Mixed Race Studies

Study: Stereotypes Drive Perceptions Of Race

Morning Edition
National Public Radio
2014-02-11

Steve Inskeeep, Host

Shankar Vedantam, Science correspondent

Aliya Saperstein, Assistant Professor of Sociology
Stanford University

Governments, schools and companies all keep track of your race. The stats they collect are used to track the proportion of blacks and whites who graduate from school, for example. They tell us how many people identify themselves as Native American or Asian. They help us to measure health disparities between races. But there’s a problem with all of those statistics and with the deeper way that we think about race. NPR’s social science correspondent Shankar Vedantam is here to explain. Hi, Shankar.

Shankar Vedantam, Byline: Good morning, Steve.

Inskeep: What’s the problem?

Vedantam: Well, there’s an assumption that’s built into all those tracking systems that you mentioned, Steve, and that assumption is that a person’s race is fixed. If we figure out today that you’re white, we expect that you will be white next year.

Inskeep: Mm-hmm.

Vedantam: I spoke with Aliya Saperstein. She’s a sociologist at Stanford University and, along with Andrew Penner and Jessica Kizer, she recently looked at a survey that tracks life changes among thousands of young men and women in the country. It’s called the National Longitudinal Survey of Youth, sometimes abbreviated as NLSY. It’s conducted by the Bureau of Labor Statistics.

Inskeep: Longitudinal, meaning that they’re tracking people over a very long period of time.

Vedantam: Exactly. And it’s used to collect snapshots of economic wellbeing and social changes. Saperstein found that the racial classifications of people in the survey seemed to change over time.

Aliya Saperstein: What our research challenges is the idea that the race of an individual is fixed. Twenty percent of the respondents in the NLSY survey experienced at least one change, and had the interviewer perceived them by race over the course of different observations…

…Vedantam: I think that’s exactly the same idea, Steve. And the idea is that race is actually socially constructed. And this provides data for the theory at the individual level.

One fascinating thing that Saperstein has found is that it isn’t just other people’s perceptions of you that change. The survey that she followed also asked people to report their own race. And she found that when people went to prison, they became more likely to think of themselves as black. And that’s because their minds were also subject to this very same stereotypes.

Inskeep: You are saying that someone goes in, they have the prison experience – maybe they’re mixed-race, maybe they look ambiguous, maybe they look white – but they’re more likely to come out and say I’m a black man.

Vedantam: That is exactly what Saperstein is saying, Steve. And it’s a troubling idea because we say we track people’s race in order to address prejudice and disparities, in all the ways that you mentioned at the start of our conversation. But it turns out that the way we track race itself is subject to the very same prejudices…

Listen to in interview here. Download the interview here. Read the entire transcript here.

“Native Voices on Mixed Race” at the Mitchell Musem of the American Indian

Native News Online.net
Grand Rapids, Michigan
2014-02-07

Native News Online Staff

Local Native Americans discuss the legal, cultural, & social boundaries of Native American status

EVANSTON, ILLINOIS – There are over 30,000 American Indians living in the Chicago area, all of whom identify or hold status with different tribal nations across the country. But how is tribal status preserved in bands, and how do the rules differ from tribe to tribe? How do individuals maintain their American Indian culture when they or their children no longer qualify for membership? What are the difficulties culturally blended families face as they create new traditions, on and off the reservation?

The Mitchell Museum of the American Indian hosts a panel discussion on these varied perspectives of American Indian identification on February 13, 2014 from 6:00 to 7:30 at the Mitchell Museum in Evanston, Illinois…

Read the entire article here.

“When I first went to Germany in January, 1959, I just finished my training in Columbus, Georgia, at Fort Benning. In Columbus, Georgia it was still segregated. There was discrimination. There was racism. For me as a young lieutenant, who couldn’t go off the post in Columbus, Georgia, could go off the post anywhere in Germany. It was a breath of freedom.”

—Colin Powell, 12th Chairman of the Joint Chiefs of Staff and former United States Secretary of State

“Breath of Freedom,” The Smithsonian Channel, 2014. http://www.smithsonianchannel.com/sc/web/show/3402153/breath-of-freedom. (00:02:58-00:02:24).

Cultural Identities: Mixed Blood

Mitchell Museum of the American Indian
3001 Central Street
Evanston, Illinois 60201
847.475.1030
September 2013

With the influx of immigrants from throughout the world, the United States has been called the great melting pot. But how has this played out for the original people in America? Explore how American Indian peoples from multiple cultures and races identify themselves, pre-European contact and today in our new exhibit Cultural Identities: Mixed Blood, opening September 28th 2013.

In the exhibit, curator Melissa Halverson highlights how American Indian history from pre-European contact to the present shaped the current debates over tribal membership and cultural appropriation and discusses the many way in which a mixed race or mixed culture person can identify themselves. The exhibit reviews historical family unit structures, including slavery and adoption, the impact of treaties, assimilation campaigns, and the U.S. government’s introduction of blood quantum. Finally hear about today’s controversies from tribal members, as well as those no longer qualified for membership.

Consider the many facets of identity from government allegiance, religious beliefs, living on or off reservations to legal rights and genealogy. The exhibit includes unique pieces from the museum’s collection including a U.S. government ration card from 1886, a Cochiti nativity scene, a Navajo beaded Chicago Bulls hat, and a beaded pipe bag pictured above. Come learn about the importance of self-identification and how history and culture affects the way you identify yourself.

For more information, click here.

Stuart Hall – obituary

The Telegraph
London, England
2014-02-11

Stuart Hall was a cultural theorist who coined the term ‘Thatcherism’ and profoundly influenced New Labour

Stuart Hall, who has died aged 82, came to Britain from his native Jamaica in 1951 and established himself as a leading cultural theorist and as a hero of the intellectual Left.

A trenchant critic of Thatcherism (a term he coined), Hall had a huge impact on the reconfiguration of Left-wing thinking that underpinned the rise of New Labour, while his contributions to the theory of “multiculturalism” entered the political mainstream.

Hall arrived in Britain from Jamaica on a Rhodes Scholarship to Merton College, Oxford, soon after the first wave of Windrush migrants from the Caribbean. He was thus able to witness the reaction of the motherland to its colonial subjects turning up on her doorstep, and the prejudice he encountered inspired him to become involved in politics.

After abandoning a PhD on Henry James in 1958, Hall became the founding editor of the New Left Review, which did much to open a debate about immigration and the politics of identity. He went on, with Raymond Williams and Richard Hoggart, to establish the first Cultural Studies programme at a British university in Birmingham in 1964. In 1979 he moved to the Open University as a Professor of Sociology and for nearly two decades his early morning broadcasts on BBC2 became compulsory viewing for any self-respecting socialist intellectual.

Hall first coined the word “Thatcherism” in a prescient article in Marxism Today in January 1979, four months before Margaret Thatcher herself entered Downing Street. The Conservative leader had been patronised by many on the Left as little more than a shrill housewife. Hall was one of the first to acknowledge that Britain was entering a new era of politics…

…Stuart McPhail Hall was born on February 3 1932 in Kingston, Jamaica, into a middle class family which subscribed to what he called “the colonial romance”. His father, Herman, was the first non-white person to hold a senior position – chief accountant – with United Fruit in Jamaica. Both his parents had non-African components in their ancestry, though as he recalled: “I was always the blackest member of my family and I knew it from the moment I was born.”

Growing up in what he called the “pigmentocracy” of the colonial West Indies had a profound effect on Hall’s childhood and outlook. His mother forbade him from inviting black school friends home, even though to white eyes he was black himself. When his sister fell in love with a black medical student, their mother barred her from seeing him. As a result she suffered a mental breakdown…

Read the entire obituary here.

In meetings with young black men, Obama tries to leave a mark

The Washington Post
2014-02-09

Zachary A. Goldfarb, Staff Writer

CHICAGO – Kerron Turner sat with more than a dozen other teenagers in a classroom at Hyde Park Academy High School on this city’s troubled South Side, nervously settling in for an unusual meeting with the president of the United States.

They told their stories: Turner worried about the gangs he passes on his way home from school. Robert Scates had dropped out of high school and was working to catch up in time to graduate. Lazarus Daniels feared what would happen to his anger if he couldn’t play football anymore.

Eventually, it was President Obama’s turn to check in — to say how he was feeling emotionally, physically, intellectually and spiritually.

Obama’s quiet visit a year ago to the “Becoming a Man” program for inner-city youth in Chicago, along with a follow-up meeting several months later, would test whether Obama could transform the symbolism of his presidency into something more personal, one young man at a time. The meetings left a mark on the president, who has used them as motivation for a forthcoming White House initiative on young men of color that he promised to launch in this year’s State of the Union address.

Back in Room 208 of Hyde Park Academy that winter afternoon, Obama told the group he tries to exercise every day but was feeling the aches of a 51-year-old. Emotionally, he was always thinking about his daughters, and he said he feels intellectually challenged all the time. Spiritually, he said, he prays every night.

Then Obama was asked to tell his story: How did a black man become president? He talked about his anger as a young man growing up without a father in the picture. When he was a teen in high school, he partied too much, ignored school too much. He confided that he drank and smoked pot.

Daniels struggled to grasp what the president was saying. That could not be the life of the man who became a president, Daniels thought. He half-raised his hand, and asked, “Are you talking about you?”

It wasn’t a question the president was expecting. “Yeah, I’m talking about me,” Obama said. “None of this is a secret. I wrote about all of this in my book.”

Obama has recounted his meetings with the young men as among the most raw encounters of his tenure. Now, as he uses his second term to address race and the fortunes of urban youth more directly, the president’s experience with the young men, and their experience with him, offer an intimate look at the promise and limitations of his presidency.

The encounters last year showed the first African American president trying to improve the lives of young black men — a group he has sometimes been criticized for not focusing enough on. But it also revealed how the notion of a black man in the Oval Office, although a reality, remains a distant abstraction for those who might want to imagine following in his footsteps…

Read the entire article here.

Migrating race: migration and racial identification among Puerto Ricans

Ethnic and Racial Studies
Volume 37, Number 3 (2014-02-23)
pages 383-404
DOI: 10.1080/01419870.2012.672759

Carlos Vargas-Ramos, Research Associate
Center for Puerto Rican Studies
Hunter College, City University of New York

The pattern of racial identification among Puerto Ricans is not uniform. It varies depending on where they live. Most identify as white, but more do so in Puerto Rico than in the USA. This paper addresses the impact that living alternatively in the USA and in Puerto Rico has on racial identification among Puerto Ricans. Using Public Use Microdata Sample data from the American Community Survey and the Puerto Rico Community Survey 2006–2008, I find that while there is no single pattern of impact, those more grounded on the island’s racial system are more likely to identify as white in the USA, while those less grounded in Puerto Rico are more likely to identify as multiracial or by another racial descriptor. On their return to the island, they revert to the prevalent pattern of racial identification, while still exhibiting effects of their sojourn on their racial identity.

Census data on Puerto Ricans and race manifest the contingent nature of racial identity and identification and how specific racial formations impact an individual’s understanding of race and racial identification. Despite contemporary projections of Puerto Ricans as a multiracial people (Davila 1997), in fact a mulatto nation (Torres 1998; Duany 2002). the majority of Puerto Ricans portray themselves as white in the context of official statistics. This is the case for both Puerto Ricans on the island and in the USA. Their location, however, determines the proportions by which they identify as white or as something else.

Presently, more than half of the 8.3 million people who identify as Puerto Ricans live in the USA. Moreover, there is a recurrent movement of migrants between the island and the USA, with net migration reaching the hundreds of thousands between decades (Rivera-Batiz and Santiago 1996; Duany 2002; Acosla-Belen and…

Read or purchase the article here.

Into the melting pot

The Economist
2014-02-08

The rapid rise of mixed-race Britain is changing neighbourhoods—and perplexing the authorities

ZADIE SMITH, a novelist born to a black Jamaican mother and a white British father, recently recalled that when she was growing up in Willesden Green, a London district with a large immigrant population, “nothing could be more normal than a mixed-race girl”. The surprise, she said, was entering publishing and finding that people thought it unusual. Nobody could get that impression now: Britons are mixing at extraordinary speed.

The 2011 census revealed a country that is decreasingly white and British: England’s ethnic-minority population grew from 9% of the total in 2001 to 14%. But the biggest single increase was in the number of people claiming a mixed-ethnic background. This almost doubled, to around 1.2m. Among children under the age of five, 6% had a mixed background—more than belonged to any other minority group (see chart). Mixed-race children are now about as common in Britain as in America—a country with many more non-whites and a longer history of mass immigration.

As Britain’s mixed-race population swells, another group appears destined to shrink. The Labour Force Survey reveals that 48% of black Caribbean men and 34% of black Caribbean women in couples are with partners of a different ethnic group—with higher proportions still among younger cohorts. Black Caribbean children under ten years old are outnumbered two-to-one by children who are a mixture of white and black Caribbean.

Rob Ford of Manchester University points out that Caribbean folk are following an Irish pattern of integration, in that their partners are often working-class. The Irish parallel also suggests they will eventually be fully absorbed into the British population. Polls show that adults who are a mixture of white and black Caribbean tend to see themselves not so much as black, Caribbean or even as British, but rather as English—the identity of the comfortably assimilated.

Indians, who began arriving in large numbers in the 1960s, were slower to mix. They are now doing so—but along Jewish, rather than Irish, lines. For them, assimilation follows education: according to research by Raya Muttarak and Anthony Heath, Indians with degrees are far more likely to marry whites. Indians are not so much marrying into the white majority as into its suburban middle class, says Shamit Saggar at the University of Essex…

Read the entire article here.

Black History Month celebrates both race and ethnicity

The Red & Black
University Georgia Student Newspaper
Athens, Georgia
2014-07-02

Mariya Lewter, Sphomore
Decatur, Georgia

As a person of “mixed” race, I’ve always found it difficult to truly racially identify myself. Not because I don’t know who I am, but because others refused to accept my definition of who I am.

Growing up, I attended predominantly black schools. There were few kids who looked like me, and I can probably count on one hand how many students were not African-American.

My peers had a hard time guessing my race because I have a light skin complexion, but black facial features and curly hair. So I often got asked the question, “What are you?”…

…I know how I look, but I also know how I feel and how I was raised. I was raised with black culture in a black community with a black family. My blood is only one-fourth Caucasian, but according to everyone around me, because I’m fair-skinned, there was no way I could be black.

This mindset needs to change…

Read the entire article here.

Where Is My Family on TV?

The New York Times
2014-02-08

Jenna Wortham, Technology Reporter

One of my earliest memories is of sitting in an idling car with my mom and sister outside a convenience store in Virginia. Dad’s inside, buying cigarettes and scratch-off lottery tickets. Suddenly, a wild-eyed man appears at the driver-side window, yelling about white women and black men and how they don’t belong together. My mother goes feral, blocking his access to us. My father runs out, furious and swearing, before driving us away. I don’t remember what happened next, just a confusing and searing shame about the ugliness that the sight of my family could provoke.

I hadn’t thought about that in years. But it bubbled up last spring in response to the vitriolic reactions to a Cheerios commercial showing a family that echoed my own: black dad, white mom, mocha-skinned little girl with soft curly hair. The commercial was uploaded to YouTube, where it provoked such foul, overtly racist reactions that General Mills, the maker of Cheerios, decided to delete all of the comments. The memory bubbled up once again last weekend when the same family appeared in a second Cheerios commercial, just as mild and sweet-tempered, shown during the Super Bowl. That one, too, drew online criticism, if not as intense.

Sticks and stones, the saying goes, especially on the Internet. But the outpouring of disgust about an innocuous 30-second marketing spot may signal something deeper at work, a denial of the reality that the face of our nation is changing, and fast.

According to a 2012 Census Bureau report, mixed-race Americans, while still a small minority, are one of the fastest-growing demographic groups in the country, driven by immigration and an uptick in intermarriage. Yet while there are some very public examples of seemingly stable mixed-race families — the de Blasios of New York or even Kim, Kanye and sweet baby Nori come to mind — they are remarkably absent from our screens. (Our biracial president does get his share of screen time, of course.)…

Read the entire opinion piece here.