Mixed Race Studies

Race, color, and income inequality across the Americas

Demographic Research
Volume 31
Article 24 (2014-09-19)
pages 735-756
DOI: 10.4054/DemRes.2014.31.24

Stanley Bailey, Associate Professor of Sociology
University of California, Irvine

Aliya Saperstein, Assistant Professor of Sociology
Stanford University

Andrew Penner, Associate Professor of Sociology
University of California, Irvine

Background: Racial inequality in the U.S. is typically described in terms of stark categorical difference, as compared to the more gradational stratification based on skin color often said to prevail in parts of Latin America. However, nationally representative data with both types of measures have not been available to explicitly test this contrast.

Objective: We use novel, recently released data from the U.S. and 18 Latin American countries to describe household income inequality across the region by perceived skin color and racial self-identification, and examine which measure better captures racial disparities in each national context.

Results: We document color and racial hierarchies across the Americas, revealing some unexpected patterns. White advantage and indigenous disadvantage are fairly consistent features, whereas blacks at times have higher mean incomes than other racial populations. Income inequality can best be understood in some countries using racial categories alone, in others using skin color; in a few countries, including the U.S., a combination of skin color and self-identified race best explains income variation.

Conclusions: These results complicate theoretical debates about U.S. racial exceptionalism and methodological debates about how best to measure race. Rather than supporting one measure over another, our cross-national analysis underscores race‟s multidimensionality. The variation in patterns of inequality also defies common comparisons between the U.S. on the one hand and a singular Latin America on the other.

Read the entire article here.

But the longer I spent at that university, the more of them I ran into. People who confused having an “interest” in Indigenous culture with “going full redface.” We organized a student pow-wow and some of the attendees had clearly studied at the Grey Owl School of Indian fakery. They showed up with feathers in their hair and introduced themselves with names like, “Running Wolf.” I remember that name very clearly because it belonged to a man well over three hundred pounds and I remember cattily whispering that a better name would have been: “Sedentary Wolf.”

Dawn Dumont, “That’s What She Said: Red-face,” Eagle Feather News, August 2, 2005. http://eaglefeathernews.com/opinion/index.php?detail=1458.

Mapping Amerindian Captivity in Colonial Mosquitia

Journal of Latin American Geography
Volume 14, Number 3, October 2015
pages 35-65

Karl Offen, Associate Professor of Environmental Studies
Oberlin College, Oberlin, Ohio

In 1764, Spanish colonel Luis Diez Navarro mapped the racially diverse British settlement at Black River on what is today the coast of northeastern Honduras. I use the map as a point of departure to ponder the origins of Amerindian and mestizo residents of Black River and other British settlements across the Mosquito Shore in the eighteenth century. I suggest that Diez Navarro’s map can be read to discuss a regional history of violence, the lengthy importance of northern European (and especially British) influence in the region, the significant presence of free people of color, and the social and economic importance of female captivity in general and the Amerindian slave trade in particular. The paper shows how the Afro-Amerindian and Amerindian Mosquito people became deeply entangled with the trade-driven supply of Amerindian captives during times of Anglo-Spanish peace, but also the capture of Amerindians, Africans, mestizos, and mulattos during times of Anglo-Spanish warfare. The paper argues that Amerindian, mestizo, and mulatto captivity made the Mosquito Shore one of the more racially mixed societies anywhere in the British Atlantic and deserves much more attention than it currently receives.

En 1764 el coronel español Luis Diez Navarro mapeó el diverso y mezclado asentamiento británico de Black River, en el lugar que hoy es la costa noreste de Honduras. Utilizo este mapa como punto de partida para examinar el origen de los residentes indígenas y mestizos de Black River y de los demas asentimientos a lo largo de la costa de los Mosquitos en el siglo dieciocho. Sugiero que el mapa de Diez Navarro se puede leer como una pista para entender la historia regional de violencia, la importancia y larga influencia de los nor-europeos y especialmente los británicos, la presencia significativa de gente libre de color y la importancia económica y social de la cautividad femenina en general y el tráfico en esclavos indígenas en particular. El artículo demuestra cómo los Mosquito, tanto los Afro-indígenas como los indígenas, se involucraron con el comercio de las indígenas cautivas durante tiempos de paz entre los Españoles y los Británicos, así como también participaron en la captura de indígenas, afrodescendientes y mulatos durante el tiempo del conflicto Anglo-Hispano. El artículo sostiene que la cautividad indígena, mestiza y mulata convierte a la costa de los Mosquitos en una de las sociedades más diversas de la Atlántica británica y merece un sitio mucho más central que el que tiene actualmente en la academia.

Read or purchase the article here.

The Cost of Color: Skin Color, Discrimination, and Health among African-Americans

American Journal of Sociology
Volume 121, Number 2 (September 2015)
pages 396-444
DOI: 10.1086/682162

Ellis P. Monk Jr., Neubauer Family Assistant Professor of Sociology
University of Chicago

In this study, the author uses a nationally representative survey to examine the relationship(s) between skin tone, discrimination, and health among African-Americans. He finds that skin tone is a significant predictor of multiple forms of perceived discrimination (including perceived skin color discrimination from whites and blacks) and, in turn, these forms of perceived discrimination are significant predictors of key health outcomes, such as depression and self-rated mental and physical health. Intraracial health differences related to skin tone (and discrimination) often rival or even exceed disparities between blacks and whites as a whole. The author also finds that self-reported skin tone, conceptualized as a form of embodied social status, is a stronger predictor of perceived discrimination than interviewer-rated skin tone. He discusses the implications of these findings for the study of ethnoracial health disparities and highlights the utility of cognitive and multidimensional approaches to ethnoracial and social inequality.

Read or purchase the article here.

Light in the Shadows: Staying at the Table When the Conversation about Race Gets Hard

World Trust Films
2010
DVD, 00:45:00
United States

Shakti Butler, Director and Producer

Light in the Shadows: Staying at the Table When the Conversation about Race Gets Hard records a frank dialogue among two white women and several women of color. The film uses their conflict as a learning tool to illumine how conversations on race often break down along lines of race and power.

When the cross-racial conversation gets hard during diversity initiatives & equity efforts, emotions can arise and people may walk away discouraged. This film & its conversation guide are designed to support inquiry:

• How can we recognize the patterns and obstacles that cause people, who are committed to working together, to leave the table?
• How can white activists stay at the table when confronted with the pain caused by privilege?
• How can people of color be empowered in cross-cultural relationships?

This film is challenging. As such, it is designed for those who are ready to take another step in learning, or wish to develop facilitation skills that invite deeper listening and truth-telling. ”The conversation in this film takes place around a metaphorical round table at which everyone has an equal seat. This challenges the power dynamics of white culture,” says the filmmaker, Shakti Butler.

Light in the Shadows is a frank conversation about race among ten women who participated in the ground-breaking film The Way Home. These American women of Indigenous, African, Arab/Middle Eastern, European, Jewish, Asian, Latina and Mixed Race descent, use authentic dialogue to crack open a critical door of consciousness.

What lies behind it is a perspective on race that is often unseen/ unnoticed within the dominant culture. With clear language, open hearts and a willingness to engage – even when it gets hard – these women travel over roads that demonstrate why valuable discourse on race is so laden with emotion, distrust and misunderstanding. Light in the Shadows is a springboard for critical self-inquiry and inter-ethnic dialogue.

Read the conversation guide here.

The Persistent Problem of Colorism: Skin Tone, Status, and Inequality

Sociology Compass
Volume 1, Issue 1 (September 2007)
pages 237-254
DOI: 10.1111/j.1751-9020.2007.00006.x

Margaret Hunter, Mary S. Metz Professorship for Excellence and Creativity in Teaching Professor of Sociology
Mills College, Oakland, California

Colorism is a persistent problem for people of color in the USA. Colorism, or skin color stratification, is a process that privileges light-skinned people of color over dark in areas such as income, education, housing, and the marriage market. This essay describes the experiences of African Americans, Latinos, and Asian Americans with regard to skin color. Research demonstrates that light-skinned people have clear advantages in these areas, even when controlling for other background variables. However, dark-skinned people of color are typically regarded as more ethnically authentic or legitimate than light-skinned people. Colorism is directly related to the larger system of racism in the USA and around the world. The color complex is also exported around the globe, in part through US media images, and helps to sustain the multibillion-dollar skin bleaching and cosmetic surgery industries.

Read the entire article here.

In fact, there’s no evidence that Native Americans are more biologically susceptible to substance use disorders than any other group, says Joseph Gone, associate professor of psychology at the University of Michigan. American Indians don’t metabolize or react to alcohol differently than whites do, and they don’t have higher prevalence of any known risk genes.

Maia Szalavitz, “No, Native Americans aren’t genetically more susceptible to alcoholism,” The Verge, October 2, 2015. http://www.theverge.com/2015/10/2/9428659/firewater-racist-myth-alcoholism-native-americans.

The Invisible Asian

The New York Times
2015-10-07

George Yancy, Professor of Philosophy
Emory University, Atlanta, Georgia

David Haekwon Kim, Associate Professor of Philosophy
University of San Francisco

This is the latest in a series of interviews about philosophy of race that I am conducting for The Stone. This week’s conversation is with David Haekwon Kim, an associate professor of philosophy and the director of the Global Humanities initiative at the University of San Francisco and the author of several essays on Asian-American identity. — George Yancy

George Yancy: A great deal of philosophical work on race begins with the white/black binary. As a Korean-American, in what ways does race mediate or impact your philosophical identity?

David Haekwon Kim: In doing philosophy, I often approach normative issues with concerns about lived experience, cultural difference, political subordination, and social movements changing conditions of agency. I think these sensibilities are due in large part to my experience of growing up bicultural, raced, and gendered in the U.S., a country that has never really faced up to its exclusionary and often violent anti-Asian practices. In fact, I am sometimes amazed that I have left so many tense racialized encounters with both my life and all my teeth. In other contexts, life and limb were not at issue, but I did not emerge with my self-respect intact.

These sensibilities have also been formed by learning a history of Asian-Americans that is more complex than the conventional watered-down immigrant narrative. This more discerning, haunting, and occasionally beautiful history includes reference to institutional anti-Asian racism, a cultural legacy of sexualized racism, a colonial U.S. presence in East Asia and the Pacific Islands, and some truly inspiring social struggles by Asians, Asian-Americans, and other communities of color…

Read the entire interview here.

DNA from 4,500-year-old Ethiopian reveals surprise about ancestry of Africans

The Los Angeles Times
2015-10-08

Karen Kaplan, Science & Medicine Editor

DNA from a man who lived in Ethiopia about 4,500 years ago is prompting scientists to rethink the history of human migration in Africa.

Until now, the conventional wisdom had been that the first groups of modern humans left Africa roughly 70,000 years ago, stopping in the Middle East en route to Europe, Asia and beyond. Then about 3,000 years ago, a group of farmers from the Middle East and present-day Turkey came back to the Horn of Africa (probably bringing crops like wheat, barley and lentils with them).

Population geneticists pieced this story together by comparing the DNA of distinct groups of people alive today. Since humans emerged in Africa, DNA from an ancient Africa could provide a valuable genetic baseline that would make it easier for scientists to track genome changes over time…

Read the entire article here.

Like many TCKs [third culture kids] and persons of mixed ancestry, I have searched all my life for “home”. In late 2012 I relocated to the Los Angeles area after more than two decades in the San Francisco Bay Area and New York City. L.A.’s a good place for in-between-ers like me. In this sprawling metropolis with no center, a place that’s in a perpetual state of fragmentation, disintegration, and transformation and whose population represents every culture and nation, I can enjoy a sense of internal and external spaciousness. But it’s a restless city and its vast size lends itself to tribalism. As a relative newcomer, it’s been challenging to find a place of belonging. But then I’m reminded that, as an adult TCK who’s moved over 40 times since my birth, I’ve always felt this way, no matter where I’ve lived. I belong everywhere and nowhere.

Mari L’Esperance, “Liminality as Inheritance: On Being Mixed and Third Culture,” Mixed Roots Stories, October 7, 2015. http://mixedrootsstories.com/liminality-as-inheritance-on-being-mixed-and-third-culture/.