Scholarly perspectives on the mixed race experience.
Hybridity refers in its most basic sense to mixture. The term originates from biology and was subsequently employed in linguistics and in racial theory in the nineteenth century. Its contemporary uses are scattered across numerous academic disciplines and is salient in popular culture. This article explains the history of hybridity and its major theoretical discussion amongst the discourses of race, post-colonialism, Identity (social science), anti-racism & multiculturalism, and globalization. This article illustrates the development of hybridity rhetoric from biological to cultural discussions.
Hybridity as racial mixing
Hybridity originates from the Latin hybrida, a term used to classify the offspring of a tame sow and a wild boar. A hybrid is something that is mixed, and hybridity is simply mixture. As an explicative term, hybridity became a useful tool in forming a fearful discourse of racial mixing that arose toward the end of the 18th Century. Scientific models of anatomy and craniometry were used to argue that Africans and Asians were racially inferior to Europeans. The fear of miscegenation that followed responds to the concern that the offspring of racial interbreeding would result in the dilution of the European race. Hybrids were seen as an aberration, worse than the inferior races, a weak and diseased mutation. Hybridity as a concern for racial purity responds clearly to the zeitgeist of colonialism where, despite the backdrop of the humanitarian age of enlightenment, social hierarchy was beyond contention as was the position of Europeans at its summit…
My choice, if you can call it that, to identify as black is much different from that of, say, my father or even my own sister, whose skin is at least three shades darker than mine. The eagerness with which people gravitate toward me is not shown to many of the other black people I know. These experiences led me to suspect that the breathless “postracial” commentary that attached itself to our current president had as much to do with the fact that he is biracial as with the fact that he is black. His blood relationship to whiteness and its attendant privileges serve as a chaser to the difficult-to-swallow prospect that a black man might achieve ownership of the Oval Office.
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For millions of mixed-race people, identity fits more than one box, but we still see one another in black and white.
On Father’s Day, my dad and I had brunch with some close friends of mine. The conversation soon turned to their two sons: their likes, their dislikes, their habit of disrupting classmates during nap time at nursery school. At one point, as I ran my hand through one of the boys’ silky brown hair, I asked whether they consider their kids biracial. (The father is white; the mother is South Asian.) Before they could respond, the children’s paternal grandmother, in town for a visit, replied as if the answer were the most obvious thing in the world: “They’re white.”
I was taken aback, but I also realized she had a point: The two boys, who have big brown eyes and just a blush of olive in their skin, are already — and will probably continue to be — regarded as white first, South Asian a distant second. Nothing in their appearance would suggest otherwise, and who’s to say whether, once they realize that people see them as white, they will feel the need to set the record straight? Most people prefer the straightforward to the complex — especially when it when it comes to conversations about race.
A Pew Research Center study released in June, “Multiracial in America,” reports that “biracial adults who are white and Asian say they have more in common with whites than they do with Asians” and “are more likely to say they feel accepted by whites than by Asians.” While 76 percent of all mixed-race Americans claim that their backgrounds have made “no difference” in their lives, the data and anecdotes included in the study nevertheless underscore how, for a fair number of us, words like “multiracial” and “biracial” are awkward and inadequate, denoting identities that are fluid for some and fixed for others…
…My interactions with the world also underscored that biracial children are not in any way created equal — others’ interpretations of us are informed by assumptions based on appearance. Few black-white biracial Americans, compared with multiracial Asian-whites, have the privilege of easily “passing“: Our blackness defines us and marks us in a way that mixed-race parentage in others does not. As the Pew survey explains, children of Native American-white parents make up over half of the country’s multiracial population and, like Asian-white children, are usually thought of as white. The survey also reports that although the number of black-white biracial Americans more than doubled from 2000 to 2010, 69 percent of them say that most others see them solely as black; “for multiracial adults with a black background,” Pew notes, “experiences with discrimination closely mirror those of single-race blacks.”..
Why do we care so much about Rachel Dolezal, the head of the Spokane, Wash., chapter of the N.A.A.C.P. who apparently misrepresented herself as African-American when, according to her parents, she is Czech, Swedish and German, with some remote Native American ancestry?
In one sense, it’s not at all surprising. Stories of white Americans “passing” as members of other racial and ethnic groups have often captivated the American public — though the cases that have most fascinated us have usually turned on the malicious hypocrisy of the protagonists. In 1965, The Times famously reported that Dan Burros, the Ku Klux Klan’s Grand Dragon in New York State and the former national secretary of the American Nazi Party, was once a Jew who not only was a “star” bar mitzvah student at his shul in Queens but also brought knishes to white-supremacist gatherings. In 1991, an Emory University professor drew headlines by unmasking Forrest Carter, the author of a best-selling Native American “memoir,” as Asa Earl Carter, an AlabamaKlansman and a speechwriter for George Wallace, the state’s segregationist governor.
But nowhere in the details that reporters and Internet sleuths have uncovered about Dolezal is there any inkling of personal commitment to white supremacy; her work with the N.A.A.C.P., now finished, and as a professor of Africana studies suggests quite the opposite. Her story spins at a far lower orbit of oddity than the trajectories of Burros and Carter, yet she is attracting a similar level of attention. More puzzling still, her case has gone viral at a moment when we are learning that Rachel Dolezals have been much more common in this country’s history than we once might have thought…
I grew up a black boy who looked like a white one. My parents divorced when I was 4, and I was raised mostly by my black mom, in a black neighborhood of Philadelphia, during the Black Power movement. I put my dashiki on one arm at a time like every other black boy, but I was haunted by the moments I’d be out with my mother and other black people would look at me as if I were a cuckoo egg accidentally dropped in their nest. The contrast between “blackness” and how I looked was so stark that I often found myself sifting through archaic, pre-20th-century African-American racial definitions to find a word that fit me. Mulatto, 50 percent African. Quadroon, 25 percent African. Octoroon, 12.5 percent African. The next stop down, at 6.25 percent African, was mustefino. I’d never heard anyone call himself mustefino, and I didn’t want to personally relaunch that brand.
Some people wondered why, in a society that represses black people, I would even want to be black. But I never wanted to be black. I was black. What I wanted was to retain my connection to my heritage, my community, my family. To my mom. And I wanted proof. So last summer, after exhausting my attempt at amateur genealogy, I spit into a test tube for a DNA test. Only then did I realize, in a panic, that my life of racial ambiguity would soon be over…
With its highly anticipated second album, this band of small-town misfits finally has a ticket out — not that they would ever leave.
In the upstairs dressing room at the Georgia Theater in Athens, Ga., in January, Alabama Shakes was getting restless. The band was about to perform songs from its second album, “Sound & Color,” for the first time, and the room was full of distractions. Friends and relatives had driven over from Alabama: cousins and uncles, wives and girlfriends, crying babies and unrestrained toddlers. Sippy cups and spilled Cheerios were scattered everywhere.
Off to one side, Brittany Howard, the 26-year-old lead singer, stared into the middle distance, listening to the new tracks on her headphones, concentrating on the sections that had given her trouble in rehearsal. She got the last touch-ups on her makeup and hair, a sort of Mohawk-bouffant cropped close on the sides, her bouncy curls left free to run wild on the top, and slipped into her show boots: ankle-high burgundy suede.
As the band made its way toward the stairwell that connected the dressing room to the stage, the backup gospel singers, a first-time luxury, followed close behind. The procession moved slowly down the six flights of steel and concrete, which formed a sort of vertical echo chamber. The singers ran scales as they descended, and invited Howard to join them, to take advantage of the acoustics and the last few remaining seconds to prep her vocal cords.
“I don’t really know how to warm up,” she said, laughing. Maybe she was joking. Maybe not. Then, as if to punctuate the point, she let loose a guttural roar that reverberated up and down the stairwell. She laughed again just before she walked through the door to the stage, where a thousand fans screamed at the first glimpse of her. Then she turned around and shouted the University of Alabama rally cry back to the musicians assembled in the stairwell, at the top of her lungs: “ROLLLLLL TIDE!”
Alabama Shakes’s rapid ascent has been largely fueled by Howard’s singular stage presence. When she first steps in front of a crowd, there are moments when she seems like the awkward adolescent she used to be, all too aware of her size, her looks and her lumbering gait. But when she hits that first big unrestrained note — her face contorted as if possessed — or a thundering chord on her Gibson, stomping and quaking, preaching and confessing, her jaw jutting out like an angry, pouting child’s, everything changes. It becomes impossible to look anywhere else. She can sound by turns ferocious or angelic, sometimes in the same song. When she sings about heartbreak, it feels as if, right there at that moment, she is consumed by it…
DeVore-Mitchell during her modeling days. Photograph by Rupert Callender from the DeVore family archive
One day in 1946, a black woman showed up at the Vogue School of Modeling in New York, seeking to learn the trade. Her arrival caused a stir. The nascent modeling industry was as deeply segregated as America was then, and she was turned away. At the time, the Vogue School of Modeling did not accept black women. Or so it thought.
Unknown to the school, one was already enrolled: Ophelia DeVore-Mitchell. And she had no idea that Vogue was unaware. “I thought they knew what I was,” DeVore-Mitchell would tell Ebony magazine years later. She had not lied to get in; she was so light-skinned that no one thought to ask. She passed inadvertently…
Mikaiah and Anaiah Lei, the brothers from Los Angeles who make up the band the Bots, have been writing and playing rock songs together for seven years. Now 20 and 17, they are on the cusp of stardom as they ride a wave of praise from critics and prepare for the release of a full-length album early in 2014. When asked to describe their music, Mikaiah says: “People have said we sound like the Black Keys and Bad Brains and Black Flag. . . . ‘Dude, you’re like a little Jimi Hendrix’ — I find that very flattering.” Still, he questions such comparisons. “We show up at so many venues — ‘Are you guys rappers or something?’ That’s racist. Because I’m wearing a baseball cap and I’m a little bit brown. It’s frustrating. Jeez, I’m half Asian, but that doesn’t declare any specific genre of music.”
Your memoir made your experience growing up in Smithtown, a largely white town on Long Island, sound like a huge drag.
It really wasn’t. It is truly not fun to be the family that sticks out in an all-white community. On the other side, I have five brothers and sisters, we all look exactly the same and we’re very, very tight. The lessons about race were not pleasant, but there are things that I loved about my childhood. In the book, I didn’t want to be the tragic mulatto.
Is “tragic mulatto” a term I should know? Oh, yeah. Google it. At Harvard I was taking an African-American studies class, and we were reading about the tragic mulatto. Invariably the tragic mulatto can’t fit in either world and flings herself off a bridge. So I’m reading, and I’m like, Oh, my God, I think I’m in literature, but my life was never like that.
Before this, I didn’t know you had a white Australian dad and a black Cuban mom. Would you prefer to have people not think about your race at all?
It never made a difference to me if people watching knew, but I want people to understand I’m very proud of what I am. My parents have a great story. And I think your background is critical in how you approach the stories that you’re covering…
While poring over the Web site Legacy.com to prepare this issue, we noticed a trend. A search of the site’s database — which includes obituaries from more than 750 newspapers across the country—turned up hundreds of obits published in 2011 with one phrase in common.
A single thread appears and reappears, as a headline or an afterthought, in the final words written by the families of more than 300 people who departed this earth in the past year. In each of these obituaries was a phrase that read something like this: “The first black American to . . .” or “The first African-American .”
Eugene King was the first African-American milk-delivery man in the Gary, Ind., area. Eddie Koger was the first black bus driver in the state of South Carolina. Camillus Wilson was the first African-American meter reader for the Baltimore Gas and Electric Company. Nancy Hodge-Snyder was said to have “had the distinction of being the first black registered nurse in Kalamazoo.”
I scan the list, a spreadsheet of names and obituary excerpts, and cannot stop reading. How mundane the positions were, how modest the dreams had been. Added together, they somehow bear witness to how far the country has come and how it got to where it is. They speak to how many individual decisions had to be made, how many chances taken, the anxiety and second-guessing at the precise instant that each of these people was hired for whatever humble or lofty position they sought…
…Summie Briscoe was the first black certified automobile mechanic in Cleveland County, N.C. Harriet Braxton was the first African-American female housing inspector in the city of Harrisburg, Pa. Wilbert Coleman was the first African-American narcotics detective in Hackensack, N.J.
Sometime in the future, the phrase will be invoked for the biggest first of all, the first African-American elected to the Oval Office, a designation that surely the first milk-delivery man and the first postal clerk and the first business agent for Heavy Construction Laborers’ Union Local 663 in Kansas City, Mo., had, upon consideration, more than a little something to do with.
