Mixed Race Studies

Mixing It Up

Contexts
Volume  4, Number 4 (Fall 2005)
Pages 15–16
DOI 10.1525/ctx.2005.4.4.15

Kimberly McClain DaCosta, Associate Professor
Gallatin School of Individualized Study, New York University

Jamie Tibbetts is a member of the Generation Mix National Awareness Tour. He and four other mixed-race young adults are driving across the country, making stops in sixteen cities to “raise awareness of America’s multiracial baby boom” and “promote a national dialogue about the mixed-race experience.” The tour is sponsored by the Mavin Foundation, which advocates on behalf of people who identify as being of mixed race in the United States. The Mavin Foundation continues and extends the work of earlier multiracial advocacy groups that coalesced around the issue of census classification in the 1990s and successfully challenged the federal “check one only” policy of racial enumeration. Beginning in 2000, the U.S. Census instructed people to “mark one or more” racial categories, resulting in new statistical measures of the “two or more races” population. (This interview was conducted in April 2005.)

Crossing Boundaries, Claiming a Homeland: The Mexican Chinese Transpacific Journey to Becoming Mexican, 1930s–1960s

Pacific Historical Review
Volume 78, Number 4 (November 2009)
pages 545–577
DOI 10.1525/phr.2009.78.4.545

Julia María Schiavone Camacho, Assistant Professor of History
University of Texa, El Paso

This article follows Mexican Chinese families from Mexico, across the Mexican-U.S. border, to China, and back to Mexico. Settling in northern Mexico in the nineteenth century, Chinese formed multiple ties with Mexicans. An anti-Chinese movement emerged during the Mexican Revolution and peaked during the Great Depression. The Mexican government deported several thousand Chinese men and their Mexican-origin families from Sonora and neighboring Sinaloa, some directly to China and others to the United States, whose immigration agents also deported the families to China. They arrived in Guangdong (Canton) Province but eventually congregated in Macau where they forged a coherent Mexican Chinese enclave. Developing a strategic Mexican nationalism, they appealed for repatriation. The Mexican Chinese “became Mexican” only after authorities compelled them to struggle for years from abroad for the inclusion of their mixed-race families in the nation. They became diasporic citizens and fashioned hybrid identities to survive in Mexico and China.

Whiteness as Stigma: Essentialist Identity Work by Mixed-Race Women

Symbolic Interaction
Volume 22, Number 3 (1999)
Pages 187–212
DOI 10.1525/si.1999.22.3.187

Debbie Storrs, Professor of Sociology
University of Idaho

Historically, in both the social sciences and the general public, racial mixing has been stigmatized. This stigmatization was fueled by whites’ desire to protect their racial privileges as well as the belief that hybridization between “pure” and superior white racial stocks and inferior non-white stocks produces an inferior being. While this view has been challenged within the social sciences, the general public’s sentiment toward racial mixing remains consistently negative. The low interracial marriage rate, particularly among blacks and whites, points to the lack of popular acceptance of racial mixing. This article reveals an unusual and creative reversal of the racial mixing problem by historically stigmatized mixed-race women. The women in this study reject dominant patterns of stigma by reassigning stigma to their European ancestry. Given this reversal, women articulate and embrace non-white identities. This article explains the reversal of the racial mixing problem as well as the identity work of women as they particulate the meaning of race and racial belonging within dominant racial logic. The identification of macro constraints and the illustration of individual agency in the negotiation of identity extends the symbolic interactionist perspective on identity formation.

I didn’t like my skin color, I really didn’t. I’m much too light. I don’t tan… All my brothers and sisters have more color to their skin. I just want pigment? I’m just tired of looking white… I just wish I were darker because I’m so pale. I am very pale
(Jamie, a mixed-race young woman)

For many, the statement above is counterintuitive, perhaps even amusing or bewildering, because of the historical tendency in the United States to stigmatize people of color based on the assumption that whiteness is not only normative but desirable, beautiful, and generally superior to non-whiteness. Using Goffman’s (1963) term, non-white identities are “stigmatized” by the dominant members of society. Jamie’s wish for pigment challenges the somatization of non-whiteness and the long held conception of whiteness. Through an analysis of mixed-race women’s narratives, this research reveals how women…

“What are You?”: Explaining Identity as a Goal of the Multiracial Hapa Movement

Social Problems
Volume 56, Number 4 (November 2009)
Pages 722–745
DOI 10.1525/sp.2009.56.4.722

Mary Bernstein, Associate Professor of Sociology
University of Connecticut

Marcie De la Cruz
Empirical Education Inc.

This article uses the Hapa movement as a case study in order to provide a framework for understanding identity as a goal of social movements and to expand on a theoretical understanding of multiracial social movements. In contrast to current understandings of identity-based movements, this article argues that the Hapa movement seeks simultaneously to deconstruct traditional notions of (mono)racial identities and to secure recognition for a multiracial “Hapa” identity. Movements that have identity as a goal are motivated by activists’ understandings of how categories are constituted and how those categories, codes, and ways of thinking serve as axes of regulation and domination. The Hapa movement simultaneously challenges (mono)racial categories at both the institutional level through targeting the state and at the micro level through challenging the quotidian enactment of race and promulgating a Hapa identity. Activism by mixed-race individuals and organizations constitutes an important challenge to power that has significant implications for racial categorization and classification in contemporary American society.

An interview with Henry Wiencek: Slaves and Slavery in George Washington’s World

Common-Place: Common Reading
Volume 6, Number 4
July 2006

William Costin (c. 1780-1842), the Washingtons’ mixed-race grandson/nephew. He was the son of Ann Dandridge, enslaved half sister of Martha Washington, and Jacky Custis, Martha’s son. Courtesy of the Library of Congress, Prints and Photographs Division.

Henry Wiencek is the author of the acclaimed “An Imperfect God: George Washington, His Slaves, and the Creation of America” (2003), winner of the Los Angeles Times Book Prize in history and the Best Book of 2003 award from the Society for Historians of the Early American Republic. He has also written The Hairstons: An American Family in Black and White (1999), which received the 1999 National Book Critics Circle Award. In the spirit of rereading, this issue’s Common Reading asks Wiencek to talk about his work on Washington and slavery and to reflect on some of the ways it revises received wisdom about the American past.
 
…Common-place: It seems clear from “Imperfect God” that you learned a great deal from genealogists. For historians working inside the academy, this might seem striking. How was it that you came to be interested in genealogy as a way of addressing larger historical questions about race and slavery?

Henry Wiencek: When I researched my previous book, The Hairstons: An American Family in Black and White, I could not avoid genealogy and genealogists. That book focused on one extended family with a black side, a white side, and family genealogists on every side trying to reconstruct a lost/hidden past. In several instances I came across documents indicating hidden or forgotten blood ties between the whites and blacks. You can’t avoid finding that kind of information if you’re studying plantation families. It happened everywhere and the evidence is thick on the ground—wills, gifts of land, odd emancipations, payments for education, favored treatment for particular people. I had so many of these stories from Hairston documents and oral history that I couldn’t put them all into the book. And after the book came out more people called or wrote to me about other instances. The other part of this is you have to be careful in evaluating this information—not everything is at it seems.

When you encounter evidence of kinship between owners and slaves you have, first of all, learned something new about the complexity of their world, and next you are confronted with the question: did knowledge of his or her kinship to slaves influence the actions of an owner? Martha Washington‘s first father-in-law, John Custis, all but acknowledged his mixed-race son, freed him, and gave him a very generous bequest. In contrast, Martha held her own half sister in slavery. The existence of this half sister, Ann Dandridge, was one of the great shocks of my research, and I discovered her only because genealogists had written to Mount Vernon about Dandridge and their letters were in the files. I pursued the leads in that correspondence and came up with additional evidence. So through the work of genealogists I came up with information that completely changed our view of what slavery was like at Mount Vernon…

…As to “genealogy as a way of addressing larger historical questions about race and slavery”—genealogy teaches us that many white colonial families had mixed-race kin. It would be fascinating to consult Virginia‘s African American genealogists and see how many of them can trace their families back to leading white families such as the Carters, Lees, Byrds, Randolphs, et al. (Right now I can say “yes” to three of those names—I don’t know about the Byrds, but they’re related to the Custises, so I guess they’d be a “yes” too.) That would give us a sense of how closely entwined these leading families were with slaves. Reading the accounts of the very peculiar, very intense relationship between Landon Carter and his slave Nassau, I have wondered if they were half brothers. My point is that, in public statements, the white male leadership of colonial Virginia reviled miscegenation, and we have come to believe that they were genuinely revolted by race mixing. Then how could these same men so avidly practice it? If they were disgusted by mixed-race people, how could the masters and mistresses of the era staff their houses with mulattoes? Wouldn’t you expect mulattoes to be shunned, exiled? Jefferson is a prime example. He spoke forcefully against racial mixing, but his entire household staff consisted of mulatto and all-but-white slaves, many of whom were his relatives. My thinking is that, to some degree, this eighteenth-century racial-purity talk was smokescreen and rationalization for outsiders. It’s an extremely complex issue….

Read the entire interview here.

Biracial Self-Identification: Impact on Trait Anxiety, Social Anxiety, and Depression

Identity
Volume 7, Issue 2
May 2007
pages 103 – 114
DOI: 10.1080/15283480701326018
 
Victoria H. Coleman
Department of Psychology, American University, Washington, D.C.

M. M. Carter
Department of Psychology, American University, Washington, D.C.

Sixty-one Biracial participants were assessed on measures of depression, trait anxiety, and social anxiety to ascertain if their racial identity choice impacted their scores on these psychological measures. Societal pressure to identify as monoracial was also measured to determine if the various racial identity groups perceived these pressures differently and if these pressures were related to the reported quality of psychological functioning. Results indicated that a validated Biracial identity may serve as a protective factor for anxiety and depressive symptoms, whereas Biracial individuals who consider their race to be meaningless or fluid based on situational factors reported significantly higher levels of depression and trait anxiety symptoms than other Biracial individuals. The latter group also reported the least pressure from family to identify as monoracial. Societal pressure from peers to identify as monoracial was found to predict social anxiety and fear of negative evaluation among all Biracial participants

Read or purchase the article here.

Brown Skinned White Girls: class, culture and the construction of white identity in suburban communities

Gender, Place & Culture
Volume 3, Issue 2
July 1996
pages 205 – 224
DOI: 10.1080/09663699650021891

France Winddance Twine, Professor of Sociology
University of California, Santa Barbara

Feminist scholars theorizing about whiteness and white identity have not examined the pivotal role that middle-class material privilege, residential segregation and US consumer culture play in the social construction of a racialized cultural identity among the African-descent daughters of Asian-American and European-American mothers. There is a dearth of empirical research by feminist scholars which interrogates the shifts in a racialized gender identity which follow from the interaction between class status, ideological communities and residentially segregated communities. The nascent body of social science scholarship on white identity has assumed that a ‘white’ identity is available only to individuals of exclusively European ancestry. This paper provides a specific case-study of African-descent girls, who have been culturally constructed as ‘white’ girls prior to puberty, only to later construct a non-white ‘black’ or ‘biracial’ identity after moving to a different residential, cultural and ideological community-the Berkeley campus of the University of California. Drawing upon transcripts from 16 taped interviews with African-descent university students, who were attending the University of California at Berkeley, this paper delineates the specific cultural conditions under which a racially neutral or ‘white’ identity is acquired, constructed, and then reconstructed by a segment of the African-descent community, the daughters of Asian and European-American women in economically privileged households in suburban communities. 

Read or purchase the article here.

Racial ambiguity among the Brazilian population

Ethnic and Racial Studies
Volume 25, Issue 3 (May 2002)
pages 415-441
DOI: 10.1080/01419870252932133

Edward E. Telles, Professor of Sociology
Princeton University

I investigate the extent to which interviewers and respondents in a 1995 national survey consistently classify race in Brazil, overall and in particular contexts. Overall, classification as white, brown or black is consistent 79 per cent of the time. However, persons at the light end of the colour continuum tend to be consistently classified, whereas ambiguity is greater for those at the darker end. Based on statistical estimation, the findings also reveal that consistency varies from 20 to 100 per cent depending on one’s education, age, sex and local racial composition. Inconsistencies are in the direction of both ”whitening” and ”darkening”, depending on whether the reference is interviewer or respondent. For example, interviewers ”whitened” the classification of higher educated persons who self-identified as brown, especially in mostly non-white regions. Finally, I discuss the role of the Brazilian state in constructing race and the implications of these findings for survey research and comparative analysis.

Read the entire article here.

Being Multiracial in a Country that Sees Black and White

Interpolations: A Journal of First Year Writing
Deparment of English, University of Maryland
Fall 2009

Lavisha McClarin
University of Maryland

In America mixed race individuals are becoming more prominent in the media, politics and sports throughout the country. Some of the most popular mixed race individuals that we see everyday include Tiger Woods, Vin Diesel, Mariah Carey, Dwayne “the Rock” Johnson, Derek Jeter, Halle Berry, Alicia Keys and of course President [Barack] Obama. The fact that this population of mixed race individuals is growing at an astounding rate is the reason behind the current discussion on the racial classification of such individuals. Before the 1960s many researchers considered “biracial identity [to be] equivalent to black identity…or a subset of blacks” (Rockquemore 21). This thought continued to exist in the United States by researchers until the 1990s [sic] when “biracial people were [considered] a separate [racial] group” (21). The multiracial movement that has arisen during the 1990s believes that “every person, especially every child, who is multi-ethnic/interracial has the same right as any other person to assert an identity that embraces the fullness and integrity of their actual ancestry” (Tessman 1). Although there are overall positive effects for these individuals from the movement, there are also negative affects that could potentially cause more problems for America’s current racial system. However, despite the negative effects of the movement, there is evidence that shows that this potential transition to a multiracial system in the US has beneficial aspects to it…

Read the entire article here.

Firsthand multlicultural experience

The Daily Independent (Ashland, Kentucky)
2009-10-22

Mike James

Ashland — When he brings up the fact that he is biracial, Elliott Lewis most often hears platitudes.

Some of them are flattering, others not so much. The one that drives him nuts is the question, “What are you?”

It’s one of the things he has to cope with in a generation that is redefining what it is to be biracial.

Lewis, a former television reporter now in law school at the University of Akron, spoke Thursday at Ashland Community and Technical College during the annual Teaching-Learning Conference.

Diversity is the focus of the conference, and Lewis embodies the theme. As a young biracial American, Lewis sees a divide between two generations that have two ways of viewing racial identity.

Had he been of his parents’ generation, grown to maturity before and during the civil rights struggles of the 1950s and 1960s, he would have been biracial by birth and black by experience. “There were no biracial water fountains in the south,” he said….

…Multiracial Americans are a growing segment of the population and thus a group educators need to be informed about, said conference chairman Dan Mahan. “He (Lewis) is on the cutting edge of the subject.”

Even in northeast Kentucky, student populations at the community college level are diverse and becoming more so, he said…

Read the entire article here.