Mixed Race Studies

From ‘blood quantum’ to multiracial bill of rights, Dolezal saga ignites talk of identity

The Seattle Times
2015-06-17

Nina Shapiro, Seattle Times staff reporter

The endless fascination with the Rachel Dolezal story reveals our hunger to talk about racial identity in all its complexity.

When Amanda Erekson was in her early 20s, a friend introduced her to a Japanese-American woman at a party. “Amanda is Japanese-American, too!” her friend enthused.

“The person was shocked,” Erekson recalls. “I know white people who look more Japanese than you,” the woman said.

The comment stung. Erekson, who is multiracial, identifies strongly with her Japanese-American heritage, although her appearance leads most people to assume she is simply white.

This kind of skeptical reaction is one reason the 33-year-old New Yorker, president of MAVIN, an organization devoted to the multiracial experience, bemoans the international media sensation that is Rachel Dolezal. Because of the former Spokane NAACP president, who resigned from her post Monday after her parents said she had been posing as black, Erekson says “it will be that much harder” for people like her…

…Race — or more specifically racial identity — has been Topic A in the national conversation over the past week. And it is one of the most nuanced and interesting conversations we’ve ever had.

People obviously have a deep need to talk about the subject, and to talk about it in complex ways, says New Jersey filmmaker Lacey Schwartz. She saw that same need in the outpouring of personal stories sparked by the making of her recent film “Little White Lie,” a documentary about growing up in a Jewish family and discovering in college that her biological father is African American…

To some extent, the current conversation involves picking apart details of the Dolezal saga, which seems to get stranger by the day.

Witness Dolezal’s assertion Tuesday, despite a birth certificate produced by Lawrence and Ruthanne Dolezal, that there’s no proof that the couple are her biological parents. She evinced a similar squishiness on NBC’s “Today” show earlier in the day when she said that she “identified” as black.

Whatever story she has that prompts such a statement, she’s not “owning it’ by honestly talking about it, Schwartz says. The filmmaker also objects to Dolezal’s declaration on “Today” that she needed to present herself as black because otherwise it wouldn’t be “plausible” to assume guardianship, as she did, of one of her adopted African-American brothers.

“That is a real diss,” Schwartz says. “My mother is white. I know lots of white people raising children of color.”

Yet, Camille Gear Rich, a professor of law and sociology at the University of Southern California, points out that parents who look different from their children often face incredulous questions. That intrusiveness might have pushed her into “going too far” by lying about her race, Rich says…

…Backlash

Yet this insistence on racial labeling faces a backlash.

MAVIN arose in 1998 in response to a growing desire by multiracial people to identify themselves in ways that might differ from how they are perceived. The group looks to a landmark “bill of rights for people of mixed heritage” produced by Seattle psychologist Maria P.P. Root.

Some key passages: “I have the right … To identify myself differently than strangers expect me to identify. To identify myself differently than how my parents identify me. To identify myself differently than my brothers and sisters. To identify myself differently in different situations.” Also: “I have the right … To change my identity over my lifetime — and more than once.”…

Read the entire article here.

Maybe White People Really Don’t See Race — Maybe That’s The Problem

Scenarios USA
2015-07-08

Ijeoma Oluo
Seattle, Washington

It started with a simple question: “When is the first time you became aware of your race?” But as answers from friends, acquaintances, and complete strangers started to roll in, the question came to represent more of a challenge about what I thought I knew about race relations today.

The idea started with the Rachel Dolezal fiasco. Like many people of color, I was completely baffled by the fervent defense many white people gave — people who had made it very clear that they didn’t want to be black were now arguing for the white Rachel Dolezal’s right to be black. “Race is just a construct,” they argued, “if you’re really anti-racist, you’ll recognize that people can be any race they want to be.”

Had the world gone mad? If people could really be “any race they wanted to be” there wouldn’t have been an NAACP for Rachel Dolezal to scam in the first place. I am, as are many of my friends, acutely aware of how definitive and unrelenting my blackness is. I tried to imagine any scenario where I could stop being black and even factoring for Halloween, I came up with nothing…

…As a Black woman myself, I used to always laugh at white people who claim to “not see color” as I imagined them running red lights and walking around in hilariously mismatched clothes; it’s impossible to be able to see the color of your shirt and not the color of someone’s skin. What I’ve begun to suspect after this survey is that when people say “I don’t see color” what they mean is “I don’t see race” – or, at least, they don’t see it accurately. My race as a Black woman doesn’t exist in a vacuum, it exists in relationship to and interaction with whiteness. Like so many POC, I know whiteness as a race – I know it from our media, our holidays, our government and our police. Whiteness is the measurement of success, the goal we’ll never obtain. Every day we have to be aware of whiteness. It is a matter of survival. For us, there is no place in the Western world where it can be escaped…

Read the entire article here.

“There is an important difference between identity and identification, which Karen and I have talked about in our book Racecraft. Rachel Dolezal was able to define her identity well enough to become what she said she was in her environment, in Spokane. And that’s something available to her partly because of the way that we as a society define who is black and who is not.

Anybody can be black — black is defined as any known or visible ancestry — or “one drop of blood.” So it’s really not based on what you look like, even if you go to the trouble of tanning and wearing a wig and whatnot.

Most Afro Americans don’t have any control over identification. Their identity, how they define themselves, how they perceive themselves, can be overruled by that identification. That’s what happens when we see Afro-American police officers killed by their comrades by mistake. Their identity as a police officer is overruled instantly and fatally because the identification takes precedence.

That’s what happens to people who are visibly Afro American or who are identified that way in our racist society, if not always in so dramatic and terminal a way. Mistaken identification can put an end to one’s identity by terminating the human being it’s attached to.” —Barbara J. Fields

Jason Farbman, “How Race Is Conjured,” Jacobin, (June 29, 2015). https://www.jacobinmag.com/2015/06/karen-barbara-fields-racecraft-dolezal-racism/.

The weird, strange narrative of Rachel Dolezal

The Remix
WHYY-FM Philadelphia, Pennsylvania
2015-06-17

James Peterson, Host

What determines your race? Is it about genetics or cultural identification? The curious case of Rachel Dolezal, a white woman who has been passing for black, has been met with surprise, outrage and confusion. Dolezal, former president of the Spokane NAACP, says she has self-identified as black from an early age, even though she was born to and raised by two white parents. Her comments have launched another contentious debate about the definition of race and racial identity in America. Joining us to talk about it all are Donald Tibbs and James Peterson. Tibbs teaches Law at Drexel University. Peterson is Director of Africana Studies at Lehigh University and host of WHYY’s podcast “The Remix.”

Listen to the interview (00:13:44) here.

Pets, Playmates, Pedagogues (From Chapter Four of Oreo)

The Offing: A Los Angeles Review of Books Channel
2015-07-06

Fran Ross

Oreo, Fran Ross’s ground-breaking satire, was originally published in 1974. It is being re-issued this week by New Directions, with an introduction by Danzy Senna and a foreword by Harryette Mullen. Mat Johnson of NPR called it “one of the funniest books I have ever read” and writer Paul Beatty deemed it “hilarious.” We are honored to present an excerpt of this extraordinary novel.

— The Fiction Editors

Christine and Jimmie C.

From the Jewish side of the family Christine inherited kinky hair and dark, thin skin (she was about a 7 on the color scale and touchy). From the black side of her family she inherited sharp features, rhythm, and thin skin (she was touchy). Two years after this book ends, she would be the ideal beauty of legend and folklore — name the nationality, specify the ethnic group. Whatever your legends and folklore bring to mind for beauty of face and form, she would be it, honey. Christine was no ordinary child. She was born with a caul, which her first lusty cries rent in eight. Aside from her precocity at mirror writing, she had her mother’s love of words, their nuance and cadence, their juice and pith, their variety and precision, their rock and wry. When told at an early age that she would one day have to seek out her father to learn the secret of her birth, she said, “I am going to find that motherfucker.” In her view, the last word was merely le mot juste…

Read the entire chapter here.

In the Shadow of Race: Growing Up As A Multiethnic, Multicultural, and “multiracial” American

Routledge
1998
280 pages
Paperback ISBN: 978-0805825756

Teja Arboleda, President/Creative Director
Entertaining Diversity, Inc.

My father’s father was Filipino-Chinese…
My father’s mother was African American-Native American…
My mother’s father was German-Danish…
My mother’s mother was German…
I was born in Brooklyn, New York, but I grew up in Japan…

For once it’s not just black and white. In this compelling chronicle of his journey through life as a multicultural and multiethnic American, Teja Arboleda uniquely and personally challenges institutionalized notions of race, culture, ethnicity, and class. Arboleda has presented his story around the United States through his one-man performance-lecture Ethnic Man! Now, in this book, he fleshes out the depth of his experience as a culturally and racially mixed American, illustrating throughout the enigma of cultural and racial identity and the American identity crisis.

To facilitate its use as a course text, In the Shadow of Race is offered with a Teacher’s Guide written by Christine Clark. Topics for discussion include:

• the social construction of race
• racial separatism vs. diversity
• racial, ethnic, and cultural identity development
• the politics of racial categorization
• mixed “race” peoples
• cultural identity vs. identity by heritage
• the concept of a “cultural home
• changing identities within cultures

Contents:

• Preface
• Chapter 1: Race Is a Four Letter Word
• Chapter 2: Among the Trees
• Chapter 3: Four Walls and a Cellar
• Chapter 4: Checkmate
• Chapter 5: Carrots?
• Chapter 6: Plastic Armies
• Chapter 7: Old Fence, New Paint
• Chapter 8: Paper Houses, Horses, and Swords
• Chapter 9: Squares in a Circle
• Chapter 10: Shuffle
• Chapter 11: The Connection
• Chapter 12: The Adjustable Pedestal
• Chapter 13: Hokkaido
• Chapter 14: Two Steps Back
• Chapter 15: The Official Proxy
• Chapter 16: “You’re From China, Right?”
• Chapter 17: The Awakening
• Chapter 18: This Land Is Your Land
• Chapter 19: Top of the Hill
• Chapter 20: Letting Go
• Chapter 21: Check One Only
• Chapter 22: Losses
• Chapter 23: The Testimony
• Chapter 24: One
• Chapter 25: Cool Winds Return Home
• Chapter 26: Home
• About the Author
• Ancilary Materials for Educators

Oreo: Fiction by Fran Ross with a contribution by Danzy Senna and Harryette Mullen

New Directions Publishing
2015-07-07 (originally published in 1974)
240 pages
Paperback ISBN: 9780811223225
Ebook ISBN: 9780811223232

Fran Ross (1935–1985)

A pioneering, dazzling satire about a biracial black girl from Philadelphia searching for her Jewish father in New York City

Oreo is raised by her maternal grandparents in Philadelphia. Her black mother tours with a theatrical troupe, and her Jewish deadbeat dad disappeared when she was an infant, leaving behind a mysterious note that triggers her quest to find him. What ensues is a playful, modernized parody of the classical odyssey of Theseus with a feminist twist, immersed in seventies pop culture, and mixing standard English, black vernacular, and Yiddish with wisecracking aplomb. Oreo, our young hero, navigates the labyrinth of sound studios and brothels and subway tunnels in Manhattan, seeking to claim her birthright while unwittingly experiencing and triggering a mythic journey of self-discovery like no other.