Mixed Race Studies

The Founder Effect and Deleterious Genes

American Journal of Physical Anthropology
Volume 30, Issue 1 (January 1969)
pages 55-60
DOI: 10.1002/ajpa.1330300107

Frank B. Livingstone (1928-2005), Professor Emeritus of Biological Anthropology
University of Michigan

During the rapid growth of a population from a few founders, a single deleterious gene in a founder can attain an appreciable frequency in later generations. A computer simulation, which has the population double itself in early generations, indicates a lethal could attain a frequency of 0.1. Since deleterious recessive genes are eliminated from large populations at a very slow rate, variations in their frequencies in present major human populations may be due to the founder effect during earlier rapid expansion.

Many distinctive human populations are characterized by the presence of one or more lethal or severely deleterious genes in frequencies which would be defined as polymorphic according to Ford’s (’40) famous definition. The particular genetic disorder, however, varies. The Old Order Amish of Lancaster County, Pennsylvania have a gene frequency of 0.07 for the recessive Ellis-van Creveld syndrome, while the Amish as a whole have a frequency of about 0.05 of the recessive cartilage-hair hypoplasia syndrome ( McKusick et al., ’64). Many of the tri-racial isolates of Eastern United States also have a high frequency of a deleterious gene (Witkop et al., ’66). Although such populations are frequently defined by religious or ethnic criteria, there are others not so defined. Several island populations in the Åland archipelago have a gene frequency of greater than 0.1 for von Willebrand’s disease (Eriksson, ’61), and the Boer population of South Africa and some populations of Northern Sweden have frequencies of porphyria much greater than those of other populations (Dean, ’63; Waldenstrom and Haeger-Aronsen, ’67). However, these conditions are dominant and do not have the very severe effects of other hereditary disorders found in high frequencies. On the other hand the population of the Chicoutimi District of Quebec has recently been found to have a gene frequency of about 0.02 for tyrosinemia, which is a lethal recessive (Laberge and Dallaire, ’67).

In most of these cases the population in question has undergone a rapid increase in recent years, and the question arises as to whether this rapid expansion and the original small size of the isolate could account for the high frequency of the deleterious gene. Such an explanation by the founder effect seems obviously to apply to most of the cases cited above, but the founder effect may well be a more general explanation of human gene frequency differences. It is now becoming apparent that the major populations of mankind vary significantly in their frequencies of deleterious genes and that many large populations such as Eastern European Jews have high frequencies of deleterious genes which are found in low frequencies in other populations McKusick, ’66). There have been many attempts to determine how such genes could be polymorphic, for example, Anderson et al. (’67) and Knudson et al. (’67) have discussed cystic fibrosis and Myrianthopoulos and Aronson (’66), Tay-Sachs disease. The purpose of this paper is to attempt to determine the extent to which the founder effect can cause high frequencies of deleterious genes with various models of population expansion.

The occurrence which initiated this research is the gene for sickle cell hemoglobin in the Brandywine isolate of Southeast Maryland. At present the sickle cell gene frequency in this isolate is about 0.1 (Rucknagel, ’64). The high frequencies of this gene in many parts of Africa, India, and the Middle East are now well-accepted as being due to a relative resistance of the sickle cell heterozygote to falciparum malaria. The high frequency in the Brandywine isolate may have a similar explanation, but the surrounding Negro population does not have such a high frequency. And although the endemicity of falciparum malaria in Southeast Maryland in the last century is not known in any detail, it would not appear to have been great enough to explain the high sickle cell frequency in the Brandywine isolate. The isolate also has many other deleterious genes in high frequency (Witkop et al., ’66).

The Brandywine isolate seems to have had its beginning in the early Eighteenth Century when laws were passed to prohibit co-habitation and marriage among races, which prior to then were presumably frequent or at least known. Up to 1720 there were several prosecutions under these laws of individuals with surnames currently present in the isolate (Harte, ’63). Harte (’63) has maintained that the Brandywine isolate is derived from these illegal unions, and Witkop et al. (‘66) show that the most common surname came from such a union. In 1790 the first United States Census recorded 190 persons with the group’s surnames as “other free people,” and since then over 90% of the recorded marriages have been endogamous or between individuals with surnames within the group (Harte, ’59). According to Harte (’59) there are six “core” surnames which have been associated with the group since its founding and comprise 66% of the population and another ten surnames which entered the group after the Civil War, but Witkop et al. (‘66) list seven core surnames and eight marginal ones. The total population of the isolate is now estimated to be 5,128 (Witkop et al., ’66), and the statistics do indicate rapid, if erratic, growth (Gilbert, ’45; Harte, ’63)…

Read the entire article here

Tough lessons in CTC’s play about community destruction

MPR News
Minnesota Public Radio
2012-03-15

Nikki Tundel, Reporter

St. Paul, Minn. — A century-old story of discrimination is the basis for a world premiere production opening Friday in Minneapolis.

“Lizzie Bright and the Buckminster Boy” is the Children’s Theatre Company’s adaption of the real-life events of a forbidden friendship during the social segregation of 1912.

It’s a dark tale. But it’s one the theater company believes should be shared – especially with school children.

Actress Traci Allen was a bit wary when she first heard of Minnesota’s Children’s Theatre Company.

“I’m thinking of puppets and, ‘Hello, boys and girls,'” Allen pantomimed before a recent rehearsal.

Her preconceived notion didn’t last long. Today, she is the lead in the CTC’s “Lizzie Bright and the Buckminster Boy.” The children’s play wrestles with various adult themes, from economic turmoil to mortality.

Twenty-six-year-old Allen plays 13-year-old Lizzie. When afternoon rehearsal begins, she’s mourning the death of her grandfather in a song.

The story chronicles the forbidden friendship between Lizzie, who is black, and Turner Buckminster, who is white. It highlights the challenges they face in socially segregated 1912.

“Is there transition music there?” asks CTC artist director Peter Brosius, who directs the play.

The production is based on a Newbery Award-winning book [by Gary D. Schmidt], which in turn is based on the real-life history of Phippsburg, Maine. When the small coastal town was hit by an economic downtown, community leaders looked to the nearby island of Malaga to solve their financial woes.

“The idea,” said Brosius, “Was that the population that was on Malaga, which was a black and mixed-race population, should be removed from that island and that both the coastline and Malaga be turned into a resort. What happened, in fact, was the island was evacuated, people’s homes were moved.”…

Read the entire article and listen to the audio here.

The Republican primaries: Miscegenation and the South

The Economist
2012-03-13

OVER the weekend the Democratic-affiliated polling organisation Public Policy Polling (PPP) came out with a survey showing that 21% of likely Republican voters in Alabama, and 29% of likely Republican voters in Mississippi, think interracial marriage should be illegal. (It also found about half think Barack Obama is Muslim, and that most don’t believe in evolution.) Michelle Cottle of the Daily Beast, who hails from the South herself, thinks PPP is unfairly singling out southerners for these questions.

[T]his PPP report has all the earmarks of a poll taken with the specific, if perhaps unconscious, goal of confirming all of the nation’s very worst biases about the South. So an average of 1 in 4 respondents still can’t get with that whole ebony and ivory thing. Appallingly racist? You betcha. But can someone please explain to me what this has to do with the current Republican presidential race? Discussions of gay marriage I understand. But interracial marriage—since when is this a relevant topic in American politics?

Similarly, why do we need to know respondents’ views on evolution? Last time I checked, not even Santorum was waving the creationism (or intelligent design) banner in this race. Which could explain why, when I went back and looked through the rest of PPP’s polls from this year, I couldn’t find any other states that were asked about evolution. Ditto questions about whether Obama is a Muslim. And in only one other state did I see voters being asked about interracial marriage: South Carolina. (Surprise!)

Ms Cottle isn’t saying that PPP worded its poll in order to bring out the most racist possible answers. (The question they asked is pretty straightforward: “Do you think that interracial marriage should be legal or illegal?”) She’s just saying that these questions wouldn’t have been asked in any other region of the country. And it’s true: we don’t know the national base rate reply for this question. So we should look for other polls that compare attitudes towards interracial marriage in Alabama and Mississippi, or in the South more generally, to those elsewhere in America…

…How about Alabama and Mississippi specifically? Let’s turn to last month’s Pew report on interracial marriage in America, which breaks down actual intermarriage rates by state. From 2008 to 2010, 15% of all American marriages were mixed-race (where the races are white, Hispanic, black, Asian and “other”). The states with the lowest rates of interracial marriage were as follows:

1. Vermont (4.0%)
2. Mississippi (6.2%)
3. Kentucky (7.1%)
4. Alabama (8.1%)
5. Maine (8.2%)

The salient point here, obviously, is that Vermont and Maine are 95% white and 1% black. Mississippi is 59% white and 37% black. Alabama is 69% white and 26% black. (Kentucky, incidentally, is 88% white and 8% black.) The reasons why Alabama and Mississippi combine such racially mixed populations with such low rates of racial intermarriage are obvious and familiar to any American. These are extremely segregated states, residentially, economically, culturally and politically, and that segregation both produces and is produced by high levels of racial prejudice….

Read the entire article here.

Mix-d: Museum

Mix-d:™
2012-02-27

Chamion Caballero, Senior Research Fellow
London South Bank University

Peter Aspinall, Reader in Population Health at the Centre for Health Services Studies
University of Kent, UK

The overall aim of the project is to explore the potential of translating knowledge through technology. Working together with Mix-d, the team will draw on findings from the British Academy project to develop the ‘Mix-d Museum’, an online repository of material and interactive resources.

Hello and a big welcome to our blog! We are delighted to be working with Mix-d: to share the findings of our research on mixed race people, couples and families in early 20th century Britain through the creation of the Mix-d: Timeline. The Timeline will provide highlight many key events in the history of racial mixing and mixedness in twentieth century Britain, as well provide an insight into the everyday lives and experiences of mixed race people, couples and families during this time.

For this first blog entry, we thought we’d say a bit about why we started the research project that the Timeline will draw on and what we found along the way.

As researchers interested in mixed race people, couples and families, we were aware that the little history that had been told about this group—particularly around the interwar period—had assumed that theirs was an inherently negative or problematic experience. We were also aware that such perceptions continued to influence how mixed people, couples and families were seen in Britain today…

…We had hoped to find some records and personal accounts relating to these families and people, but what we found far exceeded our expectations. The project sourced a fantastic range of archival material, including official documents, autobiographical recordings and photo and film material, which has helped us to understand more about the experiences of these families and the effect that official attitudes to racial mixing and mixedness had on their lives…

Read the entire blog post here.

Studs Terkel’s study of race in the US: 20 years on

The Guardian
2012-03-13

Gary Younge

What have we learned in the two decades since the oral historian Studs Terkel published his classic book Race? In the introduction to a new edition, Gary Younge weighs up what has changed – and what hasn’t

Cultures do not come by their obsessions lightly. They tend them over generations, feeding them with myths, truths, pain, resentment, collective generalisations and individual exceptions. They pick at them like scabs until they bleed, and then mistake the consequent infection for the original wound. And then, like a hardy virus, the obsessions survive all attempts at inoculation by mutating into new and more stubborn strains.

Race in America, as Studs Terkel points out in the subtitle to his book (“What Blacks and Whites Think and Feel About the American Obsession”), published 20 years ago this year, is one such obsession. “No African came in freedom to the shores of the New World,” wrote 19th-century French intellectual Alexis de Tocqueville in his landmark book Democracy in America. “The Negro transmits to his descendants at birth the external mark of his ignominy. The law can abolish servitude, but only God can obliterate its traces.”

By 1992, when Race was published, the laws had been abolished two generations prior, leaving the traces to engrave a deep and treacherous crevice between de jure and de facto. So there was never any risk that in the two decades since Terkel conducted most of these interviews, the book would be relegated to a period piece. True, numerous references to Louis Farrakhan, Harold Washington and Ronald Reagan certainly root the contributions in their time. Remarkable things have also happened to race in America since the book came out: black Americans have been eclipsed by Latinos as the largest minority; the black prison population has increased exponentially; a Republican right wing is on the ascendancy; and there is, of course, a black president…

Read the entire article here.

Mexico’s black history is often ignored

Los Angeles Times
2008-04-13

John L. Mitchell, Times Staff Writer

In Mexico, the story of the country’s black population has been largely ignored in favor of an ideology that declares that all Mexicans are “mixed race.” But it’s the mixture of indigenous and European heritage that most Mexicans embrace; the African legacy is overlooked.

“They are saying we are all the same and therefore there is no reason to distinguish yourself,” said Padre Glyn Jemmott, a Roman Catholic priest from Trinidad and Tobago who has had a parish of a dozen Costa Chican pueblos since 1984.

“What they are not saying is that in ordinary life in Mexico, lighter-skinned Mexicans are accepted and have first place,” he said.

Jemmott, a co-founder of Mexico Negro, an organization that seeks to promote cultural pride and political strength in the coastal pueblos, said many Costa Chicans often don’t fully understand what it means to be black in Mexico until they leave their region.

Some tell stories of being confronted in other parts of the country by police who refuse to believe they’re Mexican and sometimes accuse them of being there illegally…

…They were not taught the details of their history: that Spanish slavers took Africans to colonial Mexico (New Spain) in the 16th century, long before the first slaves arrived in Jamestown, Va.; that during the colonial period there were more Africans than Europeans in Mexico.

The Costa Chicans were also not taught that some of the blacks were not slaves; that blacks lived throughout what is now Mexico, working in mining, sugar plantations and fishing.

In some instances black Mexicans were explorers and co-founders of settlements, including Los Angeles.

Jose Maria Morelos, one of Mexico’s leaders for independence, was a mulatto, as was Vicente Guerrero, Mexico’s second president, who abolished slavery in 1822…

Read the entire article here.

Being mixed: Who claims a biracial identity?

Cultural Diversity and Ethnic Minority Psychology
Volume 18, Number 1 (January 2012)
pages 91-96
DOI: 10.1037/a0026845

Sarah S. M. Townsend, Visiting Assistant Professor of Management and Organizations and Postdoctoral Fellow
Kellogg School of Management, Northwestern University

Stephanie A. Fryberg, Assistant Professor of Psychology and Affiliate Faculty in American Indian Studies
University of Arizona

Clara L. Wilkins, Assistant Professor of Psychology
Wesleyan University

Hazel Rose Markus, Davis-Brack Professor in the Behavioral Sciences
Stanford University

What factors determine whether mixed-race individuals claim a biracial identity or a monoracial identity? Two studies examine how two status-related factors—race and social class—influence identity choice. While a majority of mixed-race participants identified as biracial in both studies, those who were members of groups with higher status in American society were more likely than those who were members of groups with lower status to claim a biracial identity. Specifically, (a) Asian/White individuals were more likely than Black/White or Latino/White individuals to identify as biracial and (b) mixed-race people from middle-class backgrounds were more likely than those from working-class backgrounds to identify as biracial. These results suggest that claiming a biracial identity is a choice that is more available to those with higher status.

Read or purchase the article here.

Black identity in biracial Black/White people: A comparison of Jacqueline who refuses to be exclusively Black and Adolphus who wishes he were.

Cultural Diversity and Ethnic Minority Psychology
Volume 7, Number 2 (May 2001)
page 182-196
DOI: 10.1037//1099-9809.7.2.182

Angela R. Gillem
Arcadia University

Laura Renee Cohn
Arcadia University

Cambria Thorne
Arcadia University

Two biracial college freshmen (17 and 19 yrs old), both of whom identify as Black, were chosen from a larger sample of participants in a qualitative study of biracial identity development to exemplify the differences in the paths that 2 biracial individuals could take to achieve racial identity resolution. Through the case study method, the authors describe the course and progression of racial identity development (RID) in these 2 individuals and discuss some key themes in their lives that have contributed to the development of their RID. The purposes are fourfold: to describe, nonclinical subjective experiences of being biracial in the US, to explore the differences in the paths that 2 biracial individuals can take to achieve what looks superficially like similar Black racial identity resolution, to demonstrate how identifying as Black can have different meanings and consequences for 2 biracial people, and to contribute to the differentiation of Black RID from biracial Black/White RID. The authors raise questions about the generalizability of monoracial Black and ethnic identity theories to biracial individuals.

Read the entire article here.

[Daniel Fiedler] Segregating children is wrong

The Korea Herald
2012-03-13

Daniel Fiedler, Professor of Law
Wonkwang University

This year under the guidance of the Seoul Office of Education a new elementary school and a new high school were opened in the Seoul area. While generally the opening of new schools would not be cause for comment, in this case the new schools are specifically for children who come from “multicultural” backgrounds. The high school is designed to educate “multicultural” teenagers who have dropped out of regular public high schools, while the elementary school will operate as a regular school but with special emphasis on teaching Korean culture and language. The Seoul Office of Education argues that this is a necessary and progressive approach to assist in the education of these children; however, segregating these students from their Korean peers is neither appropriate nor desirable for the future of South Korea. And the use of the term “multicultural” to describe these children is a thinly disguised euphemism for mixed-race or mixed-descent, a concept that has no place in 21st century discourse.

For a comparison one only has to look to the failed experience of the United States in segregating the races during the first half of the 20th century. In the United States the euphemism used was “separate but equal” and the idea was to have schools only for black children and schools only for white children. The United States then extended it to separate cars on trains, to separate public bathrooms and even to separate drinking fountains and soda shops. However, after almost 60 years it became apparent that the “separate but equal” approach was an abject failure and, in 1954 the United States Supreme Court declared it unconstitutional. Since that time integration and equality have been driving forces behind affirmative action programs in education, employment and everyday life in the United States. Nonetheless, the United States still struggles with the impact of that half century of segregation as reflected in the racist attitudes that still exist among the less educated and provincial members of American society…

Read the entire article here.

Miscegenation: The Courts and the Constitution

William and Mary Law Review
Volume 8, Issue 1 (1966)
Article 7
pages 133-142

Cyrus E. Phillips IV

MISCEGENATION: THE COURTS AND THE CONSTITUTION

Miscegenation is generally defined as the interbreeding or marriage of persons of different races, but the term will here be used in reference to miscegenetic marriages only. That is, this paper will concern itself only with the aspects of the marriage laws of various states that relate to miscegenation. The purpose of this paper will be to show the antecedents of miscegenation in the American legal system, the methods of constitutional justification of miscegenation statutes in state courts, and the change in regard to their validity given by the federal judiciary.

BACKGROUND

Prohibitions against miscegenation date back to the earliest colonial times, and the first record of sanctions imposed for this act in the Virginia colony appears in Hening’s extract from the judicial proceedings of the Governor and Council of Virginia:

September 17th, 1630. Hugh Davis to be soundly whipped, before an assembly of negroes and others for abusing himself to the dishonor of God and shame of Christians, by defiling his body in lying with a negro; which fault he is to acknowledge next Sabbath day.

That prohibitions against miscegenation have been widespread in the United States can be seen in the fact that they have appeared in the statutes of some forty states. Of these forty, twenty-three have repealed their statutes, half of these having been repealed within the last two decades as a result of the movement for Negro equality as well as the publicity occasioned by a 1948 decision of the California Supreme Court which struck down that state’s miscegenation statute.

Nontheless, it is indeed surprising that seventeen states still retain their miscegenation statutes. Of these seventeen states, six make express provisions in their constitutions either forbidding the passage of laws validating such marriages or else maling them void ab initio. Miscegenation is an entirely statutory crime, generally considered to be of the grade of a felony, the penalty for which ranges up to imprisonment for ten years and fines up to $2,000.

All miscegenation statutes contain general provisions against the intermarriage of Negroes and Caucasians, but others have expanded their scope to include Malays, American Indians, Mestizos, and Half-breeds. Although these statutes in the main do not prohibit intermarriage between members of races other than white, all prohibit intermarriage between a white person and a member of the designated non-white group or groups.

And just as the groups with which intermarriage is prohibited vary from state to state, so also does the definition of “Negro.” One state classifies a Negro as any person of one-eighth or more Negro blood, while others define Negroes as any person of Negro descent to the third generation inclusive.”‘ Two states include every person in whom there is any ascertainable Negro blood within the prohibited group. That these statutes are an anomaly in this period of constitutional and social reform is readily apparent. Nevertheless, their antecedents run deep in the American legal system…

Read the entire article here.