Mixed Race Studies

Mixed Indians, Caboclos and Curibocas: Historical Analysis of a Process of Miscegenation; Rio Negro (Brazil), 18th and 19th Centuries

Chapter in: Amazon Peasant Societies in a Changing Environment (2009)
Springer
Part I
pages 55-68
DOI: 10.1007/978-1-4020-9283-1_4

Décio de Alencar Guzmán

The author analyses the process of mixing (mestiçagem) in the Rio Negro region during the 18th and 19th Centuries. After presenting the main features of this mestiçagem’s components (the Amerindian, the European and the African), the author concentrates on the inter-racial marriage policies prescribed by the Portuguese Crown, as part of a group of projects geared towards the exploitation of human resources in Portuguese America. Guzmán believes that one of the main hindrances to the advance of the studies about the Amazonian caboclo societies is the belief that they are independent and self-regulated social systems. Such a conception has prevented a more accurate understanding of such societies as a product of historical transformations.

Read or purchase the chapter here.

Race in North America: Origin and Evolution of a Worldview (Fourth Edition)

Westview Press
July 2011
400 pages
Trade paperback ISBN: 9780813345543

Audrey Smedley, Professor Emerita of Anthropology and African American Studies
Virginia Commonwealth University

Brian D. Smedley, Vice President and Director
Health Policy Institute
Joint Center for Political and Economic Studies

In a sweeping work that traces the idea of race for more than three centuries, Audrey Smedley shows that “race” is a cultural invention that has been used variously and opportunistically since the eighteenth century. Race, in its origin, was not a product of science but of a folk ideology reflecting a new form of social stratification and a rationalization for inequality among the peoples of North America.

New coauthor Brian Smedley joins Audrey Smedley in updating this renowned and groundbreaking text. The fourth edition includes a compelling new chapter on the health impacts of the racial worldview, as well as a thoroughly rewritten chapter that explores the election of Barack Obama and the evolving role of race in American political history. This edition also incorporates recent findings on the human genome and the implications of genomics. Drawing on new understandings of DNA expression, the authors scrutinize the positions of contemporary race scientists who maintain that race is a valid biological concept.

Table of Contents

• Preface
• Introduction
• 1. Some Theoretical Considerations
• 2. Etymology of the Term “Race”
• 3. Antecedents of the Racial Worldview
• 4. The Growth of the English Ideology about Human Differences in America
• 5. The Arrival of Africans and Descent into Slavery
• 6. Comparing Slave Systems: The Significance of “Racial” Servitude
• 7. Eighteenth-Century Thought and Crystallization of the Ideology of Race
• 8. Antislavery and the Entrenchment of a Racial Worldview
• 9. The Rise of Science and Scientific Racism
• 10. Growth of The Racial Worldview in 19th Century Science
• 11. Science and the Expansion of Race Ideology Beyond the US
• 12. Twentieth-Century Developments in Race Ideology
• 13. Changing Perspectives on Human Variation in Science
• 14. Dismantling the Folk Idea of Race: The Election of Barack Obama and the Transformations of an Ideology
• 15. The Health Consequences of the Racial Worldview
• References
• Index

Creole Identity in the French Caribbean Novel

University Press of Florida
2001-01-18
320 pages
6 x 9
ISBN 13: 978-0-8130-1835-5; ISBN 10: 0-8130-1835-8

H. Adlai Murdoch, Associate Professor of French and Francophone Literature
University of Illinois, Urbana-Champaign

Adlai Murdoch offers a detailed rereading of five major contemporary French Caribbean writers–Glissant, Condé, Maximin, Dracius-Pinalie, and Chamoiseau. Emphasizing the role of narrative in fashioning the cultural and political doubleness of Caribbean Creole identity, Murdoch shows how these authors actively rewrite their own colonially driven history.

Murdoch maintains that the culture of the French Caribbean islands of Guadeloupe and Martinique is less homogeneous and more creatively fragmented than is commonly supposed. Promoting a new vision of this multifaceted region, he challenges preconceived notions of what it means to be both French and West Indian. The author’s own West Indian origin provides him with intimate, firsthand knowledge of the nuances of day-to-day Caribbean life.

While invaluable to students of Caribbean literature, this work will also appeal to those interested in the African diaspora, French and postcolonial studies, and literary theory.

Pio Pico: The Last Governor of Mexican California

University of Oklahoma Press
2010
256 pages
5.5″ x 8.5″, Illustrations: 7 B&W Illus.
Hardcover ISBN: 9780806140902
Paperback ISBN: 9780806142371

Carlos Manuel Salomon, Associate Professor of Ethnic Studies
California State University, East Bay

The first biography of a politically savvy Californio who straddled three eras

Two-time governor of Alta California and prominent businessman after the U.S. annexation, Pío de Jesus Pico was a politically savvy Californio who thrived in both the Mexican and the American periods. This is the first biography of Pico, whose life vibrantly illustrates the opportunities and risks faced by Mexican Americans in those transitional years.

Carlos Manuel Salomon breathes life into the story of Pico, who—despite his mestizo-black heritage—became one of the wealthiest men in California thanks to real estate holdings and who was the last major Californio political figure with economic clout. Salomon traces Pico’s complicated political rise during the Mexican era, leading a revolt against the governor in 1831 that swept him into that office. During his second governorship in 1845 Pico fought in vain to save California from the invading forces of the United States.

Pico faced complex legal and financial problems under the American regime. Salomon argues that it was Pico’s legal struggles with political rivals and land-hungry swindlers that ultimately resulted in the loss of Pico’s entire fortune. Yet as the most litigious Californio of his time, he consistently demonstrated his refusal to become a victim.

Pico is an important transitional figure whose name still resonates in many Southern California locales. His story offers a new view of California history that anticipates a new perspective on the multicultural fabric of the state.

Beyond poverty: the Negro and the Mulatto in Brazil

Journal de la Société des Américanistes
Volume 58 (1969)
pages 121-137
DOI: 10.3406/jsa.1969.2100

Florestan Fernandes

This paper was first presented, in a condensed version, at the seminars on “Minorities in Latin America and the United States”, (The College of the Finger Lakes, Corning, New York, December 5, 1969).

1. Introduction :

The most impressive aspect of the racial situation in Brazil appears under the trenchant denial of the existence of any “color” or “racial” problem. Racial prejudice and discrimination, as racial segregation, are seen as a sort of sin and as dishonorable behavior. Thus, we have two different levels of reality perception and of action connected with “color” and “race”: first, overt, in which racial equality and racial democracy are supposed and proclaimed; second, covert, in which collateral functions perform through, below and beyond the social stratification.

This overlay is not exclusive to race relations. It appears in other levels of social life. In the case of race relations it emerges as a clear product from the prevailing racial ideology and racial Utopia, both built during slavery by the white-dominant stratum—the rural and urban masters. Slavery was not in conflict with the Portuguese law and cultural tradition. The Roman law offered to the crown ordinances the elements with which it would be possible to classify the “Indians” or the “Africans” as things, as moveable property, and establish the social transmission of social position through the mother (according to the principle partus sequitur ventrem), deny to the slave any human condition (servus personam non habet, etc.) On the other hand, slavery was practiced on a small scale in Lisbon, and was attempted in Acores, Madeira, Cabo Verde and Sâo Tome, pioneering the modern plantation system. But slavery was in conflict with religion and the mores created by the Catholic conception of the world. This conflict, of a moral nature, did not give to the slave, in general, a better condition and more human treatment, as Frank Tannebaum believed. It only brought about a tendency to disguise things, separating the permissive from the real being.

Nevertheless, Brazil has a good intellectual tradition of penetrating, realistic, and unmasking objective knowledge of the racial situation. First of all, the conservative pride had given rise to very clear distinctions (as usually happened with the masters and some aristocratic white families arrogantly self-affirmative on matters of racial inequality and race differences). Second, some outstanding figures, leaders of the ideals of national emancipation or of abolitionism, as Jose Bonifacio de Andrade e Silva, Luiz Gama, Perdigao Malheiros, Joaquim Nabuco, Antonio Bento, etc., tried to point out the nature of the white behavior and value-orientations, connected with the Negroes and the Mulattos. Third, the “negro movements” after the First World War (especially in São Paulo and Rio de Janeiro during the 20’s, 30’s and 40’s), as well as intellectual Negro conferences on race relations, have contributed to a new realistic perception and explanation of the complex Brazilian racial situation.

The findings of modern sociological, anthropological, or psychological investigations (Samuel Lowrie; Roger Bastide and Florestan Fernandes; L. A. Costa Pinto; Oracy Megueira; A. Guerreiro Ramos; Octavio Ianni, Fernando Henrique Cardoso and Renato Jardim Moreira; Thaïes de Azevedo; Charles Wagley, Marvin Harris, Henry W. Hutchinson and Ben Zimmerman; René Ribeiro; Joao Baptista Borges Pereira; Virginia Leone Bicudo; Aniela Ginsberg; Carolina Martuscelli Bori; Dante Moreira Leite; etc.), have confirmed and deepened the evidence discovered by earlier writers. In the present discussion, I will limit myself to three special topics: the roots of competitive social order in Brazil; some objective evidences of racial ine quality and its sociological meaning; the Brazilian pattern of racial prejudice and discrimination…

Read the entire article here.

Mestizaje in Ibero-America

University of Arizona Press
1995
378 pages
6.0 x 9.0
Cloth ISBN: 978-0-8165-1219-5

Claudio Esteva-Fabregat
El Colegio de Jalisco

Translated by John Wheat

One of the most remarkable results of the arrival of Europeans in the New World may often be taken for granted: the emergence of the mestizo component in Latin American societies. The racial mixing that occurred in the Hispanic New World is the subject of this important study, which draws on a wide variety of historical, ethnographic, demographic, and biological sources to analyze processes of intermarriage, assimilation, and acculturation that continue in Latin America to the present day. Mestizaje in Ibero-America sheds new light on miscegenation and acculturation: their different levels and proportions in particular periods and in rural and urban areas, and the role of Spanish, Indian, and African women in the historical process of biological fusion. Although racial and cultural mixing usually coincided, Esteva observes that mestizos were often assimilated into Indian or Spanish society during the early colonial period and that acculturation without miscegenation sometimes occurred. He also shows that, contrary to the belief that “pure” Spanish blood was diluted in the New World, racial mixing and acculturation already existed in Iberia, facilitating its occurrence in America.

Culture: The face in the mirror is mestizo

San Antonio Current
San Antonia, Texas
2006-02-22

Elaine Wolff, Current Editor
Plaza de Armas

A two-day roundtable takes a big eraser to identity lines

“I’m looking for the mestizo eye, the mestizo subjunctive, the mestizo soul,” says author John Phillip Santos as we wander through Retratos: 2,000 Years of Latin-American Portraiture at the San Antonio Museum of Art. He pauses before “Retrato de un Matrimonio,” by 19th-century painter Hermenegildo Bustos. Husband and wife have light brown eyes and dark brown hair, but where she is decidedly European in appearance, with pale skin and delicate features, his ancestry seems more indigenous: broad cheekbones and a chiseled nose. The work reflects “mestizo compassion,” suggests Santos.
 
“Compassion” is not a concept frequently associated with “mestizo,” a word that has spent much of its 600-odd-year history wielded as either a derogatory description for the children of European and Native American unions, or as a battle cry in the Chicano identity movement.

Circa 1523, in a creation myth that is equal parts fact and mystery, La Malinche—the mysterious Mexican Pocahontas—and Hernán Cortés founded the mestizo race with their first-born son, Martin Cortés, who would return to Spain with his father to further serve the aims of colonial-era Europe. Mexican and Chicano ambivalence over the legacy of La Malinche illustrates the problem with fully embracing mestizo identity: It means embracing the white conqueror father as well as the subjugated, but re-ascendant, indigenous mother. While La Malinche is celebrated by some as the mother of the Mexican people, she is alternatively known as La Chingada—the fucked.

In a sense, embracing the Virgen de Guadalupe—a mestiza Virgin Mary—is embracing an alternative mestizo birth, a virgin who conceived a new race without being defiled by the “other.”
 
But for Santos and an increasing number of Latino scholars, mestizo is the face of an optimistic future. “We are all mestizo. Our heritage is global. It quarrels with borders; it quarrels with demarcations,” he says, echoing his mentor, Virgilio Elizondo, the San Antonio priest who wrote The Future is Mestizo in 1986. Elizondo and Santos are two members of the organizing committee for the “Revealing Retratos,” Taller Popular, a private, two-day conference that will be held this weekend at SAMA and Trinity University, and includes such participants as Henry Estrada of the Smithsonian Latino Center, author and artist Ito Romo, Sandra Cisneros, and Graciela Sanchez of the Esperanza Peace and Justice Center. A public conference will follow April 22 at SAMA…

Read the entire article here.

Colloquium – Mónica Moreno Figueroa on “Naming Ourselves: Recognising Racism and Mestizaje in Mexico”

Auditorium of King Juan Carlos I of Spain Center
New York University
53 Washington Square South
New York, New York
Monday, 2011-09-12, 18:00-20:00 EDT (Local Time)

Mónica Moreno Figueroa, Lecturer in Sociology
Newcastle University

Discussant: Frances Negrón-Muntaner

Hosted by the Center for Latin American and Caribbean Studies (CLACS) at NYU

Mónica Moreno Figueroa is a Lecturer in Sociology at Newcastle University, UK in the School of Geography, Politics and Sociology. Her research is concerned with the contemporary practices of racism in relation to discourses of mixed-race identities, feminist theory and emotions, with a specific focus on Mexico. In particular, she is interested in the qualities of the lived experience of racism; the significance of racial ideologies and notions of race and nation; and the experience of racism analysed from the particular perspective of the visible, specifically the relationship between visual representations of identities, embodiment and racist practices. She teaches extensively on these topics. Mónica has published in Ethnicities, History of the Human Sciences, Journal of Intercultural Studies and the Journal for Cultural Research as well as in the edited collections Raza, Etnicidad y Sexualidades (Universidad Nacional de Colombia), Porn.Com (Peter Lang Publishing Group) and Mestizaje, Diferencia y Nación (INAH, UNAM, CEMCA and IRD), and has two forthcoming chapters in Contesting Recognition (Palgrave) and Cultures of Colour (Berghahn Books).

Drawing from empirical research on contemporary practices of racism and understandings of the discourse of mestizaje, this paper presents an examination of the ambiguities of Mestiza identity as an unproblematised but racialised identity. Mestiza is a racial category that emerges as a key component of the ideological myth of formation of the Mexican nation, namely mestizaje, during the late nineteenth and early twentieth centuries. In such a project of state formation Mexican is equivalent to Mestiza. Mestiza refers to those who represent Mexicaness and, therefore, those who are closer to the model of the ideal subjects of the Mexican Mestiza nation. Mestizaje, as this ideological framework, boosts an implied rhetoric of inclusiveness while concealing processes of exclusion and racism. Mestiza is then seen as term both relatively ‘neutral’ (i.e. all Mexicans are Mestizas/os) but also as highly ‘loaded’ (implies possibilities of inclusion and exclusion to the national myth). This analysis considers the limits of racial recognition in what could be considered a raceless (Goldberg 2002) context. Such setting has given way to a process of racial and racist normalization that allows Mexican people to express and be convinced by the commonly spread idea that in Mexico there is no racism because we are all ‘mixed’. Mexicans do not recognise themselves as racial subjects, but as national subjects and citizens. In this scenario, recognition of racism is not preceded by the explicit claim of belonging to the specific Mestiza racial identity but a citizenship status.

The title for the CLACS Fall 2011 Colloquium Series is Contemporary Racisms in the Americas. This colloquium will explore emergent racisms in the Americas as integral to the multicultural and what some have called “post racial” present defined within larger processes of economic and cultural globalization and transnational migration. It will also deepen the understanding of different theoretical and methodological approaches to the study of contemporary forms of racism as major obstacles to the construction of intercultural relations, racial and economic justice, and democracy. In this way, it will complement the themes covered by the seminar on Racisms and anti-racist strategies in the Americas. It will become an opportunity for students to benefit from latest contributions to the analysis of racism in the hemisphere and develop a thematic and methodological comparative perspective. It will also become an opportunity for a larger audience to benefit from the information and analysis of cutting-edge scholarship which is also preoccupied with the construction of anti-racist strategies.

For more information, click here.

Colour and Race in Brazil: from whitening to the search for Afrodescent

Paper presented at XVII ISA World Congress of Sociology
Gothenburg, Sweden
July 2010
21 pages

Antonio Sérgio Alfredo Guimarães, Professor of Sociology
University of São Paulo

Two paradigmatic cases of the building process of post-slavery societies in the Americas were, without a doubt, Brazil and the United States. While the United States had an exceptional and singular development, the Brazilian case can be generalised, with certain caveats, to other countries of Central and South America and the Caribbean in terms of the incorporation of Afro-descendent and Amerindian populations into the free work regime, the formation of a class society, as well as the development of racial and national ideologies. Whereas in Brazil racial democracy was cultivated, segregation still presents a problem in the United States; whilst the former perpetuates pre-capitalist forms of exploitation and precarious employment, the latter provided for the formation of a modern black society, albeit separate from the rest of the nation; if in Brazil we have turned colour into the basic unit of a complicated symbolic system of status attribution, in the U.S. race was built into a descent status group.

In this article I aim to clarify the way in which Brazil has, since abolition, been developing a system of colour classification with regard to Afro-descendents. Not only do I intend to show how this system has developed through time, but how it is also shaped by the mobilization of the black population around the notion of race—as a group of solidarity and common experiences of subordination and discrimination. My strategy is to trace the terms “colour” and “race” and their meanings through time, as used or systemised into classifications by the state, social movements and social scientists. Certainly, this is a preliminary and incomplete study, but I hope that it can serve as a guide to future and more systematic investigations about specific periods, places and social agents…

Read the entire paper here.

Diploma of Whiteness: Race and Social Policy in Brazil, 1917–1945

Duke University Press
2003
312 pages, 41 illustrations
Paperback ISBN: 978-0-8223-3070-7
Cloth ISBN: 978-0-8223-3058-5

Jerry Dávila, Professor of History
University of North Carolina, Charlotte

In Brazil, the country with the largest population of African descent in the Americas, the idea of race underwent a dramatic shift in the first half of the twentieth century. Brazilian authorities, who had considered race a biological fact, began to view it as a cultural and environmental condition. Jerry Dávila explores the significance of this transition by looking at the history of the Rio de Janeiro school system between 1917 and 1945. He demonstrates how, in the period between the world wars, the dramatic proliferation of social policy initiatives in Brazil was subtly but powerfully shaped by beliefs that racially mixed and nonwhite Brazilians could be symbolically, if not physically, whitened through changes in culture, habits, and health.

Providing a unique historical perspective on how racial attitudes move from elite discourse into people’s lives, Diploma of Whiteness shows how public schools promoted the idea that whites were inherently fit and those of African or mixed ancestry were necessarily in need of remedial attention. Analyzing primary material—including school system records, teacher journals, photographs, private letters, and unpublished documents—Dávila traces the emergence of racially coded hiring practices and student-tracking policies as well as the development of a social and scientific philosophy of eugenics. He contends that the implementation of the various policies intended to “improve” nonwhites institutionalized subtle barriers to their equitable integration into Brazilian society.

Table of Contents

• Acknowledgments
• Introduction
• 1. Building the “Brazilian Man”
• 2. Educating Brazil
• 3. What Happened to Rio’s Teachers of Color?
• 4. Elementary Education
• 5. Escola Nova no Estado Novo: The New School in the New State
• 6. Behaving White: Rio’s Secondary Schools
• Epilogue: The Enduring Brazilian Fascination with Race
• List of Abbreviations
• Notes
• Bibliography
• Index