Mixed Race Studies

Plessy as “Passing”: Judicial Responses to Ambiguously Raced Bodies in Plessy v. Ferguson

Law & Society Review
Volume 39, Issue 3 (September 2005)
pages 563–600
DOI: 10.1111/j.1540-5893.2005.00234.x

Mark Golub, Assistant Professor of Politics & International Relations
Scripps College, Claremont, California

The Supreme Court’s decision in Plessy v. Ferguson (1896) is infamous for its doctrine of “separate but equal,” which gave constitutional legitimacy to Jim Crow segregation laws. What is less-known about the case is that the appellant Homer Plessy was, by all appearances, a white man. In the language of the Court, his “one-eighth African blood” was “not discernible in him.” This article analyzes Plessy as a story of racial “passing.” The existence of growing interracial populations in the nineteenth century created difficulties for legislation designed to enforce the separation of the races. Courts were increasingly called upon to determine the racial identity of particular individuals. Seen as a judicial response to racial ambiguity, Plessy demonstrates the law’s role not only in the treatment of racial groups, but also in the construction and maintenance of racial categories.

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Interrogating Identity Construction: Bodies versus Community in Cynthia Kadohata’s In the Heart of the Valley of Love

Asian American Literature: Discourses & Pedagogies
Volume 1 (2010)
pages 61-69

Nicole Myoshi Rabin, Instructor of Liberal Arts & Interdisciplinary Studies
Emerson College, Boston. Massachusetts

In an interview for the journal MELUS, Hsiu-chuan Lee claims that Cynthia Kadohata suggests her novel In the Heart of the Valley of Love does not directly take “any specific ethnicity as its central concern,” nor deal explicitly with the “identity issue” (165, 179).  Despite these assertions by the author, In the Heart of the Valley of Love is mainly taught at the university level in Asian American Literature courses.  While Kadohata’s novel has been established within this specific canon of Asian American Literature, her novel deals with issues that resonate among all racial groups. This paper considers the ways in which Kadohata creates an imagined future not wholly detached from issues of race and identity, but where the conceptualization of race-based identity is conceived by means of self-fashioning and self-signifying. In the novel’s “futuristic” American society, concerns of class and the divides of wealth between the white “richtowns” and the multiracial majority may seem to be the central themes, but issues of race and issues of class become conflated in the novel, and Kadohata uses more subtle ways to discuss issues of racial difference.  What Kadohata suggests through her novel In the Heart of the Valley of Love is not that racialized bodies cease to be of importance in American society, but that race as a critical factor in identity formation and categorization must be reframed by self-signification and social interactions.

…Kadohata’s indictment of current racial understanding goes further as Francie, the mixed race narrator, is marginalized by our current monoracial understanding of race as the determinant factor of identity. She says, “I enjoyed the feeling of the heat making my loose shorts billow around my yellow-brown legs—the yellow from my Japanese mother, the brown from my Chinese-black father” (22). Viet Thanh Nguyen suggests in Race and Resistance that Francie embodies “the novel’s conception of nonwhite identity as being a mélange of different ethnic and racial backgrounds” (150). While the narrator does occupy the space of the raced majority within the novel, her value as a mixed race character does not end at being the embodiment of the “novel’s conception” of a “nonwhite identity.” Francie as a mixed-race subject maintains her position as marginalized in our current understanding of racial categorization. Keeping with the notion of the body, Kadohata locates Francie’s indeterminacy in her yellow-brown skin, which is not easily identified as one race or another, until Francie herself declares where she “belongs.” Knowing what races and ethnicities Francie belongs to serves a purpose beyond making her a mixture of incongruent elements of race and therefore some sort of representative of everything “nonwhite” as Nguyen suggests; her “parts” are named, and so while she may embody the majority within the text, she is still marginalized by our current understanding of race along monoracial lines. By making the protagonist a “mélange,” Kadohata renders this multiracial character incapable of being assigned identity by physical racial markers and forces Francie to seek a different means by which she must forge an identity…

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Diversity on a Personal Level: A First Look at Multiple Race Population

Indiana Business Review
Summer 2001
pages 6-7

John Besl, Research Demographer
Indiana Business Research Center, Kelley School of Business
Indiana University

For many decades, census data have provided a look at racial diversity in our nation’s communities. But Census 2000 offers a truly innovative look at racial diversity, with counts of persons claiming a heritage of two or more races. Census 2000 race tabulations include six different categories of one race “alone,” and 57 different combinations of these six discrete races. Adding to the mountain of data, the 63 race categories are also cross-tabulated by two origin categories (Hispanic or Not Hispanic). The unprecedented detail afforded by 126 race-origin combinations was made possible (necessary?) by the new “check all that apply” option for identifying race on the Census 2000 questionnaire. Former Census Bureau Director Kenneth Prewitt, the man in charge of the 2000 national headcount, recently expressed his opinion that the most significant historical development from the 2000 census will be the introduction of the multiple race option…

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HapaSC: A Place Multiracial Call Home

Campus Circle News
Los Angeles, California
2010-08-16

Stephanie Forshee

Multiracial students at USC [University of Southern California] like Lauren Perez are devoting time to create a place where you can express every part of yourself. HapaSC is an organization of about 30 USC students that raises awareness for “mixed” students on campus and allows them an opportunity to embrace world change.

The phrase “hapa haole” means “half.” The term was originally used to describe people who were half Asian/Pacific Islander and half Caucasian. It has now been shortened to just “hapa.” HapaSC’s purpose is to create awareness for the rapid expansion of multiracial people. 

“We understand that identity is something you can choose and it’s always developing, so we don’t put people in a box,” says Perez, last school year’s public relations officer…

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Hybridity and Whiteness in Claudine C. O’Hearn’s Half and Half: Writings on Growing up Biracial and Bicultural

CLCWeb: Comparative Literature and Culture
Volume 7, Issue 3 (September 2005)
9 pages

Heather Latimer
Simon Fraser University

In her paper, “Hybridity and Whiteness” in Claudine C. O’Hearn’s Half and Half: Writings on Growing up Biracial and Bicultural, Heather Latimer examines the autobiographical collection Half and Half: Writings on Growing up Biracial and Bicultural assembled and edited by Claudine C. O’Hearn. Latimer’s analysis reveals how current models of hybridity theory are performed, articulated, and exemplified in the texts of O’Hearn’s volume. In her analysis, Latimer explores the anxiety and tension about whiteness within hybridity theory, often reflected in the performance of hybrid aesthetics. Latimer argues that while some authors in Half and Half avoid talking about whiteness as a way to establish legitimate hybrid identities, this avoidance actually resinscribes an authenticity to their identities which in turn replicates the very oppressive processes of identity formation they are attempting to write against. Latimer sees other authors in the volume, however, as disrupting the stability and invisibility of whiteness by performing a type of hybridity that makes visible the made-up and constructed nature of all racial identities.

Read the entire article here.

Review of Elizabeth M. Smith-Pryor’s Property Rites: The Rhinelander Trial, Passing, and the Protection of Whiteness (University of North Carolina Press, 2009)

History News Network
December 2009

Renee Romano, Associate Professor of History
Oberlin College

“Property Rites: The Rhinelander Trial, Passing, and the Protection of Whiteness” (University of North Carolina Press, 2009)

On a fall evening in 1921, eighteen-year old Leonard “Kip” Rhinelander, the son of one of New York’s oldest and wealthiest families, met Alice Jones, a 22-year old maid. After a complicated romance, the two married in 1924. But only one month after their wedding, news reports began to circulate that Rhinelander’s new bride was “colored,” the daughter of a white British mother and a father of “colored” West Indian origins. Under intense pressure from his family, Leonard deserted his new wife and appealed to the New York courts to annul his marriage on the grounds that Alice had deceived him about her race. The 1925 Rhinelander annulment trial became a media spectacle, and as historian Elizabeth Smith-Pryor asserts in her fine new book, a “social drama” that revealed the anxieties of white northerners about racial instability in response to sweeping cultural and demographic changes during the Jazz Age.

Closely analyzing the Rhinelander trial in the historical context of the 1920s, Smith-Pryor explores why the public became obsessed with the tale of Kip Rhinelander and Alice Jones and what that obsession reveals about the expansion and strengthening of racial hierarchies in the North in the period after the Great Migration. Two migrations—that of immigrants from eastern and southern Europe to the United States, and that of southern blacks to northern cities—intensified anxieties in the North about how to determine race and how to uphold and maintain racial boundaries in the 1920s. Whites sought to find new ways to shore up the boundaries of race, and as Smith-Pryor ably demonstrates, although Alice ultimately won the case, the Rhinelander trial became an important site for reasserting notions of race that served to uphold and maintain privilege…

Read the entire book review here.

“A gallant heart to the empire.” Autoethnography and Imperial identity in Mary Seacole’s Wonderful Adventures

Philological Quarterly
Volume 83, Number 2, Spring, 2004

Sarah Salih, Professor of English
University of Toronto

A portrait of Mary Seacole in oils, c. 1869, by the obscure London artist Albert Charles Challen (1847–81). The original was discovered in 2003 by historian Helen Rappaport, and acquired by the National Portrait Gallery in London in 2008.

It seems fitting that the bi-centenary year of Mary Seacole’s birth has been marked by a spate of discoveries and publications about the author of Wonderful Adventures of Mrs Seacole in Many Lands (1857). In January 2005 a “lost” portrait of Seacole, painted in 1879 by an obscure London artist named Albert Challen, was placed on view in the National Portrait Gallery. Coincidentally, Jane Robinson’s rather clumsily-titled biography, Mary Seacole: The Charismatic Black Nurse Who Became a Heroine of the Crimea, was published only weeks later, and in the same month the Home Office named one of its new buildings after Mary Seacole. (1) To round off these events, a Channel 4 documentary screened in April 2005 revealed the identity of Seacole’s husband Horace (hitherto unknown), and Wonderful Adventures was published as a Penguin Classic at the beginning of that year. (2) Assuredly, Seacole is enjoying a second heyday (albeit a posthumous one), having already taken her place amidst a burgeoning group of “Great Black Britons” whose achievements are receiving belated recognition. (3) This is not to imply that Seacole has been rescued from obscurity: between her death in 1881 and Alexander and Dewjee’s edition of Wonderful Adventures of Mrs Seacole in Many Lands almost a century later, a steady trickle of articles and publications concerning Seacole appeared both in Britain and Jamaica. Moreover, since 1984, Seacole has received increasing academic attention, and she has long been installed as a figurehead for a number of different groups including Jamaicans, black British people and nurses.

Still, it does seem to be the case that during the last decade or two, “Seacole” has become something of a brand name for Caribbean nurses, so-called “ethnic minorities” in Britain, and Jamaicans both patriate and expatriate. There are already numerous buildings called “Mary Seacole” in Britain and Jamaica, and a Mary Seacole Street almost came into existence in London during the 1990s. (4) It is not only Seacole’s name that is being invoked; people are also reading her text, or sections of it, since it is widely available in its entirety (Wonderful Adventures has been issued at least three times since Alexander and Dewjee’s 1984 edition) and in excerpted form. Moreover, there is a growing canon of critical literature about Seacole and her autobiography, and well-known scholars such as Moira Ferguson and Simon Gikandi have tackled the thorny question of Seacole’s national, cultural and racial identifications–a question on which I wish to focus here. Certainly, Seacole has been adopted by different groups both inside and outside the academy, and she has been made to stand for (not always complementary) national, racial and cultural causes. Is there something about Seacole’s text that lends itself to these multiple interpretations? Why does “Seacole” mean so many different things to so many different people? Both in the country of her birth (Jamaica) and the country she adopted (Britain), Seacole is a national heroine, and yet sometimes it does seem as though the Seacole text (by which I mean Wonderful Adventures, as well as reconstructions of “Mary Seacole” by different generations of critics) is being pulled in quite different directions. Can Seacole be “black,” “British,” and “Jamaican” at the same time? If these ontological vectors are in fact compatible, then is it important for contemporary readers and critics to take into account how Seacole constructed herself; or how she was constructed by her nineteenth-century contemporaries?…

…Reading Wonderful Adventures as a transcultural autoethnography in conjunction with the responses of Seacole’s nineteenth-century critics to both author and text will yield broader insights into the construction and representation of “mixed race” women, both now and in Seacole’s era. My analysis of Wonderful Adventures will accordingly draw on the growing cluster of paratexts that has surrounded Seacole’s autobiography since the time of its publication. In particular, I wish to dwell on how Jamaican and British newspaper articles featuring Seacole exemplify Benedict Anderson’s idea of national identity as an imagined, textual community that is linguistically, rather than consanguineously, constructed. It is my hope that such a discussion will contribute to a more wide-ranging investigation into the naming, representation and construction of the “mixed race” female subject in imperial contexts….

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The Silence of Miss Lambe: Sanditon and Fictions of ‘Race’ in the Abolition Era

Eighteenth-Century Fiction
Volume 18, Issue 3 (Spring 2006)
pages 329-353

Sarah Salih, Professor of English
University of Toronto

Although it would be difficult to argue that Sanditon (1817) is “historical” in any immediately obvious sense, it is nonetheless clear that the social history of England is central to Jane Austen’s last, unfinished text. Critics appear to agree that the novel, which, as Warren Roberts points out, was written during a period of social turbulence in England, reflects anxieties about the shift from one socio-economic structure to another. Once a fishing village and agricultural community, Sanditon has been “perverted” into a resort, a “sandy town,” where the sea is an exploitable resource and invalidism is a social activity engaged in by characters who are “urban, rootless, irresponsible and self-indulgent.” As Tony Tanner puts it, “[Sanditon is] a little parable of change—supersession, supplanting, and substitution.” These are certainly accurate characterizations, and yet the majority of the novel’s commentators overlook what Edward Said would call its “geographical problematic,” the fact that the seaside resort is dependent on economic resources from outside—from other areas of England, and, it seems, from England’s Caribbean colonies. I am referring to Miss Lambe, Austen’s only “brown” character—so briefly invoked and so tantalizingly incomplete. Certainly, Miss Lambe does not take up much of Sanditon’s eleven and a half chapters, and as my title suggests, she never utters a word. All the same, the characters’ allusions to the “West India” contingent, along with Miss Lambe’s presence in the text, certainly warrant closer critical attention than they have hitherto received.

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The Tapestry of Walter White’s Contradictions [Book Review]

Sewanee Review
Volume 118, Number 3, Summer 2010
pages lxxxii-lxxxiv
E-ISSN: 1934-421X
Print ISSN: 0037-3052

Sanford Pinsker, Emeritus Professor of English
Franklin and Marshall College, Lancaster, Pennsylvania

Tom Dyja. “Walter White: The Dilemma of Black identity in America”.  The Library of African American Biography.  Lanham, Maryland: Ivan R. Dee Publishsers, 2008.  224 pp.. (hardcover).  ISBN1-56663-766-X / 978-1-56663-766-4.

In the early stages of his campaign for the presidency, many blacks regarded Barack Obama as too “white”; later many whites regarded him as too “black.” To his credit the biracial Obama presented himself as a mainstream American—and, more than that, as an exemplar of the postracial age. He did not play the race card although others, alas, did. No doubt there are still many folks, most of them over sixty, who are as ignorant, as mean-spirited, and as prejudiced as were their forefathers. Racial identity, always complicated, always contentious, is a current that alternates between how people are defined by others and how they define themselves.

The now nearly forgotten Walter White (1893–1955) belongs to an earlier time when lynching was commonplace in the Jim Crow South, and when the National Association for the Advancement of Colored People spent much of its time trying to get federal antilynching laws passed. Because White was fair-skinned—and had blond hair and blue eyes to boot—he could not only “pass” for white, but also play the trickster in the bargain: White would amble into a small southern town, posing as an insurance salesman (which he had, in fact, been for the black-owned Standard Life Insurance Company) and engage the locals in conversation about a recent local lynching. For their part the rednecks were happy to oblige, often bragging about what had occurred in bloodcurdling…

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Race Mixture: Boundary Crossing in Comparative Perspective

Annual Review of Sociology
August 2009
Volume 35
pages 129-146
DOI: 10.1146/annurev.soc.34.040507.134657
First published online as a Review in Advance on 2009-04-02

Edward E. Telles, Professor of Sociology
Princeton University

Christina A. Sue, Assistant Professor of Sociology
University of Colorado, Boulder

In this article, we examine a large, interdisciplinary, and somewhat scattered literature, all of which falls under the umbrella term race mixture. We highlight important analytical distinctions that need to be taken into account when addressing the related, but separate, social phenomena of intermarriage, miscegenation, multiracial identity, multiracial social movements, and race-mixture ideologies. In doing so, we stress a social constructivist approach to race mixture with a focus on boundary crossing. Finally, we also demonstrate how ideologies and practices of race mixture play out quite differently in contexts outside of the United States, particularly in Latin America. Race-mixture ideologies and practices in Latin America have been used to maintain racial inequality in the region, thus challenging recent arguments by U.S. scholars that greater racial mixture leads to a decline in racism, discrimination, and inequality.

INTRODUCTION

We define race mixture as intimate social interaction across racial boundaries, a phenomenon that has generally been analyzed under the rubric of intermarriage or miscegenation. A sociology of race mixture also involves the racial categorization, identity, politics, and social movements surrounding the progeny of race mixture, much of which falls under the subject of multiracialism. A more comprehensive analysis of race mixture also includes an examination of the national ideologies related to the idea of race mixture and the putative consequences that race mixture will destabilize and eventually erase racial boundaries. These topics are often studied as separate processes, but in this article we seek to bring some unity to an area in which these distinct areas of research overlap.

Sociologists often focus on intermarriage, which has been classically seen as indicating a final stage in the assimilation of racial and ethnic groups in that it presumably represents deep erosion of social boundaries (MM Gordon 1964, Lieberson & Waters 1988, Park 1950). Relatedly, multiracialism has become a rapidly growing topic and refers to the children of parents who self-identify in separate racial categories or to individuals who self-identify as multiracial. Some sociological attention has also been paid to miscegenation, which we define as illegitimate or informal sexual unions, although the term has often been used more broadly to include intermarriage as well. Historically, miscegenation involved highly unequal or even forced relationships; thus they were of a nearly opposite character to those involving intermarriage. Anti-miscegenation laws were able to prevent intermarriage in the United States for 300 years, but they generally were unsuccessful in preventing informal black-white sexual unions and the consequent births that followed (Davis 1991, Sollors 2000). Such unions would merely evade the strict racial boundaries of the United States but did little to challenge or erode them and therefore represent a very different social phenomenon than intermarriage.

Informal sexual unions, like intermarriages, produced so-called mixed-race individuals, who themselves have more recently become subjects of much sociological research. Analysts have examined different paths the progeny of these interracial unions have attempted to take or successfully taken; the paths range from willingly or unwillingly accepting placement in their socially assigned category, seeking a particular status without contesting the boundaries themselves, individually skirting the boundaries, or collectively redefining them (Daniel 2002, Nakashima 1992). Scholarly work has also been done on the placement of these mixed-race individuals in the social structure (Davis 1991, Degler 1971, Mörner 1967, Telles 2004).

Before proceeding, we would like to make an important note regarding terminology used in this paper. The term race mixture implies that one is combining two or more substances with distinct and generally fixed properties. In regard to race, this may seem to be especially essentialistic and biological. The very idea of race mixture or multiracialism is premised on the idea that discrete (or even pure) races exist (Goldberg 1997, Nobles 2002). On the other hand, the sociological study of race mixture refers to behaviors that involve crossing racial boundaries (Bost 2003). Our interpretation is socially constructivist and assumes that there is no biological or essentialist basis for race, but rather, race is a concept involving perceptions of reality. Race is of sociological importance because humans are categorized by race, hierarchized according to these categories, and treated accordingly. As a result, humans often create racial boundaries as a form of social closure and erect obstacles to interaction across these boundaries. At other times, they seek to diminish or otherwise change them.We are interested in how race mixture may construct or reconstruct racial boundaries. Although we recognize the conceptual problems implicit in the term race mixture, for lack of a better term and to be consistent with the literature, we continue to use it, along with related terms such as multiracialism. The concept of ethnicity is related to and sometimes overlaps with the concept of race, but the distinctions are often unclear, context-specific, and highly debatable (Cornell & Hartman 2006, Jenkins 1997, Wimmer 2008). Therefore, the extent to which our discussion is applicable to ethnic as well as race mixture would depend on how one distinguishes race from ethnicity…

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