Mixed Race Studies

Louisiana Creoles: Cultural Recovery and Mixed-Race Native American Identity (review)

The American Indian Quarterly
Volume 33, Number 4
Fall 2009
E-ISSN: 1534-1828
Print ISSN: 0095-182X
DOI: 10.1353/aiq.0.0078

Gary C. Cheek Jr.

Jolivétte, Andrew J., Louisiana Creoles: Cultural Recovery and Mixed-Race Native American Identity, Lexington Books, 2006.

“Who is white?” Jolivétte asks in the first chapter of his recent Louisiana Creoles, posing a controversial question that concerns both racial and ethnic identity. Part of the issue, he states, is a matter of family history, and the other is based on choice. Here he explores ideas about racial and ethnic identity, mixing and definition. At its core the book discusses the internal struggle of Louisiana Creoles with mixed heritage to define themselves among family and friends, within local communities, and among Americans at large. The author then explores how members of Creole communities have fought to acknowledge their unique blend of cultural traditions and heritage, particularly by including Native American lineage, to forge a multiracial ethnic identity and why they choose to define themselves as such.

The study approaches questions about race, ethnicity, and choice both sociologically and anthropologically. Jolivétte includes portions of his research tools in the appendices. These include a survey, interview questions, and a list of Creole organizations, periodicals…

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History, Trauma, and the Discursive Construction of “Race” in John Dominis Holt’s Waimea Summer

Cultural Critique
Number 47, Winter 2001
pages 167-214
DOI: 10.1353/cul.2001.0026

Susan Y. Najita, Associate Professor of English
University of Michigan

In contemporary discussions about the literature of Hawai’i and its decolonization, a central problematic resulting from on-going Euro-American imperialism is the tension between genealogical and racial definitions of Hawaiianness. Haunani-Kay Trask in “Decolonizing Hawaiian Literature” argues for a notion of “Hawaiian” that is based upon “[g]enealogical claims” of Hawaiians as the first people of Hawai’i,” a claim that establishes their status as indigene and Native (170). She argues, “It is the insistence that our Native people have a claim to nationhood on Hawaiian soil that generates the ignorant and ill-intentioned response that Hawaiian nationalists are racists. In truth, Hawaiians are the only people who can claim Hawai’i as their lahui, or nation” (170). I quote this passage to show how Trask suggests the way in which genealogical claims, when viewed from more Western perspectives of family descent and pedigree, can be taken to imply a more racialized idea of ancestry.

J. Kehaulani Kauanui has aptly noted the difference between pedigree and genealogy in the contemporary Hawaiian sovereignty struggle. The Hawai’i State Constitution and the Hawaiian Homes Commission Act of 1920 define “native Hawaiian” in terms of blood quantum, specifically, 50 percent Hawaiian blood. Kauanui argues that this notion of pedigree is based upon the assumption of racial purity and the suggestion that as racial mixing and intermarriage continue, “Hawaiians,” as defined by blood quantum, will be bred out of existence, will “vanish.” She advocates a turn toward a genealogical definition that valorizes multiple interpersonal relations more reflective of the Hawaiian sense of group belonging. Such [End Page 167] an approach implies impurity and mixing that is not a “dilution” but a reterritorialization, reflecting the complex relations between ethnic groups in Hawai’i.

In his novel Waimea Summer, Native Hawaiian writer John Dominis Holt [1919-1993] vividly depicts the conflict between identities based, on the one hand, upon racializing notions such as eugenics and pedigree that imply purity, and on the other hand, upon genealogy that implies relations between people and a sense of the past that guides future action. For Holt, genealogy and history guide nationalist struggle, and so in order to chart a decolonized future, he must first address one of the legacies of colonialism, the way in which racial constructions have interfered with genealogy in structuring identity.  Holt’s novel depicts how this oppositional and racialized notion of pedigree is one of the causes of his protagonist’s traumatic acting out in the novel; it prevents him from wholly accepting the nationalistic claims that his genealogy makes upon him.

The novel tells the semiautobiographical story of a hapa haole (part-Hawaiian, part-white) youth, Mark Hull, who visits his paniolo uncle, Fred Andrews, in the ranching town of Waimea on the island of Hawaici. Amid the financial and social decline of his extended family, Mark attempts to understand what it means to be Hawaiian as he is introduced to various cultural practices of his rural relations in Waimea and Waipio Valley. During his stay, he attempts to keep his uncle’s family together and to save the life of his young cousin Puna.  At the novel’s end, the protagonist is familiarized with his genealogical ties to his ancestor, Kamehameha I, the first chief to unite the islands under a single ruler. The central problem with which Mark struggles is the oppositional way missionary discourse and eugenics structures hapa haole identity along the construction of race and racial mixing in contrast to the Hawaiian emphasis on genealogy, which implies a connection to ancestral history that guides future action…

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Who’s Your Mama? “White” Mulatta Genealogies, Early Photography, and Anti-Passing Narratives of Slavery and Freedom

American Literary History
Volume 14, Number 3 (Fall 2002)
DOI: 10.1093/alh/14.3.505
pages 505-359

P. Gabrielle Foreman, Professor of English and American Studies
Occidental College

Partus sequitur ventrem.
The child follows the condition of the mother.
US slave law and custom

If we shift from a politics of substance to a politics of optics, identity itself no longer possesses the reassuring signs of ontological distinction that we are accustomed to reading.
Amy Robinson

The right to see and be seen, in one’s own way and under one’s own terms, has been the point of contention.
Laura Wexler

1. Passing For or Passing Through?

“Passing” for white, and the representational strategies some phenotypically indeterminate African-American women used to claim privileges granted to whites, name phenomena as different as night and day. Examination of the assumptions about racial aspirations that occupy the space between the two illuminates how paradigms that trump expressed and expressive black female will and agency circulate both in the nineteenth century and in current literary criticism. Mulatto/a-ness as a representational trope often designates a discursive mobility and simultaneity that can raise questions of racial epistemology, while it also functions as a juridical term that constrains citizenship by ante- and postbellum law and force. The women I examine in this essay use their own bodies to challenge such constraints by expressing a desire, not for whiteness, but for familial and juridical relations in which partus sequitur ventrem produces freedom rather than enslavement for African Americans, light and dark.

Many contemporary scholars, however, deploy “white mulatto/a genealogies,” a term I use not to describe the lighter shades of a politically determined African-American racial classification but to highlight an overemphasis on patrilineal descent and an identification with and projection of white desire that continually revisits the paternal and the patriarchal, the phallic and juridical Law of the (white) Father. Russ Castronovo exemplifies such configurations in Fathering the Nation: American Genealogies of Slavery and Freedom (1995) when he asserts “texts by ex-slaves prohibit the restoration of any genealogical line, suggesting that only in the discontinuity and disorder of bastard histories does remembering properly construct freedom” (193); he goes on to assert that “the slave’s genealogy–both as personal history and as national critique—. . . recontextualizes freedom from plenitude and promise to a narrative of lack and deferral” (200). Others, like Lauren Berlant, offer considerations of undifferentiated “mulatta genealogies” that examine racial mixtures in unspecified and unsituated ways. Eric Sundquist’s important To Wake the Nations: Race in the Making of American Literature (1993) enacts a more explicit erasure of black female agency by offering a (masculinist) nationalist paradigm that enacts and encourages readings of race in the nineteenth century as if women did not have a voice…

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The Louisiana Metoyers

American Visions
June, 2000

Elizabeth Shown Mills

Gary B. Mills (1944-2002)

The Metoyer family of Louisiana provides an intriguing ample of the degree to which class, race and economic lines were blurred in early America. The Metoyers were both slaves and masters; in that regard, they were not unique. They were singular in the degree of their success. In the pre-Civil War South, they were, as a family unit, the wealthiest of all free families of color in the nation. After the war, they endured generations of poverty but preserved a rich store of oral history, much of which has been documented at Melrose Plantation in Melrose, La. The Metoyer family has been nationally conspicuous since 1975–the year that Melrose, the last of at least a dozen pillared, two-story “mansion houses” that they built on their plantations, was declared a National Historic Landmark.

On January 8, 1736, Francoise (a slave belonging to Chevalier Louis Juchereau de St. Denis) and Marie Francoise were married in Natchitoches, La. The only clues indicating the origins of this African couple are the names of four of their children: Dgimby, Choera, Yandon and Coincoin. These names can be attributed to the Ewe linguistic group of the Gold Coast-Dahomey region of Africa. Although Catholic custom required all baptized Christians to bear a saint’s name, popular custom among the French permitted a variety of nicknames, or dits, as the French called them. The custom extended to the slave population as well, and a number of slaves are identified in official records by the African name that French masters permitted them to retain.

The pronunciation of Coincoin is close to that of Ko-kwe, a name given to all second-born daughters by those who speak the Glidzi dialect of the Ewe language. Marie Therese dite Coincoin, the second daughter born to Francois and Marie Francoise, was baptized at the Natchitoches Post on August 24, 1742. Colonial Louisiana’s Code Noir (Black Laws), which did not permit the separation by sale of a husband and wife or of a child under 14 from its mother, kept the family of Francois and Marie Francoise together as a stable unit until April 18, 1758, when the couple died together in an epidemic that also killed their mistress…

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“Of Portuguese Origin”: Litigating Identity and Citizenship among the “Little Races” in Nineteenth-Century America

Law and History Review
2007
Volume 25, Number 3

Ariela J. Gross, John B. and Alice R. Sharp Professor of Law and History
University of Southern California

The history of race in the nineteenth-century United States is often told as a story of black and white in the South, and white and Indian in the West, with little attention to the intersection between black and Indian. This article explores the history of nineteenth-century America’s “little races”—racially ambiguous communities of African, Indian, and European origin up and down the eastern seaboard. These communities came under increasing pressure in the years leading up to the Civil War and in its aftermath to fall on one side or the other of a black-white color line. Drawing on trial records of cases litigating the racial identity of the Melungeons of Tennessee, the Croatans/Lumbee of North Carolina, and the Narragansett of Rhode Island, this article looks at the differing paths these three groups took in the face of Jim Crow: the Melungeons claiming whiteness; the Croatans/Lumbee asserting Indian identity and rejecting association with blacks; the Narragansett asserting Indian identity without rejecting their African origins. Members of these communities found that they could achieve full citizenship in the U.S. polity only to the extent that they abandoned their self-governance and distanced themselves from people of African descent.

Historians have only begun to tell the histories of “red and black” peoples in the United States, and much of their attention has focused on the “Black Indians” of the Five Civilized Tribes of the Southeastern United States. Yet up and down the eastern seaboard, there were clusters of people who shared African, European, and Indian ancestry, many of whom lived as distinct and separate communities into the nineteenth and even the mid-twentieth centuries, some retaining or struggling to retain Indian identities, others becoming known as “free people of color,” and still others claiming whiteness.

These “little races,” as they were sometimes known, in many ways gave the lie to the binary statutory regimes of nineteenth-century America. They came under growing pressure from local officials and neighbors as communities became increasingly preoccupied with racial line drawing. But they followed very different paths. By studying these racially ambiguous communities, it is possible to learn more about the relationship among whiteness, blackness, and citizenship in the United States…

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From exclusion and alienation to a ‘multi-racial community’: The image of the métis in New Caledonian literature

International Journal of Francophone Studies
ISSN: 13682679
Volume 8 Issue 3
December 2005
DOI: 10.1386/ijfs.8.3.305/1

Peter Brown 

In her 2005 New Year’s greetings, Marie-Noëlle Thémereau, the President of the New Caledonian government, expressed her confidence in the future of her multiracial country, echoing the recognition of New Caledonia’s demographic make-up in official discourse since the Noumea Accord (1998). This view of New Caledonian society has not, however, always been so optimistic or encompassing. The island’s mixed population of some 230,000 has given rise over the years to social and political tensions. In this context, representations of Self and Other found in the island’s literature, particularly as they concern the historically highly contentious issue of biological and cultural interaction, provide valuable perspectives on this subject, enabling us to trace the evolution of local attitudes to the question of métissage and acquire a broader vision of the lived experience of the island’s population.

‘Our sea of islands’: migration and métissage in contemporary Polynesian writing

International Journal of Francophone Studies
Volume 11, Issue 4 (December 2008)
pages 503-522
DOI: 10.1386/ijfs.11.4.503_1

Michelle Keown, Senior Lecturer of English Literature
University of Edinburgh

This article explores metaphors of oceanic migration in contemporary Polynesian writing, investigating the notion of a regional ‘Oceanic’ identity embraced by a variety of Pacific (and particularly Polynesian) writers and theorists, while also acknowledging the specific historical circumstances and consequences of sea migration within individual Polynesian cultures. Throughout, the essay maintains a multiple temporal focus, identifying the ways in which imagery of the sea – and more specifically the ‘traditional’ Polynesian waka/vaka (voyaging canoe) – has been deployed by Polynesian writers as a chronotope not only of pre-European (and early contact) patterns of migration and cultural exchange within the Pacific, but also of the large-scale migrations of Polynesians to various neighbouring nations since the Second World War. The essay also engages with the complex cultural exchanges brought about by various historical phases of European maritime exploration and settlement in the Pacific, analysing how Polynesian writers explore the effects of intermarriage and cultural contact between Polynesians and Europeans since the late eighteenth century. In investigating these patterns of cross-cultural exchange, the essay adopts the French term ‘métissage’, which, alongside the related concepts of ‘hybridity’ and ‘syncreticity’, denotes genetic and cultural exchanges and intermixing. Drawing upon the work of various postcolonial theorists, the essay examines métissage in the Pacific both at the level of (material) cultural exchange, and within literary texts produced by anglophone and francophone Polynesian writers, particularly those who explicitly identify themselves as of ‘mixed race’.

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“I’m Black an’ I’m Proud”: Ruth Negga, Breakfast on Pluto, and Invisible Irelands

Invisible Culture: An Electronic Journal for Visible Culture
Issue number 13 (Spring 2009): After Post-Colonialism
University of Rochester, New York

Charlotte McIvor, Lecturer in Drama
National University Ireland, Galway

This article examines Ethiopian-Irish actress Ruth Negga‘s performance in Neil Jordan’s 2005 Breakfast on Pluto in light of recent cultural, racial, and socio-economic shifts in Irish society. How does Negga’s identity as an Irish actress of color influence possible receptions of this film in post-Celtic Tiger Ireland and contest notions of Irishness that have typically been allied only with whiteness?

Roddy Doyle famously posited a relationship between the Irish and African-Americans thus in his 1987 novel The Committments:

–The Irish are the niggers of Europe, lads.
They nearly gasped: it was so true.
–An’ Dubliners are the niggers of Ireland. The culchies have fuckin’ everythin’. An’ the northside Dubliners are the niggers o’ Dublin. —–Say it loud, I’m black an’ I’m proud.
He grinned. He’d impressed himself again.
He’d won them. They couldn’t say anything.

Jimmy Rabitte, band manager, uses this turn of phrase to convince his motley crowd of Dublin Irish musicians to form a soul band, although the phrase was later reimagined in the film as, “The Irish are the blacks of Europe” [emphasis mine]….

…Negga’s performance models an ideal vision of Irish belonging that does not erase the co-mingling of Irish pasts and presents with histories of other peoples. Negga forces the audience towards a contemporary engagement with a transnational Irish history that illuminates the history of a “global Irish” who have now come to the island of Ireland either as returned white Irish emigrants or as would-be citizens who share colonial and European histories with their new neighbors, despite racial and cultural differences. Negga, in an article fittingly entitled, “Ruth Negga, a star without a label,” observes: “For the moment, I don’t have to worry about people trying to fit me into a box. Up until now, there were no mixed-race roles in Ireland. It’s not like in the UK, where these roles do exist and then you are typecast from then on.”…

Charlotte McIvor is a Ph.D. candidate in Performance Studies at University of California, Berkeley. Her research focuses on the production of Irish and Indian (Bengali) colonial and post-colonial nationalism and performance in their transnational and gendered contexts. McIvor’s dissertation is titled “Staging the ‘Global’ Irish: Transnational Genealogies in Irish Performance.” She is a graduate student instructor in the Department of Theater, Dance, and Performance Studies. She has directed several plays at UC Berkeley and in Allentown, Pennsylvania.

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Friendship choices of multiracial adolescents: Racial homophily, blending, or amalgamation?

Social Science Research
2007
Number 36
pages 633-653

Jamie Mihoko Doyle
Department of Biostatistics and Epidemiology
University of Pennsylvania

Grace Kao, Professor of Sociology, Education, and Asian American Studies
University of Pennsylvania

Using the National Longitudinal Study of Adolescent Health (Add Health), we utilize the concepts of homophily, blending, and amalgamation to describe the possible friendship patterns of multiracials.  Homophily occurs when multiracials are most likely to choose other multiracials as friends. Blending occurs when friendship patterns of multiracials are somewhere in-between those of their monoracial counterparts. Amalgamation consists of friendship patterns that are similar to one of their monoracial counterparts. All groups exhibit signs of amalgamation such that non-white multiracials resemble Blacks, and White multiracials resemble whites except for Black-White multiracials. Black-Whites, Asian-Whites, and Asian-Blacks also exhibit signs of blending, while only Native American multiracials show signs of homophily. Multiracials have different experiences depending on their specific racial composition, and while they seem to bridge the distance between racial groups, their friendship patterns also fall along Black and White lines.

Introduction

In Robert E. Park’s seminal essay in 1928, he argues that a multiracial person lives in “two worlds, in both of which he [or she] is more or less a stranger,” (Park, 1928, p. 893).  This idea, often referred to as The Marginal Man Theory, has dominated sociological thinking about multiracials and their position in the racial structure of the United States and elsewhere. In the new millennium where multiracial identities are more prevalent and are officially recognized by the 2000 US Census, one emerging question is how multiracial people might self-identify in the modern racial landscape. Do they remain in the racial borderlands or act as a bridge between their two or more racial groups, as Park and Stonequist suggest, or do they simply assimilate into one of their monoracial counterparts?

To address this question, we investigate the extent to which self-identified multiracials are integrated into single-race groups by examining their best friend choices during adolescence. We know that racial groups are salient in part because peer groups tend to be racially homogeneous. Friendship choice offers a gauge of the social distance between groups; best friends, in particular, show with whom people feel the closest identification and greatest sense of acceptance.

Our paper proceeds as follows. We first delineate the specific contributions of previous research, focusing on the limited literature on multiracials and research on the determinants of peer selection. Then, drawing on key points from selected literature, we sketch our theoretical approach to this study and outline our hypotheses. We then describe our data, the National Longitudinal Study of Adolescent Health (Add Health). The survey instrument not only allows individuals to check two or more races, but unlike other datasets, provides linkages to the respondent’s friendship network, making it possible to directly examine survey responses by the respondent’s friends. Race of both the respondent and his/her best friend is self-reported, reflecting the racial identity of the respondent as well as his/her best friend. Lastly, we estimate logistic models using Generalized Estimating Equations (GEE) to examine the actual friendship choices of multiracial youth, taking into account the opportunities for interaction…

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Are Racial Identities of Multiracials Stable? Changing Self-Identification Among Single and Multiple Race Individuals

Social Psychology Quarterly
Volume 70, Number 4 (December 2007)
Pages 405–423
DOI: 10.1177/019027250707000409

Jamie Mihoko Doyle
Department of Biostatistics and Epidemiology
University of Pennsylvania

Grace Kao, Professor of Sociology, Education, and Asian American Studies
University of Pennsylvania

Using the National Longitudinal Study of Adolescent Health (Add Health), we estimate the determinants and direction of change in individual racial identification among multiracial and monoracial adolescents as they transition to young adulthood. We find that while many multiracials subsequently identify as monoracials, sizable numbers of monoracials also subsequently become multiracials. Native American-whites appear to have the least stable identification. We find strong support that socioeconomic status, gender, and physical appearance shape the direction of change for multiracials, and that black biracials are especially compelled to identify as monoracial blacks.

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