Mixed Race Studies

Skeptic’s Café: Understanding Popular Uses of Percentages

Pacific Standard
2011-04-30

Peter M. Nardi, Professor Emeritus of Sociology
Pitzer College, Claremont, California

Four New Jersey women in March accused the Campbell Soup Company of misleading customers with claims of lower sodium levels in its “25% Less Sodium Tomato Soup.” Whether the soup has more or less sodium than regular versions is not for me to investigate. I want to focus on the “25% less” phrase — a type of claim we see regularly in ads and new product labels — and in the process provide some numerical literacy skills to our arsenal of skeptical thinking tools.

In an age when quantitative thinking is at a premium and “innumeracy,” as cognitive scientist Douglas R. Hofstadter termed it, is a problem, many people easily misinterpret numbers and become wary about statistics. Sometimes this skepticism is for good reason – remember that oft-cited phrase “there are three kinds of lies: lies, damned lies and statistics.”

But turning our backs on numbers is a mistake. We require critical thinking skills to make sense of data that appear in commercials, politician-mediated public opinion polls, official documents and research studies…

Consider this paragraph from a New York Times article about the increase in multiracial people in the latest 2010 U.S. Census: “In North Carolina, the mixed-race population doubled. In Georgia, it expanded by more than 80 percent, and by nearly as much in Kentucky and Tennessee. In Indiana, Iowa and South Dakota, the multiracial population increased by about 70 percent.” A few paragraphs later the article reports a possible national multiracial growth rate of 35 percent, maybe even a 50 percent increase from the last census in 2000 when 2.4 percent of Americans selected more than one race.

With these numbers coming at you fast and furious, it takes a moment to reflect on what is actually being said and what information is missing…

…Going back to the Census figures quoted in The New York Times, it’s one thing to claim that the multiracial population may increase 50 percent, but when the original figure is only 2.4 percent of Americans, a 50 percent increase simply means that the 2010 multiracial population could end up around 3.6 percent of the population. The number 50 surely sounds more impressive than the smaller 3.6 figure. Manipulating these numbers can create misleading impressions, sometimes done with intention…

Read the entire article here.

2010 Census Shows Multiple-Race Population Grew Faster Than Single-Race Population

United States Census Bureau
New Releases
News Release: CB12-182
2012-09-27

The 2010 Census showed that people who reported multiple races grew by a larger percentage than those reporting a single race. According to the 2010 Census brief The Two or More Races Population: 2010, the population reporting multiple races (9.0 million) grew by 32.0 percent from 2000 to 2010, compared with those who reported a single race, which grew by 9.2 percent.

Overall, the total U.S. population increased by 9.7 percent since 2000, however, many multiple-race groups increased by 50 percent or more.

The first time in U.S. history that people were presented with the option to self-identify with more than one race came on the 2000 Census questionnaire. Therefore, the examination of data from the 2000 and 2010 censuses provides the first comparisons on multiple-race combinations in the United States. An effective way to compare the multiple-race data is to examine changes in specific combinations, such as white and black, white and Asian, or black and Asian.

“These comparisons show substantial growth in the multiple-race population, providing detailed insights to how this population has grown and diversified over the past decade,” said Nicholas Jones, chief of the U.S. Census Bureau’s Racial Statistics Branch…

Read the entire news release here.

Mixed-race Jewish children locate their communal comfort zone

The Jewish Chronicle Online
2009-11-12

Sue Fishkoff

Dafna Wu, a 48-year-old San Francisco nurse, was born to a Jewish mother and Chinese father. She was raised Jewish but looks Asian, as does her daughter, nine-year-old Amalia, whose father was also Chinese.

The Hebrew School Amalia attends is filled with mixed-race children, but the parents in the congregation are all white, as is the majority of American Jewry. That concerns her mother.
 
“All my life I’ve had to defend being Jewish,” says Ms Wu. “When I go to a new synagogue, people ask who I’m with. I don’t want her to have to explain her Judaism, or be exoticised for it. I just want her to be a kid, not ‘that special, multi-racial kid’.”
 
That’s why Ms Wu brings Amalia to Be’chol Lashon (In Every Tongue), a San Francisco-based organisation for ethnically and racially diverse Jews. At the group’s most recent retreat last month, at a camp north of San Francisco, Amalia played with other Jewish children who are black, Hispanic and Asian. They sang Hebrew songs, built a succah, and learned about tzedakah, but they also talked openly with their counsellors about what it means to be Jews of colour, to have an identity people do not see due to the colour of their skin.

About 5.4 per cent of America’s Jews are either non-white or Hispanic, according to the 2000-2001 National Jewish Population Survey. A 2004 study by the Institute for Jewish and Community Research, Be’chol Lashon’s parent organisation, puts that number at about 10 per cent. Nevertheless, say activists in the field, the prevailing assumption is that Jews are white, and that Jews of other racial or ethnic backgrounds are adoptees or converts. Sometimes they are, but increasingly they are not, as the children of mixed-race couples grow to adulthood and begin raising their own Jewish children…

Read the entire article here.

Jewish multiracial families grow in numbers and commitment

The Denver Post
Denver, Colorado
2012-09-25

Electa Draper

Three Denver mothers heading multiracial families are seeking to build on what it means to live in Jewish community.

The community is changing.

It’s perhaps a surprising slice of demography that shows that 16 percent of metro Denver Jewish households headed by people ages 39 and younger are multiracial.

Among all age groups, 9 percent are multiracial, according to the 2007 Metro Denver/Boulder Jewish Community Study. National organizations note that the trend is increasing through conversion, marriage and adoption…

…For years, American Jews have been characterized as a “white” ethno-religious group, “both in terms of their racial classification and in terms of their cultural alignment in American society,” reported the UJA-Federation of New York in its comprehensive 2011 study released in June.

“However, several factors — intermarriage and adoption among them — have been working to alter that nearly all-white imagery and reality to some extent,” the report states…

Read the entire article here.

Poetry: Three Treasures by Hannah Lowe

Freeword: a global meeting place for literature, argument and free thinking
2012-06-12

Hannah Lowe

A panelist at ‘2 Nations’, our recent event exploring national identity, Hannah Lowe is a poet of Chinese, Jamaican and English heritage. In this poem she performed for the audience that night, she explores how her background has influenced her sense of her own identity.

Three Treasures

Jamaica in the attic in a dark blue trunk,
sea-salt in the hinges. What must it look like
all that wide blue sea?

England downstairs in a rocking chair.
Nanna rocking with her playing cards,
cigs and toffee, tepid tea.

Jamaica frying chicken in the kitchen,
pig-snout in the stew-pot,
breakfast pan of saltfish, akee

China in the won-ton skin,
gold songbird on the brittle porcelain,
pink pagoda silk settee…

Read the entire poem here.

The colour of money in multiracial Jamaica

The Jamaica Gleaner
Jamaica, West Indies
2012-09-23

Carolyn Cooper, Professor of Literary and Cultural Studies
University of the West Indies, Mona, Jamaica

On a flight from Miami several years ago, I sat next to a little girl who seemed to be about 10 or so years of age. She was looking through a magazine and came across a picture of three little girls – black, white and brown. I mischievously asked her, “Which one of them looks like you?” She picked the black child.

I then asked her, “Which one do you look like?” And, believe it or not, she chose the brown child. ‘Mi nearly dead.’ I wondered if she had misunderstood. After all, it was a kind of trick question I was asking her about racial identity. But no, she did understand. As far as she was concerned, the black girl looked like her but she did not look like the black girl. And, in a funny way, it made perfectly good sense. It’s OK for the black girl to look like her; but not for her to look like the black girl.

So who is responsible for this crazy conundrum? Was this just an exceptional case of a little child confused by the ‘fool-fool’ questions of a nosy adult? Or were the little girl’s curious answers a sign of our collective paranoia about race in Jamaica? How does our national motto complexify the problem, as the Americans say? Oh, yes! If you can simplify, it’s perfectly logical to complexify…

Read the entire essay here.

Prestigious grant award for research on President Obama

Edge Hill University
Ormskirk, Lancashire, United Kingdom
News
2010-06-04

Edge Hill University and key partners have been awarded a prestigious grant to develop a research network on The Presidency of Barack Obama.

The Arts and Humanities Research Council has given an award of £31,320 to the institution in collaboration with the University of Manchester.

The special two-year project, which will run from January 2011 to December 2012, is particularly unique because the research will be undertaken while Obama is still in office and will cover topical issues and developments as they happen.

It will provide a unique opportunity to analyse key issues President Obama has had to deal with around race relations, foreign policies, the economy crisis and Obama’s wars. The funding will also be used to organise a series of high-profile lectures, the creation of an interactive website, a book, new teaching tools, a schools’ conference to run alongside the actual American presidential election in 2012, an exhibition and other community events.

Professor Kevern Verney, Associate Head of the History Department at Edge Hill, explained: “The election of Barack Obama in November 2008 was a key moment in the history of the United States as he was the first African American President. It attracted enormous popular and scholarly interest not just in America but around the world. The inspirational ideas and rhetoric of the Obama campaign generated high expectations of change. In sharp contrast to such high expectations the political realities confronting the new President could hardly have been more discouraging. From the outset his administration faced unprecedented domestic and foreign policy challenges, including the worst national and international economic crisis since the 1930s and involvement in two costly unresolved foreign wars, in Iraq and Afghanistan. Race also remains an issue.

“The success or failure of the Obama administration in addressing these issues will have profound implications not just for the citizens of the United states but also for governments and people around the world. This important project will discuss a number of key issues as they unfold and in the wake of either his continued presidency or his legacy.”…

Read the entire news release here.

For minorities in France, Obama still casts a spell

France 24: International News
2012-08-09

Jon Frosch

Though his reputation among blacks and Arabs in France is showing ever-so-slight signs of wear and tear, US President Barack Obama remains a powerful symbol for French citizens of colour. France24.com takes a closer look.

When Barack Obama was elected in 2008, Anthony Borval, a black Frenchman of Caribbean descent, was elated.

“It was intense, I felt almost American,” the 29-year-old office manager confided. “Obama indirectly sent us a message that anything was possible, a message of hope for minorities in France, where it’s difficult for us to succeed.”

Four years later, as Obama spends the end of his tumultuous first term fighting a tough re-election battle against Republican challenger Mitt Romney, the US president is still a hero for Borval. “His victory taught French people of colour to believe in ourselves,” he said. “Today, I still feel great pride that an African-American is running the world’s superpower.”…

…Perhaps more common than that bluntly pragmatic view is a sense among some French minorities that Obama is an admirable figure who has not fully lived up to his promise. Aziz Senni, 36, is a Moroccan-born Frenchman who founded an investment fund specialising in economic development in the “banlieue”. Like many people of colour in France, Senni says he was captivated by Obama’s rise and impressed with Americans for voting a black man into the White House just decades after the civil rights movement.

But Senni also noted that “like all new things, time goes by, the shine fades, and there are disappointments”. He cited Obama’s failure to advance the Mideast peace process, something that has tarnished the US president’s image among Arabs around the world. “We had a lot of hope after his Cairo speech, but he’s mainly been the same as his predecessors on the Israeli-Palestinian conflict,” Senni assessed. “That’s the reality of being an American president.”…

…French mistrust of multiculturalism has deep roots: since the French Revolution, the country has clung to the notion that a common French identity could override differences in race and creed. The problem, according to Ndiaye, is that “Frenchness” has not always been as inclusive in practice as it is in principle. “After France’s colonies became independent, France thought of itself as essentially white,” the historian stated. “And many French people feared that immigration from former colonies would cause the republic to be fractured.”

The result is a theoretically colour-blind country in which close-knit ethnic and religious groups are often viewed warily, politicians avoid referring to specific communities of voters, and disdain for affirmative action (known here as “positive discrimination”) is common on both sides of the political aisle.

According to Ndiaye, however, it is affirmative action that could eventually help France create conditions from which a French Obama might one day emerge. “Obama didn’t come out of nowhere,” he explained. “There is a critical mass of 10,000 elected black officials in America, from sheriffs to mayors to Congressmen to the president. Affirmative action helped. We need that in France.”…

Read the entire article here.

Argentina: Land of the Vanishing Blacks

Ebony Magazine
October 1973
pages 74-85

Era Bell Thompson

Once outnumbering whites five to one, blacks were absorbed and inundated by massive immigration

“If you are looking for black people, why,” they asked helpfully, “did you come to Argentina? Why don’t you go to Brazil?”

Well, I had been to Brazil (Ebony July, September 1965), the “most mulatto” nation in South America, hopefully in the process of becoming white through amalgamation. Now I was in Argentina where massive European immigration was the catalyst that converted an erstwhile mixed-blood people into the whitest nation on the continent.

I had read that there were no more blacks in that Spanish-speaking country. But I had also heard rumors of a small black colony in Buenos Aires, the capital. So what happened to Argentina’s involuntary immigrants, those African slaves and their mulatto descendants who once outnumbered whites five to one, and who were for 250 years “an important element” in the total populations which is now 97 percent white? Had they been entirely absorbed by, or simply inundated in successive waves of the new Argentines?

What I found was not a viable, but a vanishing black people: relatively few in numbers, relatively free of racial discrimination and relatively content. Summarized one gentleman, “If there were more of us, perhaps it would be different.”

The white Argentine, who is overwhelmingly of Italian and Spanish descent, doubts there ever were many blacks in their section of the old Rio de la Plata viceroyalty and are unaware of those still within their midst. The ranks of the few slaves channeled into the port of Buenos Aires, they believe, were decimated largely by disease and war. The survivors who did not emigrate to neighboring countries were absorbed by the mestizos.

The question of what happened to Argentine blacks is not a new one. Ysabel P. Rennie, author of the book. The Argentine Republic, calls it “one of the most intriguing riddles of Argentine history.” In his book, Argentina, a City and a Nation, James R. Scobie says “the disappearance of the Negro from the Argentine scene has puzzled demographers far more than the vanishing Indian.”

When Josephine Baker visited the country during Juan Peron’s first term as president, the entertainer asked Dr. Ramon Carrillo, mulatto minister of public health, “Where are the Negroes?”

“There are only two,” he laughingly replied. “You and I.”

My first impressions of Buenos Aires were: the man was right. In Buenos Aires, the city, and Buenos Aires province, where the preponderance of the entire population is found. Afro-Argentines, especially the fair-skinned ones, and not easily distinguishable from Latin-type whites. And then there is a matter of definitions. The terms Negro and mulatto are still used, but with slightly different connotations. Negro (small ‘n’) is the Spanish word for black. It took me some time to get used to hearing négro sprinkled throughout conversations that had nothing to do with race. Mulatto (or moreno) is an African-Spanish mixture, as differentiated from mestizo, which technically means only Spanish-Indian, but more often than Argentines care to admit, includes an admixture of black blood. Zambo (not Sambo) means African-Indian, but the term—if not the practice which produced it—has been discontinued, as have the names of two social classes: the gaucho, now cowboy, and cabecitas négras, or little black heads, as people fresh in from the provinces were once called. A Creole is an Argentine-born white.

When I posed Josephine Baker’s question, the average creole could recall only a doorman here or a porter there. Brown people who were not mestizos were Brazilian tourists. A secretary in a government office said she was 16 before she saw a black man. Fortunately, I did not have to wait that long…

Read the entire article here.

Afroargentines

The Argentina Independent
2007-03-23

Laura Balfour

As a descendant of two slaves, Maria Lamadrid has a hard time biting her tongue when airport officials think her Argentine passport is not real because ‘there are no blacks in Argentina’.
 
And that was in 2002.
 
The 25th of March marks the landmark 200th anniversary of the 1807 Abolition of the Slave Trade Act. Though the trade continued after this date, it marked the beginning of the end of the transatlantic trafficking of Africans.
 
Ms Lamadrid is fighting to alter the common belief that all blacks who live in Argentina are foreigners. In 1997 she founded Africa Vive, a non-governmental organisation that defends the rights of African descendants. Today, she claims, there are 2m Afroargentines in Argentina.
 
Ms Lamadrid and Miriam Gomez, a history professor at the University of Buenos Aires, have dedicated themselves wholly to the NGO’s cause because “there is so much to do and very few people to do it.”…

…Africa Vive has requested that a separate category for African descendants be reintroduced in the 2010 census. Ms Lamadrid said the most frustrating thing is that there used to be one: 1887 was the final year that Afroargentines were recognised in the census; the results showed that 2% of the residents of Buenos Aires were of African descent at that time. She added that indigenous people, who have also suffered discrimination, have their own category because they have more support…

Read the entire article here.