Mixed Race Studies

That Barack Obama self-identifies as African American rather than ‘Mixed’ has probably little to do with a rejection of his mother’s heritage or a radical kind of separatist politics. Rather, Obama’s identity is informed by his social experience, and the reality of racism is evidenced not simply in his experiences in the 1970s or 1980s, but in the continued focus on his place of birth and by the fact that over 90% of White American voters in Mississippi and Alabama voted for his opponent.

Dr. Omar Khan, “Who are we? Census 2011 reports on ethnicity in the UK,” Runnymede Trust: Intelligence for a multi-ethnic Britain, (December 11, 2012). http://www.runnymedetrust.org/blog/188/359/Who-are-we-Census-2011-reports-on-ethnicity-in-the-UK.html

“Chris, are you Greek?” Sheila asked.

“No, I’m black and Irish.”

There was silence in the room. Jermaine’s eyebrows raised above his glasses. Sheila said, “Chris, we know that. I meant, are you in a fraternity?”

I smiled, embarrassed, “No. No, I’m not.”

The whole room burst into laughter, myself included. Kim put a hand up and said, “Yeah, I knew there was some soul in there the minute he walked into the interview.”

Chris “C.T.” Terry, “the greek,” Story Week Reader (2011): pages 31-32.

As my critical contemplative response tempered my emotional one, I saw that the antiblack bias at the core of many multiracial organizations had shaped the larger discourse of mixedness and multiracial identity. While many mixed individuals and organizations are engaged and invested in social justice, discussions about mixed identity the realm of popular culture and mass media tend to frame the presence of black ancestry as a hindrance. While I believe that there is a definite mixed experience, I think that care must be taken not to cleave that experience from the broader historical continuum of how race has been constructed and reconstructed in America and that any analysis of race/identity must begin with defining whiteness and how the construction of whiteness has directly impacted the construction of all other identities in this country. As parents of black/white mixed kids and black/nonwhite mixed kids, we have to address the ways in which we’ve all internalized messages of antiblack bias and how that affects both the identity choices we make for our children and the ones we want them to make for themselves. For those outside the realm of the black/white/black/nonwhite mix, it’s still important to consider how antiblack bias relates to your child’s particular identity construction and how the historical black/white mixed binary informs how all mixed/multiracial identities are understood in our society.

Michelle Clark-McCrary, “Coming Clean About Blackness, Mixed Race Identity and the Multiracial Movement,” Is That Your Child? Thought in Full Color, (December 11, 2012). http://www.isthatyourchild.com/2012/12/coming-clean-about-blackness-mixed-race.html.

The best evidence suggests there has yet to be a sea change in the proportion of Americans selecting a multiracial identity. Furthermore, practices of racial self-classification are much less likely to have any significant implications for the direction of social policies than practices of social classification—how people are perceived and categorized racially and ethnically by others. A person’s life chances are far more greatly influenced by how others see and situate them than by the individual’s personal selection of a racial classification. Indeed, an individual’s physical attributes and their interpretation by others often are the critical factors dictating how he or she is treated by others.

William Darity, Jr., “How might social policies change as more Americans identify themselves as ‘multiracial’?,” Good Question: An Exploration in Ethics series, The Kenan Institute for Ethics at Duke University, July 9, 2011. http://kenan.ethics.duke.edu/wp-content/uploads/2012/08/GQ-Darity.pdf

“I don’t believe in this miscegenation business. Though all human beings are really one, various social constructs were invented to perpetuate European supremacy.”

—Marco Polo Hernández-Cuevas

Lamont Lilly, “Afro-Latin And The Negro Common: An Interview With Dr. Marco Polo Hernández-Cuevas,” Racialicious, September 5, 2012. http://www.racialicious.com/2012/09/05/afro-latin-and-the-negro-common-an-interview-with-dr-marco-polo-hernandez-cuevas/.

The use of defamation law to reinforce privately held class-based animus traces back at least to the eighteenth century. In 1791, South Carolina’s court of last resort held that falsely describing an individual as a mulatto was actionable “because, if true, the [plaintiff] would be deprived of all civil rights.” False imputations that white persons were nonwhite or otherwise racially “impure” remained actionable in parts of the United States well into the twentieth century, particularly across the South. In 1957, South Carolina, for example, reaffirmed the precedent set in 1791. In Bowen v. Independent Publishing Co., the South Carolina Supreme Court held that allegations of racial impurity remained per se defamatory because, in light of the “social habits and customs deep-rooted in this State, such publication [alleging nonwhite lineage] is calculated to affect [one’s] standing in society and to injure [one] in the estimation of [one’s] friends and acquaintances.” Bowen and other decisions like it used the judicial arm of the state to reinforce Jim Crow under the guise of “neutrally applied” common law. By sanctioning these causes of action, the state reinforced notions of white supremacy and “affirmed the honor of whites by authoritatively denying status to blacks.”

Anthony Michael Kreis, “Lawrence Meets Libel: Squaring Constitutional Norms with Sexual-Orientation Defamation,” The Yale Law Journal Online, Volume 122, Issue 2 (November 2012):125-141. http://www.yalelawjournal.org/forum/lawrence-meets-libel-squaring-constitutional-norms-with-sexual-orientation-defamation.

Everyone seems to be negating President Barack Obama’s own story. The man himself has said publicly in print that, yes, his mother is white; yes, he is technically bi-racial, mixed race, whatever the language is people choose to use, but in this racialized society he is seen as a black man. And for that reason he identifies as black.

—Yaba Blay

Patrice Peck, “Biracial versus black: Thought leaders weigh in on the meaning of President Obama’s biracial heritage,” TheGrio, November 19, 2012. http://thegrio.com/2012/11/19/bi-racial-versus-black-thought-leaders-weigh-in-on-the-meaning-of-president-obamas-bi-racial-heritage/#s:president-obama-4

“…It’s kind of like living in a shadow. It sounds funny, but that’s what it feels like.

I want to be able to walk and say: ‘Hey, This is who I am. This is what I am. This ain’t what you want me to be. This ain’t what I’m thinking to be.  This is me.’…

..I’m hoping it [DNA test result] is what I’m thinking it is. I’m hoping that I am a white American…

…They [blacks] got it rough, I know. If I’m gonna be black I don’t want to be in America. Because they don’t get a fair shake.

I’m ready…  Here we go.

It says 75% European… so I’m all… I’m white! [Be]cause I’ve only got 22% of African and only 3% of Asian. So hey… that’s sweet! When they ask me ‘what you are?’ I can tell them now. I’m part of the community now. I’m a white boy!  I’m as white as snow… I just can’t believe that I’m a white man. I can actually say I’m a white man now.  I’m happy!  [laughter] I can’t believe this.  I should have done this years ago.”

—Jeff Harris (Janitor, Waverly, Ohio Courthouse) on his racial identity before and after reading the results of his DNA ancestry results.

Al Letson and Lu Olkowski, “Pike County, Ohio—As Black as We Wish to Be,” State of the Re:Union, September 28, 2012. (Part 7, Segment C, (00:08:02-00:11:44) http://www.prx.org/pieces/85361-pike-county-ohio-as-black-as-we-wish-to-be.

One of the more tragic aspects of the racial worldview has been the seeming dilemma of people whose parents are identifiably of different “races.” Historically, “race” was grounded in the myth of biologically separate, exclusive, and distinct populations. No social ingredient in our race ideology allowed for an identity of “mixed-races.” Indeed over the past century and a half, the American public was conditioned to the belief that “mixed-race” people (especially of black and white ancestry) were abnormal products of the unnatural mating of two species, besides being socially unacceptable in the normal scheme of things. The tragedy for “mixed” people is that powerful social lie, the assumption at the heart of “race,” that a presumed biological essence is the basis of one’s true identity. Identity is biology, racial ideology tells us, and it is permanent and immutable. The emphasis on and significance given to “race” precludes any possibility for establishing our premier identities on the basis of other characteristics. In this sense it may be argued that the myth of ”race” has been a barrier to true human identities.

Audrey Smedley, “‘Race’ and the Construction of Human Identity,” American Anthropologist, Volume 100, Issue 3 (September 1998): 690-702. http://dx.doi.org/10.1525/aa.1998.100.3.690.

For most of my life, I primarily identified as biracial, multiracial, or mixed, but over the last year, where I’ve encountered more racism and privilege than I have in the 40-something previous years—and that includes 18 years in Virginia—I notice that I’m more likely to identify as Black. This jives with my own dissertation findings that biracial individuals identify as how they’re treated, not how they see themselves.

Johanna Workman, Facebook Post, November 14, 2012. http://www.facebook.com/#!/johanna.workman.96/posts/4746274822162.