Mixed Race Studies

Scholarly perspectives on the mixed race experience.

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  • Dwanna L. Robertson: Indian Identity Still Controversial

    Dwanna L. Robertson: Indian Identity Still Controversial

    Indian Country Today Media Network
    2012-08-21

    Carol Berry

    If she’d planned to tackle some of the most contentious issues in Indian country, a Mvskoke (Creek) sociologist couldn’t have done a better job.

    Blood quantum, lineal descent, tribal membership, federal recognition, sovereignty—all came under the scrutiny of Dwanna L. Robertson, a Ph.D. candidate at the University of Massachusetts and contributor to Indian Country Today Media Network, who spoke at the American Sociological Association’s (ASA) annual meeting August 17-20 in Denver that drew some 6,000 members.

    Robertson addressed the Indigenous Peoples session of the ASA meeting on the topic “A Necessary Evil: Framing an American Indian Legal Identity.” She described interviews with 30 Natives, only half of whom had legal identities in terms of tribal enrollment or other federal validation.

    “Native American people is the only race in America that has to prove that they’re Indian,” she quoted one study participant. “If you’re black and you say, ‘I’m black,’ and nobody will question it. If you’re white, you say, ‘I’m white” and nobody questions it, but if you’re Indian they want to see your CDIB [Certificate of Degree of Indian Blood] card. ‘Well, you say you’re Indian (but) let’s see your card.”…

    Read the entire article here.

  • Disentangling “Race” and Indigenous Status: The Role of Ethnicity

    Disentangling “Race” and Indigenous Status: The Role of Ethnicity

    Queen’s Law Journal
    Volume 33, Issue 2 (Spring 2008)
    pages 487

    Sébastien Grammond, Dean and Associate Professor of Law
    University of Ottawa

    The notion of “race” is a social construction, discredited today by scientists as factually unsound. Individuals cannot be organized into discrete groups of people based solely on physical characteristics. An individual’s identity is now understood to consist of more than the contents of one’s blood. This more robust understanding takes account of other important elements of identity, such as the individual’s cultural and historical makeup. Despite this progress, the author argues, notions of race (sometimes in the form of blood quantum requirements) still define indigenous status in many countries, including Canada. The author posits that group identity would be best understood by reference to the concept of ethnicity, which leads to a broader understanding of identity that goes beyond the biological classifications associated with race.

    The author analyzes the American Supreme Court case of Rice v. Cayetano, where the majority found that an ameliorative provision of the Hawaiian Constitution violated the Fifteenth Amendment of the U.S. Constitution due to its racial distinctions. The author contends that what separated the majority and dissenting judgements was the fact that the former took a racial view of indigenous identity and the latter an ethnic view. The majority focused on the word “race” in the impugned provision, thereby automatically labeling it as racist. According to the dissent, the intent of the provision was to recognize status on the basis of ancestry, and not on the basis of rigid blood purity requirements, as a racial distinction would. The author supports the dissenting view. He argues that while the concept of race is incoherent, ancestry might be a legitimate definition of identity, as it can reflect non-biological elements transmitted by descent. Rice v. Cayetano demonstrates how an inaccurate definition of indigenous status can undermine public policy initiatives meant to redress harm done to indigenous peoples. The author concludes by proposing that while ancestry may be a satisfactory determinant of ethnicity, group identity would be better understood with reference to other relevant sociological factors, such as language, residence, culture, participation in community events and self-identification.

    Read the entire article here.

  • John A. Macdonald wanted an ‘Aryan’ Canada

    John A. Macdonald wanted an ‘Aryan’ Canada

    The Ottawa Citizen
    2012-08

    Tim Stanley, Professor of History
    University of Ottawa

    In 1885, John A. Macdonald told the House of Commons that, if the Chinese were not excluded from Canada, “the Aryan character of the future of British America should be destroyed …” This was the precise moment in the histories of Canada and the British Dominions when Macdonald personally introduced race as a defining legal principle of the state.

    He did this not just in any piece of legislation, but in the Electoral Franchise Act, an act that defined the federal polity of adult male property holders and that he called “my greatest achievement.”

    Macdonald’s comments came as he justified an amendment taking the vote away from anyone “of Mongolian or Chinese race.” He warned that, if the Chinese (who had been in British Columbia as long as Europeans) were allowed to vote, “they might control the vote of that whole Province” and their “Chinese representatives” would foist “Asiatic principles,” “immoralities,” and “eccentricities” on the House “which are abhorrent to the Aryan race and Aryan principles.” He further claimed that “the Aryan races will not wholesomely amalgamate with the Africans or the Asiatics” and that “the cross of those races, like the cross of the dog and the fox, is not successful; it cannot be, and never will be.” For Macdonald, Canada was to be the country that restored a pure Aryan race to its past glory, and the Chinese threatened this purity…

    Read the entire article here.

  • Black Hole

    Black Hole

    Brazzill
    November 1999

    Kathleen Bond, Missioner
    Maryknoll Lay Missioners

    It is often said that Brazilians live under a racial democracy, meaning that in Brazil miscegenation has created a cultural mélange in which all races are equally valued. Nothing is farther from the truth.

    During the elections of 1997, Margarida Pereira da Silva was the leading candidate for mayor in Pombal in the interior of the state of Paraíba, Northeastern Brazil. Margarida, beloved for her community work with youth, decided to run for office to offer an alternative to the corrupt, special interest politics that dominate the Northeastern region. With little money, she ran the campaign from her home. One week before Election Day, two strangers offered her a R$100,000 (US$50,000) donation for her youth program. There was just one condition—Margarida had to drop out of the race. She politely but firmly refused, “I’m running for my people not for money.”

    Within days of the refused bribe, all of her posters were painted over with the words “Negra Feia”, Ugly Black Woman. Unable to discredit her honesty or merits, her opponents orchestrated a smear that focused solely on race. Long-time friends and even some relatives, most likely paid off, suddenly were working against her. Margarida lost by a landslide. When Margarida’s nephew caught his girlfriend tearing down Margarida’s posters, she responded, “I’m not going to waste my vote on that ugly, black thing.”

    Margarida’s story of racial discrimination is not isolated to the rural areas of the Northeast. Every day millions of Afro-Brazilians experience racism. From the family living room, where darker skinned children are often discriminated against, to Church pews, barbershops, classrooms, and the Halls of Congress, racism gnaws at the fabric of Brazilian society. The South American giant is often considered by foreigners and Brazilians as a “racial democracy” because of the high number of interracial marriages and seemingly easy banter between the races in every day life. Racial Democracy, coined by the Brazilian sociologist Gilberto Freyre in early 20th century, is the theory that a history of extended miscegenation has created a cultural mélange in which all races are equally valued. Nothing is farther from the truth in contemporary Brazil.

    Race in Brazil is complex and distinct. Most Brazilians claim a mixed African, European, and indigenous ancestry. In practice, however, the weight of racism causes people to continually “whiten” themselves. For example, many “morenos” straighten their hair, people search for lighter-skinned marriage partners, and people identify themselves and each other with nicknames indicating a lighter skin tone, such as moreninho (browny), café (coffee), mulato, bronzeado (tanned), and escurinho (darky) to name a few. Rarely will someone assume an identity as negro (black). Even those who call themselves black often have a hard time convincing other Brazilians not to identify them as “moreno” or “mulato”. Calling someone black, for many, is still an insult…

    Read the entire article here.

  • Race-Based Fantasy Realm: Essentialism in the World of Warcraft

    Race-Based Fantasy Realm: Essentialism in the World of Warcraft

    Games and Culture
    Volume 7, Number 1 (January 2012)
    pages 48-71
    DOI: 10.1177/1555412012440308

    Melissa J. Monson
    Metropolitan State College of Denver, Denver, Colorado

    This article explores issues of racial essentialism and ethnicity in the massively multiplayer online role-playing game World of Warcraft (WoW). The fantasy world of Azeroth mirrors elements of real-world race-based societies where culture is thought to be immutably linked to race. The notion of biological essentialism is reinforced throughout the gamescape. Race plays a primary role in the social and political organization of Azeroth. Among other things, race determines alliances, language, intellect, temperament, occupation, strength, and technological aptitude. The cultural representation of the respective racial groups in WoW draws upon stereotypical imagery from real-world ethnic groups (e.g., American Indian, Irish/Scottish, Asian, African, etc.).

    Read or purchase the article here.

  • Racial Democracy in Brazilian Marriage: Toward a Typology of Negro-White Intermarriage in Five Brazilian Communities

    Racial Democracy in Brazilian Marriage: Toward a Typology of Negro-White Intermarriage in Five Brazilian Communities

    The American Catholic Sociological Review
    Volume 21, Number 2 (Summer, 1960)
    pages 146-164

    Austin J. Staley, O. S. B.

    Revised version of paper read at the Twenty-first Annual Convention of the American Catholic Sociological Society, Mundelein College, Chicago, Illinois, August 31-September 2, 1959.

    It was Robert Park who summed up many observers’ impression of racial democracy in Brazil: “the people of Brazil have, somehow, regained that paradisaic innocence, with respect to differences of race.” After completing his study of intermarriage in São Paulo, Samuel Lowrie concluded that Brazil is “one of the largest, if not the largest, melting-pot of the races.” Brazil has been singled out as the great “laboratory of the races,” which offers a “magnificent field for experimental studies on the contacts of races and cultures.” No facet of the Brazilian culture has been studied as intensively by sociologists and anthropologists as the area included under race relations.

    There is a near consensus of opinion among students of race relations at least on one issue. The crucial problem of race relations is that of Negro-white intermarriage. The common denominator and central nerve of the Negro problem is racial intermarriage. The ultimate case against integration and racial democracy…

  • Digital Elves as a Racial Other in Video Games: Acknowledgment and Avoidance

    Digital Elves as a Racial Other in Video Games: Acknowledgment and Avoidance

    Games and Culture
    Volume 7, Number 5 (September 2012)
    pages 375-396
    DOI: 10.1177/1555412012454224

    Nathaniel Poor
    Brooklyn, New York, USA

    Elves are a long-standing cultural trope in the West, where they have often represented the other and fears associated with otherness. Elves continue to do the same cultural work today and are a fixture of fantasy settings. Fantasy-based video games portray elves in a variety of ways across a few types of elves (high elves, half-elves, and dark elves), but there are consistencies to their portrayal across such spaces. Given the dearth of work on elves in modern narratives, the cultural work of elves as the other in video games is analyzed here. World of Warcraft (WoW), EverQuest II, The Elder Scrolls series, and the Dragon Age series were studied, with Tolkien and Dungeons & Dragons (D&D) as background. Although WoW is somewhat exceptional in its portrayal of elves, digital elves are mostly portrayed similarly to a historically idealized real-world Western minority.

    Read or purchase the article here.

  • Yet, a number of the assumptions adopted by these advocates end up relying, unwittingly, on the same discredited science, one of the main assertions of which was that race and racial categories were based on blood or genes.

    The multiracial idea has at least two versions. One is that multiracial people are of mixed blood or mixed genetic material. The other is that multiracial people are those with parents of different recognizable races. On examination, both of these positions present problems. The first is most blatantly tied to the racist science of the nineteenth century. It suggests that a person with both black and white ancestry is not adequately or accurately described as black (or white). This assertion rests on the discredited biological model. To sustain this position, one would have to show not only that bloodlines or genes are the appropriate foundations upon which to classify races, but also that bloodlines or genetic indicators are clear. Stated more strongly, this view implies that pure blood-lines—people who are uniracial—define the current racial categories.

    Many of the proponents of new multiracial categories are politically left of center and reject the overt racism of nineteenth-century biology. Yet, a number of the assumptions adopted by these advocates end up relying, unwittingly, on the same discredited science, one of the main assertions of which was that race and racial categories were based on blood or genes. Supposed racial difference cannot be sustained on this basis, however; the majority of white Americans have African ancestry, the majority of blacks have white ancestry, and a substantial number of each have American Indian ancestry. Indeed, under the old hypodescent or “one drop” rule, which asserts that “white blood” is pure and therefore contaminated by even one drop of “black blood,” most white Americans are, in fact, African American.

    john a. powell, Racing to Justice: Transforming Our Conceptions of Self and Other to Build an Inclusive Society, (Bloomington: Indiana University Press, 2012), 39.

  • Pink and Blue in Black and White: Why Binary, Prescriptive Approaches to Human Categorization Still Won’t Yield the Desired Result

    Pink and Blue in Black and White: Why Binary, Prescriptive Approaches to Human Categorization Still Won’t Yield the Desired Result

    IIT Chicago-Kent College of Law
    Honors Scholars Program
    2010
    23 pages

    Karlyn Meyer

    INTRODUCTION: SAME-SEX MARRIAGE AND MISCEGENATION

    A Texas court asked “can a physician change the gender of a person with a scalpel, drugs and counseling- or is a person’s gender immutably fixed by our Creator at birth?” The Kansas Supreme Court echoed this inquiry. What the Texas Court characterized as a deep, philosophical question. others have called “loaded question.” The court’s framing of the issue previewed its ruling from the opinion’s first page. But the court’s Terminology indicated just how complicated The question was.

    The question arose in a suit under Texas’ wrongful death statute. Christie Littleton lost her husband Jonathon in 1996. To have standing as his beneficiary, she had to be his surviving spouse. But Texas law threatened the validity of their marriage. This is because forty-four years earlier. Christie was bom a “physically healthy male” named Lee Cavalos, Jr. Thus the court posed. “[i]f Christie is a woman, she may bring this action. If Christie is a man. she may not.” When Christie was fifteen years old. Texas was one of fifteen states whose anti-miscegenation laws were overturned by the Supreme Court in Loving v. Virginia. In the years prior to this, the majority of states promulgated statutes preventing white people from marrying, or at least procreating, with people of color. In these states, the desire to prevent miscegenation was rivaled only bv the challenge of categorizing the races.

    The Littleton opinion showed a court grappling with biological and social factors in an attempt to categorize Christie Littleton. The court framed the issue as determining her gender: male or female. But gender, like race, is a social construction. And like race, while it is heavily associated with biological characteristics, it lacks a true biological definition. Still, these constructions are firmly rooted in our society, and have served as a predicate to social citizenship. This citizenship, or the “status bestowed on those who are full members of a community. has been conditioned on race as well as conforming to a specific set of sexual norms. But the state’s continuous attempts to define its populace, thus regulating its citizens, are as complicated when the categories are male and female as when the categories are black and white…

    Read the entire essay here.

  • Racing to Justice: Transforming Our Conceptions of Self and Other to Build an Inclusive Society

    Racing to Justice: Transforming Our Conceptions of Self and Other to Build an Inclusive Society

    Indiana University Press
    2012-08-16
    336 pages
    6 x 9
    Cloth ISBN: 978-0-253-00629-5

    john a. powell, Professor of Law; Director Haas Diversity Research Center
    University of California, Berkeley

    Foreword by:

    David R. Roediger, Kendrick Babcock Professor of History and African American Studies
    University of Illinois

    Renowned social justice advocate john a. powell persuasively argues that we have not achieved a post-racial society and that there is much work to do to redeem the American promise of inclusive democracy. Culled from a decade of writing about social justice and spirituality, these meditations on race, identity, and social policy provide an outline for laying claim to our shared humanity and a way toward healing ourselves and securing our future. Racing to Justice challenges us to replace attitudes and institutions that promote and perpetuate social suffering with those that foster relationships and a way of being that transcends disconnection and separation.

    Table of Contents

    • Acknowledgments
    • Introduction: Moving Beyond the Isolated Self
    • I. Race and Racialization
      • 1. Post-Racialism or Targeted Universalism?
      • 2. The Colorblind Multiracial Dilemma: Racial Categories Reconsidered
      • 3. The Racing of American Society: Race Functioning as a Verb Before Signifying as a Noun
    • II. White Privilege
      • 4. Whites Will Be Whites: The Failure to Interrogate Racial Privilege
      • 5. White Innocence and the Courts: Jurisprudential Devices that Obscure Privilege
    • III. The Racialized Self
      • 6. Dreaming of a Self Beyond Whiteness and Isolation
      • 7. The Multiple Self: Implications for Law and Social Justice
    • IV. Engagement
      • 8. Lessons from Suffering: How Social Justice Informs Spirituality
    • Afterword
    • References
    • Index