Mixed Race Studies

Whiteness, History, and Comments about George Zimmerman

Andrew Joseph Pegoda, A.B.D.
2013-07-17

Andrew Joseph Pegoda
Department of History
University of Houston

Events and things in history frequently involve what I call the “realms of illogic.” It’s not gonna make sense. “Race” is one of these. This posting is an attempt to address how people are classified as white or not and why Zimmerman is actually “white.” Absolutely no offense is intended by the use of racialized terms here and the various ways I discuss, describe, and classify them. This posting discusses how these racialized terms are used in society and the consequences they have.

In the United States, in most cases with brief exceptions from around the 1860s to the 1920s, people have been socially and politically classified/racialized as either white or black – sometimes Indian, Asian, and more recently Middle Eastern and Hispanic are added in.

Generally, no one literally has white skin. Likewise, people usually do not have skin that is literally black. People, clearly, do have skin color; however, these colors very greatly.

In reference to racialized thoughts, “white” and “black,” then, clearly do not refer to colors. This makes said racialized discourses doubly odd and tricky for the human brain. On the one hand, we know that “race” does not actually exist at all on a biological level. On the other hand, the use of colors to define different races is odd in terms of the signifier, signified, and semantics, for example.

Who is “white” or not “white” is not always cut and dry. Ascribed statuses, achieved statuses, and time and place play a factor. “Whiteness” is something to recognize and something to consider. People have various degrees of whiteness, and this whiteness gives people unfounded, automatic “white privilege.”…

Read the entire article here.

The Martinican concept of “creoleness”: A multiracial redefinition of culture.

Mots Pluriels
Number 7, (July 1998): Third Space and Cross-Cultural Identities—Mestissage – Tiers Espace – Identite

Beverley Ormerod, Associate Professor of French
University of Western Australia

In the 1930s, black and coloured intellectuals from the French Caribbean colonies of Martinique, Guadeloupe and Guyane sought for the first time to define their cultural identity in terms of their historical and racial affiliations with Africa, rather than their political and educational ties with France. During centuries of colonial rule, class barriers had effectively separated darker-skinned from lighter-skinned West Indians; the school system had reinforced European aesthetic norms, and had demanded the repudiation of Creole, the language associated with black slaves, in favour of French. The Négritude movement, inaugurated with L.-G. Damas’ Pigments (1937) and Aimé Césaire’s Cahier d’un retour au pays natal (Return to my Native Land, 1939), rejected this cultural predominance of France and emphasized the writers’ membership of the African diaspora. To the Martinican Césaire is attributed the neologistic term, Négritude, which stressed the vital importance to the poet’s ideology of his adherence to the black race. He and Damas brandished the terms “Negro”, “Africa”, “instinct” and even “savage” in their verse, delineating a new Caribbean cultural profile in truculent defiance of the prejudices of their likely public. For their message was addressed not only to French readers, but (and perhaps primarily) to the Francophile coloured and black bourgeoisie in the West Indies which had acquiesced in Europe’s dismissal of Africa as a site of racial and cultural inferiority.

For the Caribbean inventors of Negritude, Africa was more than simply an emblem of ethnic authenticity. Their invocation of this distant, unknown continent was intended to heal psychological wounds passed down from the first black West Indians, those generations of Africans exiled from their native lands and forced into captivity in a white-dominated society on the far side of an uncrossable ocean. In praising Africanness, early twentieth-century Caribbean writers were rejecting European stereotypes of race, colour, mental and physical attributes. Their belief in a cosmic connection with Africa expressed the hope of future acceptance in a spiritual homeland. Their blackness of skin, traditionally devalued by the white race, became the passport to kinship with a newly valorized African world of cultural difference.

Where did this leave the substantial part of the Caribbean population that, after centuries of African-European sexual relations and the 19th-century importation of Indian and Chinese labour, was neither white nor black? Césaire, whose demands for social justice were as eloquent in his literary as in his later political career, claims in his Cahier an affinity with all victims of racial oppression, asserting his solidarity with “the Jew-man, the Kaffir-man, the Hindu-man in Calcutta, the Harlem-man who doesn’t vote” – the worldwide victims of prejudice, verbal abuse, famine, torture and pogroms. But, speaking from the viewpoint of a black West Indian, Césaire holds up African culture as the single great alternative to European culture, the sovereign remedy for the alienation provoked by European colonialism. The founders of Negritude make an unspoken assumption that the Caribbean non-white individual will opt to be assimilated into the African cultural sphere. While invoking the Hindu in Calcutta, for example, Césaire does not consider the different cultural position of the large number of West Indians descended from coulis or “East Indian” indented labourers, whose syncretic life-style may combine Eastern religious practices with West Indian social elements. It is noticeable that French Creole, the linguistic link between the diverse elements of the French Caribbean population, is given no role in Negritude. Even standard French, for that matter, has an ambiguous status in the Cahier: linguistically it is a showcase for Césaire’s verbal subtlety and erudition, but thematically it is rejected as Césaire ostentatiously turns away from the French rationalist tradition towards the kinetic energy of African sorcery. African culture is equally embraced by Damas: it is symbolized by the banjo that his Guyanese mother vainly attempts to make him replace by the more socially acceptable violin (“mulattos don’t do that/leave that to blacks“); this imposition is angrily refused by the poet, just as he refuses identification with the white side of his ancestry: “How can they possibly dare/to call me “whitened”/when everything in me/aspires only to be Negro/as black as my Africa/that they stole from me”. Only a rare voice, like that of the mulatto poet Gilbert Gratiant, expresses a divergent view at this time—choosing to celebrate the double fusion (cultural and biological) of Africa and France in his veins, and at the same time making Creole his literary language of choice…

Read the entire article here.

All in the Family: Interracial Intimacy, Racial Fictions, and the Law

California Law Review Circuit
Volume 4 (November 2013)
pages 179-186

D. Wendy Greene, Professor of Law
Cumberland School of Law, Samford University, Birmingham, Alabama

Professor Wendy Greene highlights the continued importance of analyzing interracial relationships in the framework of the law in her review of Professor Angela Onwuachi-Willig’s book, According to Our Hearts: Rhinelander v. Rhinelander and the Law of the Multiracial Family. Professor Greene comments that given the Supreme Court’s continued interest in cases involving marital and racial equality, a study of the legal history of interracial marriage in America, like that done by Professor Onwuachi-Willig, is both relevant and essential for understanding fundamental rights jurisprudence.

Read the entire article here.

The spectre of race in American medicine

Medical Humanities
Volume 32, Issue 2 (2013)
pages 137-141
DOI: 10.1136/medhum-2013-010374

Mariam O. Fofana
Department of Epidemiology; Medical Scientist Training Program
Johns Hopkins Bloomberg School of Public Health / Johns Hopkins School of Medicine

Controversies and debates surrounding race have long been a fixture in American medicine. In the past, the biological concept of race—the idea that race is biologically determined and meaningful—has served to justify the institution of slavery and the conduct of unethical research trials. Although these days may seem far behind, contemporary debates over the race-specific approval of drugs and the significance of genetic differences are evidence that race still yields tremendous influence on medical research and clinical practice. In many ways, the use of race in medicine today reflects the internalisation of racial hierarchies borne out of the history of slavery and state-mandated segregation, and there is still much uncertainty over its benefits and harms. Although using race in research can help elucidate disparities, the reflexive use of race as a variable runs the risk of reifying the biological concept of race and blinding researchers to important underlying factors such as socioeconomic status. Similarly, in clinical practice, the use of race in assessing a patient’s risk of certain conditions (eg, sickle cell) turns harmful when the heuristic becomes a rule. Through selected historical and contemporary examples, I aim to show how the biological concept of race that gave rise to past abuses remains alive and harmful, and propose changes in medical education as a potential solution. By learning from the past, today’s physicians will be better armed to discern—and correct—the ways in which contemporary medicine perpetuates historical injustices.

Read or purchase the article here.

Where “Old” and “New” World Color Meet in Multiracial Asian America

Racism Review
2013-11-18

Sharon Chang, Guest blogger
Multiracial Asian Families

Rare indeed is the Asian American who has not heard an aunt or grandmother say something like; ‘Don’t go out in the sun. You’ll get too dark’…[Asian countries have] had long-standing preferences for light skin, especially in women.”

– Is Lighter Better? Skin-Tone Discrimination Among Asian Americans

In my continuing research examining the lives of young multiracial Asian children, it has become pretty clear pretty quick that colorism (skin color discrimination of individuals falling within the same racial group) is a major theme. This isn’t a surprise to me, a multiracial Asian woman who grew up constantly scrutinized and measured as more European looking against other Asian peoples. I launched an Amazon hunt and as usual, found very little. In fact almost nothing; only one book addressing colorism in the Asian American community: Is Lighter Better? Skin-Tone Discrimination Among Asian Americans by Joanne L. Rondilla and Paul Spickard (2007) (if you know of more, please send to me).

According to Rondilla & Spickard, colorism in Asia is less about wanting to look European and more a class imperative. “To be light is to be rich, for dark skin comes from working outside in the sun…the yearning to be light is a desire to look like rich Asians, not like Whites” (Rondilla & Spickard, 2007, p.4). A preference for light-skinned beauty existed long before serious encounters with Europeans and Americans, and this desire deeply persists. Though not visibly common in the US, skin lightening products are loudly advertised and mass-consumed all over Asia. And sales are rising. Two million units of skin lightening soap are sold annually in the Philippines. Today, every major cosmetics company has some form of skin lightener (Rondilla & Spickard, 2007).

So what happens when huge numbers of Asian immigrants (430,000 in 2010) and students (6 in 10 international students are from Asia) start arriving Stateside and their colorist/class values meet US racism which has aggressively devalued and violently oppressed dark-skinned people for hundreds of years? What happens when White Perfect (above) meets Jim Crow? “Less yellowish” meets Yellow Peril?…

…Where does this leave multiracial Asian Americans born into these overlapping frameworks? I’m afraid that as multiracial Asian Americans, this leaves us poised very precariously at times. Despite what you might imagine, with the recent influx of Asian immigration and Asians marrying out of their ethnic group at a higher rate than any other racial group, multiracial Asian children are not actually that far removed from “old world” prejudices and are often second generation Americans like myself. I have been constantly scanned for Asian versus white features by Asian immigrants and proclaimed “the best of both worlds” leaving me with the uncomfortable, highly racialized feeling there’s something I did or didn’t get that I should be glad about but that one or both of my halves might resent. In my October post “Mixed Heritage and Knowing We Still Have Work To Do,”  I described the race challenges shared by a quarter Asian youth panelist (Black/Asian/white) as part of a local mixed heritage dialogue…

Read the entire article here.

For Key And Peele, Biracial Roots Bestow Special Comedic ‘Power’

Fresh Air
National Public Radio
2013-11-20

Terry Gross, Host

Keegan-Michael Key and Jordan Peele are the duo behind the Comedy Central sketch comedy show Key & Peele. Each has a white mother and black father, and a lot of their comedy is about race: Perhaps because they’re biracial, they’re perfectly comfortable satirizing white people and African-Americans — as well as everybody else. The New Yorker’s TV critic Emily Nussbaum describes their biracialism as a “Golden Ticket to themes rarely explored on television.”

Peele tells Fresh Air’s Terry Gross, “I think the reason both of us became actors is because we did a fair amount of code switching growing up, and still do.”

Key and Peele met in Chicago, where they were part of the improv scene, and later worked together on the sketch comedy series MADtv. Their current show on Comedy Central wraps up its third season on Dec. 18, and has been renewed for a fourth.

Key and Peele tell Gross the stories behind some of their sketches, and their feelings about Saturday Night Live’s lack of female African-American cast members…

Read the entire article here. Listen to the story here. Download the audio here. Read the transcript here.

24,000-Year-Old Body Shows Kinship to Europeans and American Indians

The New York Times
2013-11-20

Nicholas Wade

The genome of a young boy buried at Mal’ta near Lake Baikal in eastern Siberia some 24,000 years ago has turned out to hold two surprises for anthropologists.

The first is that the boy’s DNA matches that of Western Europeans, showing that during the last Ice Age people from Europe had reached farther east across Eurasia than previously supposed. Though none of the Mal’ta boy’s skin or hair survives, his genes suggest he would have had brown hair, brown eyes and freckled skin.

The second surprise is that his DNA also matches a large proportion — about 25 percent — of the DNA of living Native Americans. The first people to arrive in the Americas have long been assumed to have descended from Siberian populations related to East Asians. It now seems that they may be a mixture between the Western Europeans who had reached Siberia and an East Asian population...

…There they lay for some 50 years until they were examined by a team led by Eske Willerslev of the University of Copenhagen. Dr. Willerslev, an expert in analyzing ancient DNA, was seeking to understand the peopling of the Americas by searching for possible source populations in Siberia. He extracted DNA from bone taken from the child’s upper arm, hoping to find ancestry in the East Asian peoples from whom Native Americans are known to be descended…

…The other surprise from the Mal’ta boy’s genome was that it matched to both Europeans and Native Americans but not to East Asians. Dr. Willerslev’s interpretation was that the ancestors of Native Americans had already separated from the East Asian population when they interbred with the people of the Mal’ta culture, and that this admixed population then crossed over the Beringian land bridge that then lay between Siberia and Alaska to become a founding population of Native Americans.

“We estimate that 14 to 38 percent of Native American ancestry may originate through gene flow from this ancient population,” he and colleagues wrote in an article published Wednesday in the journal Nature…

Read the entire article here.

Diana Mafe Publishes Book

What’s Happening
Denison University, Department of English
2013-11-18

Diana Mafe, assistant professor of English, publishes her first book.

Diana Mafe, Assistant Professor of English, has published her first book, Mixed Race Stereotypes in South African and American Literature: Coloring Outside the (Black and White) Lines (Palgrave Macmillan 2013). In this work, she argues that the recent celebration of the mixed race figure as an avatar of positive change for multiracial nations like South Africa and the United States overlooks the complex global trajectories that resulted in this watershed moment. She examines the popular literary stereotype of the tragic mulatto from a comparative perspective and considers the ways in which specific South African and American writers have used this controversial literary character to challenge the logic of racial categorization. The result is a transnational dialogue between these respective national literatures, both of which use tragic mulatto fiction as a locus for broader questions about race and belonging.

English prof. Diana Mafe pens literary analysis of biracial blacks

The Denisonian: Denison University’s student publication since 1857
Granville, Ohio
2013-11-19

Curtis Edmonds, Forum Editor

The United States is undoubtedly one of the most–if not the most–racially diverse country in the world, and seven percent of American children born in the last decade were bi- or multiracial. Denison English professor Diana Mafe, a Canada native, has a new book out that explores literary representations of biracial blacks in the United States and South Africa titled, “Mixed Race Stereotypes in South African and American Literature: Coloring outside the (Black and White) Lines.”

Mafe’s book, which was published earlier this month, is a 150-page examination of feminist and queer theory as it applies to the American “mulattos” and the South African “coloureds,” different terms for the same subject: biracial children who are the offspring of black and white parents.

The first 40 pages or so act as both a history lesson and introduction to the topic. She describes how mulattos and coloureds came to be – through consensual and nonconsensual sexual relationships between white men and black or African women as a result of colonialism and slavery…

…Today, the mulatto literary trope continues to be popular. Mafe asserts that this is because the “mulatto embodies infinite binaries.” And, she’s right. What better character type to navigate right and wrong, good and bad, black and white, than a character who literally falls in the middle?…

Read the entire article here.

Play Could Begin Renaissance For Seminole Nation Culture

The Seminole Producer
Seminole, Oklahoma
2013-11-13
pages 1-2

Karen Anson, Senior Editor

IndianVoices.net contributed to this report

A play on the history of the Seminole Nation’s Freedmen is wrapping up in Los Angeles, but those involved hope it’s only the beginning of a movement.

The play, “the road weeps, the well runs dry,” will end Sunday in Los Angeles Theater Center.

It’s part of a “rolling premier,” being debuted in LA, as well as at the Pillsbury House Theater in Minneapolis, Minn; Perseverance Theater in Anchorage, Ala., and University of South Florida’s School of Theater and Dance.

“Surviving centuries of slavery, revolts and the Trail of Tears, a community of self-proclaimed Freedmen creates the first all-black U.S. town in Wewoka, Okla.,” states the press release about the play.

“The Freedmen (Black Seminoles and people of mixed origins) are rocked when the new religion and the old way come head to head and their former enslavers arrive to return them to the chains of bondage.

“Written in gorgeously cadenced language, utilizing elements of African American folk-lore and daring humor, ‘the road weeps, the well runs dry’ merges the myth, legends and history of the Seminole people.”

Playwright Marcus Gardley was awarded the 2011 PENN/Laura Pels award for mid-career playwright.

He holds masters of fine arts in playwriting from the Yale Drama School.

“Originally I set out to write a play about the first all-black town in the U.S., Wewoka, Okla.,” Gardley said.

“I had a special interest in the town because my grandmother was born there.

“In my research, I learned that Black Seminoles (people of African and Native American ancestry) actually incorporated the town…

…A third person involved in the program claims very close ties to Seminole County, Okla.

Phil “Pompey” Fixico spoke in a post program panel entitled “Exploring African American and Native American Spirituality.”

Fixico is featured in the Smithsonian Institute’s book and exhibit entitled “indiVisible: African-Native American Lives in the Americas,” which will open its next show on Jan. 25 at the Malcolm X and Dr. Betty Shabazz Memorial and Education Center in New York City.

For the exhibit, Fixico had to carefully document his heritage.

“I was a 52-year-old African-American, when I discovered that I was really an African-Native American,” Fixico said.

“This epiphany took place 14 years ago.”

Fixico’s found that he was the great-grandson of Caesar Bruner, an early leader of the Seminole Nation’s Freedman band…

Read the entire article here.