Mixed Race Studies

Woman traces her Tanzanian roots in film

The Citizen
Dar es Salaam, Tanzania
2012-02-04

Tyrone Beason

Sometimes a journey begins with a song. In the case of Seattle documentary filmmaker Eli Kimaro, it was a transporting version of the classic lullaby Summertime from the African-American opera Porgy and Bess, this one sung by the Benin-born artist Angelique Kidjo as a West African spiritual, full of cooing background vocals and soul-tapping percussion.

Kimaro’s father is Tanzanian. Her mother is Korean. She’d always been comfortable with her mixed-race background, but something about hearing that song eight years ago sparked a longing to better understand the people she came from, particularly the relatives in Kilimanjaro region, where her father grew up and where she’d visited many times as a child.It dawned on her that she should make a film about her father’s side of the family, even though she’d never directed a movie in her life.

The result, A Lot Like You, debuted at the Seattle International Film Festival last year to positive reviews.

The film helps raise the profile of a population in the United States that many people who identify with just one racial or ethnic group scarcely understand…

…Elikimaro is part of a new wave of multiracial pride, discussion and activism rooted in a very real demographic shift.

America is, in fact, more multiracial. According to the 2010 U.S. census, more than 9 million Americans identified themselves as belonging to two or more racial groups, or about 2.9 per cent of the total population, up from 2.4 per cent a decade ago.

Since 2000, the census has made it easier than ever for people answering its surveys to pick more than one racial group; and Americans who have mixed-race backgrounds, long a cause for derision and marginalization, are ever more comfortable checking all the boxes that apply to them…

Read the entire article here.

Black Is a Multiracial Country

The Atlantic
2011-02-15

Ta-Nehisi Coates, Senior Editor

Tami [Tamara Winfrey Harris] finds out she’s 30 percent white. This changes nothing:

So, now, after discovering that I am 70 percent sub-Saharan African with cultural ties to Balanta and Fula peoples in Guinea-Bissau, the Mende people in Sierra Leone, and the Mandinka people in Senegal… that I am part of Haplogroup L1b, one of the oldest female lineages on Earth… and that I am also 30 percent European…Who am I now?

Well… the same person I was before. I am a black American woman with all the rich, cultural history that implies. Thirty percent European biogeographical ancestry (likely derived through oppression and sexual violence), doesn’t change my identity. I don’t think 60 percent European ancestry would change my identity. I am a black American—my culture is my culture. I would also add that learning more about my African roots doesn’t make me Senegalese or Fula or Mende. I am a black American—my culture is my culture.

I’ve been thinking about my response to the whole beiging of America story, and part of it is premised on the arguments, but I think another part (and perhaps the deepest part) is premised on my own understanding of identity. I haven’t been tested, but I recently “discovered” that some generations back I also had “white” ancestors. My response was basically the same as Tami’s—I’m black…

…The point here is that when we discuss a “beiging of America” as though it’s new, it really ignores the fact that beige people are as old this country. But sometime in the 17th century, for rather embarrassing reasons, we decided to call them “black.” Therein is the diabolical lesson of American racism. Prejudice is arbitrary. There are no fixed, natural rules that say who is in and who is out. As soon as the people change, given a good reason, “race” and “racism” change with it…

Read the entire article here.

Race, Forgetting, and the Law

The Atlantic
2010-07-30

Sara Mayeux

Peggy Pascoe’s What Comes Naturally: Miscegenation Law and the Making of Race in America is a tour-de-force of archival research, bringing to light countless criminal prosecutions, civil cases, and bureaucratic decisions through which miscegenation laws were enforced not just in the South but throughout the nation; and not just in the deep past, but well into my parents’ lifetimes; and not just between blacks and whites but between blacks and whites and Japanese and Filipinos and Mexicans….. the list could go on. The book spans the 1860s through the 1960s, with a focus on the less-well-known story of race-based marriage laws in the Western states, including California.

Throughout, Pascoe is attentive not just to ideologies of race but also to ideologies of gender, and the complex interactions between them. This history is not, she insists, simple, and “interracial couples should be relieved of the burden of having to stand as one-dimensional heroes and heroines.” Many, like the now-famous Lovings, wanted mostly to be left alone. “Mr. Cohen,” Richard Loving told his Supreme Court advocate, “tell the Court I love my wife, and it is just unfair that I can’t live with her in Virginia.”

One of Pascoe’s themes is the role that forgetting plays in the law. In the years immediately following the Civil War, some state courts had upheld interracial marriages (typically in cases involving a white husband whose privileges and property rights the courts wanted to protect), and some states had repealed their antebellum anti-miscegenation laws. But this was all quickly forgotten. After legislators had reinstated the laws and judges had overturned or simply abandoned the earlier rulings, bans on interracial marriage came to seem, to almost everyone, “natural” and “traditional,” the way it had always been…

Read the entire review here.

Bertie County: An Eastern Carolina History

Arcadia Publishing
2002-10-21
160 pages
ISBN: 9780738523958

Arwin D. Smallwood, Associate Professor of History
The University of Memphis

The lives of the Native American, African, and European inhabitants of Bertie County over its 400 years of recorded history have not only shaped, but been shaped by its landscape. One of the oldest counties in North Carolina, Bertie County lies in the western coastal plains of northeastern North Carolina, bordered to the east by Albemarle Sound and the tidewater region and to the west by the Roanoke River in the piedmont. The county’s waterways and forests sustained the old Native American villages that were replaced in the eighteenth century by English plantations, cleared for the whites by African slaves. Bertie County’s inhabitants successfully developed and sustained a wide variety of crops including the “three sisters”—corn, beans, and squash—as well as the giants: tobacco, cotton, and peanuts. The county was a leading exporter of naval stores and mineral wealth and later, a breadbasket of the Confederacy. Bertie County: An Eastern Carolina History documents the long history of the region and tells how its people, at first limited by the landscape, radically altered it to support their needs. This is the story of the Native Americans, gone from the county for 200 years but for arrowheads and other artifacts. It is the story of the African slaves and their descendants and the chronicle of their struggles through slavery, the Jim Crow era, and the Civil Rights Movement. It is also the story of the Europeans and their rush to tame the wilderness in a new land. Their entwined history is clarified in dozens of new maps created especially for this book, along with vivid illustrations of forgotten faces and moments from the past.

Contents

• Acknowledgments
• Preface
• Introduction: An Ecological History
• 1. Early History: Roanoke Island and the Chowan and Roanoke River Valleys, 1584-1711
• 2. Cultures in Conflict: The Tuscarora War and Forced Migration, 1711-1722
• 3. Life during the Colonial era, 1722-1774
• 4. The American Revolution and the Early Years of the New Republic, 1774-1803
• 5. Religion, Cotton. Tobacco, and Peanuts; The Antebellum Years, 1803-1861
• 6. A County Divided: From the Civil War to the Collapse of Reconstruction, 1861-1877
• 7. The Collapse of Reconstruction through the Jim Crow Era, 1877-1954
• 8. Life in the Rural “New South”: During and Since the Civil Rights Movement, 1954-2002
• Bibliography
• Index

Indian Women and French Men: Rethinking Cultural Encounter in the Western Great Lakes

University of Massachusetts Press
December, 2001
256 pages
6.125 x 9.25
ISBN (paper):  978-1-55849-310-0

Susan Sleeper-Smith, Professor of History
Michigan State University

An innovative study of cultural resilience and resistance in early America

A center of the lucrative fur trade throughout the colonial period, the Great Lakes region was an important site of cultural as well as economic exchange between native and European peoples. In this well-researched study, Susan Sleeper-Smith focuses on an often overlooked aspect of these interactions—the role played by Indian women who married French traders. Drawing on a broad range of primary and secondary sources, she shows how these women used a variety of means to negotiate a middle ground between two disparate cultures. Many were converts to Catholicism who constructed elaborate mixed-blood kinship networks that paralleled those of native society, thus facilitating the integration of Indian and French values. By the mid-eighteenth century, native women had extended these kin linkages to fur trade communities throughout the Great Lakes, not only enhancing access to the region’s highly prized pelts but also ensuring safe transport for other goods. Indian Women and French Men depicts the encounter of Old World and New as an extended process of indigenous adaptation and change rather than one of conflict and inevitable demise. By serving as brokers between those two worlds, Indian women who married French men helped connect the Great Lakes to a larger, expanding transatlantic economy while securing the survival of their own native culture. As such, Sleeper-Smith points out, their experiences illuminate those of other traditional cultures forced to adapt to market-motivated Europeans.

Contents

• Illustrations
• Tables
• Acknowledgments
• Introduction
• 1. Fish to Furs: The Fur Trade in Illinois Country
• 2. Marie Rouensa and the Jesuits: Conversion, Gender, and Power
• 3. Marie Madeleine Réaume L’archêveque Chevalier and the St. Joseph River Potawatomi
• 4. British Governance in the Western Great Lakes
• 5. Agriculture, Warfare, and Neutrality
• 6. Being Indian and Becoming Catholic
• 7. Hiding in Plain View: Persistence on the Indiana Frontier
• 8. Emigrants and Indians: Michigan’s Mythical Frontier
• Notes
• Index

Plein Air: Mapping Mary Ann Armstrong

Terrain.org: A Journal of the Built & Natural Environments
Number 24 (Fall/Winter 2009)

Deborah Fries, Editorial Board Member

The first time I saw her picture, I wanted to know everything about her. 

I wanted to know where she’d lived before she married my great, great grandfather in 1859.  I wanted to know what her parents, Mariah and William G. Armstrong, looked like; whether William G. had been a planter in Tyrrell County, North Carolina, or a yeoman farmer.  I wanted to know which of Mary Ann’s six children looked like her, rather than their eagle-featured father, Edward Parisher.  I wanted to know why she looked so very serious.

All of that wanting began in 2000, when distant relative and genealogical researcher Mark Bateman sent me a scanned photo of my great, great grandparents, along with a generous amount of his own Parisher family research.   And even though I’ve gathered a little more information, even had my mitochondrial DNA tested, most days I’m sure that I’ll never have enough facts to salvage historical certainty out of the shipwreck of fantasy.

Instead, I’ll have a breeches bucket of images: smoke rising from decaying peat in the Great Dismal Swamp; moss hanging from a pecan tree in a sandy yard; dogs sleeping in the shade of a magnolia; the ghosts of torn-down farmhouses and tobacco barns; rows of corn bending under hurricane winds; gold-rimmed English paste ware sitting on a sideboard.  A wide-cheek-boned woman in a lace collar frozen in her ante-bellum portrait, a man with a long goatee beside her.  I’ll be left with mysteries and wish-based assumptions, and an impressionistic synthesis of how my own family illustrates the rich history of the people who have lived on the south shore of the Albemarle Sound for more than 400 years..

Long after I opened the envelope from Mark that contained the photos of Mary Ann Armstrong and Edward Parisher, as well as scanned tintypes of two of their six children, I remained intrigued by the racial ambiguity of my great, great grandmother.  In 2008, I ordered a test kit from the research firm with the largest DNA database, sure that my matrilineal line would escort me back to Mary Ann’s genes and provide definitive conclusions. Was she biracial?  Triracial?  In all census records, she and her parents are listed as White, a mono-racial identity the picture seems to belie.  Mark had heard she was “part Indian.”  The molecular test results, I expected, would be oracular…

…Mary Ann’s appearance and information about her planter paternal line raised new questions.  Recently, I’ve been able to pose some of those questions to Dr. Arwin Smallwood, a University of Memphis history professor whose work in eastern North Carolina maps the entwined lives of Native, African, and European Americans from first contact to the present.

Smallwood, author of Bertie County, An Eastern Carolina History and The Atlas of African-American History and Politics: From the Slave Trade to Modern Times, as well as other scholarly works, grew up about 30 miles northwest of my maternal family’s farmstead.  Triracial himself, he is currently overseeing additional research projects in eastern North Carolina.   If anyone would understand the social permutations that were negotiated over hundreds of years in that region, and reflected in the picture of  my great, great grandmother, it would be Dr. Smallwood…

Read the entire article here.