Scholarly perspectives on the mixed race experience.
…The Korean word for a bi or multiracial person, despite the composition of their mixture, is honhyeol (in), which literally translates into impure blood. There has been a “pride” instilled in Koreans for their “ethnic homogeneity” which has resulted in “fear and distrust of outsiders” (The Economist, 2006). The connotation for Korea, which bases its national identity upon the notion of Koreans descending from one common ancestor and speaking one language, is that these offspring of interracial relationships are not Korean, because they have more than Korean blood coursing through their veins. It makes sense then that the oppositional identity of these “pure blooded” Koreans came about as a sort of resistance to the first Chinese invasion, then Japanese imperialism, and then finally Western imperialism in the form of American occupation after the Korean War. Korean nationalism was wrapped up in the idea of “consanguinity” to link “ethnic homogeneity” to a “profound sense of cultural distinctiveness and superiority.” (Kim, 2007) As these countries made their presence known, Korea began to rely on internal colonialism, which economically exploited and political excluded groups different from the dominant group, becoming a reminder there can be “colonial subjects – on the national soil.” (Gordon, 2006; Blauner 1972, p. 52) For many then, international marriages were “associated with the invasion of Korea by other countries” and were subsequently seen as “betrayals of nationalism” where the children resulting from those unions became physical reminders of that betrayal (Lee). Kim Sok-soo believes that the coupling of nationalism with ethnic homogeneity ultimately has became a “useful tool for the South Korean government when the country was embroiled in ideological turmoil. It was used as an effective tool to make its people obedient and easy to govern” (Park, 2006). The way the bodies of these bi and multiracial Koreans are, in both social and political realms, recognized, regulated, and ultimately utilized through relationships maintained by various institutions of the state is essential to a particular form of governmentality…
Paul A. Kramer, Associate Professor of History Vanderbilt University, Nashville, Tennessee
This narrative piece, selected by The Best American Essays 2012 as a “notable essay,” tells the story of Rev. Jesse Routté, an African American Lutheran minister in New York who, in response to racist abuse during a 1943 trip to Mobile, Alabama, returned four years later disguised as a turbaned, Swedish-accented “foreigner.” When he reported positive treatment, it flaunted contradictions in Jim Crow’s racial definitions.
Kristen Green’s The Devil’s Half Acre recounts the story of a fugitive slave jail, and the enslaved woman, Mary Lumpkin, who came to own it.
In The Allure of the Archives (1989), a gem of a book, the French historian Arlette Farge talks about unearthing, insofar as it’s possible, a past that’s not quite past—particularly in relation to the lives of women, whose histories have often been hidden, forgotten, or written over, women spoken about but whom we seldom hear speaking. Combing through the judicial archives at the Préfecture of Paris, Farge reads the sullen or angry answers that ordinary eighteenth-century Parisian women, some of the city’s poorest and most vulnerable, give to the police who have arrested them. And she knows that to understand what they say, or don’t say, we need to care and not to care: to distance ourselves with empathy while we set aside expectations and assumptions. Deciphering what’s left in the archives, Farge writes, “entails a roaming voyage through the words of others, and a search for a language that can rescue their relevance.”
Piecing together stories about women who managed the uncertainties and privations of their situations is even more difficult when the women in question have been enslaved and thus forbidden even the basic rights that an eighteenth-century Parisian laundress enjoyed. That is Kristen Green’s task in her impassioned The Devil’s Half Acre, which she calls “the untold story of how one woman liberated the South’s most notorious slave jail.”
Green is a journalist and also the author of Something Must Be Done About Prince Edward County (2015), a personal account of how that Virginia county defied Brown v. Board of Education and shut down its schools for almost five years rather than integrate them. In The Devil’s Half Acre, she recovers the life of Mary Lumpkin, an enslaved woman of mixed race born in 1832 who, likely by 1840, was held in bondage at Lumpkin’s Jail, a chamber of horrors located between Franklin and Broad Streets in Shockoe Bottom, the central slave-trading quarter in Richmond, Virginia…
For some people, identifying themselves as more than one race matters little if Americans tend to put people in either the “Black” or “White” categories. Former President Barack Obama, who has a White mother though he identifies as Black, has described being mistaken for a waiter or parking valet before he was famous.
“I am a White woman who married a Black man and had a Black baby,” said Amanda Lewis, a sociologist who runs the Institute for Research on Race and Public Policy at the University of Illinois at Chicago.
“That’s the way others see her. That’s the way we think of her,” Lewis said of her daughter. “The opposite doesn’t happen. Instead of trying to make White people more comfortable, we need to embrace the multiracial democracy we’ve become.”
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The optics, while a sign of change, don’t point to any change in the status quo
In June 2013, Cheerios aired its usual family-friendly commercial where a cherub-faced little girl approaches her mother in the kitchen and asks, “Dad says Cheerios is good for your heart. Is that true?” What should have been a heartwarming ad about an everyday American family quickly attracted a firestorm of controversy. Why? This commercial depicted an interracial family consisting of a Black father, white mother and a mixed-race child.
Over the last five years, these portrayals of interracial relationships are so common that they often go unmarked. Yet, even though there is more diversity of different kinds of pairings – multiethnic, non-monogamous, queer – the optics are just one part of the story. Are depictions of interracial unions and by extension, mixed-race and biracial children, a sign of racial progress?
The answer isn’t as clear-cut as one might think. Hollywood has been wrestling with how to best reflect the representation and nuances of Black-white interracial unions with varying results. The critiques and conversations surrounding Black-white interracial relationships have evolved beyond just the visual representation to how filmmakers and TV showrunners choose to depict these unions. Are interracial couples rather than strictly monoracial, Black ones being presented because they’re more palatable to mainstream audiences? Do biracial, particularly light-skinned children, reinforce colorism? These are some of the concerns as the proliferation of interracial couplings continues to spread across media…
I can’t, nor will I ever speak for all mixed-race people, because every story is different. Every story has its own challenges. But, I can try to speak for myself.
Mixed people do not owe anyone an explanation for their Blackness.
No one gets to decide their race. But most people get the privilege to say “I’m Black,” or “I’m Native Hawaiian.” They get the privilege of knowing exactly where they come from, exactly what to tell people when asked and exactly what bubble to fill in on standardized tests.
They get the privilege of racial identity.
Being mixed, you don’t get this same privilege. I can’t, nor will I ever speak for all mixed-race people, because every story is different. Every story has its own challenges. But, I can try to speak for myself…
“The Vanishing Half” deals with the theme of racial “passing” in the 1950s. Passing is different today, but still presents a choice between safety and authenticity
The Vanishing Half by Brit Bennett was one of the most popular novels of the last few years—a bestseller on multiple “best book” lists. The story begins in 1954, when identical twins Stella and Desiree, aged 16, run away from home and their Southern town of light-skinned Black folks. In a year, the twins will go their separate ways, “their lives splitting as evenly as their shared egg,” when Stella crosses over to pass as White—she disappears, marries her White employer, and doesn’t look back.
American Whiteness exacts a high price in exchange for its safety and privilege. In order to pass, Stella severs every connection to her previous life so she can hide her true identity, even from her husband. As a result, she can never completely let her guard down around White people, and she refuses to have anything to do with Black people for fear that they might recognize some vestige of her Blackness…
A woman in Yellow Springs, Ohio, shows a portrait of her multiracial family. The number of people identifying as more than one race nearly doubled between 2010 and 2020 as stigmas fade and more people learn about multiracial backgrounds.
John Minchillo / The Associated Press
The number of Americans who identified as more than one race nearly doubled to 13.5 million people between 2010 and 2020, and did double or more in 34 states and the District of Columbia, a Stateline analysis of census figures shows.
To some observers, the increase in the number of Americans identifying as more than one race shows that barriers are breaking down. But the increase also may reflect changes to census questions designed to tease out the heritage of multiracial people.
The increases contributed to a first-ever decline in the population identifying solely as non-Hispanic White. The number of people identifying as White who also identified as Hispanic or another race did grow, however.
“It’s not unreasonable to imagine that if people keep intermarrying, if they define themselves as White and they are accepted as White, the definition of White in 2052 could be much different than it is in 2022,” said Ellis Monk, an associate sociology professor at Harvard University who has studied the way official racial categories can be misleading.
But Monk emphasized that he and other people with dark skin or other distinctive racial features continue to face discrimination and reduced opportunities, even if they identify as more than one race. Monk is Black, and like most African Americans he has White forebears, but he doesn’t consider himself to be biracial…
Conversely, it is essential to recognize that [racial] passing can take on an ethical and political significance by exposing the internal contradictions and contingency of seemingly totalizing systems of oppression, revealing gaps and openings for liberation and working to create and exploit them. Black success—in the skillful work of passing itself as well as in endeavors passers pursue once they access opportunities they had been denied—disrupts the ideological backbone of racial injustice, enacting a reductio of white superiority and revealing whites to be easily fooled. Successful acts of fugitivity achieved by passing also serve to undermine the hegemony of oppression, disrupting its ideological functioning as a natural or inescapable condition.
Comments Off on Black success—in the skillful work of passing itself as well as in endeavors passers pursue once they access opportunities they had been denied—disrupts the ideological backbone of racial injustice, enacting a reductio of white superiority and revealing whites to be easily fooled. Successful acts of fugitivity achieved by passing also serve to undermine the hegemony of oppression, disrupting its ideological functioning as a natural or inescapable condition.
Michele Reid-Vazquez, Host and Associate Professor Department of Africana Studies University of Pittsburgh
In this episode of Dialogues in Afrolatinidad, Dr. Paul Joseph López Oro, Assistant Professor of Africana Studies at Smith College talks with our host Dr. Michele Reid-Vazquez about his research on Garifuna migration and different meanings of Black identity. The conversation also touches upon Afro-Latinx communities in the United States, their relations with African-Americans, and issues of queer identity in these communities.
[Meghan] Markle’s frankness should be applauded as brave in a nation that still fails to fully acknowledge the roughly 7% of us who claim multiple races. Indeed, either through erasure or denial, American media—both social and traditional—seem to insist that biracial folks like myself simply do not exist.
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