Mixed Race Studies

The Passing of Passing: A Peculiarly American Racial Tradition Approaches Irrelevance

BlackPast.org: Remembered & Reclaimed
2014-12-14

Robert Fikes Jr., Reference Librarian
San Diego State University, San Diego, California

Three Harlem Women, ca. 1925

In the article below, independent scholar Robert Fikes Jr., explores a centuries-old process in the United States where African Americans with no visible African ancestry “pass” into the Caucasian race or other races to avoid the stigma associated with anti-black racial discrimination and social marginalization. As he notes below, the process finally began to lose its appeal in the second half of the 20th Century. He outlines a brief history of that process and suggests reasons for its decline.

Routinely shocking and sometimes lurid in detail, reports abound over three centuries of mixed-race persons lacking discernible African heritage masquerading as white: a Vassar student who proceeded toward graduation as informed school officials looked the other way; the man who abandoned his family in Atlanta and became a leading voice for fascism in the United States; a syndicated cartoonist who took his secret to the grave; an attorney who also changed his name and did not return home until retiring from a prosperous career on Wall Street; the Vaudeville actor-singer whose success vaporized when he was discovered to be “a Negro”; an assumed to be white New York Times editor and literary critic who also rose to captain in the segregated white Army of World War II; and the guilt-ridden New England doctor and his wife who journeyed to the extreme in withholding the fact of being “Colored” from even their four children.

The opportunity for passing during the colonial and pre-Civil War eras most often resulted from the mating of slaveowner and slave followed by additional whitening and inbreeding of mulatto offspring who were then able to slip virtually unnoticed into the dominant society. In the post-Reconstruction South politicians schemed to legally segregate the races which necessitated defining who was not white using a combination of percentages and the infamous “one drop rule,” condemning those with observable Negroid features to a life of greater hardship. Unlike Brazil, a nation that had a larger 18th and 19th century black slave population than the United States, there was not a “mulatto escape hatch,” as historian Carl Degler termed it, that permitted those with the taint of slavery in their background to be more easily accepted across the spectrum of society. A cause for anxiety for white Americans fearing racial contamination and degradation, but seen by many African Americans as a way of outwitting the system of oppression and making laughable fools of those who countenanced notions of white racial purity and supremacy, the extent of passing has never been reliably quantified by social scientists, hence estimates up to 1950 ranged from hundreds of thousands to several million blacks vanishing into the ranks of unsuspecting whites.

The complex predicament of persons living double lives passing as whites, deliberately or not, permanently or as a temporary convenience, intrigued a surprising number of major authors whose writings gave rise to the by now familiar trope of the tragic mulatto and the unveiled pretender. Among the books that pursued this theme, The Slave (1836) by Richard Hildreth and Clotel; or, The President’s Daughter (1853) by William Wells Brown. Post-emancipation works that pursued this theme include Maria Lydia Child’s A Romance of the Republic (1867), Mark Twain’s Pudd’nhead Wilson (1894) James Weldon Johnson’s The Autobiography of an Ex-Colored Man (1912), The House Behind the Cedars (1920) by Charles W. Chesnutt, Passing (1929) by Nella Larsen, the satirical Black No More (1931) by George Schuyler, Colcorton (1944) by Edith Pope. Late 20th century works on passing include Oxherding Tale (1982) by Charles Johnson, Caucasia (1998) by Danzy Senna, and The Human Stain (2000) by Philip Roth…

…Long after the “passing” novels left the bookshelves scholars began their investigations on black-white passing.  The Invisible Line: Three American Families and the Secret Journey From Black to White (2011) by Daniel Sharfstein represents one of the best examples of this new academic interest.  These studies however have expanded the scope of passing to include those who have denied being gay and posed as heterosexuals, switched genders, claimed a different white identity (e.g., Jewish to Anglo-Saxon), feigned membership in a wealthier social class, mislead others about their age, and more.

In researching the experiences of blacks who passed as whites, in her new book, A Chosen Exile: A History of Racial Passing in American Life (2014) Stanford University professor Allyson Hobbs offered a different perspective.  Fully aware that past research gave prominence to the supposed advantages of passing as white, when interviewed about her project she affirmed: “I am not interested in what people gained by being white, but rather in what they lost by not being black . . . . by rejecting a black racial identity.”  Numerous personal narratives in the book—some wrenching and heartfelt, others humorous and bordering on the absurd—reinforce her stance that passing for African Americans was, and remains, “a deeply individualistic practice, but it is also a fundamentally social act with enormous social consequences.”…

Read the entire article here.

Oxherding Tale: A Novel

Scribner (an imprint of Simon & Schuster)
1982
208 pages
Paperback ISBN: 9780743264495
eBook ISBN: 9780743277419

Charles Johnson, Pollock Professor of English
University of Washington, Seattle

One night in the antebellum South, a slave owner and his African-American butler stay up to all hours until, too drunk to face their wives, they switch places in each other’s beds. The result is a hilarious imbroglio and an offspring — Andrew Hawkins, whose life becomes Oxherding Tale.

Through sexual escapades, picaresque adventures, and philosophical inquiry, Hawkins navigates white and black worlds and comments wryly on human nature along the way. Told with pure genius, Oxherding Tale is a deliciously funny, bitterly ironic account of slavery, racism, and the human spirit; and it reveals the author as a great talent with even greater humanity.

The Fluidity of Race: “Passing” in the United States, 1880-1940

The National Bureau of Economic Research
NBER Working Paper No. 20828
January 2015
76 pages
DOI: 10.3386/w20828

Emily Nix
Department of Economics
Yale University, New Haven, Connecticut

Nancy Qian, Associate Professor of Economics
Yale University, New Haven, Connecticut

This paper quantifies the extent to which individuals experience changes in reported racial identity in the historical U.S. context. Using the full population of historical Censuses for 1880-1940, we document that over 19% of black males “passed” for white at some point during their lifetime, around 10% of whom later “reverse-passed” to being black; passing was accompanied by geographic relocation to communities with a higher percentage of whites and occurred the most in Northern states. The evidence suggests that passing was positively associated with better political-economic and social opportunities for whites relative to blacks. As such, endogenous race is likely to be a quantitatively important phenomenon.

Read or purchase the paper here.

ENLT 2513 Major Authors of American Literature: Race and Performance

University of Virginia
Spring 2015

Sarah Ingle, Lecturer

This course will explore representations of race and performance in American literature and culture from the eighteenth century to the present. We will examine cultural phenomena such as blackface minstrel shows, stories of racial “passing,” and a variety of texts (plays, fiction, poetry, and non-fiction) that depict the complex relationship between race and identity in American culture. Authors will include Thomas Jefferson, Mark Twain, William Wells Brown, Herman Melville, Charles Chesnutt, James Weldon Johnson, Nella Larsen, Zitkala-Sa, Sui Sin Far, Onoto Watanna, David Henry Hwang, and Suzan Lori-Parks. Course requirements will include three essays, weekly informal reading responses, active class participation, and a final exam.

For more information, click here.

When Being Black Is a Family Secret

the sisterhood: where jewish women converse
The Jewish Daily Forward
2015-01-02

Susan Reimer-Torn

When Lacey Schwartz was accepted at Georgetown University, it was a dream come true. It also blew the lid off a tightly-guarded secret.

Along with her admission, the high school senior from Woodstock, New York received an invitation to join the Black Student Alliance. She had chosen not to check an ethnicity box on her application, but she did include a photo.

The acknowledgement that she was black ran counter to a lifelong assumption: Schwartz was raised as the biological daughter of her mother and her father, two white Jews with Eastern-European origins. The invitation led to a process of inquiry that revealed a hidden truth: Schwartz was the daughter of her mother and her mother’s long-time black lover.

The young woman’s undaunted deconstruction of an explosive family secret inspired the autobiographical documentary Little White Lie. The film is the result of Schwartz revisiting her life with an ever-present camera to record startlingly frank encounters in a home, larger family and community where once there had only been denial. The film chronicles the process of dismantling a false identity and reconstructing a new one.

Reached by phone in a recent interview, Schwartz explains why her story speaks to so many. “My case is particular in its details. But lots of people feel a gap between the person they are raised to believe they are and who they sense they might be.”…

Read the entire article here.

Jewish girl overcomes a ‘Little White Lie’ about race

The Kansas City Star
Kansas City, Missouri
2015-01-05

Jeneé Osterheldt

When I look at one of her old baby pictures, I think of my own childhood snapshots.

A mixed little girl sits happily in her white mama’s lap. It’s a sweet picture of Lacey Schwartz and her mother. But unlike me, she didn’t know her true heritage until she was grown. Ironically, her last name means black in German and Yiddish, but Lacey grew up white.

Her caramel-latte brown skin and dark, curly hair stood out in her loving, upper-middle-class Jewish household in mostly white Woodstock, N.Y. The family had an explanation for that: Lacey looked like her father’s Sicilian grandfather.

But deep down, she always wondered…

…“I lived over a decade in a racial closet,” Lacey says. “Learning the truth was a relief that led to this larger search on how to integrate my two identities. I personally identify as biracial. But I look at that as a category of being black with the understanding that other biracial people may not feel that way.”…

Read the entire article here.

Racial Passing and the Raj

American Historical Association
129th Annual Meeting
New York, New York
2015-01-02 through 2015-01-05

Saturday, 2015-01-03, 15:10 EST (Local Time)
Park Suite 3 (Sheraton New York)

Uther Charlton-Stevens
Volgograd State University, Volgograd, Russia

Racial passing is a subject that has attracted much attention in the historiography of the Americas, as well as other settings such as South Africa. It has hitherto been overlooked in the South Asian context. Mixed race groups in South Asia have until recently also been largely neglected by historians, while attracting more attention from geographers and anthropologists.

Mixed race groups such as Anglo-Indians have been perceived as marginal, despite existing on the fault line of constructed racial difference. In many ways they embody the colonial connection and the transnational most tangibly, and through their mere presence make problematic the binary of ruler and ruled, colonizer and colonized. The British perceived not only those of mixed race but also poor whites of Indian domicile as undermining their racial prestige in the eyes of their Indian subjects, treating the two groups as essentially one class. However the socio-racial and class-based hierarchies which the British sought to erect and to police motivated widespread attempts at transgression, resulting in widespread passing in hopes of upward mobility along the spectrum from Indian Christians to mixed-race Anglo-Indians to supposedly unmixed Domiciled Europeans and even into the ranks of the British population, such as those who came out to take senior positions on the railways. This world of racial mixing and transgression was one which the British found unsettling and which later Indian Hindu nationalists, concerned with concepts of purity, also had reasons to overlook. Exploring racial passing across the boundaries erected by the Raj should yield us far greater insight into the nature of race in late colonial India and the lasting impact of the imperial presence.

Ophelia DeVore-Mitchell (Born 1921): Teaching America that black was beautiful.

The Lives They Lived
The New York Times Magazine
2014-12-25

Touré

DeVore-Mitchell during her modeling days. Photograph by Rupert Callender from the DeVore family archive

One day in 1946, a black woman showed up at the Vogue School of Modeling in New York, seeking to learn the trade. Her arrival caused a stir. The nascent modeling industry was as deeply segregated as America was then, and she was turned away. At the time, the Vogue School of Modeling did not accept black women. Or so it thought.

Unknown to the school, one was already enrolled: Ophelia DeVore-Mitchell. And she had no idea that Vogue was unaware. “I thought they knew what I was,” DeVore-Mitchell would tell Ebony magazine years later. She had not lied to get in; she was so light-skinned that no one thought to ask. She passed inadvertently…

Read the entire article here.

Ophelia DeVore-Mitchell, 92, Dies; Redefined Beauty

The New York Times
2014-03-13

Margalit Fox

Ophelia DeVore-Mitchell Credit MARBL/Emory University, via Associated Press

Ophelia DeVore-Mitchell, a former model, agent, charm-school director and newspaper publisher who almost single-handedly opened the modeling profession to African-Americans, and in so doing expanded public understanding of what American beauty looks like, died on Feb. 28 in Manhattan. She was 92.

Her death was announced on March 6 on the floor of the House of Representatives by Sanford D. Bishop Jr., Democrat of Georgia. At her death, Mrs. DeVore-Mitchell was the publisher emeritus of The Columbus Times, a black newspaper in Columbus, Ga., which she ran from the 1970s until her retirement about five years ago.

Long before the phrase “Black is beautiful” gained currency in the 1960s, Mrs. DeVore-Mitchell was preaching that ethos by example.

In New York in the 1940s — an age when modeling schools, and modeling jobs, were overwhelmingly closed to blacks — she helped start the Grace del Marco Modeling Agency and later founded the Ophelia DeVore School of Self-Development and Modeling. The enterprises, which served minorities, endured for six decades…

…“Black has always been beautiful,” Mrs. DeVore-Mitchell once said. “But you had to hide it to be a model.”

In the late 1930s, when Mrs. DeVore-Mitchell began her career as one of the first black models in the United States, she found work partly by hiding her own heritage. But in her case, the hiding was done entirely through inadvertence.

Emma Ophelia DeVore was born on Aug. 12, 1921, in Edgefield, S.C., one of 10 children of John Walter DeVore, a building contractor, and the former Mary Emma Strother, a schoolteacher.

As a girl, Mrs. DeVore-Mitchell, whose family was of African, Cherokee, French and German descent, was educated in segregated Southern schools; she received additional instruction “in dancing, piano and all the other things in the arts that parents gave you to make you a lady,” as she told Ebony magazine in 2012…

…A beauty with wide-set eyes, Ophelia DeVore had begun modeling casually as a teenager. A few years later, seeking professional training, she enrolled in the Vogue School of Modeling in New York.

It was only toward the end of her studies there, when the school refused admission to another black candidate, that she realized it had mistaken her, with her light skin, for white.

“I didn’t know that they didn’t know,” Mrs. DeVore-Mitchell said in the Ebony interview. “I thought they knew what I was.”…

Read the entire obituary here.

Who’s Passing for Who?

Genius
2014-12-22 (Originally written in 1956)

Langston Hughes (1902-1967)

In this short story, written in 1956, Hughes plays with the idea of race as a social construct. Considering the American “one-drop rule,” which meant if you had at least 1/33 African ancestry you were black, the narrator is puzzled by whether a couple in Harlem that he meets is a white couple passing as a black couple passing for white or a black couple who can pass for white. The joke is on the narrator.

One of the great difficulties about being a member of a minority race is that so many kindhearted, well-meaning bores gather around to help. Usually, to tell the truth, they have nothing to help with, except their company–which is often appallingly dull.

Some members of the Negro race seem very well able to put up with it, though, in these uplifting years. Such was Caleb Johnson, colored social worker, who was always dragging around with him some nondescript white person or two, inviting them to dinner, showing them Harlem, ending up at the Savoy–much to the displeasure of whatever friends of his might be out that evening for fun, not sociology.

Friends are friends and, unfortunately, overearnest uplifters are uplifters–no matter what color they may be. If it were the white race that was ground down instead of Negroes, Caleb Johnson would be one of the first to offer Nordics the sympathy of his utterly inane society, under the impression that somehow he would be doing them a great deal of good.

You see, Caleb, and his white friends, too, were all bores. Or so we, who lived in Harlem’s literary bohemia during the “Negro Renaissance” thought. We literary ones considered ourselves too broad-minded to be bothered with questions of color. We liked people of any race who smoked incessantly, drank liberally, wore complexion and morality as loose garments, and made fun of anyone who didn’t do likewise. We snubbed and high-hatted any Negro or white luckless enough not to understand Gertrude Stein, Ulysses, Man Ray, the theremin, Jean Toomer, or George Anthell. By the end of the 1920’s Caleb was just catching up to Dos Passos. He thought H.G. Wells good….

Read the entire short story here.