Mixed Race Studies

A Colored Woman in a White World

Humanity Books (an imprint of Prometheus Books)
2005 (originally published in 1940)
488 pages
Paperback ISBN: 978-1-59102-322-7

Mary Church Terrell (1863-1954)

With a New Foreword by Debra Newman Ham

Though today she is little known, Mary Church Terrell (1863-1954) was one of the most remarkable women of the late nineteenth and early twentieth centuries. Active in both the civil rights movement and the campaign for women’s suffrage, Terrell was a leading spokesperson for the National American Woman Suffrage Association, the first president of the National Association of Colored Women, and the first black woman appointed to the District of Columbia Board of Education and the American Association of University Women. She was also a charter member of the National Association for the Advancement of Colored People. In this autobiography, originally published in 1940, Terrell describes the important events and people in her life.

Terrell began her career as a teacher, first at Wilberforce College and then at a high school in Washington, D.C., where she met her future husband, Robert Heberton Terrell. After marriage, the women’s suffrage movement attracted her interests and before long she became a prominent lecturer at both national and international forums on women’s rights. A gifted speaker, she went on to pursue a career on the lecture circuit for close to thirty years, delivering addresses on the critical social issues of the day, including segregation, lynching, women’s rights, the progress of black women, and various aspects of black history and culture. Her talents and many leadership positions brought her into close contact with influential black and white leaders, including Frederick Douglass, Booker T. Washington, Paul Laurence Dunbar, Robert Ingersoll, Elizabeth Cady Stanton, Susan B. Anthony, Jane Addams, and others.

With a new introduction by Debra Newman Ham, professor of history at Morgan State University, this new edition of Mary Church Terrell’s autobiography will be of interest to students and scholars of both women’s studies and African American history.

Picturing Frederick Douglass: An Illustrated Biography of the Nineteenth Century’s Most Photographed American

Liveright (an imprint of W. W. Norton & Company)
November 2015
320 pages
9.4 × 12.4 in
Hardcover ISBN: 978-0-87140-468-8

John Stauffer, Professor of English, American studies, and African American Studies
Harvard University

Zoe Trodd, Professor of American Literature
Department of American and Canadian Studies
University of Nottingham

Celeste-Marie Bernier, Professor of African American Studies
Department of American and Canadian Studies
University of Nottingham

A landmark and collectible volume—beautifully produced in duotone—that canonizes Frederick Douglass through historic photography.

Picturing Frederick Douglass is a work that promises to revolutionize our knowledge of race and photography in nineteenth-century America. Teeming with historical detail, it is filled with surprises, chief among them the fact that neither George Custer nor Walt Whitman, and not even Abraham Lincoln, was the most photographed American of that century. In fact, it was Frederick Douglass (1818–1895), the ex-slave turned leading abolitionist, eloquent orator, and seminal writer whose fiery speeches transformed him into one of the most renowned and popular agitators of his age. Now, as a result of the groundbreaking research of John Stauffer, Zoe Trodd, and Celeste-Marie Bernier, Douglass emerges as a leading pioneer in photography, both as a stately subject and as a prescient theorist who believed in the explosive social power of what was then just a nascent art form.

Indeed, Frederick Douglass was in love with photography. During the four years of Civil War, he wrote more extensively on the subject than any other American, even while recognizing that his audiences were “riveted” by the war and wanted a speech only on “this mighty struggle.” He frequented photographers’ studios regularly and sat for his portrait whenever he could. To Douglass, photography was the great “democratic art” that would finally assert black humanity in place of the slave “thing” and at the same time counter the blackface minstrelsy caricatures that had come to define the public perception of what it meant to be black. As a result, his legacy is inseparable from his portrait gallery, which contains 160 separate photographs.

At last, all of these photographs have been collected into a single volume, giving us an incomparable visual biography of a man whose prophetic vision and creative genius knew no bounds. Chronologically arranged and generously captioned, from the first picture taken in around 1841 to the last in 1895, each of the images—many published here for the first time—emphasizes Douglass’s evolution as a man, artist, and leader. Also included are other representations of Douglass during his lifetime and after—such as paintings, statues, and satirical cartoons—as well as Douglass’s own writings on visual aesthetics, which have never before been transcribed from his own handwritten drafts.

The comprehensive introduction by the authors, along with headnotes for each section, an essay by Henry Louis Gates, Jr., and an afterword by Kenneth B. Morris, Jr.—a direct Douglass descendent—provide the definitive examination of Douglass’s intellectual, philosophical, and political relationships to aesthetics. Taken together, this landmark work canonizes Frederick Douglass through a form he appreciated the most: photography.

Featuring:

• Contributions from Henry Louis Gates, Jr., and Kenneth B. Morris, Jr. (a direct Douglass descendent)
• 160 separate photographs of Douglass—many of which have never been publicly seen and were long lost to history
• A collection of contemporaneous artwork that shows how powerful Douglass’s photographic legacy remains today, over a century after his death
• All Douglass’s previously unpublished writings and speeches on visual aesthetics

Contributors: Allyson Hobbs

The New Yorker
2015-09-22

Allyson Hobbs began writing for newyorker.com in June, 2015. She writes about race, gender, politics, and culture. She is an assistant professor in the History Department at Stanford University. Allyson’s first book, “A Chosen Exile: A History of Racial Passing in American Life,” published by Harvard University Press in 2014, examines the phenomenon of racial passing in the United States from the late eighteenth century to the present. “A Chosen Exile” won two prizes from the Organization of American Historians: the Frederick Jackson Turner Award for best first book in American history and the Lawrence W. Levine Award for best book in American cultural history. The book was selected as a New York Times Book Review Editor’s Choice, a “Best Book of 2014” by the San Francisco Chronicle, and a “Book of the Week” by the Times Higher Education in London. The Root named “A Chosen Exile” as one of the “Best 15 Nonfiction Books by Black Authors in 2014.”

Author Meets Reader: Fatal Invention: How Science, Politics and Big Business Recreate Race in the Twenty-First Century by Dorothy Roberts

University of California, Irvine
School of Law
401 E. Peltason Drive
Irvine, California
Room 3500
Monday, 2015-11-02, 18:30 PST (Local Time)

Sponsored by the Center for Biotechnology and Global Health Policy and the Center on Law, Equality and Race’s Perspectives, this special Author Meets Reader event will feature author Dorothy Roberts speaking about her book…

For more information, click here.

Is race a choice?

VOX: CEPR’s Policy Portal
Research-based policy analysis and commentary from leading economists
Centre for Economic Policy Research
2015-01-26

Emily Nix, PhD candidate in Economics
Yale University, New Haven, Connecticut

Nancy Qian, Associate Professor of Economics
Yale University, New Haven, Connecticut

Race is usually treated as a fixed, exogenous characteristic in academic studies and policy discussions, but a growing body of evidence calls this assumption into question. This column presents evidence from historical US census data that more than 19% of black males ‘passed’ as white, around 10% of whom later ‘reverse-passed’ to being black. Passing was associated with geographic relocation and with better political-economic and social opportunities for whites relative to blacks, providing prima facie evidence that passing was endogenous.

The relationship between a person’s race and/or ethnicity and her economic, political, and social behaviour has been a focal point for numerous policy discussions. This is because the composition of race and ethnicity are often found to be associated with outcomes such as conflict, earnings, educational attainment, and voting. This is true in many different contexts across the world, including rich countries such as the US, middle-income countries such as Brazil and India, and very poor countries in Sub-Saharan Africa. However, the interpretation that race has a causal impact on the aforementioned outcomes critically depends on whether one believes that race and ethnicity are exogenous and fixed characteristics – i.e. outside the control of an individual and constant over her lifetime.

The literature typically assumes that racial and ethnic identities are fixed and exogenous. For examples, see the reviews of the political economy literature by Alesina and Ferrara (2004) and of studies of the US black-white wage gap by Lang and Lehmann (2012)…

Read the entire article here.

Fluid Identity Discrimination

American Business Law Journal
Volume 52, Issue 4, Winter 2015
pages 789–857
DOI: 10.1111/ablj.12056

Leora F. Eisenstadt, Assistant Professor (Research)
Fox School of Business and Management
Temple University, Philadelphia, Pennsylvania

According to the most recent Census, the multiracial population of children has increased dramatically in the last decade, and the number of people of any age who identify as both white and black more than doubled in that time. In addition, there is a growing number of increasingly vocal transgender individuals who cannot be defined by existing sexual categories. Nonetheless, most courts have retained a categorical approach to Title VII that demands membership in a protected class even as American society becomes increasingly mixed and less conducive to simple categorization. In light of this new reality, this article considers the jurisprudence and scholarship on multiracial and transgender plaintiffs and argues that scholars and courts in both areas are dealing with discrimination against these increasingly visible individuals in an overly narrow way, leading to incomplete or unsatisfactory solutions. Rather than approach issues of racial identity and sexual identity separately, this article contends that these issues are symptomatic of a larger problem with Title VII, namely, an enduring attempt to fit increasingly amorphous identities into a strict categorical structure that no longer matches the reality of American society. Fluid Identity Discrimination proposes a rethinking of the protected class paradigm in light of a changed American populace with the goal of providing clarity and better alignment between law and social reality.

Read the entire article here.

Guest Commentary: Student searches for identity outside of race

The Ithacan: Serving the Ithaca College community since 1931.
Ithaca, New York
2013-02-20

Derek Crossman

Senior Derek Crossman struggled to identify as a person of color living in a predominately white community. He argues that as the multiracial population grows, racial constructs should end.  Shawn Steiner/The Ithacan

I learned I was different from my friends in gym class in 7th grade. My classmates joked that I was brown and called me a “nigger” and a “beaner.” It was the first time race ever became a factor in my life, and from then on I’ve been hyper-aware of my skin color.

Simply put, I’m a mix between my Caucasian mother and black father. It becomes complicated when ethnicity is involved. My father was born in Panama and moved to the U.S. in his teens, and my mother was born in the U.S. and is a mix of several European nationalities. That’s a great deal to consider for the curious person who asks about my heritage — I’m not easily categorized…

Read the entire article here.

Look! A Zombie! Race and Passing in ‘iZombie’

PopMatters
2015-10-30

Rukmini Pande
University of Western Australia

iZombie’s “passing” narrative complicates its broader racial politics.

As the fall season of US TV swings into gear, the CW’s undead caper iZombie seems poised for an interesting second outing. Helmed by Rob Thomas (of Veronica Mars fame), the show’s first season was received well by both critics and audiences, and was quickly renewed.

To recap briefly, the show follows Olivia (Liv) More (Rose McIver), a driven MD whose life is turned upside down when she is turned into a zombie. Now working in a morgue, Liv finds out that the brains she eats give her memories of the deceased persons’ lives, specifically, murder victims’ memories.

She teams up with police detective Clive Babineaux (Malcolm Goodwin) to track down various killers, while also attempting to find a cure for zombie-ism (with her ally/boss, Ravi Chakrabarthi [Rahul Kohli]). She also has to try and outwit Blaine (David Anders), an ex-drug dealer turned zombie who has created a new business out of infecting influential people and controlling them through their desire for brains.

The show has garnered kudos for its interesting plot and diverse casting—Ravi is British-Indian, Clive is African-American, and Blaine has a number of non-white accomplices—yet its narrative choices end up complicating its broader racial politics…

…Passing and Survival

The practice of passing is a complex one but may be broadly seen as occurring when, as Brooke Kroeger explains, “people effectively present themselves as other than who they understand themselves to be” (Kroeger Passing: when people can’t be who they are. New York: Public Affairs; 2003: 7). This is a deliberate fashioning of identity presentation and has been practiced across demarcations of race, gender, sexuality, and sometimes religion. While the reasons that people attempt to pass are diverse, it’s most often a “strategy for managing stigma” (Einwohner, Rachel L. “Identity Work and Collective Action in a Repressive Context: Jewish Resistance on the “Aryan Side” of the Warsaw Ghetto.” in Identity Work in Social Movements. Minneapolis: University of Minnesota Press; 2006: 121–139.126) and is employed in situations where being “outed” carries heavy consequences.

Interconnected to this is the acknowledgement that the ability to pass depends on various factors, including physical appearance, income, and community relations. As Allyson Hobbs writes in A Chosen Exile: A History of Racial Passing in America (2014), to pass successfully a person must distance themselves from their community, and the community in turn must do the same. All these factors play into the narrative of iZombie at various points, but by making this a conversation about white bodies, it ignores the historical conditions of that construction, especially in America. In a culture where the raced body is always the one under scrutiny and most likely to suffer policing, the effects of structuring a narrative that places white bodies into that space without adequate critical engagement is dangerous…

Read the entire article here.

A Chosen Exile

Think
KERA-FM
Dallas, Texas
2015-10-28

Krys Boyd, Host and Managing editor

Dr. Albert Johnston passed in order to practice medicine. After living as leading citizens in Keene, N.H., the Johnstons revealed their true racial identity, and became national news. (Source: Historical Society of Cheshire County)

From the founding of our nation to the Civil Rights era, many African Americans who could pass as white did so in order to improve their lot in life. And while this new identity offered increased opportunity, it also meant that cultural and familial connections were often severed. This hour, we’ll talk about picking between identity and survival with Stanford assistant history professor Allyson Hobbs, author of “A Chosen Exile: A History of Racial Passing in American Life” (Harvard University Press).

Listen to the story (00:48:15) here. Download the story here.

La melaza que llora: How to Keep the Term Afro-Latino from Losing Its Power

Latino Rebels
2015-10-16

Jason Nichols, Lecturer in African American Studies
University of Maryland

Me quiere hacer pensar/ que soy parte de una trilogía racial/ donde todo el mundo es igual/ sin trato especial/ se perdonar/ eres tú que no sabe disculpar/ so, como justifica tanto mal/ es que tu historia es vergonzosa/ Entre otras cosas/ cambiaron las cadenas por esposas —Tego Calderon, “Loiza”

Recently, it has become en vogue for Latinos (Latinx) to acknowledge their African “roots.” This understanding is a leap forward in racial formation for many in a region that is often known for hiding their Black grandmother in the closet. However, acknowledging her existence doesn’t always mean taking her out from behind that closed door.

Rosa Clemente is one of the first to contextualize Afro-Latinidad as an identity that is becoming more what she calls “trendy” than progressive. The Bronx-born Puerto Rican activist alludes to the fact that Afro-Latino identity has fed into, rather than disrupted the myth of a multicultural democracy that is often the dominant narrative in Latin America. Puerto Ricans and some other Latino groups have always acknowledged that they have African ancestry, but it is couched in the idea that the people are a perfect blend of the African slave, proud and noble Spaniard, and the humble native Taíno. This conception is problematic because it is a convenient way to deny institutional and in some cases individual racism. When Venezuelan TV personality Rodner Figueroa called Michelle Obama “planet of the apes,” he quickly defended himself from accusations of racism by stating that he comes from a racially plural family. Clemente doesn’t reject the term Afro-Latino completely, but states that there is a difference between identifying as Afro-Latino and identifying as Black, with the latter being a more progressive racial identity. Unlike many who believe in Latin multiracial democracy, Clemente states that she does not acknowledge the Spaniards in her lineage because she would “never claim my rapist.”…

Read the entire article here.