Mixed Race Studies

Scholarly perspectives on the mixed race experience.

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  • The Mulatto Millennium: Rethinking blackness in a multiracial world

    The Mulatto Millennium: Rethinking blackness in a multiracial world

    Utne Reader
    September/October 1998

    Danzy Senna, from the book Half and Half

    Strange to wake up and realize you’re in style. That’s what happened to me just the other morning. It was the first day of the new millennium, and I woke to find that mulattos had taken over. They were everywhere. Playing golf, running the airwaves, opening restaurants, modeling clothes, starring in musicals with names like Show Me the Miscegenation! The radio played a steady stream of Lenny Kravitz, Sade, and Mariah Carey. I thought I’d died and gone to Berkeley. But then I realized that, according to the racial zodiac, 2000 is the official Year of the Mulatto. Pure breeds (at least black ones) are out; hybridity is in. America loves us in all of our half-caste glory. The president announced on Friday that beige will be the official color of the millennium.

    Before all of this radical ambiguity, I considered myself a black girl. Not your ordinary black girl, if such a thing exists. But rather, a black girl with a WASP mother and black-Mexican father, and a face that harks back to Andalusia, not Africa. I was born in 1970, when black described a people bonded not by shared complexion or hair texture but by shared history.

    Not only was I black, but I sneered at those by-products of miscegenation who chose to identify as mixed, not black. I thought it wishy-washy, an act of flagrant assimilation, treason-passing, even. I was an enemy of the mulatto people…

    …Let it be clear—my parents’ decision to raise us as black wasn’t based on any one-drop-of-blood rule from the days of slavery, and it certainly wasn’t based on our appearance, that crude reasoning many black-identified mixed people use: If the world sees me as black, I must be black. If it had been based on appearance, my sister would have been black and my brother Mexican, and I Jewish. Instead, my parents’ decision arose out of the black power movement, which made identifying as black not a pseudoscientific rule but a conscious choice. Now that we don’t have to anymore, we choose to. Because black is beautiful. Because black is not a burden, but a privilege…

    …These days, M.N. folks in Washington have their own census category—multiracial—but the extremist wing of the Mulatto Nation finds it inadequate. They want to take things a step further. I guess they have a point. Why lump us all together? Eskimos have 40 different words for snow. In South Africa, during apartheid, they had 14 different types of coloreds. But we’ve decided on one word, multiracial, to describe a whole nation of diverse people who have absolutely no relation, cultural or otherwise, to one another. In light of this deficiency, I propose the following coinages:

    Standard Mulatto: White mother, black father. Half-nappy hair, skin described as “pasty yellow” in winter but turns caramel tan in summer. Germanic-Afro features. Often raised in isolation from others of its kind. Does not discover “black identity” till college, when there is usually some change in hair, clothing, or speech, so that the parents don’t recognize the child who arrives home for Christmas vacation (“Honey, there’s a black kid at the door”).

    African American: The most common form of mulatto in North America, this breed, seldom described as mixed, is a combination of African, European, and Native American. May come in any skin tone, from any cultural background. Often believe themselves to be “pure” due to historical distance from the original mixture, which was most often achieved through rape.

    Jewlatto: The second most prevalent form, this breed is made in the commingling of Jews and blacks who met when they were registering voters down South during Freedom Summer or at a CORE meeting. Jewlattos often, though not necessarily, have a white father and black mother (as opposed to the more common black father and white mother). They are likely to be raised in a diverse setting (New York City, Berkeley), around others of their kind. Jewlattos are most easily spotted amid the flora and fauna of Brown University. Famous Jewlattos include Lenny Kravitz and Lisa Bonet (and we can’t forget Zoe, their love child)…

    Read the entire article (including more about the following terms: Mestizo, Cultural Mulatto, Blulatto, Cablinasian, Tomatto, Fauxlatt0)  here.

  • Steelers and Ward nominated for Positive Peace Awards

    Steelers and Ward nominated for Positive Peace Awards

    Pittsburgh Steelers News
    2010-12-06

    Celebrate Positive announced today that the Pittsburgh Steelers and wide receiver Hines Ward have been nominated for the inaugural  2010 United Nations NGO Positive Peace Awards in the Professional Sports Team and Professional Athlete categories. This award, viewed as a 21st century peace prize, honors and recognizes individuals, businesses, athletes, sports teams, entertainers and schools around the world for their positive contributions.

    …The nomination of Hines Ward came from Pearl S. Buck International Inc. [for] his critical work in Korea which has changed the perception of the biracial population in the community. His involvement has attracted influential Koreans to join him in his efforts.

    “Hines Ward changed the cultural landscape of Korea,” said Janet Mintzer, President/CEO of Pearl S. Buck Intl. “After Japanese invasions, Korea placed high value on being pure-blooded Koreans, creating prejudice of biracial people. As a successful biracial Korean-American, he returned to Korea, creating media attention which sparked a cultural shift.”…

    Read the entire article here.

  • Does It Matter Where You Go to College? Merit and Race

    Room For Debate: Does It Matter Where You Go to College? Merit and Race

    New York Times
    2010-11-30

    Luis Fuentes-Rohwer, Professor of Law and Harry T. Ice Faculty Fellow
    Indiana University

    What sensible and ambitious students should keep in mind about where they go to school.

    Notwithstanding our commitment to egalitarian norms, where one chooses to go to college continues to matter, greatly. Intuitively, for most people, matriculation at an elite institution is a no brainer: the better the school, the higher the payoff for its graduates. The research supports this intuition. Attendance at elite colleges and universities has a positive effect on the likelihood that a student will graduate; on future earnings; on the likelihood that a student will attend graduate school; and even to lower divorce rates and better health…

    …The calculations are relatively the same for many minority applicants with some added considerations. I have two particular issues in mind.

    The first is an extension of the debate over affirmative action in higher education, and particularly the notion of “critical mass.” This is the concern, largely unexpressed yet often at the forefront of our consciousness, of being a racial minority at a predominantly white institution. This point raises the question of who is a racial minority worthy of special consideration. For example, fewer and fewer historically disadvantaged African-American students are being admitted to elite colleges. Increasingly, elite colleges are admitting biracial students and first- or second-generation black students from the Caribbean and from Africa. Historically disadvantaged African-American students are being left behind in the elite college lottery. This is a tragedy. This also underscores the remaining importance of our historically black colleges and universities…

    Read the entire article here.

  • A tale of two scholars: The Darwin debate at Harvard

    A tale of two scholars: The Darwin debate at Harvard

    Harvard Gazette
    2007-05-19

    Louis Agassiz was a scientist with a blind spot—he rejected the theory of evolution

    Few people have left a more indelible imprint on Harvard than Louis Agassiz.

    An ambitious institution-builder and fundraiser as well as one of the most renowned scientists of his generation, he founded the Museum of Comparative Zoology (MCZ) and trained a generation of naturalists in the precise methods of observation and categorization developed in Europe. His wife Elizabeth Cary Agassiz, the other half of this Harvard power couple, was co-founder and first president of the Society for the Collegiate Instruction of Women, the precursor of Radcliffe.

    Unfortunately, Agassiz chose the wrong side in what turned out to be the 19th century’s greatest scientific controversy, and as a result ended his career as something of an anachronism. The controversy was over Charles Darwin’s “On the Origin of Species by Means of Natural Selection,” which was published in 1859 and soon won over the younger generation of scientists and intellectuals, including most of Agassiz’s students…

    …Agassiz’s idea of nature was an essentially static one: God had placed the various species of plants and animals in specific places around the globe, and there they had remained, in the same forms and quantities as when they were first created. There was a hierarchy to organisms, but not an evolutionary one. Some were more complicated and advanced, but he did not believe as Darwin did that more complicated organisms evolved out of simpler ones.

    Agassiz had similar ideas about humans. The five races of man were indigenous to specific sections of the earth. Highest in development were white Europeans. Lowest were black Africans. Agassiz took a very dim view of racial mixing.

    In 1863, in a letter to Samuel Gridley Howe, appointed by Lincoln to head the American Freedmen’s Inquiry Commission, Agassiz expressed his views on the matter: “Conceive for a moment the difference it would make in future ages for the prospect of republican institutions and our civilization generally, if instead of the manly population descended from cognate nations, the United States should hereafter be inhabited by the effeminate progeny of mixed races, half indian, half negro, sprinkled with white blood. In whatever proportion the amalgamation may take place, I shudder at the consequences.”…

    Read the entire article here.

  • Existing in a Third World: The unique biracial educational experience

    Existing in a Third World: The unique biracial educational experience

    California State University, Long Beach
    December 2007
    90 pages
    Publication Number: AAT 1451152
    ISBN: 9780549405887

    Ashley Benjamin

    A Thesis Presented to the Department of Educational Psychology, Administration, and Counseling California State University, Long Beach In Partial Fulfillment of the Requirements for the Degree Master of Arts in Education

    The purpose of this study is to explore the educational experience of the Black/White biracial student in order for educators to become better informed about the challenges that biracial students face during their educational years. In order to accomplish this task, data were collected through open-ended interviews and questionnaires and analyzed using a combination of “closed” and “open” coding techniques.

    The results of this study indicated that biracial students have a unique educational experience and that racism and racial segregation are still a problem in today’s educational settings. The findings, in addition to the literature, also demonstrates the many challenges biracial students face within the educational context, thus making them potentially at risk for various emotional, social, and academic problems.

    Order the dissertation here.

  • Obamafiction for Children: Imagining the Forty-Fourth U.S. President

    Obamafiction for Children: Imagining the Forty-Fourth U.S. President

    Children’s Literature Association Quarterly
    Volume 35, Number 4     (Winter 2010)
    E-ISSN: 1553-1201 Print ISSN: 0885-0429
    pages 334-356

    Philip Nel, Professor of English
    Kansas State University

    In a column published five days after the 2008 election, journalist Jason Whitlock said of the president-elect’s life: “His is a tale that should be read aloud at bedtime in every American neighborhood.” It was already being read aloud in some neighborhoods. Even before Senator Obama had won the election, there were twelve juvenile titles about his life: two picture books, nine chapter books, and one comic book. From the election to the end of his first year in office, another forty-seven books were published: thirty-six more chapter books, seven more picture books, two comic books, one book of poetry, and one board book. And that doesn’t include the Obama Paper Dolls book, coloring and activity books, the titles about Bo the dog, nor the many books about Michelle, Sasha, and Malia.

    To have this many children’s books about a candidate—or about a president so soon in his term of office—is unusual. During the campaign, Republican presidential candidate John McCain had seven titles to Obama’s twelve: five chapter books, one comic book, and one picture book (My Dad, John McCain, written by his daughter Meghan McCain). During George W. Bush’s presidential campaign, there were two juvenile titles about him. By the end of the first year of his presidency, add another four. By the end of his eight-year presidency, Bush inspired twenty-nine fewer books than Obama did in his first year—thirty titles in all, and that includes one anti-Bush satire, Dan Piraro’s The Three Little Pigs Buy the White House (2004). The marked difference in tone between the Bush book titles and the Obama book titles suggest that publishers and authors see the forty-fourth president quite differently from the forty-third…

    Read or purchase the article here.

  • Miscegenation and Race: A Roundtable on Peggy Pascoe’s What Comes Naturally [A Tribute]

    Miscegenation and Race: A Roundtable on Peggy Pascoe’s What Comes Naturally [A Tribute]

    Frontiers: A Journal of Women Studies
    Volume 31, Number 3, 2010
    pages 1-5
    E-ISSN: 1536-0334, Print ISSN: 0160-9009

    Estelle B. Freedman, Edgar E. Robinson Professor of History
    Stanford University

    The following papers pay tribute to Peggy Pascoe’s [1954-2010] extraordinary book What Comes Naturally: Miscegenation Law and the Making of Race in America, published in 2009 by Oxford University Press. They originated at a session held at the annual meeting of the American Historical Association (AHA) in January 2010 to explore the implications of Pascoe’s work for current histories of race and gender. Sitting in the audience, I enjoyed not only the roundtable but also the deep pleasure evident on Pascoe’s face as she listened to the presentations and to the discussion of the influence of her book on our scholarship and our teaching. Peggy Pascoe always makes us think harder, in her gentle and affirming ways. This session gave her a taste of the rewards sown by her latest scholarly achievement. I could sense that day that I shared with others in attendance a sense of pride and vicarious gratification that so treasured a colleague should be recognized in this way.

    Both sweeping and detailed, What Comes Naturally constructs the dual histories of the criminalization of interracial marriage and the resistance to that process by individuals and social movements, spanning the century between the 1860s and the 1960s. Since its publication in 2009 the book has been widely honored. It has received both the Hawley Prize and the Levine Award from the Organization of American Historians, both the Dunning and the Kelly Prizes from the American Historical Association, and the Hurst Prize from the Law and Society Association. The range of subjects covered by these awards is telling: economy, politics, or institutions; cultural history; women’s history or feminist theory; American history; sociolegal history. In short, this is a book that has already had a profound effect on the profession across its many specializations…

    Articles

    Legal Fictions Exposed
    pages 6-14

    Eileen Boris, Eileen Boris Hull Professor and Chair of Feminist Studies
    University of California, Santa Barbara

    What Comes Naturally: A Racially Inclusive Look at Miscegenation Law
    pages 15-21

    Jacki Thompson Rand, Associate Professor of History; American Indian and Native Studies
    University of Iowa

    “The Relics of Slavery”: Interracial Sex and Manumission in the American South
    pages 22-30

    Jessica Millward, Assistant Professor of History
    University of California, Irvine

    Nikki Sawada Bridges Flynn and “What Comes Naturally”
    pages 31-40

    Valerie J. Matsumoto, Professor of History
    University of California, Los Angeles

    Therapeutic Culture and Marriage Equality: What Comes Naturally and Contemporary Dialogues about Marriage
    pages 41-48

    Kristin Celello, Assistant Professor of History
    City University of New York, Queens College

    Social Movements, the Rise of Colorblind Conservativism, and “What Comes Naturally”
    pages 49-59

    Matt Garcia, Associate Professor of American Civilization, Ethnic Studies and History
    Brown University

  • Afro-Mexico: Dancing between Myth and Reality

    Afro-Mexico: Dancing between Myth and Reality

    University of Texas Press
    December 2010
    183 pages
    62 b&w illus, 14 color photos
    7 x 10 in.
    Hardcover ISBN: 978-0-292-72324-5

    Anita González, Associate Professor and Associate Chair of Theatre Arts
    State University of New York, New Paltz

    Photographs by George O. Jackson and José Manuel Pellicer
    Foreword by Ben Vinson III

    While Africans and their descendants have lived in Mexico for centuries, many Afro-Mexicans do not consider themselves to be either black or African. For almost a century, Mexico has promoted an ideal of its citizens as having a combination of indigenous and European ancestry. This obscures the presence of African, Asian, and other populations that have contributed to the growth of the nation. However, performance studies—of dance, music, and theatrical events—reveal the influence of African people and their cultural productions on Mexican society.

    In this work, Anita González articulates African ethnicity and artistry within the broader panorama of Mexican culture by featuring dance events that are performed either by Afro-Mexicans or by other ethnic Mexican groups about Afro-Mexicans. She illustrates how dance reflects upon social histories and relationships and documents how residents of some sectors of Mexico construct their histories through performance. Festival dances and, sometimes, professional staged dances point to a continuing negotiation among Native American, Spanish, African, and other ethnic identities within the evolving nation of Mexico. These performances embody the mobile histories of ethnic encounters because each dance includes a spectrum of characters based upon local situations and historical memories.

    Table of Contents

    • Foreword by Ben Vinson III
    • Preface
    • Introduction
    • Chapter 1: Framing African Performance in Mexico
    • Chapter 2: Masked Dances: Devils and Beasts of the Costa Chica
    • Chapter 3: Archetypes of Race: Performance Responses to Afro-Mexican Presence
    • Chapter 4: Becoming National: Chilena, Artesa, and Jarocho as Folkloric Dances
    • Conclusion
    • Notes
    • Bibliography
    • Index

    Introduction

    Afro-Mexico: Dancing between Myth and Reality, as the title suggests, is a book about dancing. But more important, it is a book about how dance reflects on social histories and relationships. The photographs and text document how residents of some sectors of Mexico construct their histories through performance. The idea of Afro-Mexico is, in some ways, an enigma. While Africans and their descendants have lived in Mexico for centuries, many Afro-Mexicans do not consider themselves either black or African. Instead, members of this ethnic population blend into the national imagination of Mexico as a mixed-race country. For almost a century, Mexico has promoted an ideal of its citizens as a combination of indigenous and European ancestry. This construct obscures the presence of African, Asian, and other populations that have contributed to the growth of the nation. However, performance studies—dance, music, and theatrical events—reveal that African people and their cultural productions have consistently influenced Mexican society…

    …Race in the Americas

    The concept of race is continually being redefined. “Race” troubles academic theorists and affects popular social conceptions about origins and nationality. Political events like the rise of Barack Obama challenge existing myths about race and bring to questions the realities of racial mixtures in the Americas. In both local and global communities public understandings about blackness greatly influence who African Diaspora people think they are. Clearly, those who reside in Mexico are Mexican. However, self-perceptions influence both self-esteem and the sense of belonging. Recently, I was traveling by airplane to Costa Chica and picked up a copy of the magazine Intro*, which services the Oaxacan coast. Inside was a story about a surfer named Angel Salinas, an Afro-Mexican from Mancuernas, Pinotepa Nacional. Salinas is a surfing star who has won national and international tournaments. But he wears a wrestler’s mask to cover his face when he appears in public. The article states that the surfer wears the mask as “a result of some advice that his mother gave him when he didn’t appear in magazines because of his dark skin; he decided to do something that would make him different and that would show a Mexican cultural icon. Now he is known as ‘the masked surfer.’” Angel Salinas feels the need to cover his face in order to feel Mexican. Although Mexico is a country where, at first glance, the races have mixed to become a “cosmic race,” there are still urgent social discrepancies that manifest as internalized or blatant racism. This discrepancy between public policy and daily practices influences the kinds of lives that contemporary Afro-Mexicans lead…

  • 4203W-01 – Racial Passing, Masquerade, and Transformation in African American Literature, Law, Film, and Culture

    4203W-01 – Racial Passing, Masquerade, and Transformation in African American Literature, Law, Film, and Culture

    University of Connecticut
    Fall 2010

    Martha Cutter, Associate Professor of English

    What is “race”? What is “whiteness”? What is “blackness”? What does it mean to be “mixed-race” or “multi-racial” in the US? This course will examine what racial passing—people who transform themselves from one race to another—can tell us about the meaning of race itself. Our methodology will be chronological as we test the idea that texts about passing and racial transformation both highlight, but also perhaps undermine, ideas about the meaning of race in a particular cultural and historical moment. Our focus will mainly be on twentieth and twenty-first century manifestations of racial passing and transformation, although we will also look at some earlier texts to get a sense of how ideas of race have changed over time. Our examination will also include scientific and legal texts which help us understand the meaning of blackness, whiteness, and race.

    Texts: Charles Chesnutt, The House Behind the Cedars; William and Ellen Craft, Running a Thousand Miles for Freedom; Nella Larsen, Passing; George Schuyler, Black No More; Randall Kennedy, Sellout; Danzy Senna, Life on the Color Line; Spike Lee (Director), Bamboozled; Ariela Gross, What Blood Won’t Tell: A History of Race on Trial in America; Barbara Koenig, ed. Revising Race in a Genomic Age (Excerpts); other readings on racial science.

    For more information, click here.

  • English 39695-001 ST: Racial Crossings

    English 39695-001 ST: Racial Crossings

    Kent State University
    2006

    Martha Cutter, Associate Professor of English

    This course will examine literary and cultural treatments of individuals, authors, and characters who cross from one race to another, and sometimes also from one gender to another. This crossing may be metaphorical—for example, a white writer may attempt to write from the point of view of an African American character or a Native American character may try to “transcend” his or her race through various means. This crossing may also be actual—someone who is white may “pass” for black, or someone who is black may “pass” for white. We will look at novels, short stories, poems and films as cultural texts that depict racial crossing and passing. We will ask what these texts tell us about the way race is constructed and configured in society, culture, history, and the law. We will also attempt to understand how artists both assist and resist social and cultural constructions of the meaning of “race.” Does racial crossing fundamentally undermine or stabilize the meaning of “race”?

    For more information, click here.