Mixed Race Studies

The Octoroon

Broadview Press
2014-05-16 (orignially published in 1859)
136 pages
Paperback / PDF / ePub
ISBN: 9781554812110 / 1554812119

Dion Boucicault

Edited by:

Sarika Bose, Lecturer of English
University of British Columbia

Joseph Black, Professor of English
University of Massachusetts, Amherst

et al.

Regarded by Bernard Shaw as a master of the theatre, Dion Boucicault was arguably the most important figure in drama in North America and in Britain during the second half of the nineteenth century. He was largely forgotten during the twentieth century—though he continued to influence popular culture (the iconic image of a woman tied to railway tracks as a train rushes towards her, for example, originates in a Boucicault melodrama). In the twenty-first century the gripping nature of his plays is being discovered afresh; when The Octoroon was produced as a BBC Radio play in 2012, director and playwright Mark Ravenhill described Boucicault’s dramas as “the precursors to Hollywood cinema.”

In The Octoroon—the most controversial play of his career—Boucicault addresses the sensitive topic of race and slavery. George Peyton inherits a plantation, and falls in love with an octoroon—a person one-eighth African American, and thus, in 1859 Louisiana, legally a slave. The Octoroon opened in 1859 in New York City, just two years prior to the American Civil War, and created a sensation—as it did in its subsequent British production.

This new edition includes a wide range of background contextual materials, an informative introduction, and extensive annotation.

Table of Contents

• Acknowledgements
• Introduction
• A Note on the Text
• The Octoroon; or, Life in Louisiana
• Appendix A: American Reviews
  • 1. “‘The Octoroon.’ A Disgrace to the North, a Libel on the South,” Spirit of the Times; A Chronicle of the Turf, Agriculture, Field Sports, Literature and the Stage (17 December 1859)
  • 2. From “The Octoroon,” The Charleston Courier, Tri-Weekly (22 December 1859)
  • 3. From “Winter Garden–First Night of ‘The Octoroon,'” The New York Herald (7 December 1859)
• Appendix B: English Reviews
  • 1. “Saving the Octoroon,” Punch (21 December 1861)
  • 2. From “Theatres and Music,” John Bull (Saturday, 23 November 1861)
  • 3. From “Adelphi” (Review of The Octoroon), The Athenaeum (23 November 1861)
  • 4. “Pan at the Play,” Fun (Saturday, 30 November 1861)
  • 5. “Adelphi Theatre” (Review of Revised Play), The Times [London] (12 December 1861)
• Appendix C: Letters to Editors Concerning the Lawsuit
  • 1. “The Octoroon Conflict: Financial and Political View of the Case–Letter from Mrs. Agnes Robertson Boucicault,” The New York Herald (Friday, 16 December 1859)
• Appendix D: A Selection of Letters from Boucicault Defending the Content of The Octoroon
  • 1. “Letter from the Author of the ‘Octoroon,'” The New York Herald (7 December 1859)
  • 2. “The Octoroon Gone Home,” New York Times (9 February 1860)
  • 3. “‘The Octoroon’: To the Editor of the Times,” The Times [London] (Wednesday, 20 November 1861)
• Appendix E: Boucicault on Acting
  • 1. From Dion Boucicault, “The Art of Acting” (1882)
• Appendix F: Alternative Endings
  • 1. The Illustrated London News (14 December 1882)
  • 2. “Music and the Drama,” Bell’s Life in London and Sporting Chronicle (Sunday, 15 December 1861)
  • 3. From The Octoroon: Founded on Dion Boucicault’s Celebrated and Original Melodrama (1897)
  • 4. From Dion Boucicault, The Octoroon, Lacy’s Acting Edition, No. 963 (c. 1861)
  • 5. From Dion Boucicault, The Octoroon: A Drama in Three Acts (26 October 1861)
• Appendix G: On Slavery
  • 1. From Dion Boucicault, unpublished note, Theatre Museum, London (1861)
  • 2. From Fredrika Bremer, “Fredrika Bremer Sees the New Orleans Slave Market” (1853)
  • 3. From Civil Code of the State of Louisiana
• Appendix H: Illustrations
  • 1. From The Illustrated London News (30 November 1861)
  • 2. Cover, Reynolds Miscellany (4 January 1862)
  • 3. Cover, The Octoroon (Dick’s Standard Plays)
• Permissions Acknowledgments

First Métis Families of Quebec, 1622-1748. Volume 1: Fifty-Six Families

Genealogical Publishing Company
2012
226 pages
8½” x 11”
Paperback ISBN: 9780806355610

Gail Morin

The term Métis originally referred to the offspring produced from the intermarriage of early French fur traders with Canadian Native Americans. Later, there were also Anglo Métis (known as “Countryborn”)–children of Scottish, English, and other European fathers and indigenous mothers. The Métis were also formerly known as half-breeds or mixed-bloods. Today, the French and Anglo Métis cultures have essentially merged into a distinct group with official recognition as one of the three Aboriginal Peoples of Canada.

The first Frenchman known to have Métis offspring was Jean Nicolet de Belleborne. He arrived in Quebec in 1618 and was employed as a clerk and trained as an interpreter by the Company of Merchants, the fur-trading monopoly owned by French noblemen. He ran a Hudson Bay Company store and traded with the Lake Nipissing (Ontario) people for several years. His informal or country marriage to a Nipissing woman resulted in the birth in 1628 of a daughter, Madeleine or Euphrosine Nicolet. Jean Nicolet returned to the Company in Quebec in 1633 with Madeleine. Madeleine married Jean Leblanc in 1643 and Elie Dussault dit Lafleur in 1663. Both marriages resulted in generations of descendants in Canada and the United States that continue today.

Many in the fur trade followed Jean Nicolet’s lead, first marrying a Native American for safety and convenience, and later marrying a settler’s daughter. For example, Martin Prevost or Provost arrived in Quebec before 1639. He was a settler and farmed near Beauport, Quebec. On 3 November 1644 Prevost married Marie-Olivier, the daughter of Roch Manithabewich, a Huron Indian, and the adopted daughter of Olivier Letardif. Together they had eight children whose descendants continue to the 21st century.

In the 100 years following Martin Prevost and Marie Olivier’s marriage in 1644, only 56 Métis marriages were officially recorded. In some cases they were the second or third marriage for the bride or groom and resulted in no descendants. There are probably many unrecorded Métis or mixed blood families who are lost for now.

This new work, the first in a purported six-volume series, traces the descendants of the 56 original Métis families for up to three generations. Richly detailed, fully sourced, and indexed, this work must be regarded as the starting point for Métis genealogy. Future volumes will concentrate on subsequent generations of those Métis families whose progeny settled in western North America in the 20th century, namely, the families of Jean Nicolet, Martin Prevost, Pierre Couc dit Lafleur (later called Montour), Jean Durand, Pierre Lamoureux, and Daniel-Joseph Amiot.

See also the other volumes in this series:

• First Métis Families of Quebec, 1622-1748. Volume 2: Jean Nicolet and a Nipissing Woman
• First Métis Families of Quebec, 1622-1748. Volume 3: Martin Prevost and Marie Olivier Sylvestre Manitouabeouich

Your words don’t change who I am

The Race Card Project (by Michele Norris)
2014-08-05

Blake Coffey
Van Nuys, California

In a world where being mixed is supposed to be looked at as beautiful, it’s not as easy when you are. People automatically assume that all mixed people are supposed to look mixed just like they assume all Mexicans are brown. I’m born to a mixed black/white father who looks full black and society deems him so, and a white mother. I’ve looked for people that are the same thing or mixed but not looked at as mixed but I’ve always felt left out. I don’t look at people as a certain race but they sure look at me like I am. I’m judged and denied of who I am because genetics determined that I wouldn’t come out looking mixed. Although I’ve faced racism from every race.

Today is the day when I fully accept myself for who I am. I’m not denying myself or anyone else of who I truly am…

Read the entire essay here.

Now We Will Be Happy

University of Nebraska Press
September 2014
140 pages
Paperback ISBN: 978-0-8032-5539-5

Amina Gautier
Department of English
University of Miami

Winner of the 2013 Prairie Schooner Book Prize in Fiction

Now We Will Be Happy is a prize-winning collection of stories about Afro-Puerto Ricans, U.S.-mainland-born Puerto Ricans, and displaced native Puerto Ricans who are living between spaces while attempting to navigate the unique culture that defines Puerto Rican identity. Amina Gautier’s characters deal with the difficulties of bicultural identities in a world that wants them to choose only one.

The characters in Now We Will Be Happy are as unpredictable as they are human. A teenage boy leaves home in search of the mother he hasn’t seen since childhood; a granddaughter is sent across the ocean to broker peace between her relatives; a widow seeks to die by hurricane; a married woman takes a bathtub voyage with her lover; a proprietress who is the glue that binds her neighborhood cannot hold on to her own son; a displaced wife develops a strange addiction to candles.

Crossing boundaries of comfort, culture, language, race, and tradition in unexpected ways, these characters struggle valiantly and doggedly to reconcile their fantasies of happiness with the realities of their existence.

Read an excerpt here.

Afro-Chinese marriages boom in Guangzhou: but will it be ’til death do us part’?

South China Morning Post Magazine
South China Morning Post
Hong Kong, China
2014-06-01

Jenni Marsh, Assistant Editor

Jennifer Tsang and Eman Okonkwo at their wedding in Guangzhou in April. Photo: Jenni Marsh

Guangzhou is witnessing many Afro-Chinese marriages, but the mainland’s lack of citizenship rights for husbands and a crackdown on foreign visas means families live in fear of being torn apart, writes Jenni Marsh

Eman Okonkwo’s foot-tapping at the altar is not a sign of nerves. The groom’s palms aren’t sweaty, there are no pre-wedding jitters and certainly no second thoughts. Today he is realising a dream imagined by countless African merchants in Guangzhou: he is marrying a Chinese bride.

Seven days earlier, Jennifer Tsang’s family was oblivious to their daughter’s romance. Like many local women dating African men, the curvaceous trader from Foshan, who is in her late 20s – that dreaded “leftover woman” age – had feared her parents would be racially prejudiced.

Today, though – having tentatively given their blessing – they snuck into the underground Royal Victory Church, in Guangzhou, looking over their shoulders for police as they entered the downtown tower block. Non-state-sanctioned religious events like this are illegal on the mainland.

Okonkwo, 42, doesn’t have a single relative at the rambunctious Pentecostal ceremony, but is nevertheless delighted.

“Today is so special,” beams the Nigerian, “because I have married a Chinese girl. And that makes me half-African, half-Chinese.”

In Guangzhou, weddings like this take place every day. There are no official figures on Afro-Chinese marriages but visit any trading warehouse in the city and you will see scores of mixed-race couples running wholesale shops, their coffee-coloured, hair-braided children racing through the corridors…

Guinean trader Cellou with his wife, Cherry, and their children. Photo: Robin Fall

…Chinese prejudice against Africans is normally based on three aspects: traditional aesthetic values, an ignorance of African culture and society, and the language barrier.

Furthermore, until the 1970s, foreigners were not permitted to live in the mainland, let alone marry a Chinese. When a child is born, the parents must register its ethnicity with the authorities: of the 56 boxes they can tick, “mixed-race” is not an option.

But there are factors other than racism that might lead a family to reject a mixed marriage.

Linessa Lin Dan, a PhD student at the Chinese University of Hong Kong researching Afro-Chinese relations in Guangzhou, says many African men who propose already have wives in their home countries – Muslims are permitted by their religion to take multiple spouses. Furthermore, Lin has heard tales of husbands returning to Nigeria on a business trip, leaving a mobile-phone number that doesn’t connect and disappearing.

“The Chinese wife is left with their children, and shamed for marrying a hei gui [black ghost],” says Lin…

Read the entire article here.

American Race and Charismatic License: Finding Martín de Porres in Obama

Soundings: An Interdisciplinary Journal
Volume 97, Number 3, 2014
pages 376-384
DOI: 10.1353/sij.2014.0018

Chris Garces, Assistant Professor of Anthropology
Cornell University, Ithaca, New York

Problematizing the saintly reputation of seventeenth-century Dominican servant Martín de Porres, this article explores a little-known, late medieval Spanish form of agency, or licencia, with which a mulato colonial monastic could influence his Spanish Creole superiors, perform miracles, and gain a widespread reputation for superhuman piety. I ask: under what specific conditions could licencia have been wielded by nonwhite Christian subjects to manipulate the shifting moral orders of early modern Spanish Creole hegemony? I also explore how the politicization of racialized charisma continues to depend on a logic of licencia. Tracking resonances between the Spanish Creole veneration of a mulato figure in seventeenth-century Peru with the recent election of a “mixed race” president in the United States, this article reads together theology and politics to demonstrate the fraught beauty, or legal “beatification,” of racialized charisma.

‘The concept of race is a slippery slope’: Ullenhag

The Local: Sweden’s News in English
2014-08-01

Solveig Rundquist

Integration Minister Erik Ullenhag tells The Local why he plans to remove the term “race” from all Swedish law, how he responds to his critics, and why Sweden must steer clear of xenophobia.

The decision has been more than 20 years in the making, Ullenhag said, and has been discussed extensively on both parliamentary and international levels.

“I think we should have done it before,” Ullenhag told The Local. “But at least we’re doing it now.”

The suggestion received unanimous support from the governing alliance of Sweden. On Thursday an investigation was launched into how best to implement the decision…

…In 1999 researchers with the Human Genome Project (HGP) determined that the idea of race has no roots in genetics.

“The concept of race disappeared from scientific discourse more than a decade ago,” Juha Kere, Professor of Molecular Genetics at Karolinska Institute, confirmed for The Local on Friday. “It is the broadly accepted conclusion based on worldwide genetic studies that the concept is unfounded.”

Professors across the globe have come to the same conclusion, with American anthropologist Loring Brace writing that, while there are genetic differences across the world, there is no visible line, no clear-cut categories.

“As a rule, the boy marries the girl next door throughout the whole world, but next door goes on without stop from one region to another.”

Kere explained that, while there are differences between populations, the genetic variation within each population is greater than the variation between different populations…

…But while there may be scientific consensus that “race” is indeed an outdated concept, there are those who say that the term still fills a vital function.

The National Afro-Swedish Association (Afrosvensarnas Riksförbund, ASR) has been particularly critical.

“Race may be a social construct, but that doesn’t mean it’s not a reality,” ASR spokesman Kitwamba Sabuni told The Local. “For us, this is just trying to take away the possibility to even talk about it. It’s critical.”

Zakarias Zouhir, chairman of the ASR, agreed.

“This path worries me,” Zouhir told Sveriges Television on Thursday. “It’s just sweeping it under the blue and yellow rug and pretending there is no racism in society.”…

Read the entire article here.

‘Everything I Never Told You’ Exposed In Biracial Family’s Loss

Code Switch: Frontiers of Race, Culture and Ethnicity
National Public Radio
2014-06-28

Arun Rath
All Things Considered

It’s May, 1977, in small-town Ohio, and the Lee family is sitting down at breakfast. James is Chinese-American and Marilyn is white, and they have three children — two girls and a boy. But on this day, their middle child Lydia, who is also their favorite, is nowhere to be found.

That’s how Celeste Ng’s new novel, Everything I Never Told You, begins.

It’s soon discovered that Lydia has drowned in a nearby lake, in what looks like a suicide. The incident pulls the family into an emotional vortex and reveals deep cracks in their relationships with each other.

This all takes place an era when interracial marriages are only recently legal (the Supreme Court struck down interracial marriage bans in 1967). Lydia’s death forces members of the Lee family to confront their individual insecurities and grapple with their identity as a biracial family in the Midwest.

But would it be very different for them today? Ng answered that question for NPR’s Arun Rath, host of All Things Considered.

Ng, who is a first-generation Asian-American Midwesterner, also spoke about her own experiences growing up and about the state of the American conversation on race…

Read the article here. Listen to the interview here. Download the interview here.

Walter Tull: Descendants to honour pioneering black footballer who was also a hero of the First World War

The Daily Mirror
2014-01-19

Ben Glaze, Reporter
The Sunday Mirror

Pioneer: Walter Tull in his Tottenham kit (Getty Images)

The orphaned grandson of slaves played for Tottenham Hotspur and then became the first black man to hold a commission in the British infantry

Like any other officer of the First World War Walter Tull cut a fine figure in his crisp khaki uniform. But he was different.

Second Lieutenant Tull was a black man – the first to hold a commission in the British infantry.

And in stark contrast to most of his fellow officers – from well-off families and public school-educated – he was working class. He was also an orphan.

But with the determination that had already seen him play football for Tottenham Hotspur, Walter won the respect and devotion of the men he led with such valour.

This grandson of slaves was 29 when he was killed in action in 1918. He has no known grave. Perhaps through prejudice he was never awarded the gallantry medal he so richly deserved and he seemed doomed to be forgotten.

But now, as the centenary of the start of the Great War approaches, his descendants are to make an emotional pilgrimage to the Western Front to honour his memory.

Great-niece Rita Humphrey, who has nine grandchildren and six great-grandchildren, said: “We tell the children about Walter and I hope the rest of the family will continue to tell them when I’m gone, to let them know what a man he was.

Proud: Rita Humphrey, the great-niece of Walter Tull (Daily Mirror)

“I want them to know what’s possible.

“We want to make the trip to see the battlefields ourselves. It will be a fitting tribute…

Read the entire article here.

“Biological race trumps cultural race. Race is something we’re really invested in validating or comprehending. It’s about how we understand race as a marker of difference, something that a story about ancestry can’t resolve.” —Jenifer L. Bratter, Rice University

Felicia R. Lee, “After the ‘White Lie’ Implodes, a Rich Narrative Unfurls,” The New York Times, August 1, 2014. http://www.nytimes.com/2014/08/02/movies/little-white-lie-lacey-schwartzs-film-about-self-discovery.html.