pacific “miscegenation.” Not surprisingly, his analysis of vital statistics revealed the supposedly baleful results of “Hawaiian mongrelization,” thereby confirming his prejudices (Hoffman 1916, 1917, 1923). Alfred M. Tozzer, the Harvard anthropologist, was rather more sympathetic. From 1916, he visited his wife’s (haole) family on Oahu each summer and measured the bodies of Chinese-Hawaiian and white-Hawaiian neighbors. After struggling with the statistics of race crossing, Tozzer, a close friend of Boas, handed over his data on 508 subjects to Leslie C. Dunn, a progressive young geneticist. While lamenting the unreliable “pedigrees,” Dunn could find no signs of “degeneracy” among the mixed offspring—by which he meant no obvious physical disharmony or mental deficiency. He noted that the first generation of European-Polynesian crosses showed native pigmentation and lacked hybrid vigor, but supposedly Hawaiian corpulence disappeared and finer European features emerged. Dunn complained of the difficulties calculating white hybrids: whites seemed too heterogeneous to fit one type or even to sort neatly into conventional Nordic, Alpine, and Mediterranean divisions (Dunn 1923). After further analysis, Dunn (1928:2) decided that Hawaiian-Chinese crosses generally reverted toward their Asian ancestry in what he called “this great experiment in race mixture.”

Race mixture or miscegenation excited considerable scholarly interest and public indignation in the continental United States during the early twentieth century. According to the 1910 census, the number of self-identifying “mulattoes” in the U.S. population had risen to two million, more than 20% of African Americans. This development prompted concern among some white social theorists. In 1918, Madison Grant (1918) predicted the passing of the great white race: “mongrelization” across the globe was leading to dilution and degeneration. A few years later, Lothrop Stoddard (1921) echoed Grant’s predictions. Through the 1920s and 1930s, marriage between African Americans and European Americans remained illegal in more than 40 states but not in the insular territories (Hollinger 2003; Kennedy 2003; Moran 2001; Pascoe 1996; Sollors 2000; Spickard 1989; Williamson 1980). In 1924, Virginia promulgated the “one-drop” rule to define more rigidly the boundaries of white identity. The following year, Leonard “Kip” Rhinelander scandalized New York when he sued Alice Jones for passing as white and deceptively luring him into marriage. Black men accused of lustful behavior toward white women were still being lynched in the South. In 1935, the African American intellectual W. E. B. DuBois observed that fear of race mixing was “the crux of the so-called Negro problem in the United States” (DuBois 1980 [1935]:99). Nonetheless, in places such as Harlem, New York, a self-conscious and assertive “mulatto” culture emerged during this period (Huggins 1973; Watson 1995).

American physical anthropologists and scientists tried to elucidate the biological principles of this controversial social issue. Even in the 1890s, Franz Boas, a liberal Jewish-German émigré inspired by the environmentalism of his mentor Rudolf Virchow, was scouring American Indian reservations and boarding schools looking for “half bloods” to measure. He noticed that rather than blending their ancestry, mixed children manifested features favoring one or the other parent, but he thought this segregation of heredity scarcely constituted “degeneration,” however defined. Indeed, mixing seemed to have a “favorable effect upon the race” (Boas 1902, 1940 [1894]; Stocking 1982). Miscegenation also intrigued less sympathetic physical anthropologists. “I am seeking information concerning the offspring of mulattoes,” Charles B. Davenport wrote in 1906 to Aleš Hrdlička at the Smithsonian Institution. “That is, I wish to learn if white skin color and black are produced as well as mulattoes. Are such pairs of mulattoes perfectly fertile and are their children vigorous?” The anatomist Hrdlička was stumped. He suspected three-quarters of the people of color in Washington, DC, were part white, but the “question of the mixed bloods of white and Negroes and of their progeny still awaits scientific investigation.” Over the following years, Hrdlička frequently urged the aging eugenicist to use the resources of the research station at Cold Spring Harbor, New York, to look into this question. But not until the late 1920s did Davenport enlist Morris Steggerda to measure and assess sociologically mixed-race people—and then in Jamaica. By this time their condemnation of disharmonious race crossing would appear exceptionally vehement and absurd. The scientists worried that Jamaican “hybrids,” inheriting the short arms of whites and the long legs of blacks, had trouble stooping and picking things off the ground; browns became “muddled and wuzzle-headed” (Davenport and Steggerda 1929:469)…

Read the entire article here.

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The mystery, myth and marvel of the Melungeons of East Tennessee

Posted in Anthropology, Articles, Media Archive, Tri-Racial Isolates, United States on 2012-02-23 01:19Z by Steven

The mystery, myth and marvel of the Melungeons of East Tennessee

Chattanooga Parent/North Georgia Parent
2012-01-08

Jennifer Crutchfield

Columbus sailed the ocean blue in 1492.  Even the youngest of us knows that rhyme but there is more to the story of the conquest of the New World and it was a man’s search for clues to his mysterious illness that may have answered centuries old questions.   Answering those riddles about people and places make history and its mysteries so exciting.
 
Elvis Presley, Pocahontas, Abe Lincoln and Sequoyah may share a bloodline that still exists with many Melungeon brothers who don’t even know it.  As early as 1673 English explorer James Needham wrote about people who lived with Native American tribes, Mediterranean-looking people speaking a broken 16th century Elizabethan English in the forests of the New World.

Dedicated research, advanced genetic typing, testing and a disease or two combined in one man as he battled a mysterious ailment.  Brent Kennedy had always been told that his family was of Irish, Scottish and German heritage.  Imagine his surprise when the source of his pain was diagnosed as Erythema nodosum sarcoidosis, a disease that only strikes Mediterranean men?…

Read the entire article here.

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The man behind the legend

Posted in Anthropology, Arts, Biography, Literary/Artistic Criticism, New Media on 2012-02-16 00:48Z by Steven

The man behind the legend

Edmonton Journal
Edmonton, Alberta, Canada
2012-02-14

Jay Stone, Postmedia News

BERLIN – He was a musician, a spiritual leader, a ladies’ man, a smoker of heroic amounts of ganja, a political force and a religious icon. And, 31 years after his death, Bob Marley is still a chart-topper: His Legend album sells 250,000 copies a year, even now.

“Everywhere in the world people look at Bob as some kind of leader, philosopher, prophet, someone who speaks to their lives and in whom they find wisdom,” says Scottish filmmaker Kevin Macdonald. “It’s fascinating: Why is that? Nobody else has had that effect in music.”

Macdonald directed the documentary, Marley. It’s a definitive—not to say encyclopedic—biopic of a musician who was a mystery, despite his popularity as the first poet of reggae. Almost 2 and a half hours long, it includes concert footage and interviews with friends and family. It is having its world premiere at the Berlin International Film Festival

…The Scottish director took over the project from Jonathan Demme, who dropped out because of the lack of historical documents with which to put together a full picture. Macdonald said he became committed to it while in Uganda shooting The King of Scotland, his film about Idi Amin.

“I went into the Kampala slums with some of my actors, and people had Bob Marley pictures, graffiti, pictures,” Macdonald said. “Twenty-five years after he died, he still had a huge impact. There’s no other musician I can think of who has that position in culture, so long after he’s dead, and so far away, in a poor part of a central African city.”

He looked at the film as a kind of detective story. Much of Marley’s identity came from the fact that he was of mixed race—his mother was black, his father white—so that, in some ways, he was an outsider in his own country. Despite Macdonald’s research, however, Marley’s father, Norval, remains a mystery: There is a photograph of him in the movie, but not much information…

Read the entire article here.

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Finding culture in ‘poetic’ structures: The case of a ‘racially-mixed’ Japanese/New Zealander

Posted in Anthropology, Articles, Asian Diaspora, Media Archive, Oceania on 2012-02-15 03:32Z by Steven

Finding culture in ‘poetic’ structures: The case of a ‘racially-mixed’ Japanese/New Zealander

Journal of Multicultural Discourses
Online Before Print: 2012-01-18
19 pages
DOI: 10.1080/17447143.2011.610507

Masataka Yamaguchi, Professor of Japanese Studies
University of Otago, Dunedin, New Zealand

In this article, I analyze discourse taken from my interviews with a ‘racially-mixed’ Japanese/New Zealander in which he represents his ethno-national identities to me in New Zealand. Drawing on the concept of ‘poetic’ structure, I reveal implicit assumptions in the patternings of discourse. Specifically, he discursively constructs his ‘racially-mixed’ identities by presupposing ‘pure race’ as a social fact. It is also shown that a powerful implicit assumption is the hegemony of whiteness, to which he responds in the construction of New Zealander identities. For comparative purposes, I further analyze interview data taken from another Japanese-heritage participant. Based on the analyses, I discuss implications for the analysis of multicultural discourses, and suggest that the reproduction of hegemonic values deserves more attention.

Read or purchase the article here.

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Navigating Multiple Identities: Race, Gender, Culture, Nationality, and Roles

Posted in Anthologies, Anthropology, Asian Diaspora, Barack Obama, Books, Gay & Lesbian, Identity Development/Psychology, Media Archive on 2012-02-13 21:36Z by Steven

Navigating Multiple Identities: Race, Gender, Culture, Nationality, and Roles

Oxford University Press
March 2012
288 pages
Paperback ISBN13: 9780199732074; ISBN10: 0199732078

Edited by

Ruthellen Josselson, Professor of Psychology
Fielding Graduate University, Santa Barbara, California

Michele Harway, Faculty Research Specialist
Fielding Graduate University, Santa Barbara, California

Although questionnaires routinely ask people to check boxes indicating if they are, for example, male or female, black or white, Hispanic or American, many people do not fit neatly into one category or another. Identity is increasingly organized multiply and may encompass additional categories beyond those that appear on demographic questionnaires. In addition, identities are often fluid and context-dependent, depending on the external social factors that invite their emergence. Identity is constantly evolving in light of changing environments, but people are often uncomfortably fixed with societal labels that they must include or resist in their individual identity definition.

In our increasingly complex, globalized world, many people carry conflicting psychosocial identities. They live at the edges of more than one communal affiliation, with the challenge of bridging different loyalties and identifications. Navigating Multiple Identities considers those who are navigating across racial minority or majority status, various cultural expectations and values, gender identities, and roles. The chapters collected here by Josselson and Harway explore the ways in which individuals attain or maintain personal integration in the face of often shifting personal or social locations, and how they navigate the complexity of their multiple identities.

Features

  • Discusses different forms of identity, beyond race and ethnicity
  • Incorporates international perspectives

Table of Contents

  • Chapter 1—The Challenges of Multiple Identity—Ruthellen Josselson and Michele Harway
  • Chapter 2—Multiple Identities and Their Organization—Gary S. Gregg
  • Chapter 3—The “We of Me”: Barack Obama’s Search for Identity—Ruthellen Josselson
  • Chapter 4—The Varieties of the Masculine Experience—Kate A. Richmond, Ronald F. Levant, and Shamin C. J. Ladhani
  • Chapter 5—Growing Up Bicultural in the United States: The Case of Japanese-Americans—James Fuji Collins
  • Chapter 6—The Multiple Identities of Feminist Women of Color: Creating a New Feminism?—Janis Sanchez-Hucles, Alex Dryden, and Barbara Winstead
  • Chapter 7—The Multiple Identities of Transgender Individuals: Incorporating a Framework of Intersectionality to Gender Crossing—Theodore R. Burnes and Mindy Chen
  • Chapter 8—A Garden for Many Identities—Suzanne Ouellette
  • Chapter 9—“I Am More (Than Just) Black”: Contesting Multiplicity Through Conferring and Asserting Singularity in Narratives of Blackness—Siyanda Ndlovu
  • Chapter 10—Identities in the First Person Plural: Muslim-Jewish Couples in France—Brian Schiff, Mathilde Toulemonde, and Carolina Porto
  • Chapter 11—Identity Wounds: Multiple Identities and Intersectional Theory in the Context of Multiculturalism—Michal Krumer-Nevo and Menny Malka
  • Chapter 12—Evaluation of Cultural and Linguistic Practices: Constructing Finnish-German Identities in Narrative Research Interviews—Sara Helsig
  • Chapter 13—“Because I’m Neither Gringa nor Latina”: Conceptualizing Multiple Identities Within Transnational Social Fields—Debora Upegui-Hernandez
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