Scholarly perspectives on the mixed race experience.
…I don’t believe multi-racial makes sense by my understanding of race. Race is socially constructed and “multi-racial” seems to assume that race is biological: if parents are of different then the kid is “mixed”. But that is not how race works. Race is constructed through law, history, culture, practice, custom, etc.
“Black” does not designate having two parents who are both “un-mixed” descendants of Africa and African diaspora. “Black” [is] derived from society. There is no “mixed race” history, institutions, cultural practices. There are mixed race [people] who are part of all these, but no group history. I believe all people can self-identify themselves in ways that feel comfortable and honest, but the social/political part is bigger. I have a white mother and black father, but this doesn’t make me mixed race. Race is not biology. In USA this combo makes me black.
My self-designation: Black with Access to Residual White Privilege (BWATRWP)…
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…
