Pigmentocracy

Posted in Articles, Definitions, History, Media Archive, Passing, Slavery on 2011-07-26 02:14Z by Steven

Pigmentocracy

Freedom’s Story: Teaching African American Literature and History
National Humanities Center
April 2010

Trudier Harris, J. Carlyle Sitterson Professor of English, Emerita
University of North Carolina, Chapel Hill

Definition and Background

In the past couple of decades, the word pigmentocracy has come into common usage to refer to the distinctions that people of African descent in America make in their various skin tones, which range from the darkest shades of black to paleness that approximates whiteness. More specifically, the “ocracy” in pigmentocracy carries with it notions of hierarchical value that viewers place on such skin tones. Lighter skin tones are therefore valued more than darker skin tones. Such preferences have social, economic, and political implications, as persons of lighter skin tones historically were frequently—and stereotypically—viewed as being more intelligent, talented, and socially graceful than their darker skinned black counterparts. Blacker blacks were viewed as unattractive, indeed ugly, and generally considered of lesser value. Europeans standards of beauty thus dominated an African people for most of their history in America.

Although the word pigmentocracy may have come into widespread usage fairly recently, the concept extends throughout the history of Africans on American soil. During slavery, black people who were fathered by their white masters often gained privileges based on their lighter coloring. Indeed, one reported pattern is that blacks of lighter skin were reputedly selected to work in the Big Houses of plantation masters while blacks of darker hues were routinely sent to the fields. Moreover, one of the origins of the Dozens, the ritual game of insult in African American culture, is reputed to have developed as a result of slurs darker skinned blacks who worked in the fields hurled at lighter skinned blacks because their mothers had given birth to children sired by white masters. Some masters who recognized their paternity publicly sometimes sent their partially colored offspring to the North to be educated. This practice explains in part the belief that blacks of lighter skin were more intelligent (they simply had more educational opportunities). It was convenient to the mythology of slavery to suggest this pattern as well, for even without formal admission, whites were aware that some blacks looked more like them than others. Since many theories of bestiality and dehumanization were aligned with darker skinned blacks, it was perhaps preferable to be more tolerant of the lighter skinned ones. Even this, however, was not a consistent pattern, for theories also developed about mongrelization, that is, the mixing of black and white blood, leading to extreme anti-social behavior in persons so endowed.

Value based on skin tones led to some interesting historical developments both within and outside African American communities. To prevent blacks fathered by white masters from making claims on their masters, children born to enslaved women were legally designated to take the status of those women. Blond-haired, blue-eyed enslaved persons, therefore, could not change their condition through any legal process. To ensure that this pattern could not be broken, anyone determined to have had black blood in one of their ancestors five generations removed was still designated “Negro.” Mulattoes, quadroons, octoroons, sextaroons [hexadecaroon?], and whatever word would define a person who had 1/32 black blood [dotriacontaroon??] were all designated to be fully black by laws of American society. “The mighty drop” of black blood, as some scholars refer to it, was powerful enough to control generations of persons legally classified as black who might otherwise have been classed as white or who might have passed for white…

Read the entire article here.

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Who are the Blacks? The Question of Racial Classification in Brazilian Affirmative Action Policies in Higher Education

Posted in Articles, Brazil, Caribbean/Latin America, Media Archive, Politics/Public Policy, Social Science on 2011-07-23 23:37Z by Steven

Who are the Blacks? The Question of Racial Classification in Brazilian Affirmative Action Policies in Higher Education

Cahiers de la Recherche sur l’Éducation et les Savoirs
Number 7 (October 2008)
18 pages

Luisa Farah Schwartzman, Assistant Professor in Sociology
University of Toronto

Debates about racial classification and its agreement with the uses of “race” and “color” in everyday life have been central to the discussion about affirmative action in Brazil. Using quantitative and qualitative data regarding the relationship between socio-economic status and racial identification in Brazilian universities, this paper investigates how particular kinds of policies may have different impact in terms of which particular “kinds” of individuals are benefited. I argue that both the labels that are used and the socio-economic limits that are imposed may have significant and not always intuitive consequences for which individuals are admitted, and for how contestable their eligibility will become. The label negro, when used as the sole criterion for admissions, may be too restrictive and exclude “deserving” non-whites from these policies. On the other hand, because potential non-whites from higher socio-economic classes are more likely to come from “multi-racial” families, the absence of a socio-economic criterion may lead to a substantial number of candidates who may feel that they can lay claims to a wide range of racial labels, not all of which may be acceptable to policy designers and scrutinizers concerned with restricting eligibility for quotas to “deserving” candidates.

Read the entire article here.

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Politics: President Obama, of All People, Should Know That Some Rights Can’t be Left to the States

Posted in Articles, Barack Obama, Gay & Lesbian, Law, Media Archive, Politics/Public Policy, United States on 2011-07-23 04:26Z by Steven

Politics: President Obama, of All People, Should Know That Some Rights Can’t be Left to the States

The New Gay
2011-07-18

Tony Phillips

In 1961, when Barack Hussein Obama II was born in the brand new State of Hawaii, laws on the books in 22 of the other 49 United States forbade the marriage of his White American mother to his Black Kenyan father. Arizona’s anti-miscegenation law prohibiting marriage between whites and any persons of color was repealed in 1962. Similar laws in Utah and Nebraska were overturned the following year. Indiana’s law prohibiting interracial marriage held out until 1965, Maryland’s until 1967, the same year that such laws were finally overturned in Alabama, Arkansas, Delaware, Florida, Georgia, Kentucky, Louisiana, Mississippi, Missouri, North Carolina, Oklahoma, South Carolina, Tennessee, Texas, Virginia and West Virginia with the Supreme Court’s ruling in Loving v. Virginia that ended all race-based legal restrictions on marriage in the United States…

…Yes, we all know about America’s racially conflicted past, so what’s the point?
 
The point is that it’s incomprehensible to me that Barack Obama, a man whose legitimacy as an American has been publicly questioned by hate-rousing provocateurs, a man whose early life confounds the prevailing norms of his generation, a man whose ascendency in the 21st Century was made possible only by the bravery of justice-seekers in the 20th, that he, of all people, would be behind the times on marriage equality. How is it possible that his stance on gay marriage is still evolving?

Read the entire article here.

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Brazil’s new racial reality: Insights for the U.S.?

Posted in Articles, Brazil, Caribbean/Latin America, Census/Demographics, New Media, Social Science, United States on 2011-07-22 21:25Z by Steven

Brazil’s new racial reality: Insights for the U.S.?

Race-Talk
The Kirwan Institute for the Study of Race and Ethnicity
2011-07-19

Cheryl Staats, Research Assistant

Brazil has been a long-standing place of interest for many scholars due to its fluid racial categorization that focuses on phenotype rather than hypodescent.  With the release of Brazil’s 2010 census data, the newly-minted “minority-majority” country only further piques the interest of many in the U.S. as our country quickly approaches its own “racial tipping point” in approximately 2042.  What insights can the U.S. gain from Brazil and its experiences with this demographic transition thus far?  While the two countries possess similar yet distinct racial histories, some possible parallels are worth considering.
 
Non-white birth rates outpacing those of white women is one of the key factors in the U.S. demographic transition, as twelve states and the District of Columbia already have white populations below 50% among children under age five.  Seven additional states are poised to also attain a “minority majority” designation among children within the next decade.
 
Similar to the U.S., one of the drivers behind the numeric rise of nonwhites in Brazil has been the rise of the non-white birth rate.  Moreover, experts also cite an increased willingness of Brazilians to self-identify as black or pardo, a Brazilian term akin to mestizo or mixed race.  Among the reasons attributed to this include: a period of economic growth that is helping to dispel associations between poverty and skin color; increased presence of blacks in high-profile positions, including the appointment of a black judge to Brazil’s Supreme Court and the country’s first black actor in a leading telenovela role; and a sense of hope that is permeating the country…

Read the entire article here.

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“The Last Stand”: The Fight for Racial Integrity in Virginia in the 1920s

Posted in Articles, History, Law, Media Archive, United States, Virginia on 2011-07-21 23:52Z by Steven

“The Last Stand”: The Fight for Racial Integrity in Virginia in the 1920s

Richard B. Sherman, Chancellor Professor of History
College of William and Mary

The Journal of Southern History
Volume 54, Number 1 (February, 1988)
pages 69-92

By the 1920s many southern whites had come to believe that the race question was settled. White supremacy had been assured and the subordinate position of blacks effectively guaranteed by ostensibly constitutional methods of disfranchisement, Jim Crow laws, and other forms of racial discrimination. In Virginia, however, a small but determined group of racial zealots insisted that such steps were not enough. The race problem, they argued, was no longer political; it was biological. Believing that extreme measures had to be taken to prevent the contamination of white blood, they initiated and led an emotional campaign for stringent new laws to preserve racial integrity. Without these, they warned, amalgamation was inevitable. These racial purists were convinced that their fight was a “Last Stand” to keep America white and to save civilization itself from downfall. The campaign for racial integrity in Virginia was not the product of a great popular ground swell. Rather, it was primarily the work of this dedicated coterie of extremists who played effectively on the fears and prejudices of many whites. Ultimately they were able to achieve some, although not all, of their legislative goals. Their activities, nonetheless, were significant and had an impact on Virginia that was felt long after the 1920s.

During the first two decades of the twentieth century a number of steps had been taken in Virginia to “settle” the race question and to guarantee white supremacy. One of the most important measures had been the adoption of a new constitution in 1902 with provisions that severely contracted the franchise. As a result Virginia came to be controlled by a remarkably small political and social elite, while blacks were largely eliminated as a political force capable of providing…

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The Origins, Current Status, and Future Prospects of Blood Quantum as the Definition of Membership in The Navajo Nation

Posted in Articles, Identity Development/Psychology, Law, Media Archive, United States on 2011-07-21 22:45Z by Steven

The Origins, Current Status, and Future Prospects of Blood Quantum as the Definition of Membership in The Navajo Nation

Tribal Law Journal
University of New Mexico School of Law
Volume 8 (2007-2008)
pages 1-17

Paul Spruhan, Law Clerk
Navajo Nation Supreme Court, Window Rock, Arizona

In this article, the author discusses the origin of the Navajo Nation’s blood requirement. Mr. Spruhan examines the intended purpose of the quarter-blood quantum definition and the role of the Bureau of Indian Affairs. He reviews the current status, regulation, and recent attempts to change the quarter-blood quantum requirement. He discusses the future of the quarter-blood quantum requirement with respect to the Navajo Nation Council’s 2002 resolution known as the “Fundamental Laws of the Diné,” a resolution mandating the application of traditional law, customary law, natural law, and common law to the Navajo Nation Government and its entities. In this regard, Mr. Spruhan inquires as to the impact the “Fundamental Laws of the Diné” will have on the quarter-blood quantum requirement and future membership requirements.

In the last few years, scholars, reporters, lawyers, and the general public have focused much attention on tribal membership requirements. Recent controversies over membership of “Freedmen,” or descendants of slaves, in the Cherokee Nation and other Oklahoma tribes have produced scholarly and popular discussions of what it means to be “Indian” and a member of a tribal nation. Enrollment controversies among gaming tribes in California and recently recognized tribes in Rhode Island and Massachusetts, among others, have exposed acrimonious disagreements within tribal communities over how to define tribal membership. Tribes have disenrolled whole extended families and entire categories of members by reviewing prior enrollment records, or amending their laws to redefine membership eligibility. Popular press reports and scholarly articles on these controversies have introduced the concepts of “blood quantum” and “tribal membership” to a wider non-Indian audience. The resulting publicity has tested the power of tribal nations to define their membership independent of state and federal judicial and political control, as calls for outside intervention increase.

In the midst of these controversies, a recent panel at a continuing legal education seminar held in Window Rock, the capital of the Navajo Nation, discussed whether the Nation would experience similar membership controversies in the future, and how such issues might be approached under Navajo law. This article arises out of a presentation the author gave at that seminar on the origins of the Navajo Nation’s current membership rule, which requires a person to have at least one-quarter Navajo “blood.” The presentation described the origins of this requirement in light of the origins of “blood quantum” in federal Indian law, which the author has described in two previous law review articles.

Based on that presentation and the presentations of other panelists, as well as a lively discussion with members of the audience, this article aims to do several things. In Part I, the article describes the origins of the Navajo Nation’s quarter-blood requirement in an attempt to answer the question: how and why did the Navajo Nation adopt blood quantum as the definition for membership? Part I describes how that requirement came about through the resolutions and minutes of meetings of the Navajo Nation Council, and examines what Council delegates thought they were accomplishing through the quarter-blood definition. Part I also discusses the role of the Bureau of Indian Affairs in the development of that membership definition. In Part II, the article discusses the current status of the quarter-blood requirement, how the Navajo Nation regulates it, and recent attempts to change the requirement. In Part III, the article analyzes the future prospects for the quarter-blood requirement, and blood quantum generally, in light of recent developments in Navajo Nation statutory law and the jurisprudence of the Navajo Nation Supreme Court concerning the “Fundamental Laws of the Diné.”…

…How might the quarter-blood requirement fare under a Fundamental Law analysis? Would the fact that blood quantum is not a traditional Navajo concept affect its enforceability? The concept of “blood quantum” originated in Anglo-American colonial law to define the status of mixed-race people and bar them from rights afforded whites. The federal government adopted this pre-existing concept to define “Indian” and “tribal member” for various purposes long before the Navajo Nation Council adopted blood quantum in 1953. Traditionally, Navajos use clanship to define identity. Each Navajo has four clans he or she identifies himself or herself by: the mother’s clan, the father’s clan, the maternal grandfather’s clan, and the paternal grandfather’s clan. A Navajo is a member of his or her mother’s clan and is “born for” his or her father’s clan. According to Navajo history, there were four original clans, and many clans that were subsequently adopted. Some of the adopted clans originate from Pueblo or other tribal peoples, as well as Mexicans, who were adopted into Navajo society. Various “non-Navajos” were absorbed into the Navajo people, and clans were created to conform them to the existing system of identity. Navajos also define themselves by “cultural identity markers” derived from origin stories, identified by one Navajo scholar, Lloyd Lee, as “worldview, land, language, and kinship.” Practicing the principles of hozho and sa’ah naaghai bik’eh hozhoon, speaking the Navajo language, and recognizing Navajo kinship, Lee argues, are the true definition of Navajo identity. Blood quantum plays no part in these conceptions of Navajo identity. Significantly, these concepts were essentially absent from the discussions of the prior Council in adopting the quarter-blood requirement…

Read the entire article here.

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Tribal Kulturkampf: The Role of Race Ideology in Constructing Native American Identity

Posted in Articles, Identity Development/Psychology, Law, Media Archive, Native Americans/First Nation, United States on 2011-07-21 02:38Z by Steven

Tribal Kulturkampf: The Role of Race Ideology in Constructing Native American Identity

Seton Hall Law Review
Volume 35, Number 4 (2005)
pages 1241-1260

Carla D. Pratt, Associate Professor of Law
Pennsylvania State University

I. INTRODUCTION

“Law is embroiled in the politics of identity. It names parties, defines their speech and conduct, and assigns their rights and duties. Its judgments declare, enjoin, and award the tangible and intangible benefits of race and racial privilege.” Law has been deeply involved in the politics of defining racial identity. The rule of hypo-descent, also known as the “one-drop rule,” was codified as law in many states in an effort to define the group of people who were black and therefore subject to the deprivation of liberty through the institution of slavery and later subject to social, economic, and educational subjugation through Jim Crow. Although the rule has been repealed from the statutory compilations of law in those states that once had such a rule, it continues to operate on a cognitive and cultural level in American law and society. On a social and cultural level, most Americans still perceive anyone with known African ancestry and the skin coloration, hair texture, or facial features that serve as evidence of African ancestry, to be “black” or African American.

Unbeknownst to many, the rule of hypo-descent still operates in law on a structural level, particularly with respect to federal Indian law and the law of some Native American tribes. Within some Native American tribes, the rule is still covertly operating to construct Native American identity. In the struggle to preserve their very existence, some Native American tribes have subscribed to the basic assumptions of the dominant culture, including the assumption that whiteness is to be prized and non-whiteness devalued on a scale relative to the degree of color of one’s skin, with blackness constituting the most devalued state of being.

Few extant cases are more illustrative of law embroiled in the politics of racial identity than the case of Davis v. United States, which the United States Supreme Court recently declined to review. Davis was brought by two groups of people who are members of a federally recognized Indian tribe called the Seminole Nation of Oklahoma. These groups, or “bands” of people, as they are commonly referred to in Indian discourse, are known as the Dosar-Barkus and Bruner bands of the Seminole Nation. They brought a lawsuit in federal court seeking to obtain treatment equal in nature and degree to the treatment received by other members of their tribe. Specifically, they sought to participate in certain tribal programs that are funded by a judgment paid by the United States for tribal lands taken by the United States government in 1823 when the tribe was in Florida. The federal courts ultimately refused to allow these bands of Seminoles to have their case heard on the merits by holding that Rule 19 of the Federal Rules of Civil Procedure precluded the hearing of the case because the tribe was an indispensable party which could not be joined in the action due to its sovereign immunity. The Seminole tribe’s culture war over the Dosar-Barkus and Bruner bands of Seminoles has even resulted in tribal efforts to amend the Seminole constitution in a manner that would exclude these Seminoles from tribal membership. Why are these bands of Indians treated differently from the remainder of their tribe? Why is their own tribe so hostile to them? What separates them from the majority of their tribe? They are black.

This Essay explores how law has utilized the master narrative of white supremacy and black inferiority to construct Native American identity in a way that presently enforces the rule of hypo-descent. I must concede that while the Seminole Nation or “tribe” is not culturally representative of the diversity of Indian Nations or tribes in the United States, an inquiry into the experience of the Seminoles provides a basis for identifying how the master narrative of white supremacy and black inferiority is used to construct Native American identity, and how the construction of Native American identity in this fashion serves to further advance white supremacy…

Read the entire essay here.

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Multiracial Work: Handing Over the Discretionary Judicial Tool of Multiracialism

Posted in Articles, Census/Demographics, Law, Media Archive, United States on 2011-07-20 21:15Z by Steven

Multiracial Work: Handing Over the Discretionary Judicial Tool of Multiracialism

UCLA Law Review
University of California, Los Angeles School of Law
Volume 58, Number 5 (June 2011)
pages 1303-1341

Scot Rives, Article Editor

The rise of the mixed-race population and its implications for our society has received attention in current discourse and media coverage. Some see it as a portent of the postracial world to come; others see it as just another challenge to which anti-discrimination law must adjust. Despite this new attention, racial mixing is not a new phenomenon by any measure. What have changed are the methods of categorization. By realizing this fact, we can repudiate the claim that increased declarations of mixed-race identity signal a major shift and instead focus on readjusting outdated legal schemes that were predicated on old methods of monoracial categorization. This Comment addresses the conflict between new categorization methods for mixed race in data gathering as well as the non-cognizable mixed-race- based claims in current Title VII doctrine. Mixed-race individuals face unique harms themselves, and Title VII’s refusal to acknowledge mixed race results in dismissal of claims. After addressing two similar proposals that do not go far enough to remedy harms, this Comment proposes taking the discretion of framing race from judges and placing it in the hands of plaintiffs. Under this Comment’s proposal, plaintiffs can frame race as they experience the discriminatory use of race—including the mixed- race classification—against them, while allowing employers to rebut the plaintiffs’ claimed race by showing that they perceived the plaintiffs’ race differently.

Table of Contents

  • INTRODUCTION
  • I. CATEGORIZATION PAST AND PRESENT
    • A. Historical Perspective
    • B. Reemergence and Boom
      • 1. Loving, the Multiracial Category Movement, and the 2000 Census
      • 2. Legal Acceptance
      • 3. Legal Rejection in Title VII
        • a. Title VII Doctrinal Background
        • b. Rejecting Mixed-Race-Based Claims Under Title VII
  • II. MIXED-RACE HARMS
    • A. Unique Animus
    • B. Intersectional Obscurement
    • C. Situational Race and Performing White
  • III. PERCEPTION-BASED SOLUTIONS
    • A. Employer-Perception-Based Disparate Treatment Claims
    • B. Unfulfilled Aims
  • IV. A FLEXIBLE BUT SEPARATE CATEGORIZATION IN TITLE VII ACTIONS
    • A. Disparate Impact/Intersection Resolution
    • B. Objections
      • 1. General Concerns About Separate Categorization
      • 2. Excessive Power Grant to Multiracials
      • 3. Essentialization
  • CONCLUSION

INTRODUCTION

Recently, I was confronted with an example of the ongoing cultural debate over the proper categorization of multiracial persons. While filling out an equal employment opportunity form for job interviews, I found myself at a loss with what to mark. The form employed a two-tier system. The first tier required a Yes-or-No answer to whether the respondent belonged in the ethnic category of Hispanic or Latino. If the respondent marked No, he or she could move to the second tier and mark: White; Black or African American; Asian, Native Hawaiian or Other Pacific Islander; Native American; or Two or More. Each racial category in the second tier included the parenthetical admonition, “Not Hispanic or Latino.” As someone who identifies as a mixed-race person and has seen many of these forms, I was accustomed to formulations that allowed either selection of only a single monoracial category, selection of all monoracial categories that apply, or, more recently, a separate choice for Two or More. Here was something that I had never seen. As one of partial Latino background, I was locked out from a choice to pick multiple races even though I also identify as being of Asian and white (non-Latino) descent.

In this example, the limited racial structure only affected my personal feelings and may have had a minor distorting impact on statistics that could be used to show or refute concerns about equal employment opportunity. But similarly fluctuating rules and discourse surrounding racial categorization also play out in settings with more tangible and immediate repercussions involving equally strange and varied rules. As this Comment shows, Title VII jurisprudence has operated in confusion regarding the definition and purpose of multiraciality, how multiraciality relates to and is differentiated from a biracial paradigm, and what various conceptions of identity mean for Title VII’s operation moving forward.

The majority of multiracial discourse in the United States has arisen in response to a perceived increase in interracial reproduction following the U.S. Supreme Court’s invalidation of anti-miscegenation laws in Loving v. Virginia as well as the increasing demand for a multiracial or mixed-race category, exemplified by the debate surrounding the 2000 Census. This discourse has generally been limited to addressing the benefits or detriments of creating a separate category in the census and other frameworks. However, while battling over the creation of a multiracial category, the debaters have generally overlooked the ramifications of such a category in areas of law where it has potential to further racial justice or hinder it.

Contrary to the assertions made in recent media coverage, racial mixing is not a new phenomenon, nor is the explicit categorization of mixed race as something separate. However, the periods of explicit categorization occurred briefly during times of de jure racial stigmatization; mixed-race categories were later absorbed into monoracial categories through the rise of the hypodescent rule, prompting elimination of mixed-race categorization. Over the past twenty years mixed-race identity has reemerged in general discourse and on the census in part because of the Multiracial Category Movement (MCM). Mixed-race identity has also received legal acceptance in some areas, even as Title VII jurisprudence has rejected it.

Despite the historical existence of racial mixing, most laws dealing with race are structured in a monoracial scheme. However, the ability to mark more than one category on the 2000 and 2010 Censuses and the subsequent effect on other federal programs via Directive 15, which seeks to unify categorization across the federal government, make it apparent that the monoracial conception of race is no longer consistent in law. Courts are increasingly confronted  with the conundrum of applying laws predicated on a monoracial conception to a growing mixed-race population’s claims to multiracial identity, which are emboldened by federal, state, and private data-gathering techniques that explicitly use a multiracial category or allow selection of multiple categories. Courts attempting to apply legal rules created for a monoracial scheme to mixed-race individuals have been inconsistent and often appear to use the mixed-race identity of an individual or a population as a legal tool to adjust or bolster arguments. One area in which mixed-race identity has been rejected is Title VII employment discrimination. This rejection involves not only refusal to acknowledge mixed race as a separate protected class, but also hindrance of mixed-race individuals claiming disparate treatment on the basis of a monoracial category. Instead, they are conscripted into other monoracial protected classes, defeating their own monoracial disparate treatment claims as well as claims by others who are replaced by someone of mixed race.

Title VII rejection is problematic because mixed-race individuals face unique harms, and courts seem unwilling to apply consistency and resolve the tension between this identity and current doctrine. The harms at issue are not only harms of categorization that much of the literature focuses on but harms attached to the category. Harms of categorization are those that arise from simply being classified by a system of rules, separate from any benefit or injury based on that categorization, such as being perceived as belonging to or forced to identify with an ill-fitting category. Harms attached to the category are the negative actions such as refusal to hire someone of that category or violence against those in the category. Individuals who are socially racialized as mixed race or embrace that identity face discrimination from a unique animus independent from the harms based on monoracial identities. Under current law, these unique harms in the employment context cannot be remedied even when attempting to bootstrap a claim onto a color claim or a traditional race claim. Additionally, there are instances in which a mixed-race identity functions to obscure discrimination similar to certain aspects of intersectionality. Despite membership in multiple racial categories, a mixed-race complainant must plead a specific protected class to allege discrimination on the basis of race. Courts will often restructure the claims of those seeking a multiracial class into traditional monoracial terms. Further, some courts have held that a mixed-race individual can be replaced by a member of any racial group to which the mixed-race person owes some of his or her heritage. A mixed-race individual can even be used as a foil to another individual’s traditional monoracial claim because they can be conscripted into the same protected class as that of the traditional claimant—if they share any racial heritage despite possible vast disparities in phenotypical indications of race, self-identification, and social perception. This can be especially problematic where colorism claims’ cognizability is limited.

Even when framing a complaint under a monoracial category, mixed-race individuals face problems of standing. First, they are especially susceptible to being perceived as belonging to a racial group completely unrelated to their personal identification or ancestry, or as identifying with a particular racial group because of the assumed mutability of their identity. Thus, when courts require proof of membership in a class, mixed-race people are often barred from bringing claims when they are discriminated against for belonging to a race with which they do not identify. Second, those of mixed backgrounds are more susceptible to mutability attacks. For example, a defendant in an employment discrimination suit may point to a mutable characteristic as the reason for the plaintiff’s dismissal when that characteristic may be what triggered an individual’s racialization in the first place. This defense works because the majority of courts still accept race as an immutable characteristic even as mixed-race persons challenge that conception.

Thus far, multiracial discourse has focused on the concept of separate categorization in data gathering, while ignoring ongoing experiences, problems, and harms created by social perception as mixed race. Two scholars, however, have examined these harms and have proposed to combat them through extensions of current law. While these proposals are helpful, they focus narrowly on disparate treatment claims using employer intent and perception. Focusing on employer intent and perception may remove the barrier of establishing membership in a specific class to which a mixed-race individual may or may not belong, but it also reinforces the perpetrator model of discrimination, eschews disparate impact claims, maintains a significant burden on a claimant to establish a prima facie case by showing employer perception, and does not fully solve intersectional harms.

While these proposals allude to use of a separate mixed-race category if one is perceived as such, this Comment argues explicitly that a mixed-race category is required in order to remedy ongoing discrimination. At the same time, in order to effectively address all discriminatory harms, mixed-race persons should not be locked into such a category. In this way, this Comment’s proposal echoes the perception-based proposals, but instead of focusing on employer perception, it allows a plaintiff to frame race as he or she desires for the initial complaint. A showing of an inconsistent perception can then be used by a defending party to refute that framing. Allowing plaintiffs to frame perception will make disparate impact claims accessible and assuage concerns over creating a separate category and further fractioning minority groups. Additionally, this proposal places the burden of establishing employer perception on the party best able to access the necessary evidence, instead of on a complainant who in most cases does not reach the discovery phase.

Several objections are likely to arise from this approach, many of which have been articulated in the debate over the creation of an independent mixed-race category for data gathering. These include concerns about reification of biological race, creation of a new in-between class to further subordinate groups on the bottom, fractioning of minority groups that can lead to losses of political power, and concerns that such a category does not reflect accurate perceptions or experiences. Beyond those articulated about the category generally, there is also a risk of granting greater protection to mixed-race individuals when other subordinated classes may be more or at least equally in need of it. Further, given the inherently diverse nature of mixed-race individuals, the proposal stands to be at greater risk of essentialization objections. However, keeping exclusive control of the categorization out of the hands of any one party and focusing on unique animus towards mixed-race individuals for any claims based on the mixed-race class can eliminate or mitigate many of these concerns.

Part I of this Comment begins by examining the historical existence of racial mixing and the myth of racial purity in an effort to disarm claims that racial mixing signals a coming racial utopia. It then looks at the meandering progression of separate mixed-race categorization from its initial use, to its absorption into monoracial categories, and its current limited reemergence in legal doctrine. From this point, Part II examines the specific harms that mixed-race individuals face, focusing on those at play in employment discrimination. Part III examines two previously proposed interventions for these harms and finds them to be an incomplete remedy. Finally, Part IV proposes a flexible but separate categorization as an alternative that best addresses the failure of current anti-discrimination jurisprudence to remedy the harms faced by mixed-race people…

Read the entire comment here.

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Fatherhood Institute Research Summary: African Caribbean fathers

Posted in Articles, Family/Parenting, Media Archive, United Kingdom on 2011-07-19 21:41Z by Steven

Fatherhood Institute Research Summary: African Caribbean fathers

Fatherhood Institute
2010-03-10

The picture for UK fathers of Black Caribbean heritage is complex since as many of their children are now conceived with partners from outside Black Caribbean communities than are conceived within them. This pattern is not yet strong among UK fathers of Black African heritage, 81% of whose children are conceived within their own heritage group (Platt, 2009).
 
Black and Black British fathers are twice as likely as white British fathers (and three times as likely as British Asian fathers) to live apart from their children; and high rates of non-resident fatherhood are also found where children are of Mixed Heritage (Hunt, 2009a; Platt, 2009).  However, there are substantial social class differences here, and while cultural factors contribute (Reynolds, 2009) the main reasons for non-resident fatherhood in Black and Mixed Heritage families are the same as those found in white families: low socio-economic status, unemployment, low education, and so on (e.g. Amato & Sobolewski, 2004); Maclean & Eekelaar, 1997). Experience of racism, and institutionalised racism, are key to all of these (making them far more common in Black families) and are also relevant to other factors which further contribute to high levels of non-resident-fatherhood in Black families: early fatherhood, poor mental health, imprisonment, having been raised without own father present, and so on…

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Manufacturing citizenship: Metapragmatic framings of language competencies in media images of mixed race men in South Korea

Posted in Anthropology, Articles, Asian Diaspora, Communications/Media Studies, Media Archive, Social Science on 2011-07-18 21:15Z by Steven

Manufacturing citizenship: Metapragmatic framings of language competencies in media images of mixed race men in South Korea

Discourse & Society
Volume 22, Number 4 (July 2011)
pagesw 440-457
DOI: 10.1177/0957926510395834

Adrienne Lo, Assistant Professor of Anthropology and Asian American Studies
University of Illinois, Urbana-Champaign

Jenna Kim
Department of Educational Psychology
University of Illinois, Urbana-Champaign

This article examines how discourses of linguistic (in)competency regiment productions of citizenship in the South Korean popular media. Through an analysis of newspaper articles and television programs, we investigate how depictions of language competency become key resources for locating individuals within genealogies of kinship and chronotopic figures of personhood. In some cases, the speech of these celebrities associates them with imaginings of their backwards, low-class Korean kin, the Japanese colonial period, and American military presence, while in other cases, their language is associated with the 21st-century ideal of the modern, elite, globetrotting neoliberal subject. This analysis demonstrates how competence is read in relation to changing notions of citizenship in the new ‘multicultural’ Korea as these men are differentially positioned between multiple raced, classed, and gendered imaginings of Whiteness and Koreanness. More generally, we argue that understandings of linguistic competence are social productions, rather than reflections of language ability.

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