Mixed Race Studies

Why Your Race Isn’t Genetic

Pacific Standard
2014-05-30

Michael White, Assistant Professor of Genetics
Washington University in St. Louis, St. Louis, Missouri

DNA doesn’t determine race. Society does.

If you glanced around the room at a conference of geneticists, it would be easy to guess where in the world all the attendees’ ancestors came from. Using skin color, hair, facial features, and other physical traits, you could distinguish the East Asians from the South Asians and the Africans from the Europeans. Our broad racial categories appear to be founded on genuine biological differences between people from different geographical regions. And these differences seem to define a set of natural human groups, the product of the last 70,000 years or so when modern humans emerged from Africa to colonize the other continents, acquiring distinct physical traits as they adapted to new environments.

The concept of human races appears to be solidly grounded in present-day biology and our evolutionary history. But if you asked that conference of geneticists to give you a genetic definition of race, they wouldn’t be able to do it. Human races are not natural genetic groups; they are socially constructed categories…

Read the entire article here.

Can we choose our racial identities? Should we?

Quartz
2015-12-18

Marcie Bianco

One human race, divided. (Fanqiao Wang)

Can we choose our racial identities? Should we?

In 2015, race as an identity has seemed more malleable than ever. As Bonnie Tsui, author of American Chinatown, wrote in this week’s New York Times Magazine, Americans will necessarily develop more nuanced readings of race as the country becomes more diverse.

“Multiracial Americans are on the rise, growing at a rate three times as fast as the country’s population as a whole, according to a new Pew Research Center study released in June,” Tsui writes. This means that “the need to categorize people into specific race groups will never feel entirely relevant to this [younger] population, whose perceptions of who they are can change by the day, depending on the people they’re with.”

Yet even as Americans recognize the fluidity of identity, it’s crucial to remember the complex, systemic inequities that continue to be tied to racism. To call for an end of “race” as a category that divides us is hopeful. But to suggest that America is a “post-racial” country would be outright delusional…

Read the entire article here.

Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico by Ileana Rodríguez-Silva (review)

The Americas
Volume 72, Number 4, October 2015
pages 655-657

Isar Godreau, Researcher
Interdisciplinary Research Institute
University of Puerto Rico, Cayey

Rodríguez-Silva, Ileana M., Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico (London, New York: Palgrave Macmillan, 2012).

In Silencing Race, Ileana Rodríguez offers a much-needed historical exploration of the silences about “race” embedded in political and public discourses about Puerto Rico. The book is divided in two parts that cover the years from 1870 to 1910. The first part is dedicated to the later years of the Spanish colonial regime, the second to the first years under US colonial rule. Rodríguez-Silva demonstrates how different class and political interests during both these periods converged to subordinate the issue of racial inequality to issues of class and national identity. She argues that class, not race, became the key category through which demands for rights and political participation were made and recognizes the varying perspectives of creole elites, former slaves, union organizers, politicians, and US labor unions. The author also explains the historical conditions that supported such silencing of racial issues and demonstrates why voicing a racialized sense of self or denouncing racism had complex and multifaceted political consequences. On the one hand, politicians sought to gain the electoral support of the predominantly black and expanding labor movement. Aware as they were of the close relationship between race and class, they often accused political rivals of being racist for not attending to workers, needs for economic uplift and equity. On the other hand, blackness and associated popular expressions of poor working-class folk were considered backward by the criollo leadership, who also limited participation of black males in party decisions.

Rodríguez-Silva argues further that a politicized black identity was associated with unrest and the anticolonial movements that had taken place in Haiti and the rest of the Caribbean, including Cuba with its 1912 race war and massacre against the black members of the Partido Independiente de Color. Explicit debates about racism were also inconvenient for political elites who wanted to project themselves to metropolitan authorities as illustrious men in charge of a multiracial society free of racial conflict. During the years of Spanish colonialism, evading the issue of racism and making claims to racial harmony proved Puerto Ricans’ capacity to renegotiate the relationship with Spain as equals (not as separatists).

Undermining racial conflict was also important for maintaining key political alliances between white criollos, artisans, and the working class. As a US colony, making claims to racial harmony proved the local elite’s capacity to negotiate the colonial relationship with the racially segregated United States. An explicit racialized discourse also stood at odds with US colonial representatives with whom annexationists, socialists, and labor union leaders were trying to negotiate better wages, employment opportunities, legal protection, and US citizenship. Hence, Rodríguez-Silva shows how, despite major ideological and class differences, politicians, intellectuals, and labor organizers sought to deracialize their politics. The book explores the silence around issues of race and racial inequality across various geographical areas, but offers the most substantive material on Ponce, its political parties, artisans’ associations, regional publications, and other aspects of public life.

The book’s introduction provides a sophisticated analysis of the role of silence in these processes. The author theorizes silence as the attempt to shape or prevent racial talk as a strategy and tool of oppression, but also as a strategy of the oppressed for survival. She persuasively argues that silence also communicates. However, defining what exactly is being silenced in the historical sources analyzed or defining her expectations for “noise” could have improved the analysis. For Rodríguez-Silva, “noise” (or the opposite of silence) seems to mean the explicit discourses that condemn racism, draw attention to Puerto Rican blackness, or call for organizing around a racialized subjectivity. Yet “race” can also encompass whiteness, whitening, racial harmony, racial mixture, or euphemisms such as “de color.”

These terms do not necessarily represent a silencing of race, but they do imply a silencing of some specific formulations of race, for example, black identity. As such, they can be understood as a deployment of race to silence other specific formulations of race. This unspoken notion of “race talk” or “racial noise” makes the overall theoretical argument about silencing less focused than one would like. It also presents what is being suppressed as an inherently “natural” thing that exists out…

Read the entire review here.

The Racialization of Legal Categories in the First U.S. Census

Social Science History
Volume 39, Number 4, Winter 2015
pages 485-519

Rebecca Jean Emigh, Professor of Sociology
University of California, Los Angeles

Dylan Riley, Associate Professor of Sociology
University of California, Berkeley

Patricia Ahmed
South Dakota State University

This paper examines the demographic categories in the first few US censuses, which are asymmetrical combinations of race and legal status not mandated by the US Constitution. State actors explicitly introduced and revised these categories; however, these state actors successfully introduced these categories into the census only when they were already widespread throughout society. Thus, more generally, the paper points to flaws in a “state-centered” view of information gathering, which stresses how state actors create census categories that, in turn, shape social conditions as they become subsequently widespread. In contrast, this paper suggests that politicians draw on widespread social categories when creating census categories, showing how state and social influences interact to create the information in censuses.

Read or purchase the article here.

From Necessity to Possibility: Postmodern and Heideggerian Aspects of Passing and Identity in Early African American Novels From 1853 to 1912

Sage Open
October-December 2015
pages 1-15
DOI: 10.1177/2158244015618234

Charles Cullum
Department of English
Worcester State University, Worcester, Massachusetts

This article applies theories of fragmented postmodern identity and Heidegger’s modes of existence and concept of historicality to the issue of passing and traces the treatment of that motif across six African American novels that move from the largely realistic perspective of the 19th century to the subjectivist perspective of the early 20th century. These novels thus foreshadow the postmodernist questioning of the basis of discrete personal identity. The article claims that, across these novels, the act of passing and its relationship to human identity through time and historical circumstance becomes problematized from a necessary tool for escaping slavery, and so sustaining identity in its most basic form as life itself, to a potential existential dilemma of identity as a matter of authenticity and possibility. The article further discusses whether the individual is constrained by his or her background, especially, by race itself, or is a totally free, ungrounded agent.

Read the entire article here.

Hiding in Plain Sight: Hell-Roaring Mike

We’re History
2015-12-03

James M. O’Toole, Clough Professor of History
Boston College, Boston, Massachusetts

Captain Healy aboard the Revenue Cutter Bear, with his pet parrot, c.1895. (Photo: U.S. Coast Guard)

The Coast Guard icebreaker Healy is back in its home port of Seattle after four months at sea. On September 5, 2015, it had become the first United States vessel ever to reach the North Pole unaccompanied. In fact, it was only the fourth American ship ever to make it all the way to 90 degrees north latitude. En route, the 16,000-ton monster with a crew of nearly ninety (together with teams of scientists) sometimes had to plow through more than four feet of ice—it was built to be able to make it through ten—a procedure done by running up onto the ice and allowing its own weight to open the path. With support from the National Science Foundation and working with Geotraces, an international study of the oceans, the ship collected ice, water, and air samples and analyzed them in onboard laboratories, measuring the effects of the warming climate. In completing its mission, the ship did honor to its namesake and predecessor in Arctic waters, Captain Michael Healy (1839-1904) of what was then called the Revenue Cutter Service. His picturesque public career would be remarkable in itself. But his personal story adds to its drama and significance, because he was the Coast Guard’s first African American captain…

Read the entire article here.

Free at Last?

Commentary
1992-10-01

Glenn C. Loury, Merton P. Stoltz Professor of the Social Sciences; Professor of Economics
Brown University

A formative experience of my growing-up on the South Side of Chicago in the 1960’s occurred during one of those heated, earnest political rallies so typical of the period. I was about eighteen at the time. Woody, who had been my best friend since Little League, suggested that we attend. Being political neophytes, neither of us knew many of the participants at this rally, which had been called to galvanize the local black community’s response to some pending infringement by the white power structure. Although I no longer remember the offense, I can still vividly recall how very agitated about it we all were, determined to fight the good fight, even to the point of being arrested if it came to that. Judging by his demeanor, Woody was among the most zealous of those present.

Despite his zeal, it took courage for Woody to attend the meeting. Though he often proclaimed his blackness, and though he had a Negro grandparent on each side of the family, he nevertheless looked to all the world like your typical white boy. Everyone assumed as much and I had, too, when we first began playing together nearly a decade earlier, after I had moved into the middle-class neighborhood called Park Manor where Woody’s family had been living for some time.

There were a number of white families on our block when we first arrived; within a couple of years they had all been replaced by aspiring black families like our own. I often wondered why Woody’s parents never moved. Then I overheard his mother declare to one of her new neighbors, “We just wouldn’t run from our own kind.” The comment befuddled me at the time, but somewhat later, while we were watching the movie Imitation of Life on television, my mother explained to me how someone could be black even if he looked white. She told me about people like that in our own family—second cousins living in a fashionable suburb on whom one would never dare simply to drop in because they were “passing for white.” This was my earliest glimpse of the truth that racial identity in America is inherently a social and cultural, not simply a biological, construct—that it necessarily involves an irreducible element of choice.

From the moment I learned of the idea of “passing” I was intrigued (and troubled) by it. I enjoyed imagining my racial brethren surreptitiously infiltrating the citadels of white exclusivity. The fantasy allowed me to believe that, despite all appearances and despite the white man’s best efforts to the contrary, we blacks were nevertheless present, if unannounced, everywhere in American society. But I was also disturbed by the evident implication that for a black, denial of one’s genuine self was a necessary prerequisite to “making it” in American society. What “passing” seemed to say was that it was necessary to choose between racial authenticity and personal success. Also, to my adolescent mind it seemed grossly unfair that, because of my own relatively dark complexion, the option was not available to me!…

Read the entire article here.

Language variation, audience design, and racial identity: an analysis of discourse in Danzy Senna’s “Caucasia”

Purdue University
2015
81 pages
ISBN: 9781339183824

Rachelle R. Henderson

Previous studies examining sociolinguistic language variation, race, and identity focus primarily on self-defining monoracial audiences. Additionally, previous studies examining mixed race identity in interracial literature use traditional literary or historical methodologies. The current study seeks to bridge a connection between sociolinguistics and literature. To date, there are few, if any, studies which apply sociolinguistic theories of language variation to discourse in interracial literature. The current research project is one such study, examining character dialogue of self-defining monoracial and black-white mixed race interlocutors in Danzy Senna’s contemporary interracial novel, Caucasia. The current research project asks two primary questions: 1) How is language variation is Caucasia (Senna, 1998) motivated by the race of both speaker and the audience and 2) How do mixed race and self-defining monoracial audiences evaluate language variation in Caucasia (Senna, 1998)? The overarching research objective is the exploration of mixed race identity.

The current thesis is composed of four chapters. Chapter 1 introduces the rationale behind the current project. Chapter 2 provides a background of the relevant literature, ad Chapter 3 analyzes data within the text through sociolinguistic methodology, and Chapter 4 offers a discussion of the analysis, in addition to a conclusion.

Purchase the Masters thesis here.

Eduardo Bonilla-Silva, “Why Can’t We Just Get Along?: Race Matters in the Colorblind Racial Movement”

Center for the Study of Race and Ethnicity in America (CSREA)
Center for the Study of Slavery and Justice
Brown University
2015-02-27 (Published on 2015-07-02)

Presents…

Eduardo Bonilla-Silva, Professor of Sociology
Duke University

“Race Today: A Symposium on Race in America” brought a group of the nation’s most respected intellectuals on race, racial theory and racial inequality together to consider the troubling state of black life in America today. What are the broader structural factors that shape race today? How do these factors work on the ground and institutionally and what are the consequences? What are the ideas about race, and racial identities that enable the normalcy of stark racial differences today? In particular, what role do key ideas such as “colorblindness” and “post race” play in shaping perception and outcomes? What can be done to challenge ideological and structural impediments to a racially egalitarian society?

Eduardo Bonilla-Silva is a Professor of Sociology at Duke University. Bonilla-Silva speaks widely on race and ethnic matters nation wide. He has published four books: White Supremacy and Racism in the Post-Civil Rights Era (co-winner of the 2002 Oliver Cox Award given by the American Sociological Association), Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States (2004 Choice Award; this book is now in a second [fourth] expanded and revised edition that was published in 2006), White Out: The Continuing Significance of Racism (with Ashley Doane), and (with Tukufu Zuberi) White Logic, White Methods: Racism and Social Science.

Identity Crisis for the Creole Woman: A Search for Self in Wide Sargasso Sea

McKendree University Scholars Journal
Lebanon, Illinois
Issue 10, Winter 2008

Stephanie Coartney

“‘And how will you like that’ I thought, as I kissed him. ‘How will you like being made exactly like other people?’” (Rhys 22).

In this excerpt from Jean Rhys’s highly acclaimed novel Wide Sargasso Sea, the character Antoinette wistfully ponders the notion of possessing a socially acceptable identity as she tucks her disabled brother in bed. Echoing through the novel with a haunting sense of irony, this question plagues Antoinette while she struggles to develop her own identity in the face of cultural and racial rejection. Because she is a Creole woman living in the English colony of Jamaica, Antoinette quickly learns that the English as well as Caribbean society consider her an outsider, one whose place in the world is ranked disgracefully below the two cultures of which she is composed. Through social ostracism, legal restrictions and negative verbal labeling, the society dominated by male colonizers seeks to confuse the Creole woman’s notion of self, thereby conquering not only a class of people, but also the threat that individuals such as Antoinette pose to socially constructed norms involving race and gender.

Although some literary critics view Rhys’s representation of Antoinette as the classic case of a woman’s descent into madness to escape masculine domination, the novel itself can more effectively serve as “a reconceptualization of the very concept of identity” (Emery 167)…

Read the entire article here.