A Perceptual Pathway to Bias: Interracial Exposure Reduces Abrupt Shifts in Real-Time Race Perception That Predict Mixed-Race Bias

Posted in Articles, Identity Development/Psychology, Media Archive, United States on 2016-03-15 14:06Z by Steven

A Perceptual Pathway to Bias: Interracial Exposure Reduces Abrupt Shifts in Real-Time Race Perception That Predict Mixed-Race Bias

Psychological Science
Volume 27, Issue 4, 2016
pages 502–517
DOI: 10.1177/0956797615627418

Jonathan B. Freeman, Assistant Professor of Psychology
New York University

Kristin Pauker, Assistant Professor of Psychology
University of Hawaii, Manoa

Diana T. Sanchez, Associate Professor of Psychology
Rutgers, The State University of New Jersey, New Brunswick

In two national samples, we examined the influence of interracial exposure in one’s local environment on the dynamic process underlying race perception and its evaluative consequences. Using a mouse-tracking paradigm, we found in Study 1 that White individuals with low interracial exposure exhibited a unique effect of abrupt, unstable White-Black category shifting during real-time perception of mixed-race faces, consistent with predictions from a neural-dynamic model of social categorization and computational simulations. In Study 2, this shifting effect was replicated and shown to predict a trust bias against mixed-race individuals and to mediate the effect of low interracial exposure on that trust bias. Taken together, the findings demonstrate that interracial exposure shapes the dynamics through which racial categories activate and resolve during real-time perceptions, and these initial perceptual dynamics, in turn, may help drive evaluative biases against mixed-race individuals. Thus, lower-level perceptual aspects of encounters with racial ambiguity may serve as a foundation for mixed-race prejudice.

Read or purchase the article here.

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In-Between: Latina Feminist Phenomenology, Multiplicity, and the Self

Posted in Books, Latino Studies, Literary/Artistic Criticism, Media Archive, Monographs, Philosophy, Women on 2016-03-15 02:53Z by Steven

In-Between: Latina Feminist Phenomenology, Multiplicity, and the Self

State University of New York Press
April 2016
296 pages
Hardcover ISBN13: 978-1-4384-5977-6
Electronic ISBN13: 978-1-4384-5978-3

Mariana Ortega, Professor of Philosophy
John Carroll University, University Heights, Ohio

Draws from Latina feminism, existential phenomenology, and race theory to explore the concept of selfhood.

This original study intertwining Latina feminism, existential phenomenology, and race theory offers a new philosophical approach to understanding selfhood and identity. Focusing on writings by Gloría Anzaldúa, María Lugones, and Linda Martín Alcoff, Mariana Ortega articulates a phenomenology that introduces a conception of selfhood as both multiple and singular. Her Latina feminist phenomenological approach can account for identities belonging simultaneously to different worlds, including immigrants, exiles, and inhabitants of borderlands. Ortega’s project forges new directions not only in Latina feminist thinking on such issues as borders, mestizaje, marginality, resistance, and identity politics, but also connects this analysis to the existential phenomenology of Martin Heidegger and to such concepts as being in the world, authenticity, and intersubjectivity. The pairing of the personal and the political in Ortega’s work is illustrative of the primacy of lived experience in the development of theoretical understandings of who we are. In addition to bringing to light central metaphysical issues regarding the temporality and continuity of the self, Ortega models a practice of philosophy that draws from work in other disciplines and that recognizes the important contributions of Latina feminists and other theorists of color to philosophical pursuits.

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Dangerous Creole Liaisons: Sexuality and Nationalism in French Caribbean Discourses from 1806 to 1897

Posted in Books, Caribbean/Latin America, Literary/Artistic Criticism, Monographs, Women on 2016-03-15 02:48Z by Steven

Dangerous Creole Liaisons: Sexuality and Nationalism in French Caribbean Discourses from 1806 to 1897

Liverpool University Press
2016-05-02
224 Pages
239 x 163mm
Hardback ISBN: 9781781383018

Jacqueline Couti, Assistant Professor of French and Francophone Studies
University of Kentucky

Dangerous Creole Liaisons explores a French Caribbean context to broaden discussions of sexuality, nation building, and colonialism in the Americas. Couti examines how white Creoles perceived their contributions to French nationalism through the course of the nineteenth century as they portrayed sexualized female bodies and sexual and racial difference to advance their political ideologies. Questioning their exhilarating exoticism and titillating eroticism underscores the ambiguous celebration of the Creole woman as both seductress and an object of lust. She embodies the Caribbean as a space of desire and a political site of contest that reflects colonial, slave and post-slave societies. The under-researched white Creole writers and non-Caribbean authors (such as Lafcadio Hearn) who traveled to and wrote about these islands offer an intriguing gendering and sexualization of colonial and nationalist discourses. Their use of the floating motif of the female body as the nation exposes a cultural cross-pollination, an intense dialogue of political identity between continental France and her Caribbean colonies. Couti suggests that this cross-pollination still persists. Eventually, representations of Creole women’s bodies (white and black) bring two competing conceptions of nationalism into play: a local, bounded, French nationalism against a transatlantic and more fluid nationalism that included the Antilles in a “greater France.”

Table of Contents

  • Introduction Chercher la femme: Traces of an Ever-Present Absence
  • 1. The (White) Female Creole Body: Bearer of Culture and Cultural Signifier
  • 2. Falling from Grace: Creole Gothic, Flawed Femininity, and The Collapse of Civilization Coda I (Re)writing History: Revival of the Declining Creole Nation and Transatlantic Ties
  • 3. Sexualizing and Darkening Black Female Bodies: Whose Imagined Community?
  • 4. Colonial Democracy and Fin de Siècle Martinique: The Third Republic and White Creole Dissent
  • Coda II Heritage and Legacies
  • Glossary
  • Bibliography
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Seeking Participants: Experiences of People who have Biological Parents of Different Racial Backgrounds

Posted in Identity Development/Psychology, Media Archive, United States, Wanted/Research Requests/Call for Papers on 2016-03-15 02:20Z by Steven

Seeking Participants: Experiences of People who have Biological Parents of Different Racial Backgrounds

University at Albany, State University of New York
2016-03-14

Michael Gale

Experiences of racism have been found to be inversely linked to health and mental health among racial minority individuals, including those who identify as biracial or multiracial. Mixed race theorists have suggested that biracial adults with an integrated racial identity (i.e. viewing one’s own racial backgrounds as complementary and non-conflicting) may experience less pronounced ill-effects in association with encounters with racism. Thus, the goal of this study is to promote understanding and awareness of discrimination against biracial and multiracial individuals in the interest of anti-racism advocacy.

The study is expected to take about 20-30 minutes. To participate in this study, you need to:

  • Identify as biracial or multiracial or
  • Have biological parents who have different racial backgrounds from one another and
  • Be at least 18 years of age

To thank you for participating, you may choose to enroll in a drawing where you will have a chance to win a $25 Target gift card. One drawing will be held for every 20 participants up to 400 participants (20 gift cards). Your responses will be anonymous and confidential, and you may withdraw at any time with no penalties.

To participate in the study, click here.

If you have any questions, please contact Michael Gale at mgale@albany.edu, or his dissertation chair, Dr. Alex Pieterse, at apieterse@albany.edu.

This study is approved by University at Albany’s Institutional Review Board. All information that you provide will be anonymous. If you have questions about your rights as a participant, you may contact the Office of Regulatory Research Compliance at the University at Albany at 1-866-857-5459 or hsconcerns@albany.edu.

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What Would It Mean To Have A ‘Hapa’ Bachelorette?

Posted in Articles, Asian Diaspora, Communications/Media Studies, Media Archive, United States on 2016-03-14 19:59Z by Steven

What Would It Mean To Have A ‘Hapa’ Bachelorette?

Code Switch: Frontiers of Race, Culture and Ethnicity
National Public Radio
2016-03-13

Akemi Johnson

On a recent episode of The Bachelor, the ABC dating reality show that ends its 20th season Monday night, contestant Caila Quinn brings Ben Higgins home to meet her interracial family.

“Have you ever met Filipinos before?” Quinn’s mother asks, leading Higgins into a dining room where the table is filled with traditional Filipino food.

“I don’t know,” he replies. “No. I don’t think so.”

As they sit around the adobo and pancit, Quinn’s father talks to Higgins, white man to white man. What comes with dating Quinn, the father says, “is a very special Philippine community.” Quinn grimaces.

“I had no idea what I was getting into when I married Caila’s mother,” the father says. But being married to a Filipina, he assures Higgins, has been “the most fun” and “magical.”

This scene can be read as an attempt by The Bachelor franchise to dispel criticisms (and the memory of a 2012 lawsuit) concerning its whitewashed casts. It shows how these attempts can be clunky at best, offensive and creepy at worst.

Quinn’s run also demonstrates how, as this rose-strewn, fantasy-fueled romance machine tries to include more people of color, diversification looks like biracial Asian-American — often known as “hapa” — women…

…Mixed-race Asian-white women become the perfect vehicles for diversity on this show because they are “white enough to present to the family,” as Morning said, while still being exotic enough to fill a quota. Morning suggested they also get a boost from the model minority myth and the recent idea that being multiracial is “cool.”…

Myra Washington, assistant professor of communication at the University of New Mexico, predicted an increase in black contestants if Quinn becomes the bachelorette. “Not Wesley Snipes black, because this is still TV,” she said. She guessed there would be more mixed-race African-Americans, brown-skinned men, Latinos. But colonial legacies and systems of power die hard. “I think she’ll ultimately end up with a white dude,” she said.

Read the entire article here.

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Debunking the ‘Half-Breed’ Label

Posted in Anthropology, Articles, Autobiography, History, Media Archive, Native Americans/First Nation, United States on 2016-03-14 15:42Z by Steven

Debunking the ‘Half-Breed’ Label

Indian Country Today Media Network
2015-07-01

Micah Armstrong
Blackfoot Indian of the Siksika Nation

Half-breed, mixed-blood, metis… These words are more than familiar to us who are not full-blooded American Indians. And by those who are not full-blooded, I do not speak of those who claim a “great-great-great grandmother who was a Cherokee Princess”, nor do I speak of those who say flamboyantly, “I have a little Indian in me!”, nor do I even speak of those who yell, “I am the wolverine!” at every pow-wow naming ceremony run by wannabes. I speak of those who claim Native ancestry who have irrefutable lineal proof who are not enrolled, and in a few cases, enrolled; those who were raised in the traditional ways of their people by their parents and grandparents. I am one of those who COB would place as being “half” due to so much mixing on every side of my family, including a direct connection to the Siksika band of the Niitsitapi (Blackfeet Confederacy), or as we call ourselves, “the real people”. I may be pale-skinned, but I honor my traditions through the telling of my people’s stories, by speaking my people’s language and even by creating the traditional art which my people used to and in some cases still create. My grandmother and mother raised me in our people’s traditions, however due to my great-grandfather’s parents having moved from the reservation in the very late 1800’s in order to create a better life for our family, he was the last “full-blood” in our family. Luckily, we managed to intermarry with those who also had Cheyenne and Cherokee (not the great-great-great princess tribe). Therefore we were able to keep enough blood in us for DNA to prove us as “half-breeds”. Although, none of our remaining family who are alive are enrolled in our tribe. Why, you may ask? “Don’t you have enough blood to enroll in your tribe?” Yes! Of course. “Then why? You are dishonoring your people.” I feel opposite. The reason why we are not enrolled, or refuse to for the time being is because we are proponents of the “lineal descendant” way of proving ancestry. The moment the lineal descendant way of defining ancestry hits our reservation, me and my family will be enrolled. We have all of the proof we need to be enrolled now, so why not wait a little longer? We are a surviving race of people (regardless if we are “metis” or “full”), and if we have kept our cultures and traditions alive this long without being on the reservation, why go against our way of belief just in order to feel “a part of”?…

Read the entire article here.

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Read the Full Transcript of TIME’s Conversation With President Obama and Misty Copeland

Posted in Articles, Arts, Barack Obama, Media Archive, Politics/Public Policy, United States, Videos, Women on 2016-03-14 15:28Z by Steven

Read the Full Transcript of TIME’s Conversation With President Obama and Misty Copeland

TIME
2016-03-14

Maya Rhodan, White House Reporter

The first African American president and the first black principal dancer at the American Ballet Theater have much more in common than their success. Both have risen to the pinnacle of institutions that have historically been led by whites. Both were raised by determined single mothers and born into multi-racial families. And both seek to use their unique positions of power to inspire a generation of kids who may not see a clear path forward toward success.

They have also come to appreciate each other from afar, prompting a rare meeting at the White House on Feb. 29, when they sat down with TIME’s Maya Rhodan for a unusually personal, 30-minute conversation about body image, raising daughters, empowering the young and fighting racial discrimination. “As the father of two daughters, one of the things I’m always looking for are strong women who are out there breaking barriers and doing great stuff,” Obama said after they sat down. “Misty’s a great example of that. Somebody who has entered a field that’s very competitive, where the assumption is that she may not belong.”

By his own admission, President Obama didn’t realize how much social pressure women faced to look and act a certain way when he was younger. “When you’re a dad of two daughters, you notice more,” he said. “And that pressure I think is historically always been harder on African American women than just about any other women.”

Copeland, a member of the President’s advisory Council of Fitness, Sports and Nutrition, said she has embraced her role as a mentor for younger people, especially black women. “I feel like people are looking at me, and it’s my responsibility to do whatever I can to provide opportunities,” Copeland said….

Here is a full transcript of the conversation:

TIME: Well thank you both so much for joining us today. My hope is that this is more of a conversation than an interview. So we’ll just let you guys talk. I’m going to be obviously jumping in with questions. But we want it to be natural and fun. And I want to start off by saying that you guys have a lot more in common than I’m sure a lot of people know. You’re both born into multiracial families, you were raised by single mothers. And you’ve risen to the top of your respective fields as African Americans. Which is pretty notable. But I’m curious, what do you see in each other that you recognize in yourself? Like what is it, and is there a common thread that has allowed you both to succeed?

PRESIDENT BARACK OBAMA: Well first of all, I thought you were going to say that I’m also a really good dancer. (Laughter.)

TIME: I thought about it. I saw you dancing with a 106-year-old. (Laughter.)…

TIME: And you both represent the African American community. As the President of the United States, as a principal dancer for the American Ballet Theater, do you ever think that – how does race come to play? Do you think that people still treat you differently because of race? Because you’re African American?

COPELAND: You know, my experience has been that a lot of what I’ve experienced has not always been to my face, or it’s been very subtle. But it’s in a way that I know what’s going on and I feel it deep inside of me. And I, being the only African American in almost every environment in terms of classical ballet, it weighs on you and it wears on you after a while. And I feel like a lot of it as well is what I’m kind of putting on myself. And this just trying to not get too caught up and too wrapped up and too weighed down with being black and trying to just be the best person and the best dancer that I can be. And work, and work harder than, even if I see the person next to me that things may be a little bit easier for them, I’m going to try and push myself even harder than them. But I think that being African American has definitely been a huge obstacle for me. But it’s also allowed me to have this fire inside of me that I don’t know if I would have or have had if I weren’t in this field…

Read the entire transcript here.

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Beautiful White Girlhood?: Daisy Buchanan in Nella Larsen’s Passing

Posted in Articles, Literary/Artistic Criticism, Media Archive, Passing, United States on 2016-03-14 15:13Z by Steven

Beautiful White Girlhood?: Daisy Buchanan in Nella Larsen’s Passing

African American Review
Volume 47, Number 1, Spring 2014
pages 37-49

Sinéad Moynihan, Lecturer in English
University of Exeter

This article expands recent scholarship on race in F. Scott Fitzgerald’s The Great Gatsby and intertextuality in Nella Larsen’s Passing by arguing that the latter is a “blackened” version of Gatsby. Mapping the genealogy of Passing, from Gatsby through Larsen’s first published work of fiction, “The Wrong Man” (1926), it proposes that Larsen’s allusions to Fitzgerald’s novel work to destabilize radically any secure sense of Daisy Buchanan’s whiteness by linking her quite emphatically with Clare Kendry. By reading Passing in this way, the article also reveals the extent to which Larsen built covert engagements with reading, writing and authorship into a text thematically preoccupied with looking, seeing and interpreting.

“The idea is that we’re Nordics. I am, and you are, and you are, and—” After an infinitesimal hesitation he included Daisy with a slight nod, and she winked at me again.  —F. Scott Fitzgerald, The Great Gatsby (1925; emphasis added)

She couldn’t betray Clare, couldn’t even run the risk of appearing to defend a people that were being maligned, for fear that that defence might in some infinitesimal degree lead the way to final discovery of her secret. —Nella Larsen, Passing (1929; emphasis added)

In October 1927 The Forum published a debate entitled “Should the Negro be encouraged to cultural equality?” Writing in favor of the proposal was Alain Locke, one of the leading intellectuals of what was subsequently termed the Harlem Renaissance; writing against it was the nativist and eugenicist, Lothrop Stoddard. Although the thrust of Locke’s argument rests on encouraging cultural equality through white recognition of “Negro genius” as evidenced in the work of Countée Cullen, Langston Hughes and others, he anticipates Stoddard’s concern that “cultural equality” equates with interracial sex, marriage and reproduction. Locke identifies the hypocrisy of a situation by which a man who opposes “amalgamation” so passionately is the very man who “by the sex exploitation of the socially and economically unprotected Negro woman, has bred a social dilution which threatens at its weakest point the race integrity he boasts of maintaining and upholding” (Locke and Stoddard 503, 505). What is striking about Stoddard’s rebuttal is his refusal to acknowledge, as Locke does, that “amalgamation” is a fait accompli, that the amalgamation horse, if you will, had long ago bolted. For Stoddard, “the plain facts of the case” are as follows:

Since the Negroes form nearly one-tenth of the population of the United States, we are statistically light mulattos. In the last analysis, the only thing which keeps us from being biologically mulattos is the color-line. Therefore, once the principle of the color-line is abandoned, White America is doomed, and a mulatto America stands on the threshold.

(Locke and Stoddard 515)

By the term “statistically light mulatto,” Stoddard means that the American racial body (envisaged as white) is already one-tenth black. Stoddard believes that the color line must be policed rigidly if the other nine-tenths of the population are not to become “biologically mulattos,” as if America’s “white” majority were not already racially mixed. Here, Stoddard makes no admission of the possibility of what Joel Williamson terms “invisible blackness” (103): the prospect of a “black” subject’s looking, and potentially passing as, “white.”

This debate appeared halfway through the four-year interval between the publication of two apparently unconnected novels: F. Scott Fitzgerald’s The Great Gatsby (1925) and Nella Larsen’s Passing (1929). In Tom Buchanan, as several critics have noted, Fitzgerald creates a mouthpiece for the ideas of Lothrop Stoddard, especially those articulated in The Rising Tide of Color against White World-Supremacy (1920), thinly disguised in The Great Gatsby as “The Rise of the Colored Empires by this man Goddard” (Gatsby 18). Meanwhile, Larsen was not only an exemplar of “the cultural flowering of Negro talent” that Locke identifies; she was also, being of Danish and African Caribbean ancestry, the embodiment of the “hybridization” Stoddard so feared (Locke and Stoddard 507, 514). Here I consider the tissue of connections suggested by this exchange between Locke and Stoddard: between the Harlem Renaissance, contemporaneous eugenicist discourses and racial passing and, ultimately, between The Great Gatsby and Passing. This article argues that in Passing Larsen responds to both Stoddard and Tom Buchanan, that Passing is in fact a “blackened” version of The Great Gatsby. Indeed, as Thadious Davis discovers, Larsen wrote to Carl Van Vechten in 1926 of the possibility of “blackening” Francisco de Quevedo-Villegas’s novel Pablo de Segovia (1595), and it was a similar kind of literary blackening that led to the plagiarism charge leveled at her in 1930 when readers of “Sanctuary” noted the remarkable similarities between this and a story published by British writer Sheila Kaye-Smith in The Century in 1922 (Davis 165–66, 351). In fact, “Sanctuary” appeared in The Forum and Larsen was the first black writer to place fiction there. It is therefore possible, indeed likely, that she read the exchange between Locke and Stoddard. While the plagiarism charge is not my primary concern, Larsen’s engagement with Fitzgerald’s text is so obviously critical and self-conscious as to raise questions about where we draw the line between what Linda Hutcheon would term a “critical reworking” of the literary past, and one that is more uncritically derivative (4)…

Read the entire article here.

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Obama co-existed, sometimes uneasily, with substitute blackness; picked and chose among instances of surplus blackness; and, toward the end of his presidency, after being forced into it by blood and renewed protests in the streets, came to a truce with subversive blackness.

Posted in Excerpts/Quotes on 2016-03-13 23:02Z by Steven

Obama co-existed, sometimes uneasily, with substitute blackness; picked and chose among instances of surplus blackness; and, toward the end of his presidency, after being forced into it by blood and renewed protests in the streets, came to a truce with subversive blackness. But for much of his presidency he preferred, and personified, symbolic blackness: His very success—embodied in the sight of him and his gifted and beautiful black family in the nation’s most stellar public housing—was sufficient to signify black progress, many thought. He could make black folk proud by casually descending the stairs of Air Force One, or inviting black icons like Jay Z and Beyoncé to the White House. Black swag at its best. And something that white Americans who had voted Obama into office could cheer too, desperately hoping to be finally done with the tiring and unsolvable conundrum of race.

Michael Eric Dyson, “Whose President Was He?Politico Magazine, Volume 3, Number 2 (January/February 2016). http://www.politico.com/magazine/story/2016/01/barack-obama-race-relations-213493.

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Story Of A Criminal

Posted in Articles, Asian Diaspora, Law, Media Archive, United States on 2016-03-13 22:55Z by Steven

Story Of A Criminal

The Indianapolis Journal
Indianapolis, Indiana
Sunday, 1894-06-17
page 16, columns 1-2

How Green Goods Men Are Protected by Gotham Police.

Tale of Iniquity Unequaled In the Annals of Municipal Corruption—Testimony of George Appo.

NEW YORK, June 16. During the past week the Lexow committee opened up an entirely new line of inquiry on the subject of police protection to the “green goods” business. The principal witness was George Appo, a half-breed Chinaman, son of Quimbo Appo, who is serving a life sentence in Sing Sing for murder. George Appo Is thirty-six years old and he has been a criminal from his early youth, having spent much of his time in prison. His principal occupations have been picking pockets and “steering guys” for green-goods swindlers.

The testimony of Appo was listened to with unusual attention and interest. The witness is a remarkable person, to begin with, and he described in detail the business of the “green goods” swindlers who have been protected in this city by the police. Appo is the son of a white woman and of Quimbo Appo, the Chinaman who committed a shocking murder in the city years ago and is now serving a term of life imprisonment for the crime. Under the name of George Leonard, the witness was sent to prison when only eighteen years old for picking the pocket of Alfred Gilbert, a custom house inspector, and at that time his photograph was placed In the rogues’ gallery as No. 1441. He had previously served a term in prison, and since then he has been in prison several times.

Appo is a small, wiry man, with dark and sallow complexion, black hair and clean shaven face. He has been a desperado as well as a thief, and there are several ugly scars on his face which tell of bloody encounters. He has a glass eye In place of the right optic, which was shot out in Poughkeepsie two years ago. The police have often spoken of him as one of the worst criminals in the city. His calling in recent years, when he has not been inside prison walls, has been that of a “steerer” for the “green goods” game.

When Appo took his seat In the witness chair, Senator Lexow said to him that he had nothing to fear as to his testimony if he told the truth, but if he did not tell the truth he would be liable to punishment for perjury. In reply to questions by Mr. Goff, the witness said that he was thirty-six years old and was born in New Haven, Conn., but was brought to this city when he was only two months old. He was unfortunate when he was a boy, and he was arrested for picking pockets when he was sixteen years old. He was sentenced to prison for two years and six months by Recorder Hackett, and he was so small at the time that there was not a suit of clothes in the prison small enough to fit him.

Nine months after he had served his time he was sent to prison again for the same offense, the same sentence being passed upon him by Judge Gildersleeve. The third time he was sent to prison for picking pockets he got a sentence of three years and six months from Recorder Smyth. He was caught picking pockets again in 1889, but got off with a year in the penitentiary. He also served a term of seven months in a Pennsylvania jail for picking pockets.

Question by Mr. Goff—Have you been engaged in what is known as “crooked business” in this city? A.—The “green goods” business has been my principal business in late years.

Q.—Please explain to the committee the nature of that business? A.—Circulars are sent out stating that duplicates of the genuine money have been printed from the same plates.

Q.—Well, let us understand who are the persons who are engaged in the business. Who is the backer? A.—He is the old gentleman, the man with the bank roll. He has the real money which is shown as “green goods.”

Q.—Who is the “writer?” A.—He is the man who sends out the circulars.

Q.—And the “steerer,” who is he? A.—He Is the man who goes after the people who come In answer to the circulars.

Q.—You mean the men who are swindled. What is the victim called? A.—He is called the “guy.”

Q.—He comes from the backwoods? A.— Yes, and from the cities and towns all over the country.

Q.—Who is the ‘ringer?” A.—He is the man behind the partition who takes the good money which is shown and puts a brick in place of it.

Q.—And the “turner,” who is he? A.—He is supposed to be the son of the old gentleman. He sells the “green goods” and then places it within reach of the “ringer.”

Q.—Then there is the “tailer,” who is he? A.—He is the one who follows the victim after the game is played and sees him safely out of the city.

Q.—What is the place called where the game is played? A.—The “turning Joint.” It is usually an empty store in which is a desk with a shelf and a partition behind it.

Q.—How are the victims brought to the place? A.—They are directed to go to a hotel in Poughkeepsie or Fishkill on the Hudson River, or to some place in New Jersey about fifty miles from New York, where they are met by the “steerer,” who takes them to this city and leads them to the “turning joint.”

Q.—What division is made of the money taken from the victims? A.—The writer gets 50 per cent, and the backer gets 50 per cent. They pay the other men. The “steerer” gets 5 per cent. The “turner” gets $10 and the ‘”ringer” and “tailer” get $5 in each case.

Q.—How do the “writers” get the names and addresses of persons to whom the circulars are sent? A.—From the mercantile agency lists mostly.

Q.—What do the circulars contain? A.—They say that duplicate issues of money have been obtained, and the victims are asked to answer by telegraph. A bogus newspaper clipping is sent with the circular stating that the money cannot be told from the genuine money. A record is kept of each man to whom a circular is sent. If the record is “John Howard. No. 106,” the man is told to sign a telegram “J. H. 106.” If the writer gets an answer from that man he reports a “come-on.” Then instructions are sent to the man, telling him the hotel to which he must go to meet the messenger.

Q.—Are instructions cent by mail? A.—Yes, but the answers must always be sent by telegraph.

Q.—How are the telegrams sent to the right address? A.—Any address may be given, but the telegraph operators under stand the meaning of the messages and send them to the right address.

Q.—How does the “steerer” know how to meet the right person? A.—He has a password. It may be “speedy return” or “good luck.”

Q.—When the victim is taken to the “turning joint” what is the mode of operation there? A.—A large sum of good money is shown to him as “green goods” and he is allowed to examine it. If he agrees to buy it the “turner” places it in a box or satchel on the shelf behind the desk. The old gentleman sits by as a matter of form, but says nothing. Then the “turner” says he will make out a receipt, and he lifts the lid of the desk, which shuts the box on the shelf from view for an instant. There is a panel in the partition, and when the lid of the desk comes down the “ringer” has changed the box with the money for a box with a brick in it.

Q.—What is done with the victim then? A.—He is sent home with the brick. The “steerer” puts a scare into him and tells him that he must keep quiet until he gets home. He tells him that the country near the city has been flooded with the “green goods” and that he may get fifteen years in jail if he is caught with any of it here. The “steerer” usually carries the box to the station and sees the victim safely on the train, while the “tailer” follows them. When the victims are on the cars again they are allowed to go. They seldom come back. If they do the “tailer” pretends to be an officer and scares them by telling them they can be sent to jail. He tells them that the are as bad as the men who got their money and the best thing they can do is to go back home.

Q.—At what rate is the pretended sale of “green goods?” A.—The least sum take from a victim is $300, for which he is told he is to get $3,000 In “green goods” and also $250 in the same goods for expenses in travel.

Q.—Did you ever know of a victim who came back being taken to a police station to have at scare put into him? A—I know of such a case, but I do not want to in—criminate a friend, and I will not tell about it.

Q.—Tell about it in a general way without mentioning names. A.—I brought a man from Philadelphia on a Sunday morning and took him to a hotel until I could take him to the “turning joint.” He was a marshal from Tennessee and he had been here before, but I didn’t know that then. When I took him to the room where the “turner” was waiting he said he had $80 to invest and wanted $15,000. The “turner” said that the safe was locked and could not be opened, but the money would be sent by express. He showed $85 as samples of the goods. The man took the money, stuffed it into his pocket, pulled a revolver of forty-eight calibre and pointed it at the “turner.” I got the revolver away from him and passed it to the “turner” who ran out. The “ringer” also ran, leaving me alone with the man. I picked up a spittoon, but he drew a bowie knife and cut me across the hand. (The witness displayed a scar in proof of the story.) Then the man ran after the “turner” and caught him in the street, but a policeman took them both to the station. They were both let go at the station and the man went back home. I was not arrested.

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