Mixed Race Studies

The double life of Injun Joe

Maclean’s
1956-07-21

Dorothy Sangster [Katz] (1913-2011)

The tourists at Algonquin Park think they’re meeting a real live redskin in a tribal tepee. Indian schmindian! He’s Tex Boyden, who reads the New Yorker, sips Martinis and makes his living selling beads to the white natives

When Erl Boyden was five years old, his Uncle Richard took him to a wild-west show in Ottawa and introduced him to Buffalo Bill.

Excited by tom-toms and war cries and trailing war bonnets, little Erl fell in love with Indians on the spot. He took to cutting out pictures of Indians, improvising Indian costumes, collecting Indian souvenirs. His bedroom in the old Boyden home on Mackenzie Avenue, in the shadow of the Parliament Buildings, became a litter of bows and arrows and buckskins. His most treasured possession was a five-foot cotton tepee his aunt Bertha O’Donaghue sent him from New York. The Last of the Mohicans was his favorite book and he and his two brothers saved their nickels to see Broncho Billy Anderson on Saturday afternoons at the neighborhood movie house, and Custer’s Last Stand, a stage show that came to Ottawa’s Grand Opera House in 1907. School bored young Erl—his thoughts were elsewhere. He saw himself as a white boy who by his knowledge of hunting and outdoor lore is adopted by an Indian chief and given a place of honor in the tribe.

Boyden is sixty years old now, but he’s still playing Indian. All summer long you can find him sitting beside the highway at Dwight, a small resort town 160 miles north of Toronto on the road to Algonquin Park, under a sign that says, “Ugh! Indian Souvenirs!”

Tourists know him as Injun Joe…

Read the entire article here.

Author Joseph Boyden’s shape-shifting Indigenous identity

APTN National News
Aboriginal Peoples Television Network
Winnipeg, Manitoba, Canada
2016-12-23

Jorge Barrera

Three Day Road author Joseph Boyden’s uncle went by the alias “Injun Joe” and wore a headdress while selling drums made of tin cans wrapped in birch and other “Indian” items to tourists from a shop near Algonquin Park in Ontario.

A Maclean’s article in 1956 titled, The Double Life of Injun Joe, reported Earl [Erl] Boyden “may look like an Indian, think like an Indian and spend most of his year among Indians, but as far as he knows he hasn’t a drop of Indian blood.” The article said Earl Boyden’s father was a “well-to-do Ottawa merchant who traced his family to Thomas O’Boyden in Yorkshire” and that his mother was “Irish.”

Earl Boyden, who died in 1959, appears to have embraced Indigenous culture to the point where the local Ojibway would refer to him as “not a white man,” according to the article.

Over the years, Joseph Boyden has referred to his uncle’s “Ojibway ways” and once told an interviewer that he saw parallels between himself and his “Indian uncle” Earl.

“Just like my Indian uncle, I had a taste for the road and for adventure,” said Boyden, in an interview with Penguin Books for a reading guide accompanying Three Day Road, his breakthrough novel which won the Scotiabank Giller Prize. “At the time, I didn’t recognize the parallels between my uncle and me.”

The nephew eventually discovered something his uncle did not know—Indigenous ancestry hidden somewhere in the Scottish and Irish branches of the family tree.

Boyden has never publicly revealed exactly from which earth his Indigenous heritage grows. It has been an ever shifting, evolving thing. Over the years, Boyden has variously claimed his family’s roots extended to the Metis, Mi’kmaq, Ojibway and Nipmuc peoples.

The nature of Boyden’s ancestry claims caused an undercurrent of concern within some segments of the Indigenous community as the author’s prominence as a spokesperson on Indigenous issues grew…

Read the entire article here.

That the Blood Stay Pure: African Americans, Native Americans, and the Predicament of Race and Identity in Virginia [Smithers Review]

Journal of American History
Volume 103, Issue 3, December 2016
pages 742-743
DOI: 10.1093/jahist/jaw364

That the Blood Stay Pure: African Americans, Native Americans, and the Predicament of Race and Identity in Virginia By Arica L. Coleman. (Bloomington: Indiana University Press, 2013. xxiv, 300 pp. $45.00.)

Gregory D. Smithers, Associate Professor of History
Virginia Commonwealth University

Few Virginians have negatively affected the Old Dominion more than Walter Ashby Plecker. In his role as registrar of Virginia’s Bureau of Vital Statistics, a position he held from 1912 to 1946, Plecker oversaw a campaign to preserve the racial “purity” of Virginia’s white population and divide African Americans, Native Americans, and Caucasians along a black-white binary. To that end, Plecker was not only evangelical in his calls for the separation of the races but was also one of the founding members of the Anglo-Saxon Clubs of America and, with John Powell and Earnest Sevier Cox, played a pivotal role…

Read or purchase the review here.

What I Found in Standing Rock

The Players’ Tribune
2016-12-01

Bronson Koenig, Guard
Wisconsin Badgers

Photos by Alexandra Hootnick/The Players’ Tribune

Near the edge of the Standing Rock camp in North Dakota, about 50 yards from a tributary of the Missouri River, there’s a basketball hoop. It’s one of those worn-out outdoor hoops that leans forward a little bit, almost as if the wind had bent it.

In September, I drove from my home state of Wisconsin to the Standing Rock reservation, land of the Hunkpapa Sioux. I got in after dark so I didn’t see the layout of the whole camp until the sun rose the next morning. When I unzipped my tent, I saw a valley full of Native people — thousands of people camping out in tents, RVs and teepees — from over 300 tribes. There were license plates from almost every state.

They’d come to protest the Dakota Access Pipeline, an underground oil pipeline being constructed less than a half mile from the reservation. The tribe says the pipeline will plow through ancient burial grounds and could poison the reservation’s water supply, as well as the water supply of millions of people downriver.

In the morning air I smelled burning sage, the plant used during Native American spiritual ceremonies. A woman walked by with a shirt that read THIS IS OUR LAND, and a couple of kids on horses trotted past. Someone was giving directions to a communal kitchen and generators were humming nearby. I saw some flags flying upside down, the signal for distress. I could hear Sioux singers and the unmistakable thumping of drums. It sounded like a battle cry…

…I’m one of about 60 Native American students at the University of Wisconsin–Madison, a school with more than 30,000 undergrads, and one of only about 40 Native American Division I men’s college basketball players in the country. I’m not too surprised that almost no one at school knew much about the Ho-Chunk tribe. My whole life, I’ve had friends and classmates ask me the most basic questions about my heritage. Did I wear feathers? Do my parents run a casino? One high school classmate even admitted that he didn’t think Indian reservations still existed. Before I got to college, I had rarely ever heard a mention of Native American history in school — all I remember from 11th grade is some reading about Native American agriculture and a couple of paragraphs in a history book on the Trail of Tears, the forced march on which all those people died in the winter of 1838…

Read the entire article here.

Race In The Northwest: Hood River Man Learns His Family’s Surprising Truth

Oregon Public Broadcasting
2016-12-07

Anna Griffin, News Director

Hood River writer and cidermaker John Metta. Anna Griffin/OPB

Hood River, Oregon—John Metta grew up thinking of himself as mixed race: His mother was white. His father’s side of the family proudly proclaimed themselves a blend of African-American and Native American.

“Actually, I grew up always being the Indian kid at school,” he said. “I have pictures of myself in like fourth and fifth grade, and my hair was dead straight parted in the middle. I looked like the typical Native American.”

The family wasn’t entirely clear on where that Native American element entered the mix — someone at some point had spent time on the Seneca reservation in Western New York. Still, they embraced their native side…

…A few years ago, Metta’s sisters got curious about precisely which tribes and parts of the country their relatives came from. They asked an uncle to swab his cheek and had the sample tested. How much Native American blood did they find?…

Read the entire article here.

Patrick Wolfe: Traces of History: Elementary Structures of Race

New Books Network
2016-11-07

Lynette Russell, Professor
Monash University, Australia

Aziz Rana, Professor of Law
Cornell University, Ithaca, New York

Widely known for his pioneering work in the field of settler colonial studies, Patrick Wolfe advanced the theory that settler colonialism was, “a structure, not an event.” In early 2016, Wolfe deepened this analysis through his most recent book, Traces of History: Elementary Structures of Race (Verso Books, 2016) which takes a comparative approach to five cases in: Australia, Brazil, Europe, North America, and Palestine/Israel. Just as settler colonialism grew through institutionalized structures of Indigenous elimination, categorical notions of race grew through purpose-driven (and context-specific) exploitation, classification and separation. In Traces of History, the machinery and genealogy of race are as present in land relations as they are in legal precedents.

Wolfe ties together a transnational pattern of labor substitution and slavery, Indigenous land dispossession, and the inception of racial categories which continue to normalize these historical processes into the present. While the Indigenous/settler relationship is binary across societies, Wolfe posits, the seemingly fixed concepts of race it produces are, actually, widely varied. Bearing strong threads of influence by Said, DuBois, Marx, and countless Indigenous and Aboriginal scholars, Wolfe lays down a model for drawing connections across these cases, while simultaneously acknowledging that as with any ongoing process, there remain pathways for optimism and change.

Patrick Wolfe passed away in February 2016 shortly after the publication of Traces of History. The following interview is with Dr. Lynette Russell and Dr. Aziz Rana, two of Wolfe’s many colleagues and thought partners both impacted by and familiar with his work. Prompted by the release of Traces of History and Wolfe’s untimely passing soon after, the interview recorded here engages the book as a platform for broader discussion about the substance of Wolfe’s intellectual pursuits, integrity, commitments and the creativity and challenges borne of them…

Listen to the interview (00:48:39) here. Download the interview here.

Traces of History: Elementary Structures of Race

Verso Books
January 2016
306 pages
Paperback ISBN: 9781781689172
Hardback ISBN: 9781781689165
Ebook ISBN: 9781781689196

Patrick Wolfe

Traces of History presents a new approach to race and to comparative colonial studies. Bringing a historical perspective to bear on the regimes of race that colonizers have sought to impose on Aboriginal people in Australia, on Blacks and Native Americans in the United States, on Ashkenazi Jews in Western Europe, on Arab Jews in Israel/Palestine, and on people of African descent in Brazil, this book shows how race marks and reproduces the different relationships of inequality into which Europeans have coopted subaltern populations: territorial dispossession, enslavement, confinement, assimilation, and removal.

Charting the different modes of domination that engender specific regimes of race and the strategies of anti-colonial resistance they entail, the book powerfully argues for cross-racial solidarities that respect these historical differences.

You took a DNA test and it says you are Native American. So what?

PRI’s The World
Public Radio International
2016-11-24

Andrea Crossan, Senior Producer
Boston, Massachusetts

Have you been tempted to try one of those genetic testing kits, like the ones sold by Ancestry.com or 23andme.com?

Maybe you’ve seen a commercial featuring Kim Trujillo.

In it, Trujillo talks about how she discovered she was part Native American.

So you get the kit, swab your mouth, mail it back and you find out you are Native American. Then what?…

Read the story here. Listen to the story (00:05:15) here. Download the story here.

Growing up Indigenous when you don’t look it

Unreserved
CBC Radio
2016-11-06

Rosanna Deerchild, Host

From r: Trevor Jang, Julie Daum, and Daniel Bear. (Supplied)

Has anyone ever asked you where you come from? Or what your ethnic background is?

Ethnicity and how the world perceives you don’t always go together. Which presents a challenge for a growing number of Indigenous people who might not look exactly like their ancestors.

This week on Unreserved we are speaking with several Indigenous Canadians who are not visibly Indigenous…

…”For young Indigenous people who don’t look Indigenous, they want to explore their culture but they don’t want to be judged … well what’s worse? Being judged or not having a culture?”…

Read the introduction here. Listen to the story (00:19:26) here.

The White and Black Worlds of Loving v. Virginia

TIME
2016-11-04

Arica L. Coleman

AP Photo Richard and Mildred Loving on this Jan. 26, 1965, prior to filing a suit at Federal Court in Richmond, Va.

Richard and Mildred Loving—the couple who inspired the new film Loving—lived in a world where race was not simply binary

Hollywood interpretations of true events always take some liberties with the truth, but the new film Loving—based on the intriguing story of Richard and Mildred Loving, the plaintiffs of the case Loving v. the Commonwealth of Virginia—adheres relatively closely to the historical account. Writer-director Jeff Nichols’ two-hour film chronicles the nine-year saga of the couple’s courtship, marriage, arrest, banishment and Supreme Court triumph in 1967, which declared state proscriptions against interracial marriage unconstitutional.

The film also, however, sticks close to popular myths that have dogged the case for decades, particularly by contextualizing the story within a black/white racial binary—when in fact Richard and Mildred Loving are prime examples of the way such lines have long been blurred…

Read the entire article here.