Mixed Race Studies

Eurasian Persuasions: Mixed Race, Performativity and Cosmopolitanism

Journal of Intercultural Studies
Volume 28, Issue 1 (February 2007)
pages 41-54
DOI: 10.1080/07256860601082921

Julie Matthews, Associate Professor
School of Education
University of Adelaide, South Australia, Australia

Eurasians are ‘in’. We are the poster children of globalisation. In Asia, and increasingly in the West, mixed-race Eurasian models charm us with their cosmopolitan chic. Terms previously used to demarcate impure outsiders such as Eurasian mixed-race, hybridity, mestiza, hapa, haafu, Euro-Asian and Anglo-Asian have recently been given an affirmative spin. This essay argues that the appeal, allure and persuasions of Eurasian/mixed-race are as much an effect of its commodified production as a cosmopolitan figure with automatic racial, cultural and national border crossing attributes, as its capacity and potential to claim for itself a location and space of visibility. Framed as a performative, the visual aesthetics and cosmopolitan attributes of Eurasian/mixed-race are explored in relation to postcolonial practices of racialisation and sexualisation under globalisation. Factors evoked in the constitution of Eurasian/mixed race delimit rather than preclude its promise of an expansive transnational/transcultural cosmopolitan future.

Read or purchase the article here.

Aisha Khan Lecture – New York University Professor Aisha Khan Speaks on Multiculturalism

St. Augustine News – STAN
University of the West Indies
July-September 2006
Page 24

Alake Pilgrim

[Article copied in full for readability.  To read in original print layout version (with photographs), click here.]

On the surface of things, Professor Aisha Khan, lecturer in the Department of Anthropology at New York University, might seem like a poster-child for multiculturalism. Born in Bangladesh and raised in California, her research originally took her among the Garifuna people of Honduras.  Her first visit to Trinidad was in 1984, and from 1987 to 1989 she conducted research among Trinidadians of East Indian descent in agricultural communities in the southern part of the island to which she has returned several times over the years.

However, Professor Khan, whose research is concerned with religious identity, race relations, social stratification and migration histories, took a very critical perspective on multiculturalism in her lecture. She questioned the extent to which this “slippery term”, which calls for the equal recognition of different “cultures” and “races”, can meaningfully foster greater harmony and equality in society.

Understanding the multiple meanings of multiculturalism requires an analysis of the changing definitions of culture, nationality, religion, race and colour in different contexts. As part of this process, Profesor Khan examined three models of multiculturalism – in the United States (US), Brazil and Trinidad.

In the US, she argued, the multicultural alternative to the “one-drop rule” of non-white inferiority and the assimilationist melting-pot narrative, proposes celebrating the multiple cultures (often referred to as “races”) that make up US society.  This trend is evident in articles featuring photos of “mixed race” celebrities like Jessica Alba and Vin Diesel as the new faces of beauty. But does this concept of multiculturalism really unseat the reigning Euro-American, middle-class ideal? To paraphrase Professor Khan, does making difference “cool” actually address structural inequality in societies, such as unequal access to resources like income, housing and education?

She took that question to Brazil, where the idea that miscegenation (a “mixed race” population) and non-racialism (deemphasizing the role of race in the society) had brought about a unified Brazilian nationalism, is currently being critiqued as myth. Contentious issues of affirmative action and a political quota system are now being debated in the public sphere. Paradoxically, Professor Khan stated, the affirmative action approach to multiculturalism both undermines and reinforces the foundations of social inequality, in that it pushes toward more fixed definitions of racial categories supporting faulty race-based assumptions. In addition, such an initiative continues to make race – a biological fallacy and social variable – one of the most central aspects of human identification.

On the other hand, she opined, trying to simply eliminate race as a category of identification doesn’t work either, because the historical, legal, social and economic systems of power built on concepts of race, persist throughout the world today.

She then turned to Trinidad, which she described as being structured under colonialism according to the hierarchy of plantation society, in which black people of African descent occupied the lowest tier of the social pyramid. Independence society, she stated, was built on Afro-Euro foundations, with the attempt by some to have a multi-cultural, multi-racial “rainbow” society that was quintessentially Trinbagonian. At the same time, the society faced the conundrum of a perceived deep-seated duality and supposed hostility between people of African and East Indian descent, which was encouraged by the colonial masters and entrenched by post-independence partisan politics. This conflict centres around competition for equal resources, as well as the question of what really constitutes equal representation.

While very real divisions exist, Professor Khan expressed the view that this version of irresolvable conflict between people of African and East Indian descent, denied the reality that people in Trinidad have been living, loving, working and struggling together practically from the moment they set foot on the island.

So, in light of these case studies, what was Professor Khan’s conclusion regarding multiculturalism’s potential to bring about greater equality? Not an overly favourable one… She suggested an alternative treatment of “race” and “culture” that addressed their social significance, without freezing people into fixed racial and cultural categories. And spoke firmly against using multiculturalism and other celebrations of diversity, as a way of denying ongoing discrimination, or de-emphasizing the importance of providing equal access to resources for the underprivileged and excluded members of society. Professor Khan’s most recent book is Callaloo Nation: Metaphors of Race and Religious Identity among South Asians in Trinidad.

‘But most of all mi love me browning’: The Emergence in Eighteenth and Nineteenth-Century Jamaica of the Mulatto Woman as the Desired

Feminist Review(on-Line)
Volume 65, Issue 1
June 2000
pages 22 – 48
DOI: 10.1080/014177800406921

Patricia Mohammed, Head and Lecturer
Centre for Gender and Development Studies, Mona Unit
University of the West Indies, Kingston, Jamaica

One of the most common threads in the Caribbean tapestry races which have populated the region over the last five centuries largely through forced or voluntary migration, is that there have emerged mixtures of the different racial groups. A large proportion of Caribbean women and men are referred to euphemistically as ‘mixed race’. The terms used to describe people of mixed race vary by territory and have been incrementally added to or changed over time. The original nomenclatures such as sambo, musteephino, mulatto, creole, etc. have been replaced at present to include terms like brown skin, mulatto, clear skin, light skin, red-nigger, dougla and browning. The title of the article comes from a contemporary dancehall song in Jamaica in which the black singer, Buju Banton, unwittingly echoes an unspoken yet shared notion of female desirability in the Caribbean: a preference for ‘brown’ as opposed to black women or unmixed women. In the ongoing constructions of femininity in the region, class and skin colour have intersected with race to produce hierarchies and stereotypes of femininity based on racial mixing. Drawing on some of the historical data available, particularly that of the pioneering research in this area produced by Lucille Mathurin [1924-2009] in 1974, this article interrogates some aspects of miscegenation in the Jamaican past, to configure these with gender, race and class relations in the present. The article does not attempt to arrive at conclusive findings but to contribute to the ongoing process in the region, and elsewhere, of differentiating the category ‘woman’ in historiography and sociology.

Self-made women in a (racist) man’s world: The ‘tragic’ lives of Nella Larsen and Bessie Head

English Academy Review
Volume 25, Issue 1 (May 2008)
pages 66-76
DOI: 10.1080/10131750802099490

Diana Mafe, Assistant Professor of English
Denison University, Granville, Ohio

(Her research aims to situate mixed race studies in a relatively unexplored sub-Saharan African context.)

Nella Larsen, the ‘mystery woman of the Harlem Renaissance,’ and Bessie Head, the famous ‘woman alone,’ are known for their ambiguous origins and their fabrication of personal ‘facts.’This article argues that these mixed race female writers, born under Jim Crow and apartheid respectively, carved out niches in these segregationist societies through the art of self-invention. Because of their precarious positions as ‘mulattas’ in anti-miscegenation worlds, clear parallels are identifiable between Larsen and Head, such as the creation of multiple selves and the realisation of the ‘tragic mulatto‘ stereotype through such characters as Helga Crane in Larsen’s Quicksand (1928) and Elizabeth in Head’s A Question of Power (1973). The representation of the ‘mulatto’ as a tragic figure caught between races is primarily an American literary trope, but both Larsen and the African-born Head evoke this stereotype in their personal and written stories. These two writers also resist labelling, however, by inventing new identities through pseudonyms, autobiographical heroines, and imagined ‘truths.’ This article examines the overt parallels between two mixed race women writers from different generations and continents, initiating crucial dialogue about the development of racial stigmas across cultures and temporalities.

Read or purchase the article here.

Pure Beauty: Judging Race in Japanese American Beauty Pageants

University of Minnesota Press
2006
280 pages, 6 halftones, 10 tables
5 7⁄8 x 9
Paper ISBN: 0-8166-4790-9
Paper ISBN-13: 978-0-8166-4790-3
Cloth ISBN: 0-8166-4789-5
Cloth ISBN-13: 978-0-8166-4789-7

Rebecca Chiyoko King-O’Riain, Lecturer in Sociology
National University of Ireland, Maynooth

Examines the question, Who is Japanese American?

With a low rate of immigration and a high rate of interracial marriage, Japanese Americans today compose the Asian ethnic group with the largest proportion of mixed-race members. Within Japanese American communities, increased participation by mixed-race members, along with concerns about overassimilation, has led to a search for cultural authenticity, giving new answers to the question, Who is Japanese American?

In Pure Beauty, Rebecca Chiyoko King-O’Riain tackles this question by studying a cultural institution: Japanese American community beauty pageants in San Francisco, Los Angeles, Seattle, and Honolulu. King-O’Riain employs rich ethnographic fieldwork to discover how these pageants seek to maintain racial and ethnic purity amid shifting notions of cultural identity. She uses revealing in-depth interviews with candidates, queens, and community members, her experiences as a pageant committee member, and archival research—including Japanese and English newspapers, museum collections, private photo albums, and mementos—to establish both the importance and impossibility of racial purity. King-O’Riain examines racial eligibility rules and tests, which encompass not only ancestry but also residency, community service, and culture, and traces the history of pageants throughout the United States. Pure Beauty shows how racial and gendered meanings are enacted through the pageants, and reveals their impact on Japanese American men, women, and children.

King-O’Riain concludes that the mixed-race challenge to racial understandings of Japanese Americanness does not necessarily mean an end to race as we know it and asserts that race is work—created and re-created in a social context. Ultimately, she determines that the concept of race, fragile though it may be, is still one of the categories by which Japanese Americans are judged.

Table of Contents

• Preface
• Introduction: Negotiating Racial Hybridity in Community Beauty Pageants

1. Race Work and the Effort of Racial Claims
2. The Japanese American Community in Transition
3. Japanese American Beauty Pageants in Historical Perspective
4. Cultural Impostors and Eggs: Race without Culture and Culture without Race
5. Patrolling Bodies: The Social Control of Race through Gender
6. The “Ambassadress” Queen: Moving Authentically between Racial Communities in the United States and Japan
7. Percentages, Parts, and Power: Racial Eligibility Rules and Local Versions of Japanese Americanness in Context

• Conclusion: Japanese Americanness, Beauty Pageants, and Race Work
• Notes
• Bibliography
• Index

Harriet Wilson’s New England: Race, Writing, and Region

University of New Hampshire Press
University Press of New England
2007
272 pp. 18 B&W illus., 4 appendixes 6 x 9″
Paper ISBN: 978-1-58465-642-5
Cloth ISBN: 978-1-58465-641-8

Edited by

JerriAnne Boggis, Director
Harriet Wilson Project

Eve Allegra Raimon, Associate Professor of Arts and Humanities
University of Southern Maine

Barbara A. White, Professor Emerita of Women’s Studies
University of New Hampshire

Forward by

Henry Louis Gates, Jr., W. E. B. Dubois Professor of the Humanities
Harvard University

This volume, with a foreword by Henry Louis Gates, Jr., advances efforts to correct the historical record about the racial complexity and richness characteristic of rural New England’s past.

In the mid-nineteenth century, Harriet E. Wilson, an enterprising woman of mixed racial heritage, wrote an autobiographical novel describing the abuse and servitude endured by a young black girl in the supposedly free North. Originally published in Boston in 1859 and “lost” until its 1983 republication by noted scholar Henry Louis Gates, Jr., Our Nig; or Sketches from the Life of a Free Black, is generally considered the first work of fiction written by an African American woman published in the United States.

With this collection, the first devoted entirely to Wilson and her novel, the editors have compiled essays that seek to understand Wilson within New England and New England as it might have appeared to Wilson and her contemporaries. The contributors include prominent historians, literary critics, psychologists, librarians, and diversity activists. Harriet Wilson’s New England joins other critical works in the emerging field known as the New Regionalism in resurrecting historically hidden ethnic communities in rural New England and exploring their erasure from public memory. It offers new literary and historical interpretations of Our Nig and responds to renewed interest in Wilson’s dramatic account of servitude and racial discrimination in the North.

Table of Contents

• Foreword – Henry Louis Gates, Jr.
• Acknowledgments
• Introduction: Making Space for Harriet E. Wilson
• NEW HAMPSHIRE’S “SHADOWS”: CONTEXT AND HISTORY
  • Of Bottles and Books: Reconsidering the Readers of Harriet Wilson’s “Our Nig” – Eric Gardner
  • Harriet Wilson’s Mentors: The Walkers of Worcester – Barbara A. White
  • George and Timothy Blanchard: Surviving and Thriving in Nineteenth-Century Milford – Reginald H. Pitts
  • “As Soon as I Saw My Sable Brother, I Felt More at Home”: Sampson Battis, Harriet Wilson, and New Hampshire Town History – David H. Watters
  • New Hampshire Forgot: African Americans in a Community by the Sea – Valerie Cunningham
• READING “SKETCHES FROM THE LIFE OF A FREE BLACK”: GENRE AND GENDER
  • Slavery’s Shadows: Narrative Chiaroscuro and “Our Nig” – Mary Louise Kete
  • Recovered Autobiographies and the Marketplace: “Our Nig’s” Generic Genealogies and Harriet Wilson’s Entrepreneurial Enterprise – P. Gabrielle Foreman
  • The Disorderly Girl in Harriet E. Wilson’s “Our Nig” – Lisa E. Green
  • Beyond the Page: Rape and the Failure of Genre – Cassandra Jackson
  • Miss Marsh’s Uncommon School Reform – Eve Allegra Raimon
  • Fairy Tales and “Our Nig”: Feminist Approaches to Teaching Harriet Wilson’s Novel – Helen Frink
• “A FAITHFUL BAND OF SUPPORTERS AND DEFENDERS”: PERSONAL REFLECTIONS
  • Losing Equilibrium: Harriet E. Wilson, Frado, and Me – John Ernest
  • Discovering Harriet Wilson in My Own Backyard – William Allen
  • A Conversation with Tami Sanders – Gloria Henry
  • Not Somewhere Else, But Here – JerriAnne Boggis
• Contributors
• Index

The “Tragic Mulatta” Revisited: Race and Nationalism in Nineteenth-Century Antislavery Fiction

Rutgers University Press
2004-09-29
202 pages
Cloth ISBN: 978-0-8135-3481-7
Paper ISBN: 978-0-8135-3482-4

Eve Allegra Raimon, Professor, Arts & Humanities
University of Southern Maine

Since its inception, the United States has been intensely preoccupied with interracialism. The concept is embedded everywhere in our social and political fabric, including our sense of national identity. And yet, in both its quantitative and symbolic forms, interracialism remains an extremely elusive phenomenon, causing policy makers and census boards to wrangle over how to delineate it and, on an emblematic level, stirring intense emotions from fear to fascination. In The “Tragic Mulatta” Revisited, Eve Allegra Raimon focuses on the mixed-race female slave in literature, arguing that this figure became a symbolic vehicle for explorations of race and nation-both of which were in crisis in the mid-nineteenth century. At this time, judicial, statutory, social, and scientific debates about the meaning of racial difference (and intermixture) coincided with disputes over frontier expansion, which were never merely about land acquisition but also literally about the “complexion” of that frontier. Embodying both northern and southern ideologies, the “amalgamated” mulatta, the author argues, can be viewed as quintessentially American, a precursor to contemporary motifs of “hybrid” and “mestizo” identities. Where others have focused on the gendered and racially abject position of the “tragic mulatta,” Raimon reconsiders texts by such central antislavery writers as Lydia Maria Child, William Wells Brown, Harriet Beecher Stowe, and Harriet Wilson to suggest that the figure is more usefully examined as a way of understanding the volatile and shifting interface of race and national identity in the antebellum period.

Read an excerpt here.

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…

Read the entire article and view the illustrations here.

What Blood Won’t Tell: A History of Race on Trial in America

Harvard University Press
October 2008
384 Pages
Hardcover ISBN 13: 978-0-674-03130-2; ISBN 10: 0-674-03130-X
Paperback ISBN 13: 978-0-674-04798-3; ISBN 10: 0-674-04798-2

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

• Co-Winner 2009 James Willard Hurst Prize, Law and Society Association
• Co-Winner 2009 Lillian Smith Book Awards, the Southern Regional Council and the University of Georgia
• Winner of the 2009 American Political Science Association Award for the Best Book on Race, Ethnicity and Politics

Is race something we know when we see it? In 1857, Alexina Morrison, a slave in Louisiana, ran away from her master and surrendered herself to the parish jail for protection. Blue-eyed and blond, Morrison successfully convinced white society that she was one of them. When she sued for her freedom, witnesses assured the jury that she was white, and that they would have known if she had a drop of African blood. Morrison’s court trial—and many others over the last 150 years—involved high stakes: freedom, property, and civil rights. And they all turned on the question of racial identity.

Over the past two centuries, individuals and groups (among them Mexican Americans, Indians, Asian immigrants, and Melungeons) have fought to establish their whiteness in order to lay claim to full citizenship in local courtrooms, administrative and legislative hearings, and the U.S. Supreme Court. Like Morrison’s case, these trials have often turned less on legal definitions of race as percentages of blood or ancestry than on the way people presented themselves to society and demonstrated their moral and civic character.

Unearthing the legal history of racial identity, Ariela Gross’s book examines the paradoxical and often circular relationship of race and the perceived capacity for citizenship in American society. This book reminds us that the imaginary connection between racial identity and fitness for citizenship remains potent today and continues to impede racial justice and equality.

The Woman of Colour

Broadview Press
2007-01-01
268 pages
Paperback ISBN: 9781551111766 / 1551111764

Written by: Anonymous

Edited by:

Lyndon J. Dominique, Assistant Professor of English
Lehigh University, Bethlehem, Pennsylvania

The Woman of Colour is a unique literary account of a black heiress’ life immediately after the abolition of the British slave trade. Olivia Fairfield, the biracial heroine and orphaned daughter of a slaveholder, must travel from Jamaica to England, and as a condition of her father’s will either marry her Caucasian first cousin or become dependent on his mercenary elder brother and sister-in-law. As Olivia decides between these two conflicting possibilities, her letters recount her impressions of Britain and its inhabitants as only a black woman could record them. She gives scathing descriptions of London, Bristol, and the British, as well as progressive critiques of race, racism, and slavery. The narrative follows her life from the heights of her arranged marriage to its swift descent into annulment and destitution, only to culminate in her resurrection as a self-proclaimed “widow” who flouts the conventional marriage plot.

The appendices, which include contemporary reviews of the novel, historical documents on race and inheritance in Jamaica, and examples of other women of colour in early British prose fiction, will further inspire readers to rethink issues of race, gender, class, and empire from an African woman’s perspective.

Table of Contents:

Acknowledgements

Introduction

A Chronology of Women of Color in Drama and Long Prose Fiction

A Note on the Text

The Woman of Colour, A Tale

Appendix A: Lucy Peacock, “The Creole” (1786)

Appendix B: Anonymous Poem “written by a Mulatto Woman” (1794)

Appendix C: Minor Heiresses of Color in British Long Prose Fiction

1. From Agnes Musgrave, Solemn Injunction (1798)
2. From Jane Austen, Fragment of a Novel (1817)
3. From Edmund Marshall, Edmund and Eleonora: or Memoirs of the Houses of Summerfield and Gretton (1797)
4. From Robert Bissett, Douglas; or, The Highlander (1800)
5. From Mrs. Charles Mathews, Memoirs of a Scots Heiress (1791)

Appendix D: Historical and Social Accounts of People of Color in Jamaica

1. From Bryan Edwards, The History, Civil and Commercial, of the British Colonies in the West Indies (1799)
2. From Edward Long, The History of Jamaica (1774)
3. From J.B. Moreton, West India Customs and Manners (1793)

Appendix E: People of Color in British Epistolary Narratives

1. From Richard Griffith, The Gordian Knot (1769)
2. From Hester Thrale, “Letter to Mrs. Pennington” (1802)
3. From Clara Reeve, Plans of Education (1792)
4. John Wesley, “Letter to William Wilberforce” (1791)

Appendix F: The Woman of Colour: Contemporary Reviews

1. The British Critic (March 1810)
2. The Critical Review (May 1810)
3. The Monthly Review (June 1810)

Appendix G: Jamaican Petitions, Votes of the Assembly, and an Englishman’s Will

1. From Votes of the Honourable House of Assembly of Jamaica (1792)
2. From Andrew Wright’s “Last Will and Testament” (1806)