Mixed Race Studies

Alaska’s Unique Civil Rights Struggle

JSTOR Daily
2018-03-26

Matthew Wills

Native Alaskan woman and child, 1929.
via Wikimedia Commons

A generation before the Civil Rights movement gained national attention, the struggle against Jim Crow was being fought…in Alaska. And women were at the forefront of the struggle.

Modern Alaskans, writes historian Terrence M. Cole, are “surprised and shocked to learn that racial segregation and Jim Crow policies towards Alaska natives were standard practice throughout much of Alaska” until the mid-1940s. Stores, bars, and restaurants posted “No Natives Allowed.” Movie theaters had “For Natives Only” seating. (Nome’s theater’s balcony was segregated for natives, commonly called “Eskimos,” and designated “Nigger Heaven” by whites.) And, by law and custom, Alaskans attended segregated schools…

…In the midst of the legislative battle over the equal rights bill, Alberta Schenck, a seventeen-year old with a white father and a native mother, was arrested for sitting in the “whites only” section of Nome’s movie theater in March 1944. (This was eleven years before Rosa Parks’s famous refusal to sit in the back of a Montgomery bus.) The furor over the incident galvanized support for Gruening’s bill after an earlier version had been stopped by an 8-8 vote in the Alaska House. The unprecedented election of two Tlingit legislators in late 1944 helped as well…

Read the entire article here.

How to Survive in a World that Doesn’t Want You: Catherine Johnson’s Curious Tale of the Lady Caraboo

theracetoread: Children’s Literature and Issues of Race
2015-10-30

Karen Sands-O’Connor, Professor
English Department
Buffalo State, The State University of New York, Buffalo, New York

“Princess Caraboo” From an engraving by Henry Meyer, after a picture by Edward Bird[1]

If you Google “Caraboo” sometime, one of the sites that comes up is a hypertext edition of an 1817 account of the life of Mary Wilcocks Baker, also known as the Princess Caraboo (http://www.resologist.net/carabooa.htm#N_13_). The mysterious editor of the site (he goes by Mr. X) begins the hypertext with a stern condemnation of the “romantic fictions” that modern versions of Caraboo’s story have presented; and the 1817 account itself acts as a general warning to kind-hearted ladies who take in foreign-looking women. The 1817 version, by John Matthew Gutch, cannot help but admire Mary Wilcocks Baker’s skill at survival and ability to escape detection for so long. At one point he writes, “Cervantes himself could not have expected the realization of so fine a scene” (18). Mr. X, whose other interests include lake monsters in Canada, cannot share in Mr. Gutch’s admiration; he wants to unmask Caraboo as an “imposter”.

This is a copy of Mr. E. Bird’s portrait of “Caraboo” in the clothing that she made as part of her “native” costume. An engraving of this portrait was inserted into John Matthew Gutch’s version of Caraboo’s story, and it is also mentioned in Johnson’s version.

For Mr. X, the reasons why this young woman would have taken on a new identity are irrelevant. To imagine that criminals have honorable motives is nothing more than romantic fiction. But Mr. X—who, interestingly, has himself taken on an alternate identity— has never, if we can take him at “face” value, been a woman. Catherine Johnson, in her recent novel for the young adult audience, The Curious Tale of the Lady Caraboo, clearly does know what it is like to be a woman, and she shows in her eponymous character a vulnerable, poor, mixed race girl in Britain’s early 19th century who rises above the situation in which she finds herself to not only survive, but thrive…

Read the entire review here.

“Gender is one of the most important predictors of racial identity, with women more likely than men to incorporate multiple races into their self-identification, all else being equal. This finding emerges across black-white, Asian-white, and Latino-white biracials, though the effect is most pronounced among black-white biracials. Biracial men are relatively more inclined to identify with their minority race, which can be attributed in part to the gendered nature of racial prejudice in the U.S. Men of all racial backgrounds are more likely to say they experience discrimination, and biracial men are more conscious than biracial women of their status in society as people of color.

Social class also consistently predicts how biracials identify. Put simply: “Money whitens.” Biracial people who grew up in more affluent families or in more affluent neighborhoods are more likely to identify as white and less likely to identify with their minority race. Higher incomes enable biracials to display external markers of wealth and increase their social mobility; when coupled with their mixed-race appearance, this can lead biracials to be perceived as white.

That said, relatively few biracial people identify as white – only 14 percent in my sample. Among black-white biracials, the rate is even lower: Just 5 percent identify as white. The category “white” does not extend to biracial blacks as it does to biracial Asians and Latinos.” —Lauren Davenport

Alex Shashkevich, “Stanford scholar examines biracial youth’s political attitudes and self-identification factors,” Stanford News, March 29, 2018. https://news.stanford.edu/2018/03/29/biracial-youths-political-views-self-identification-examined/.

Eugenics in Brazil: In the early 20th century, elites believed racial improvement was only possible with a project favoring predominance of the white race

Black Women of Brazil: The site dedicated to Brazilian women of African descent
2018-02-27

Tiago Ferreira, Staff
Vix

What was the eugenics movement in Brazil: so absurd that it is difficult to believe

Eugenia is a term that came from the Greek and means ‘well born’. “Eugenics emerged to validate hierarchical segregation,” Pietro Diwan, author of the book Raça Pura: uma história da eugenia no Brasil e no mundo (Pure Race: A History of Eugenics in Brazil and the World), explains to VIX.

How eugenics was born

The idea was disseminated by Francis Galton, responsible for creating the term, in 1883. He imagined that the concept of natural selection of Charles Darwin—who, by the way, was his cousin—also applied to humans.

His project was intended to prove that the intellectual capacity was hereditary, that is, it passed from member to member of the family and, thus, to justify the exclusion of the blacks, Asian immigrants and disabled of all the types…

Read the entire article here.