Mixed Race Studies

Bicultural Identity Formation of Second-Generation Indo-Canadians

Canadian Ethnic Studies
Volume 40, Number 2, 2008
pages 187-199
E-ISSN: 1913-8253
Print ISSN: 0008-3496

Pavna Sodhi, Ed.D, CCC
Abundant Living Counselling Group, Ottawa, Ontario, Canada

This article examines the bicultural identity formation and cultural experiences internalized by second-generation Indo-Canadians in their efforts to accommodate the “best of both worlds” into their lifestyle. The objectives of this article are to educate the reader to become cognizant of the bicultural issues encountered by second-generation Indo-Canadians; to demonstrate interventions suitable for the second-generation Indo-Canadian populations; and to increase the readers’ understanding of bicultural identity formation. What becomes evident is that intergenerational dialogue has a profound impact on the bicultural identity formation of this population. It will serve to guide these individuals to find a third space (Bhabha 2004) or zone of proximal development (ZPD) to encourage evolvement of their bicultural identity (Cummins 1996; Gutiérrez et al. 1999).

Read or purchase the article here.

Sandweiss unearths a compelling tale of secret racial identity

News at Princeton
Princeton University
2009-12-17

Jennifer Greenstein Altmann

For three decades, history professor Martha Sandweiss had wondered about a little-noticed detail in the life of Clarence King, a well-known figure in the history of the American West. King, a 19th-century geologist and author, was a leading surveyor who mapped the West after the Civil War.

Back in graduate school, Sandweiss had read a 500-page biography of King that devoted just five pages to a secret, 13-year relationship that King, who was white, had with a black woman.

“Thirteen years, five pages? It just didn’t seem right to me,” said Sandweiss, a historian of the American West who joined the Princeton faculty last year.

A few years ago, Sandweiss decided it was time to investigate. Poring through census documents that were available online, she was able to discover in a matter of minutes that King, who was blond and blue eyed, had been leading a double life as a white man passing as a black man.

“Once I uncovered that, I knew I had to try to unravel the story,” she said.

The result is “Passing Strange: A Gilded Age Tale of Love and Deception Across the Color Line,” published earlier this year by The Penguin Press…

…But the most amazing part of King’s story is that someone with fair hair and blue eyes was accepted as a black man. He managed it, Sandweiss said, because of the so-called “one-drop” laws passed in the South during Reconstruction, which declared that someone with one black great-grandparent was considered legally black.

“The laws were meant to make it very difficult to move from one racial category to the other,” Sandweiss said. “Ironically, they made it very possible to do that, because you could claim an ancestry — or more often hide an ancestry — that was invisible in the color of your skin.”…

Read the entire article here.

Multiracial Identity [Movie] to be screened at the  Portland, Maine International Film Festival

Portland, Maine International Film Festival
Saturday, 2010-08-21, 12:00 – 13:30 EDT (Local Time)
Space Gallery
538 Congress Street, Portland, Maine 04101
Phone: 207.828.5600

Year: 2010
Director: Brian Chinhema
Writer: Brian Chinhema
Producer: Brian Chinhema (Abacus Production)
Running Time: 01:22:00

Multiracial people are the fastest growing demographic in America, yet there is no officially political recognition for mixed-race people. Multiracial Identity examines what it means to be multiracial in America and explores the social, political, and religious impact of the multiracial movement.

The film is produced and directed by Brian Chinhema and features commentary from noted scholars, Rainier Spencer, Naomi Zack, Aliya Saperstein, Aaron Gullickson, Susan J. Hayflick and Pastor Randall Sanford.

Looking in the Cultural Mirror: How understanding race and culture helps us answer the question: “Who am I?”

Psychology Today
2010-07-06

Jefferson M. Fish, Ph.D.

The Census and Race—Part I–Key Issues: What can science tell us about the census’s race questions? (2010-07-06)

The 2010 Census is well on its way to completion. Its controversial questions about race have raised many issues that deserve to be explored in depth. This is the first post in a multi-part series dealing with the census’s race questions and what we can learn from them about science, politics, and American culture…

The Census and Race—Part II—Slavery (1790-1860): How did the census deal with race during slavery? (2010-07-13)

…The term “color”–not “race”– first appeared in the 1850 census, with three options: white, black, or mulatto; and these options were repeated in 1860. Whatever folk beliefs about “race” Americans may have held prior to the Civil War, they were of secondary importance. Instead, the census questions were organized around the institution of slavery, and were aimed at getting the information needed to apportion taxes and allocate congressional representation.

The key to understanding these questions is political, not biological. The Three-Fifths Compromise, was the deal that made possible the formation of a national government consisting of both free states and slave states; and it did so by counting each slave as 3/5 of a person. (The constitution euphemistically avoided the words “slave” or “slavery” by referring to “other Persons.”) The interrelatedness of the three critical issues of congressional representation, the distribution of taxes, and the creation of the census is embodied in the way they are bound together in just two sentences. Here is the relevant part of Article 1, Section 2, Paragraph 3 of the United States Constitution:..

Read part II here.

The Census and Race—Part III— Reconstruction to the Great Depression (1870-1940): How did the census deal with race during segregation? (2010-07-20)

…The terms mulatto, quadroon, and octoroon reify the non-scientific American folk concept of blood. Blood is a biological entity, and many people inaccurately believe that it is the same as genes. The following explanation shows why they are wrong.

Suppose that there are eight genes for race, so that a mulatto has four black genes and four white genes, a quadroon has two black genes and six white genes, and an octoroon has one black gene and seven white genes. Now suppose that a mulatto man and a mulatto woman have a lot of children. Each child would get half its genes from the father and half from the mother. One child might get all four white genes from each parent and be 100% white, another might get all four black genes from each parent and be 100% black, and other children might wind up with all the other possible combinations of white and black genes. However, American culture views mulattos as black (e.g., President Obama); and believes that two blacks cannot have a 100% white baby. This is why the folk concept of blood does not act like genes…

• The Census and Race—Part IV— Civil Rights and the Cold War (1950-1980): What is special about the census categories White, Japanese, and Chinese? (2010-07-27)
• The Census and Race—Part V—(1990-2010): How do Samoans differ from Tahitians on the census? (2010-08-03)
• The Census and Race—Part VI—Summary of Trends/Lessons Learned: What have we learned from comparing all of the censuses since 1790? (2010-08-10)

Dreaming of a colour-blind S’pore

The Straits Sunday Times
2010-08-08
page 30

Edwina Shaddick, 22
British-Chinese

Edwina Shaddick, final year politics and sociology major from SMU, has a father from Swindon, England and a mother who is Chinese Singaporean. She shares how her mixed heritage has shaped her identity.

The politics and sociology major from Singapore Management University (SMU) has a father from Swindon, England, who is a Singapore permanent resident. Her mother is a Chinese Singaporean.

The eldest of three children goes to England occasionally to visit relatives and friends.

Her primary and secondary school years weres pent at Methodist Girls’ School.

She is known as a Eurasian on her identity card. She had asked for Anglo-Chinese, but it was not allowed. Her two siblings are classified as Caucasians.

Q: How has your mixed hetitage shaped your Identity?

I think being mixed is but one facet of my identity. When I was younger I used to grapple with issues of race much more, like what it meant to not look like the majority of people in Singapore, what it meant to have an English father, which culture I liked more.

But when I got older, I found other things that defined me, like my interest in sports or my sense of humour, so I placed less emphasis on something as trivial as race to define myself…

Read the entire article here.

Understanding Identity Differences among Biracial Siblings

American Sociological Association
Annual Meeting 2010
Regular Session: Multi-Racial Classification/Identity
Atlanta Marriott Marquis
Monday, 2010-08-16, 16:30-18:10 EDT (Local Time)

Session Organizer: Rebecca C. King-O’Riain, Senior Lecturer of Sociology, National University of Ireland-Maynooth 
Presider: Carolyn A. Liebler, Assistant Professor of Sociology, University of Minnesota

Melissa R. Herman, Assistant Professor, Sociology
Dartmouth University

This paper examines identity differences among a sample of 256 biracial siblings. We find that gender, age, and ancestry have modest relationships with identity, but that phenotype, racial context, language use, and social psychological factors have stronger relationships.

For more information, click here.

Fluid or Fixed: Which is Better? Multiracial Identity Consistency and Emotional Well-Being in Adolescence

American Sociological Association
Annual Meeting 2010
Regular Session: Multi-Racial Classification/Identity
Atlanta Marriott Marquis
Monday, 2010-08-16, 16:30-18:10 EDT (Local Time)

Session Organizer: Rebecca C. King-O’Riain, Senior Lecturer of Sociology
National University of Ireland-Maynooth 

Presider: Carolyn A. Liebler, Assistant Professor of Sociology
University of Minnesota

Ruth H. Burke
University of Pennsylvania

Rory Kramer
University of Pennsylvania

Camille Zubrinsky Charles, Professor of Sociology and the Edmund J. and Louise W. Kahn Term Professor in the Social Sciences; Director, The Center for Africana Studies
University of Pennsylvania

Traditional theories of multiracial identity propose that multiracial individuals go through a period of “crisis” in which their racial and ethnic identity is fluid and inconsistent. These theories argue that such fluidity leads to emotional stress. Recent research has shown that this fluidity is more related to socioeconomic status and background and that racial consistency is not a necessary or ideal goal for multiracial individuals. At the same time, others have shown how to measure consistency of identity in survey research such as Add Health but have not yet studied whether or not consistency is related to negative emotional outcomes. In this paper, we expand those measures to include Hispanic ethnic identity in our measure of consistency and test whether or not inconsistency of racial and/or ethnic identity is related to depression. We find that the older, more linear theories of multiraciality are not correct and that fluid identities are not significantly related to higher scores on a standard measure of depression. The paper concludes by discussing how these findings highlight the importance of producing new theories of racial identity that consider fluidity and multidimensionality of racial identity as a natural and neutral part of an individual’s identity.

For more information, click here.

Obama and Race in America

The Huffington Post
2010-08-06

Marcia Alesan Dawkins, Visiting Scholar
Brown University

In his first major comment on race and race relations in our nation since his “A More Perfect Union Speech” on March 18, 2008, President Barack Obama called for frank discussion about race last week. In both a speech to the National Urban League and on the ABC daytime talk show “The View,” the president talked about race relations in the context of the political controversy over last month’s firing of long-time Agriculture Department employee Shirley Sherrod.

Obama agreed with those who have been calling for some sort of national conversation on race beyond CNN’s “Black in America” and “Latino in America.” He invited us to “look inward” and find the space to have “mature” dialogues about “the divides that still exist.” For Obama, these honest conversations should be based on our personal experiences and occur “around kitchen tables and water coolers and church basements.” However, many are left wondering whether Obama’s remarks represent a racial dialogue initiative or a post-racial accomplishment.

Here’s a question we might consider: Does Obama want us to talk about race while he effectively sidesteps the conversation himself?…

…Some might argue that statements like this one are clever attempts to use multiracial identity to sanitize the country’s history of chattel slavery and racist discrimination. After all, Obama made no mention of how black and white people got “all kinds of mixed up” in the first place. It follows that if we hear Obama from this perspective, then we may be hearing a call to transcend race without getting beyond racial inequalities. On the other hand, there are those who assert that Obama makes use of his multiracial identity to do precisely the opposite: to acknowledge racial division as well as its problems and awkwardness…

Read the entire article here.

Race-specific norms for coding face identity and a functional role for norms

Journal of Vision
Volume 10, Number 7, Article 706 (2010-08-02)
doi: 10.1167/10.7.706

Regine Armann
Max Planck Institute for Biological Cybernetics, Tuebingen, Germany

Linda Jeffery
School of Psychology, The University of Western Australia, Australia

Andrew J. Calder
MRC Cognition and Brain Sciences Unit, Cambridge, UK

Isabelle Bülthoff
Max Planck Institute for Biological Cybernetics, Tuebingen, Germany

Gillian Rhodes
School of Psychology, The University of Western Australia, Australia

High-level perceptual aftereffects have revealed that faces are coded relative to norms that are dynamically updated by experience. The nature of these norms and the advantage of such a norm-based representation, however, are not yet fully understood. Here, we used adaptation techniques to get insight into the perception of faces of different race categories. We measured identity aftereffects for adapt-test pairs that were opposite a race-specific average and pairs that were opposite a ‘generic’ average, made by morphing together Asian and Caucasian faces. Aftereffects were larger following exposure to anti-faces that were created relative to the race-specific (Asian and Caucasian) averages than to anti-faces created using the mixed-race average. Since adapt-test pairs that lie opposite to each other in face space generate larger identity aftereffects than non-opposite test pairs, these results suggest that Asian and Caucasian faces are coded using race-specific norms. We also found that identification thresholds were lower when targets were distributed around the race-specific norms than around the mixed-race norm, which is also consistent with a functional role for race-specific norms.

Opinion: Are you mixed up?

Malayasian Insider
2010-07-08

Praba Ganesan

JULY 8 — Tun Dr Mahathir Mohamad is the poster child for Malaysians with mixed parentage. Not that he epitomises multiculturalism, the misguided doctor is far from that.

He does however mirror the difficulties and challenges anyone of that situation experiences in a Malaysia averse to real diversity.

Don’t mention your mixed heritage, overemphasise your commitment to the heritage you do associate with and disassociate with all your might any connection to the heritage you are trying to lose. And marry further away from the ashamed heritage.

Not everyone behaves like that, but the themes remain.

I’m all Tamil. But my nephew and niece are not. One is a quarter Chinese and the other is half Nordic-Irish-English-and a degree of uncertainty. So my nephew goes on as a constitutional Indian though everyone thinks him Malay in school, and my niece well she goes all over the house wrecking things — in her two-year-old shoes. But her Malaysian birth certificate states her ethnicity as Australian, a nationality becomes her ethnicity according to the good people at the National Registration Department.

So what are they, and how should they grow up in Malaysia?

In Malaysia there are no halves, just wholes. This might be illogical to people outside Malaysia or anyone with a rudimentary knowledge of genealogy, but in our tropical paradise when your parents are of different ethnicities (or even mixes) you can only be of an ethnicity. Worse if one of the parents is Muslim then the other parent’s identity, past and history has to evaporate…

Read the entire article here.