Mixed Race Studies

For much of our racist past, all partly white, partly black individuals were socially and legally defined as black. The “one drop” rule was absurd, of course, yet it has effectively returned, with a vengeance, via statistical categories. There is no justification for viewing as not white all children who are partly white and being raised in a family that includes a white parent and two white grandparents, to say nothing of aunts, uncles and cousins.

Richard Alba, “The Myth of a White Minority,” The New York Times, June 11, 2015. http://www.nytimes.com/2015/06/11/opinion/the-myth-of-a-white-minority.html.

‘Mislaid,’ by Nell Zink

Sunday Book Review
The New York Times
2015-06-04

Walter Kirn

Agata Nowicka

Zink, Nell, Mislaid: A Novel (New York: Ecco/HarperCollins, 2015). 242 pages.

Toward the middle of Nell Zink’s “Mislaid,” a screwball comic novel of identity, Karen, a Southern white girl whose lesbian mother has raised her as black for complicated reasons, innocently asks a new friend, as though she were inquiring about her major: “What minority are you?”

“Hispanic,” her friend replies. “We’ve never done the genealogy, but you can tell by my name.”

In context, this is a laugh line, since the book has already answered, in a hundred ways, the question of what exactly is in a name: Nothing. Names mean nothing. They are labels stamped on mysteries, absurdly reductive and misleading. The same goes for racial and gender designations, which, in the book, are infallibly irrelevant to the highly individual business of living and loving according to our instincts rather than larger, social expectations. In “Mislaid” everyone is a minority — of one…

…When Peggy finally leaves her husband, afraid that he’ll commit her to a psych ward for various acts of dramatic exasperation (including driving their car into the lake), she takes their daughter but leaves their son behind, setting the stage for a latter-day fairy tale thick with misunderstandings and coincidences, concealments and revelations. Rigging up the machinery of this plot consumes a lot of narrative energy and asks us to suspend our disbelief to greater and greater degrees, changing the book from a comedy of manners into an outright comedy of errors. Peggy moves into an abandoned house in a historically black rural settlement and gets her hands on a dead child’s birth certificate, which she uses to conceal her daughter’s past. She renames herself Meg and her daughter becomes “Karen,” who, per the stolen certificate, is black. “Maybe you have to be from the South to get your head around blond black people,” the helpful narrator chimes in by way of quieting readers’ skepticism. “Virginia was settled before slavery began, and it was diverse. There were tawny black people with hazel eyes. Black people with auburn hair, skin like butter and eyes of deep blue green. Blond, blue-eyed black people resembling a recent chairman of the N.A.A.C.P. The only way to tell white from colored for purposes of segregation was the one-drop rule: If one of your ancestors was black — ever in the history of the world, all the way back to Noah’s son Ham — so were you.”…

Read the entire review here.

Report Says Census Undercounts Mixed Race

The New York Times
2015-06-11

Richard Pérez-Peña, National Desk

The number of American adults with mixed-race backgrounds is three times what official census figures indicate, and the figure is rising fast, according to a survey released Thursday. But most do not call themselves multiracial.

The Pew Research Center survey found that 6.9 percent of adults in the United States were multiracial, based on how they identify themselves or on having parents or grandparents of different races. By comparison, the 2010 census reported 2.1 percent of adults, and 2.9 percent of people any age, as multiracial, based on people’s descriptions of themselves or others in their households. (Hispanics are considered an ethnic group, not a race.)

By any measure, the multiracial population is tracing a steep upward curve, with children being more than twice as likely as adults to meet Pew’s definition. The Census Bureau, which first allowed people to identify with more than one race in 2000, estimates that the number of people doing so will triple by 2060.

Interracial sex and marriage was outlawed in many states until 1967, when the Supreme Court struck down those prohibitions in Loving v. Virginia. Today, the United States is increasingly not only a multiracial country, but also a country of multiracial individuals, including the first biracial president, living in an era of rising acceptance and visibility.

Yet the Pew survey found that 61 percent of the people that it considered multiracial identified themselves by just one race. When asked why, they most often said that it was based on how they looked, how they were raised or knowing only family members who identified as one race…

Note from Steven F. Riley, see: Nikki Khanna, “’If You’re Half Black, You’re Just Black’: Reflected Appraisals and the Persistence of the One-Drop Rule,”Sociological Quarterly. Volume 51, Number 1 (Winter 2010).

Read the entire article here.

The Myth of a White Minority
2015-06-11

Richard Alba, Distinguished Professor of Sociology
City University of New York Graduate Center

IN 2012, the Census Bureau announced that nonwhite births exceeded white births for the first time. In 2013, it noted that more whites were dying than were being born. In March, it projected that non-Hispanic whites would be a minority by 2044.

But the forecast of an imminent white minority, which some take as a given, is wrong. We will seem like a majority-white society for much longer than is believed.

The predictions make sense only if you accept the outdated, illogical methods used by the census, which define as a “minority” anyone who belongs to “any group other than non-Hispanic White alone.” In the words “group” and “alone” lie a host of confusions.

A report the Pew Research Center is releasing today on multiracial Americans demonstrates how problematic these definitions have become. Pew estimates that 8.9 percent of Americans now have family backgrounds that involve some combination of white, black, Latino, Asian and Native American.

“Mixed” unions — intermarriages and long-lasting cohabitations — have become far more common. According to a 2012 Pew report, 15 percent of new marriages cross the major lines of race or Hispanic origin. Some 70 percent of these relationships involve a white partner and a minority spouse. The most common minority partners for whites are Latinos, followed by Asians, though the frequency of white-black marriage also continues to rise.

But even as the on-the-ground understanding of race and ethnicity becomes more fluid, contingent and overlapping, our public conversation lags…

Read the entire article here.

‘Loving Day,’ by Mat Johnson

Sunday Book Review
The New York Times
2015-06-01

Baz Dreisinger, Associate Professor of English
John Jay College of Criminal Justice, City University of New York

“A house divided against itself cannot stand,” Abraham Lincoln declared in his 1858 speech presaging the Civil War. Such a house sits at the heart of Mat Johnson’s ribald, incisive novel “Loving Day.” Bequeathed to the narrator, Warren Duffy, by his deceased father, it’s a roofless, ramshackle mansion in a black neighborhood in Philadelphia: “I look at the buckling floors. I look at the cracks in all the walls, the evidence of a foundation crumbling beneath us. I smell the char of the fire, the sweet reek of mold, the insult of mouse urine. I see a million things that have to be fixed, restored, corrected, each one impossible and each task mandatory for me to escape again.”

The house is haunted. There are ghosts, mostly of neighborhood crackheads — that is, if we take Warren’s word for it; our narrator’s psyche is as wrecked as his inheritance. An “inept” comic book artist — “My work is too realistic, too sober” — he has moved back to America from Wales after a failed business and broken marriage. He’s wrecked, too, by his liminal ­racial status: His father was an Irishman, his mother was black and he comfortably claims neither — call him a man divided against himself. “I am a racial optical illusion,” he says.

Warren lives and breathes what W. E. B. Du Bois called double consciousness, by which the American black person is “always looking at one’s self through the eyes of others. . . . One ever feels his two-ness, — an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body.” Except Warren’s body is white, making things even thornier; he’s perpetually performing a black identity that isn’t written all over his face — as when he describes “letting my black voice come out, to compensate for my ambiguous appearance. Let the bass take over my tongue. Let the South of Mom’s ancestry inform the rhythm of my words in a way few white men could pull off.”…

Read the entire review here.

Review: Mat Johnson’s ‘Loving Day’ Takes a Satirical Slant on Racial Identities

The New York Times
2015-05-26

Dwight Garner, Senior writer and book critic

Mat Johnson’s new novel, “Loving Day,” takes its title from an unofficial holiday, one his narrator likens to “Mulatto Christmas.” It’s the observance of the Supreme Court ruling in Loving v. Virginia, which in 1967 decriminalized interracial marriage in America.

Mr. Johnson, whose previous novels include the excellent “Pym” (2011), is himself the product of such a marriage — his mother is black, his father not just white but Irish white — and the politics of his own racial mix is a topic he’s written about with discernment and a rumbling wit.

In The New York Times Magazine recently, he described learning from a DNA test that he is 26 percent African. “I wasn’t a mustefino,” he said, as if paging through a field guide. “(Who has even heard of a mustefino?) I surpassed octoroon status, too; I was a quadroon with a percentage point to spare.”

“Loving Day” is about being blackish in America, a subject about which Mr. Johnson has emerged as satirist, historian, spy, social media trickster (follow him on Twitter) and demon-fingered blues guitarist.

The novel is about a man in early middle age named Warren Duffy, who loosely resembles Mr. Johnson. That is, he’s a culturally sophisticated black man who can just about pass for white. He considers himself “black, with an asterisk,” adding, “The asterisk is my whole body.”…

Read the entire review here.

Mystery, and Discovery, on the Trail of a Creole Music Pioneer

The New York Times
2015-05-28

Campbell Robertson, Southern correspondent

PINEVILLE, La. — Somewhere among the thousands beneath a grassy hill here lies the body of Amédé Ardoin.

He was singular in life: one of the greatest accordion players ever to come out of south Louisiana. A Creole prodigy who traveled the countryside playing his bluesy two-steps and waltzes, he changed Cajun music and laid down the roots for zydeco.

At his death at the age of 44 in 1942, he was Case No.13387 in the state psychiatric hospital, destined for an anonymous burial.

Years of attempts to recover the body of Amédé, as he is widely known, have come to nothing. As with Mozart’s grave, Amédé’s is known only by its general vicinity: the area where the blacks were buried. But a desire for some sort of physical commemoration of his life, beyond a few documents and a blurry photograph, has not gone away.

“I started thinking of possible symbolic ways of bringing Amédé home, placing a kind of image of him in the culture, something physical,” said Darrell Bourque, a former state poet laureate, who has been trying to raise funds to have a statue erected, most likely in Eunice, La., where Amédé spent much of his life.

Mr. Bourque described Amédé as bringing the white Cajun and black Creole traditions together in a society that policed racial boundaries so rigidly that it ultimately brought about his death. His music, Mr. Bourque said, represented “a little pocket of possibility that didn’t get replicated in the larger culture.”

It was only after he began looking for Amédé that Mr. Bourque came to learn how complicated those boundaries could be for whites and blacks at that time — and how deeply connected he was to the people who crossed them…

Read the entire article here.

Obama’s Twitter Debut, @POTUS, Attracts Hate-Filled Posts

The New York Times
2015-05-21

Julie Hirschfeld Davis, White House Correspondent

WASHINGTON — When President Obama sent his inaugural Twitter post from the Oval Office on Monday, the White House heralded the event with fanfare, posting a photograph of him perched on his desk tapping out his message on an iPhone.

The @POTUS account — named for the in-house acronym derived from “President of the United States” — would “serve as a new way for President Obama to engage directly with the American people, with tweets coming exclusively from him,” a White House aide wrote that day.

But it took only a few minutes for Mr. Obama’s account to attract racist, hate-filled posts and replies. They addressed him with racial slurs and called him a monkey. One had an image of the president with his neck in a noose.

The posts reflected the racial hostility toward the nation’s first black president that has long been expressed in stark terms on the Internet, where conspiracy theories thrive and prejudices find ready outlets. But the racist Twitter posts are different because now that Mr. Obama has his own account, the slurs are addressed directly to him, for all to see.

Within minutes of Mr. Obama’s first, cheerful post — “Hello, Twitter! It’s Barack. Really!” it began — Twitter users lashed out in sometimes profanity-laced replies that included exhortations for the president to kill himself and worse.

One person posted a doctored image of Mr. Obama’s famous campaign poster, instead showing the president with his head in a noose, his eyes closed and his neck appearing broken as if he had been lynched. Instead of the word “HOPE” in capital letters as it appeared on the campaign poster, the doctored image had the words “ROPE.”…

…Top advisers to Mr. Obama, who pioneered the use of technology in his campaigns, regard such hate speech as a relatively minor price to pay for the opportunity Twitter and other platforms provide to reach voters directly. Twitter, which has been criticized for not cracking down on so-called trolls who post abusive or inappropriate comments on the social networking platform, does not police individual users or initiate its own action against them…

Read the entire article here.

The Case for Black Doctors

The New York Times
2015-05-15

Damon Tweedy, Assistant Professor of Psychiatry and Behavioral Sciences
Duke University, Durham, North Carolina

DURHAM, N.C. — IN virtually every field of medicine, black patients as a group fare the worst. This was one of my first and most painful lessons as a medical student nearly 20 years ago.

The statistics that made my stomach cramp back then are largely the same today: The infant mortality rate in the black population is twice that of whites. Black men are seven times more likely than white men to receive a diagnosis of H.I.V. and more than twice as likely to die of prostate cancer. Black women have nearly double the obesity rate of white women and are 40 percent more likely to die from breast cancer. Black people experience much higher rates of hypertension, diabetes and stroke. The list goes on and on.

The usual explanations for these health disparities — poverty, poor access to medical care and unhealthy lifestyle choices, to name a few — are certainly valid, but the longer I’ve practiced medicine, the more I’ve come to appreciate a factor that is less obvious: the dearth of black doctors. Only around 5 percent of practicing physicians are black, compared with more than 13 percent of Americans overall.

As a general rule, black patients are more likely to feel comfortable with black doctors. Studies have shown that they are more likely to seek them out for treatment, and to report higher satisfaction with their care. In addition, more black doctors practice in high-poverty communities of color, where physicians are relatively scarce…

…Another time, I worked with a young woman who struggled with her biracial identity. Her black father had been abusive to her white mother when she was a child, and she found herself both afraid of and hostile toward black men. Because she physically resembled her father in many ways, she had also turned these negative feelings inward. Not surprisingly, her initial impression of me was unfavorable, but a friend encouraged her to come back to see me…

Read the entire review here.

Two Takes on ‘Imitation of Life’: Exploitation in Eastmancolor

The New York Times
2015-05-14

J. Hoberman

“I would have made the picture just for the title,” Douglas Sirk said of his last Hollywood production, “Imitation of Life” (1959). But, newly released on Blu-ray by Universal, along with its original version, directed in 1934 by John M. Stahl, the movie is far more than an evocative turn of phrase.

This tale of two single mothers, one black and the other white — and of maternal love, exploitation and crossing the color line — is a magnificent social symptom. Both versions were taken from the 1933 best seller by Fannie Hurst, a generally maligned popular writer if one whose novels, the historian Ann Douglas notes in “Terrible Honesty,” her study of Jazz Age culture, constitute “a neglected source on the emergence of modern feminine sexuality.”

Mr. Stahl’s “Imitation of Life” movie was certainly the “shameless tear-jerker” that the New York Times reviewer Andre Sennwald called it, as well as a prime example of the melodramatic mode known in the Yiddish theater as “mama-drama.” But it was not without progressive intent and, released during the second year of the New Deal, addressed issues of race, class and gender almost head-on.

The white protagonist, Bea Pullman (Claudette Colbert), is a not-quite-self-made businesswoman; the most complex and sympathetic character, Peola Johnson (Fredi Washington), is a casualty of American racism, both institutionalized and internalized. Behind both is the self-effacing powerhouse known as Aunt Delilah (Louise Beavers), who is the light-skinned Peola’s black mother and the source of the secret recipe on which Bea founds her pancake empire — not to mention its smiling trademark.

Happily ripped off by her white partner for the rest of her life, Beavers embodies exploited African-American labor, something the movie acknowledges by giving her a funeral on the level of a state occasion. The real martyr, however, is Washington’s Peola. The film historian Donald Bogle called her “a character in search of a movie” — but the tragic mulatto is the only part Hollywood would allow this accomplished and politically aware actress to play. In effect, she dramatizes her own segregated condition on screen…

Read the entire article here.