Mixed Race Studies

One of the Family: Métis Culture in Nineteenth-Century Northwestern Saskatchewan by Brenda Macdougall (review)

Canadian Ethnic Studies
Volume 44, Number 3, 2012
pages 147-148
DOI: 10.1353/ces.2013.0012

Frits Pannekoek, President and Professor of History
Athabasca University, Athabasca, Alberta, Canada

Brenda Macdougall, One of the Family: Metis Culture in Nineteenth-Century Northwestern Saskatchewan (Vancouver: University of British Columbia Press, 2010)

For the last several decades, scholarship in Métis genealogy has matured to the point that it can proudly claim a leading position in the field of prosopography, a field first identified in medieval studies. It has become an instrument to divine an understanding of Métis society, its construction, its past and its continuity. Macdougall has built carefully on the scholarship of amongst others: Jennifer Brown, Sylvia Van Kirk, John Foster, Gerhard Ens, Doug Sprague, Heather Devine, and Nicole St. Onge. Her book deals with Métis culture in 19th century Northwestern Saskatchewan largely around Ile a La Crosse, a real and symbolic centre to the people of the Northwest. It is organized into seven chapters with introduction and conclusion, for a total of nine chapters.

The book argues that the Métis families of the Northwest are “wahkootowin.” This, according to Macdougall, is a Cree “worldview linking land, family, and identity in one interconnected web of being.” The first chapter deals with the social landscapes of the Northwest, the second with the social construction of the Métis family, the third with residency and patronymic connections across the Northwest, the fourth with family acculturation and Roman Catholicism, and the fifth with family labor and the Hudson’s Bay Company. Two later chapters deal with free trade and the culture it contributed.

Macdougall’s contributions are significant and considerable. As noted, she used “wahkootowin” to explain the complex set of interrelationships amongst a people. She explains how marriage patterns, work lives, and religion were all mutually reinforcing and how these complex relationships or “wahkootowin” defined life. Family mattered a great deal and a study of the family structures evidences a pattern that persisted and deepened over four generations. The volume is rich in detail and anyone with roots in Northern Saskatchewan will leave with a deeper understanding of themselves. It is, to a degree, an insider’s study, but for the scholar of Métis genesis, it is now the best explanation of how a people and an identity emerged in the Saskatchewan interior.

The book is, however, not without its problems, although some will consider these its greatest strengths. First, it will be very difficult for people outside the region or new to Métis studies to read the book with any real enjoyment. The genealogical data is dense and will be in the eyes of some a major obstacle to understanding “wahkootowin.” Others, however, will find the nuanced tapestry of family information a highly compelling background to the family networks that Macdougall argues are so foundational to an understanding of the Métis. Most Métis scholars will ponder these connections and will use the questions Macdougall asks to further their own family reconstructions regardless of region or Aboriginal cultural roots.

The real question that will be posed by many is whether the findings are replicable. Are the complex interconnections of Northwestern Saskatchewan to be found in Northern Manitoba at Rossville for example? Macdougall rightfully makes much of the Catholicism of the Ile a La Crosse community, and points out how Protestant mixed bloods were probably purposefully excluded. Would the Methodist community at, for example, Rossville, the community at White Fish Lake, or that at Stanley mission have been equally exclusionary to Catholics? Would English-speaking, Protestant mixed-blood communities have differing structures? Would “wahkootowin” take on a different texture in these communities? Would the Hudson’s Bay Company have a different relationship given the dominance of Protestants in its hierarchy? Would there be Protestant Catholic intermarriages? Macdougall, I would suggest, would likely say not, but were Irene Spry still alive she would suggest that intermarriages would and did occur. A more careful reading of Anglican and Methodist archives might pose new questions. What is important is that Macdougall has moved the discussion on Métis culture from one of class, or one focusing on ethnicity to one that requires an understanding of complex Aboriginal cultural norms rather than one requiring a complex understanding of European or Euro American ones. Macdougall demands much of her readers, and those who accept the challenge will be well rewarded…

Penny Marshall Directing A Dennis Rodman Documentary + Effa Manley Project In Development

Shadow and Act: On Cinema of the African Diaspora
2012-09-25

Courtney Singer

Lately, she has been working on a documentary about the basketball player Dennis Rodman, some of which she has been shooting via Skype. That came up because a) Ms. Marshall is a big sports fan. (“You can yell and scream at a game and no one’s taking you away in a white coat.”) And b) “I have a little radar to the insane,” she said. “They seek me out. Dennis and his agent asked if I would do a documentary.”

That was from a recent Wall Street Journal profile of actress/producer/director Penny Marshall, on account of the publication of her book My Mother Was Nuts.

I must admit that Penny Marshall’s name probably won’t be the first one I’d think of if I were to come up with a short list of directors for a Dennis Rodman documentary. But as the director of memorable films like Big, Awakenings, A League Of Their Own, The Preacher’s Wife (and several others) says of herself, she’s drawn to the *insane;* or rather, the *insane* are drawn to her – the supposition there being that Dennis Rodman is *insane.*…

But what I did find there was a project she has in development to direct titled Effa. I almost ignored it when I looked closer, and read the project’s synopsis which reads:

Effa Manley is a white woman “passing” as black during segregation. Outspoken, dynamic and beautiful, she crashes through barriers in the male-dominated world of sports as the first woman to own and manage a professional sports team.

The name didn’t immediately ring the bell, so I looked up Effa Manley to learn that she was also the first woman inducted into the Baseball Hall of Fame; She co-owned the Newark Eagles baseball franchise in the Negro leagues with her husband Abe Manley from 1935 to 1946, and was sole owner through 1948 after his death.

She was also active during the America civil rights movement and was a social activist. She died in 1981 at 84 years old.

It’s said that Manley’s racial background is not fully known. Her biological parents may have been white, but she was reportedly raised by her black stepfather and white mother, which lead to assumptions that her stepfather was her biological father and therefore many thought she was black—or at least, bi-racial.

This calls for further research…

Read the entire article here.

Comorbid substance use disorders with other Axis I and II mental disorders among treatment-seeking Asian Americans, Native Hawaiians/Pacific Islanders, and mixed-race people

Journal of Psychiatric Research
Available online 2013-09-09
DOI: 10.1016/j.jpsychires.2013.08.022

Li-Tzy Wu, ScD, RN, MA, Professor of Psychiatry and Behavioral Sciences
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Dan G. Blazer, MD, PhD, Professor of Psychiatry and Behavioral Sciences; Professor of Community and Family Medicine
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Kenneth R. Gersing, MD, Clinical Associate
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Bruce Burchett, PhD, Assistant Professor in Psychiatry and Behavioral Sciences
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Marvin S. Swartz, MD, Professor in Psychiatry and Behavioral Sciences
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Paolo Mannelli, MD, Associate Professor of Psychiatry and Behavioral Sciences
Department of Psychiatry and Behavioral Sciences, School of Medicine
Duke University Medical Center, Durham, North Carolina

Little is known about behavioral healthcare needs of Asian Americans (AAs), Native Hawaiians/Pacific Islanders (NHs/PIs), and mixed-race people (MRs)—the fastest growing segments of the U.S. population. We examined substance use disorder (SUD) prevalences and comorbidities among AAs, NHs/PIs, and MRs (N=4572) in a behavioral health electronic health record database. DSM-IV diagnoses among patients aged 1–90 years who accessed behavioral healthcare from 11 sites were systematically captured: SUD, anxiety, mood, personality, adjustment, childhood-onset, cognitive/dementia, dissociative, eating, factitious, impulse-control, psychotic/schizophrenic, sleep, and somatoform diagnoses. Of all patients, 15.0% had a SUD. Mood (60%), anxiety (31.2%), adjustment (30.9%), and disruptive (attention deficit-hyperactivity, conduct, oppositional defiant, disruptive behavior diagnosis, 22.7%) diagnoses were more common than others (psychotic 14.2%, personality 13.3%, other childhood-onset 11.4%, impulse-control 6.6%, cognitive 2.8%, eating 2.2%, somatoform 2.1%). Less than 1% of children aged <12 years had SUD. Cannabis diagnosis was the primary SUD affecting adolescents aged 12–17. MRs aged 35–49 years had the highest prevalence of cocaine diagnosis. Controlling for age at first visit, sex, treatment setting, length of treatment, and number of comorbid diagnoses, NHs/PIs and MRs were about two times more likely than AAs to have ≥2 SUDs. Regardless of race/ethnicity, personality diagnosis was comorbid with SUD. NHs/PIs with a mood diagnosis had elevated odds of having SUD. Findings present the most comprehensive patterns of mental diagnoses available for treatment-seeking AAs, NHs/PIs, and MRs in the real-world medical setting. In-depth research is needed to elucidate intraracial and interracial differences in treatment needs.

Read or purchase the article here.

De Blasio First in Mayoral Primary; Unclear if He Avoids a Runoff

The New York Times
2013-09-10

David M. Halbfinger, Reporter

David W. Chen, City Hall Bureau Chief

Bill de Blasio, whose campaign for mayor of New York tapped into a city’s deepening unease with income inequality and aggressive police practices, captured far more votes than any of his rivals in the Democratic primary on Tuesday.

But as Mr. de Blasio, an activist-turned-operative and now the city’s public advocate, celebrated a remarkable come-from-behind surge, it was not clear if he had won the 40 percent needed to avoid a runoff election on Oct. 1 with William C. Thompson Jr., who finished second. At night’s end, he had won just over 40 percent of the ballots counted; thousands of paper ballots had yet to be tallied, which could take days.

…Mr. de Blasio, a white Brooklynite who frequently showcased his biracial family, built a broad coalition of support among nearly every category of Democratic primary voters on Tuesday, according to the exit poll by Edison Research. His critique of a city divided between rich and poor — tried in the past by other candidates in New York and nationally with little success — resonated…

“I love his message about the tale of two cities, the big inequality gap,” said Jelani Wheeler, 19, a politics student at St. John’s University in Queens…

Read the entire article here.

Finding the Silver Lining: Hair, (Mixed) Race, and Identity Politics in Toni and Slade Morrison’s Little Cloud and Lady Wind

The Lion and the Unicorn
Volume 37, Number 2, April 2013
pages 173-187
DOI: 10.1353/uni.2013.0016

Sika A. Dagbovie-Mullins, Associate Professor of English
Florida Atlantic University

rainclouds
we are
nature
nature
nature
natural!!!
black people, we rainclouds
closer to the sun and full of life.

—Marvin Wyche Jr., “We Rainclouds” (1974)

As a little girl I dreamed freely, often on the top step of the back porch—morning, noon, sunset, deep twilight. I loved clouds, I loved red streaks in the sky. I loved the gold worlds I saw in the sky. Gods and little girls, angels and heroes and future lovers labored there, in misty glory or sharp grandeur.

—Gwendolyn Brooks, Report from Part One (1972)

In Happy to Be Nappy (1999), bell hooks describes black girls’ unprocessed hair as “soft like cotton, flower petal billowy soft, full of frizz and fuzz.” In addition to being described as puffy, spongy, kinky, crinkly, wooly or cotton-like, “natural” unprocessed hair is often associated with clouds. “Flower petal billowy soft” immediately evokes the image of lightness but also brings to mind billow clouds, layers of water vapor that create fluffy wave-like patterns in the sky. The trope of black-hair-as-clouds is especially noticeable in descriptions of black hair in twentieth-century African American literature. In Jessie Redmon Fauset’s “Double Trouble” (1923), Angelique shakes her “short, black, rather wiry hair til it misted like a cloud” (32); Fran Ross’s mixed race protagonist in Oreo (1974) is told: “Kinky hair—like that beautiful fuzzy cloud you have—is not really kinky” (49); in Paule Marshall’s Praisesong for the Widow (1983), Avey Johnson’s daughter’s hair “had stood massed like a raincloud about to make good its threat” (13); in Dorothy West’s The Wedding (1995), Clark Cole thinks of his mistress: “There is no beauty like that of a brown skinned woman when she is beautiful: the velvet skin, the dark hair like a cloud” (97); and in John Edgar Wideman’s Hiding Place (1998), Tommy’s hair is described as, “[c]ombed so high it’s a cloud over his head, a bushy cloud making him taller than his brothers” (77). Toni and Slade Morrison’s children’s book Little Cloud and Lady Wind (2010), illustrated by Sean Qualls, focuses on a young female cloud whose image appears as a black or biracial girl; she sports a giant blue Afro (cloud), striking feature and a continuation of the hair/cloud analogy. In fact, some of Morrison’s novels also equate African American hair with clouds. In Tar Baby after Jadine complains about the effect of the island’s foggy weather on her hair, “[s]he pressed her hair down with both palms, but as soon as she removed them her hair sprang back into a rain cloud” (Morrison, Tar Baby 64) and in Love, the narrator, L, describes the transition black hair goes through when wet as she recounts the actions of a woman on the beach: “Her hair, flat when she went in [the water] rose up slowly and took on the shape of the clouds dragging the moon” (Morrison, Love 106). Little Cloud’s hair and her lavender tan skin act as racial signifiers in this children’s book about independence, belonging, and community.

In the beginning of the story, Little Cloud separates from the other clouds, “not wanting to blend into a group and lose her freedom, [but] not wanting to frighten the earth” (Toni and Slade Morrison). A visit from Lady Wind shows Little Cloud that her cloud duties of providing mist and dew are important, teaching her to respect both her individuality and restoring her place in the sky community. The story is reminiscent of Eric Carle’s Little Cloud (1996), which also features a “Little Cloud” that chooses independence: “The clouds pushed upward and away. Little Cloud pushed downward and touched the tops of horses and trees” (Carle). Toni and Slade Morrison’s book seems to signify on this Little Cloud predecessor who does not take a human form (and thus remains a white cloud). On one level, Little Cloud and Lady Wind encourages children to express their individuality while honoring “the whole is far mightier than any single part” (Little Cloud, inside flap). On another level, the story is a subtle treatise on mixed…

Book Review: Land of the Cosmic Race: Race Mixture, Racism and Blackness in Mexico

LSE Review of Books
London School of Economics
2013-08-30

Zalfa Feghali, Editorial Assistant
Journal of American Studies

Land of the Cosmic Race is a richly-detailed ethnographic account of the powerful role that race and colour play in organizing the lives and thoughts of ordinary Mexicans. It presents a previously untold story of how individuals in contemporary urban Mexico construct their identities, attitudes, and practices in the context of a dominant national belief system. Carefully presented and self-consciously written, this is an excellent book for anyone with an interest in how Mexican racial politics can be seen to operate on the ground, finds Zalfa Feghali.

Land of the Cosmic Race: Race Mixture, Racism, and Blackness in Mexico. Christina A. Sue. Oxford University Press. March 2013.

One prevailing fact of studying race in the Americas is that the discussion almost always turns to the US as a reference point. Studies of racial dynamics in the Americas are—obviously—rich, necessary, and often sidelined in favour of these more popular ways of thinking about race. Christina A. Sue’s Land of the Cosmic Race: Race Mixture, Racism and Blackness in Mexico attempts to redress this imbalance by complicating and problematising the dynamics of racial mixture in Mexico. Primarily an ethnographic study, this book offers new ways of thinking about race studies in the Mexican context.

The book’s title, which Sue discusses but doesn’t fully unpack, is taken from a provocative work by Jose Vasconcelos, The Cosmic Race, published in 1925. Vasconcelos’ views on mestizaje­—racial mixture—are key to understanding the dominant ideological logic behind Mexico’s national(ist) relationship with race. In The Cosmic Race, Vasconcelos sees the vast potential of (specifically) Mexicans as mestizos, and lauds them for their mestizo/a (mixed race, specifically Spanish and Indigenous) character. Significantly, he also casts the mestizos as the first stage in the creation of a new, cosmic race that will eventually take on characteristics and subsume the genetic streams of “all the races.” According to his logic, this cosmic race would take on the best or most desirable traits from each respective race and eventually lines between the “original” races will blur to the point that any one individual’s “racial heritage” would be completely indistinguishable from another’s, thus becoming the ultimate mestizo/a (something akin what some might now call a post-ethnic or post-racial world)…

Read the entire review here.

Pulitzer-Winning Poet Dove Gives Rall Cultural Lecture

nih record
Volume LVX, Number 8 (2013-04-12)

Carla Garnett

Any ‘Discovery…a Little Bit of Poetry’

A mixed-race violin prodigy, a self-proclaimed “African prince” and Beethoven (yes, the Beethoven). That unlikely trio provides much of the fascinating storyline in poet Rita Dove’s latest book, Sonata Mulattica. The Pulitzer-winning former U.S. poet laureate offered NIH’ers tantalizing tidbits from her work on Mar. 13 at the 2013 J. Edward Rall Cultural Lecture.

“We need—all of us—to be pushed out of our comfort zones every once in a while,” said Dove, beginning her talk after having lunch with postdocs and touring the Children’s Inn and a pediatric unit of the Clinical Center. “That’s why I send my poetry students to science and math—kicking and screaming—and they come back enriched. I think we’re all perpetual students. It’s when our minds are open to something new—and sometimes a little frightening—that the old-and-familiar gets refreshed and energized.”

‘If was at the beginning…’

Dove’s Sonata Mulattica, which tells the “story of someone who has been forgotten,” is not easily pigeonholed in the literary world. Reviewers, she said, have alternately called the work a poetic sequence (although it has a play in the middle), a verse novel (although all the people and facts in it are true) or a long poem (although the book contains 84 separate poems).

The main character, George Augustus Bridgetower, was born in 1780 to a white Polish mom and a black African dad, a lothario who claimed to have royal blood. In early childhood, young Bridgetower’s extraordinary talent as a violinist was discovered (by Austrian composer Joseph Haydn, no less), leading his father to take him on the road for performances.

“‘If was at the beginning,’” said Dove, reading from The Bridgetower, the book’s first poem. In that one word, “if,” she seemed to impart all the possibilities of the young phenom’s improbable life. In that one poem she offered all the facts of his life while still leaving the audience hungry for more. Masur Auditorium was silent, spellbound…

Read the entire article here.

Are There Human Races? The Evolutionary Biology—Or Not—Of Race

The Subversive Archaeologist
2013-05-19

Robert H. Gargett, Research Scholar of Archaeology / Human Origins
Ronin Institute

Foreword: I ran a series on “race” and racism that began on October 7, 2011, which was the SA’s third day in cyberspace. I’ll be putting it up again in its several parts, beginning today [revised and expanded, as the publishers say]. If you’ve seen it before, please forgive my publishing “re-runs.” Fighting bigotry should be our full-time job, and bigotry is nowhere as insidious as it is in the concept of “race.” So, it won’t hurt to air these thoughts again, in the hope of reaching a different audience this time around.

From the Age of Exploration—beginning at the end of the Middle Ages—Europeans and their descendants legitimated their imperialist expansion ideologically by seeing non-European people through the lens of a racial worldview. Wherever Europeans colonized, and for differing lengths of time, you saw the usurpation of power and territory at the expense of indigenous people who were inevitably deemed to be a different race. In many cases the oppressed were seen as not just non-European, but non-human. Today, wherever Europeans are still in power, indigenous people suffer existence at the margins of society, bereft of any real power, and often bereft of any connection with their past other than through the memories of degradation they experienced during and after the European invasion.

Where indigenous people have retaken control of former colonies, they live with the heritage of divisive and authoritarian colonialism: inefficient and inadequate infrastructure, and the legacy of old hatreds generated by colonial governments that pitted one group against another. In some cases those same Europeans enslaved the indigenous people, and the descendants of those slaves exist as a permanent underclass in the United States, Brazil, and elsewhere. And let’s not forget that this might never have taken place without the complicity, and greed, of powerful, indigenous African groups.

Race matters, today, because we all live with its twin—racism (itself the bastard offspring of a more broad-ranging bigotry). Anthropology (and through it, archaeology) has much to contribute to the race debate in the present, even if it has a somewhat uneven record, historically, on the matter of race. As much as anthropologists have made substantial additions to knowledge of the human species, they have also—implicitly and explicitly—added much fuel to the social conflagration that is racism.

It’s long since time to make amends…

Read the entire article here.

Quadroons for Beginners: Discussing the Suppressed and Sexualized History of Free Women of Color with Author Emily Clark

The Huffington Post
2013-09-04

Stacy Parker Le Melle

“As a historian, I knew that mixed race women and interracial families were everywhere in America from its earliest days. And I knew that most of the free women of color in antebellum New Orleans bore no resemblance to the quadroons of myth.” —Dr. Emily Clark

As an American, I follow my roots like trails across the globe. My mother is from Kansas and is of German descent, and my deceased father was black with roots in North Carolina, and before then, Africa. Arguably you can trace all of us back to Africa. But my parents’ union created me: a black American woman, a woman of color, a mixed kid, a mulatta, maybe an Oreo, definitely a myriad of identities and categories to embrace or resist.

Living in Harlem, I see so many mixed marriages, mixed kids everyday all the time. Traveling the South, I see so many kids with the telltale curly locks. Growing up in Metro Detroit in the 80s, I knew there were other black & white mixes like me. I just didn’t know them. Only at college in Washington, DC, did I meet mixed girls and have them as friends. And not until my English, women’s studies, and African-American history courses did I learn any American history about women like me.

Before college, maybe I’d encounter a definition of “miscegenation” – that very special crime of racemixing in segregated America. And maybe an explanation of the “one drop rule” that went on to create the classifications of “mulatto” and “quadroon” and “octaroon“—your label dependent upon which fraction of African was in your genealogy. But that was it. In my high school American History texts, I don’t remember any acknowledgement of centuries of rape and consensual relationships between whites and blacks. None of my suburban history teachers lingered on the taboo. Maybe I didn’t either. When I think of the mania around racemixing, and of the cultural trope of the “tragic mulatta“—the woman doomed because she is too white for the blacks, too black for the whites—it was easy to assume that the history of mixed-race women in America was simple in its sadness and injustice.

Yet there is nothing simple about the American Quadroon. Once she was the picture of irresistible beauty, the symbol of a city thought of as irredeemably “other”, an earthbound goddess who conjured so much desire that white men made her concubines, and slavetraders scoured the states for enslaved girls that fit her description to fulfill buyer demand. That was the myth, the dominant story. But as Tulane historian Emily Clark writes in her richly-researched and compelling The Strange History of the American Quadroon: Free Women of Color in the Revolutionary Atlantic World (UNC Press), she was also a family-woman, marrying men of color, living the propriety dream in her New Orleans society. If her myth was simple in its power, her reality was rich and complicated—by no means a single story…

…How do you define an “American Quadroon”?

Dr. Clark: There are really two versions. One is the virtually unknown historical reality, the married free women of color of New Orleans who were paragons of piety and respectability. The other is the more familiar mythic figure who took shape in the antebellum American imagination. If you asked a white nineteenth-century American what a quadroon was, they would answer that she was a light-skinned free woman of color who preferred being the mistress of a white man to marriage with a man who shared her racial ancestry. In order to ensnare white lovers who would provide for them, quadroons were supposedly schooled from girlhood by their mothers to be virtuosos in the erotic arts. When they came of age, their mothers put them on display at quadroon balls and negotiated a contract with a white lover to set the young woman up in a house and provide enough money to support her and any children born of the liaison. The arrangement usually ended in heartbreak for the quadroon when the lover left her to marry a white woman. If this sounds like a white male rape fantasy, that is exactly what it was. There is one other key characteristic of the mythic American Quadroon: she was to be found only in New Orleans…

Read the entire interview here.

N.Y. mayor’s race front-runner cast as a ‘socialist redistributionist’

The Christian Science Monitor
2013-09-04

Harry Bruinius, Staff writer

Democrat Bill de Blasio, the most liberal major candidate in the New York City mayor’s race, is leading polls ahead of the Sept. 10 primary. Republicans sense an opportunity.

The surprising ascendancy of New York City Public Advocate Bill de Blasio may have energized the liberal wing of city Democrats, but the commanding mayoral front-runner has some Republicans cheering as well.

Despite the fact that the Republican line has won the mayor’s office five consecutive times in New York, conventional wisdom has long had the Democratic nominee easily winning the Nov. 5 general election this year.

It is still a city in which registered Democrats outnumber Republicans 6 to 1, after all, and which gave Obama 81 percent of its votes in 2012. Even the Democrat-turned-Republican-turned-Independent Mayor Michael Bloomberg, who won three terms on the Republican line, has deftly played down standard partisan divisions during his 12-year tenure.

But Mr. de Blasio has stunned the more moderate Democratic candidates the past few weeks with his relentless critique of the Bloomberg administration, as well as his dogged liberal message of income inequality in the shadow of Wall Street wealth. He also was very effective showcasing his interracial family – including his teenage son, Dante, whose Afro-style hair and descriptions of his father in campaign commercials have become some of the most memorable of the race…

…But even de Blasio’s multicultural and nontraditional family could cause some problems in the general election – even in a city like New York. His wife, Chirlane McCray, was a high-profile lesbian activist who wrote a groundbreaking article for Essence magazine in 1979, describing her coming out as a gay black woman.

According to GOP consultant Johnson, who says he is familiar with some of the internal polling of the Lhota campaign, there are a number of groups, including many Jewish voters, who remain uncomfortable with de Blasio.

“Despite all the popularity, despite everything we’ve heard about his son stealing the show, they’re also seeing, too, that there is still some backlash about the mixed marriage,” he says…

Read the entire article here.