Mixed Race Studies

Census reveals history of U.S. racial identity

San Francisco Chronicle
2010-04-18

Sally Lehrman, Fellow
Markkula Center for Applied Ethics at Santa Clara University
also Knight Ridder San Jose Mercury News Endowed Chair in Journalism and the Public Interest

Whether or not they can lay claim to a special category, the “Confederate Southern Americans” who want to write themselves into the U.S. census section denoting “race” have a point.

Race, as the social scientists like to say, is “socially constructed.” Since the founding of this country, we have been making it up as we go. Race is a modern idea, historians and anthropologists tell us, a means to categorize and organize ourselves that we constantly adjust.

The U.S. census serves as an archive of this change, a record of classifications that have been “contradictory and confused from the very outset,” says Margo Anderson, a University of Wisconsin, Milwaukee, urban studies historian and expert on U.S. census history. Begun in 1790 as a solution to the problem of how to allocate seats in Congress, the survey didn’t mention “race” originally, but the idea as we understand it today was central. How should slaves be counted? Were they entirely property or were they people? What to do with “civilized” Indians?..

…All along, the “race” category of the census has been a powerful social and political tool wielded both to discriminate and to guard against discrimination. At first, survey categories reflected ideas about the divide between black and white, which immigrants were eligible for citizenship, and how to sort categories of “Indians.” Later, after the Civil Rights Act of 1964, its groupings also made it possible to measure compliance with equal treatment under the law…

Read the entire article here.

Mixed-Race People Perceived as ‘More Attractive,’ UK Study Finds

Science Daily
2010-04-14

In the largest study of its kind Dr. Michael Lewis of Cardiff University’s School of Psychology, collected a random sample of 1205 black, white, and mixed-race faces.

Each face was then rated for their perceived attractiveness to others — with mixed-race faces, on average, being perceived as being more attractive.

Dr Lewis, who will present his findings to the British Psychological Society’s annual meeting (April 14) said: “Previous, small scale, studies have suggested that people of mixed race are perceived as being more attractive than non-mixed-race people. This study was an attempt to put this to the wider test.

“A random sample of black, white, and mixed-race faces was collected and rated for their perceived attractiveness. There was a small but highly significant effect, with mixed-race faces, on average, being perceived as more attractive.”..

Read the entire article here.

Why are mixed-race people perceived as more attractive?

Perception
Volume 39, Issue 1 (2010)
pages 136-138
ISSN: 0301-0066 (print), 1468-4233 (electronic)

Michael B. Lewis, Senior Lecturer of Psychology
Cardiff University

Previous, small scale, studies have suggested that people of mixed race are perceived as being more attractive than non-mixed-race people. Here, it is suggested that the reason for this is the genetic process of heterosis or hybrid vigour (ie cross-bred offspring have greater genetic fitness than pure-bred offspring). A random sample of 1205 black, white, and mixed-race faces was collected. These faces were then rated for their perceived attractiveness. There was a small but highly significant effect, with mixed-race faces, on average, being perceived as more attractive. This result is seen as a perceptual demonstration of heterosis in humans—a biological process that may have implications far beyond just attractiveness.

Access to the full article requires a subscription.  Read a pre-publication version here.

The New Ingredient in the Identity of Black Biracial Children

The Chicago Tribune
Op-Ed
December 1996

Larry E. Davis, Dean and Donald M. Henderson Professor of Social Work and Director of the Center on Race and Social Problems
University of Pittsburgh

[Republished in the Race and Social Problems: Interview with Dean Larry E. Davis post of the Social Work Podcast]
 
Some parents of black biracial children are being unrealistic. It is a mistake to promote a biracial identity for children born to black and non-black parents. African Americans are a multiracial people. It is estimated that well over 70 percent of African Americans have white ancestry, while others have ancestors who are Native American, Hispanic and Asian. Virtually all African Americans can identify some relative who is “mixed with something.”

So what is new in the identity of today’s children born to black and non-black parents? Only the identities of non-black parents. For the first time in this country, large numbers of non-black parents wish to be identified as the parents of a child by a black person. Historically, the parents of children born to black and non-black unions have been severely castigated, which largely explains their traditional invisibility. It is understandable that parents want to share in their children’s racial identities…

Read the entire op-ed here.

Race and Social Problems: Interview with Dean Larry E. Davis

The Social Work Podcast
2008-03-24

Jonathan B. Singer, Assistant Professor of Social Work
Temple Univerisity

Interview with
Larry E. Davis, Dean and Donald M. Henderson Professor of Social Work and Director of the Center on Race and Social Problems
University of Pittsburgh
 
[Episode 36] Today’s podcast is on Race and Social Problems. On January 15, 2008, I spoke with Dr. Larry E. Davis, Dean of the School of Social Work at the University of Pittsburgh, the Donald M. Henderson Professor, and Director of the Center on Race and Social Problems. In our conversation, Dean Davis defined racism, the role of race in understanding social problems, and about how issues of race may or may not change as the percentage of whites in the United States continues to decrease discussed. We talked about some of the racial and gender issues in the current election and talked about how race is different from gender as a point of diversity. We also talked about race and social work, and what social workers can do to fight racism. We ended our conversation with a discussion of the Center on Race and Social Problems and what the Center is doing to fight racism.

1. Beginning of the interview and definition of Race and Social Problems: [01:58]
2. “The major definition of race has been color” [02:31]
3. Mulattos and Octaroons [3:30]
4. The New Ingredient in the Identity of Black Biracial Children [4:49]
5. “African Americans are a multi-racial people.” [5:13]
6. “America may have biracial children, but there are no biracial adults.” [5:37]
7. What makes race a social problem? [9:36]
8. How will issues of race change now that Hispanics are the majority minority group? [11:06]
9. There is less than a percentage point difference between the number of African American and Hispanics in the United States according to the 2000 Census [11:59]  (Note: In the 2000 US Census, 75.1% of Americans identified as White. 12.5% identified as Hispanic or Latino. 12.3% identified as Black or African American.)
10. Why should social workers be concerned about race? [15:00]
11. How can race be a more defining issue for America than gender? [18:19]
12. Will people vote with their racial or gender identities in the presidential election? [21:47]
13. Is it detrimental to the Democrats to have two traditionally oppressed groups represented in the front-runners? [24:10]
14. Dean Davis defines and discusses his concept “Psychological Majority” [26:43]
15. What can social workers do to fight racism? [31:25]
16. Should other schools of social work have a center on race and social problems? [36:29]
17. Center on Race and Social Problems lecture series [38:26]

Listen to the podcast here (Due to large file size, right-click and save to your computer).  Running Time: 00:45:17.

Singer, J. B. (Host). (2008, March 24). Race and social problems: Interview with Dean Larry E. Davis [Episode 36]. Social Work Podcast. Podcast retrieved April 17, 2010, from http://socialworkpodcast.com/2008/03/race-and-social-problems-interview-with.html

Opting for White: choice, fluidity and racial identity construction in post civil-rights America

Race & Society
Volume 5, Issue 1 (2002)
Symposium on The Latin Americanization of Race Relations in the United States edited by Eduardo Bonilla-Silva
Pages 49–64

Kerry Ann Rockquemore, Associate Professor of Sociology
Univerisity of Illinois, Chicago

Patricia Arend, Lecturer in Sociology
Babson College, Babson Park, Massachusetts

Historically, racial identity for persons with one Black and one White parent assumed the development of a Black identity in accordance with the one-drop rule. However, empirical research on the multiracial population suggests that there exists wide variation in racial identification. We explore the interpretive power of [Eduardo] Bonilla-Silva’s Latin Americanization model to explain racial identity construction among a sample of 259 mixed-race respondents.We highlight case studies of individuals who have constructed a White identity in order to illustrate how structural changes in race relations have increased the range of racial identities available to multiracial people. While we observe variation in racial identification among our respondents, their “choices” continue to be differentially available due to their physical appearance and social context.

Read the entire article here.

Hapas: Emerging Identity, Emerging Terms and Labels & the Social Construction of Race

Stanford Journal of Asian American Studies
Volume II (October 2009)
20 pages

Adriane E. Gamble

Adriane E. Gamble presents part of her honors thesis in her paper “Hapas: Emerging Identity, Emerging Terms and Labels, and the Social Construction of Race.” Her paper shows how emerging trends in community, terms and labels, and role models are seen in the growing population in the United States. She writes of how this can be observed both in the development of individuals’ identities and communities as well as a new racial category that offers a contemporary example of the social construction of race.

The first time I heard hapa, I went to this club fair [on campus]… I heard this voice, “We’re cool, cause we check the other box!” … I realized, oh my god, there are more people like me.

Originally a Native Hawaiian word, “hapa” is defined as “part” or “mixed,” with no racial or ethnic meaning. The current use of hapa stems from the phrase hapa haole, meaning “half foreigner” or “half White” (Dariotis, 2003). Today, the term is commonly used to describe Asian Pacific Islanders of mixed race heritage.

Conducted in 2004, this research studies how hapa has become a racial identity of its own, distinct from the classically recognized American racial categories of Asian or White. Based on the premise that racial identity is significantly informed by a racial community, and given the historical absence of a hapa community, the question emerges: how does one develop a hapa identity, without a hapa community with which to identify? Trends from the turn of the millennium show the racial landscape has changed, as a community emerged in American society of individuals self-identifying as hapa. Student and community groups have provided communities for hapas, which in turn inform racial identity, leading to an increased population of individuals self-identifying as hapa. The construction of hapa communities and hapa identity as a new racial category offer a contemporary example of the social construction of race…

Read the entire article here.

Near Black: White-to-Black Passing in American Culture (review)

MELUS: Multi-Ethnic Literature of the U.S.
Volume 35, Number 1 (Spring 2010)
E-ISSN: 1946-3170 Print ISSN: 0163-755X
DOI: 10.1353/mel.0.0078

David Todd Lawrence, Associate Professor of English
University of St. Thomas

Passing narratives have long been a fixture of American literature. For African American authors, plots of racial mobility have been used to expose the permeability of racial boundaries and to reveal the irrationality of racial categorization, while for many white authors, passing narratives have expressed fears of racial contamination as well as voyeuristic fantasies of blackness. Our interest in stories of passing, whether fictional or autobiographical, has not waned, and the popularity of recent memoirs, novels, and films depicting passing and mixed raciality attests to this fact. Baz Dreisinger‘s study, Near Black: White-to-Black Passing in American Culture (2008), capitalizes on the enduring curiosity surrounding the transgression of racial boundaries. While passing has mostly been thought of as a black-to-white affair, Dreisinger focuses on those crossing the color line in the direction of white-to-black. Her investigation of white-to-black passing provides a compelling perspective on past and current perceptions of race in American culture.

Dreisinger sets the parameters of her study by positing white-to-black passing as a commonality rather than an anomaly. She distinguishes between black and white passing, explaining that white passing is about neither deception nor survival. White passing is not even exactly about successfully becoming black. For Dreisinger, white-to-black passing is about those “moments of slippage in which whites perceive themselves, or are perceived by others as losing their whiteness and ‘acquiring’ blackness”…

Read or purchase the article here.

Triumphant Miscegenation: Reflections on Beauty and Race in Brazil

Journal of Intercultural Studies
Volume 28, Issue 1 (February 2007)
pages 83-97
DOI: 10.1080/07256860601082954

Alexander Edmonds, Professor of Medical Anthropology and Sociology
University of Amsterdam

In Brazil racial mixture, mestiçagem has been a dominant theme in the political and cultural re-imagination of the nation in the twentieth century. This paper approaches the role of mixture in Brazilian social life from the angle of aesthetics, looking both at Brazilian intellectual history and the commercial and medical beauty industry. It first discusses the aesthetics of race in the works of Brazilian scholar Gilberto Freyre. Second, drawing on ethnographic fieldwork, it shows how cultural constructions of race are reflected in the clinical practice of plastic surgery. Analysing cosmetic practices illuminates central tensions in the ideal of mestiçagem, but also reveals it as a distinct logic of race and beauty that contrasts with multiculturalism. As the beauty industry expands in the developing world, such cultural logics may not be erased but rather incited.

Read or purchase the article here.

Passing Fancy

Legal Affairs – The Magazine at the Intersection of Law and Life
September/October 2003

Daniel J. Sharfstein, Professor of Law
Vanderbilt University

In the Jim Crow South, courts understood that rigidly enforcing the rules against mixed marriage would have been a disaster—for whites.

In 1903, a Young North Carolina farmer named Frank Ferrell went a-courting. Nineteen years old and working on his father’s farm in the town of Zebulon, Frank settled his attentions on Susie Patterson, a quiet woman in her early 20s whose family had lived in nearby Riley since the 1880s. Riley was a town on two borders, smack on the line separating Franklin and Wake counties, in the rolling hills where the Atlantic Coastal Plain meets the Piedmont Plateau.

Evidently, a third boundary ran through Riley as well. While Frank wooed her, rumors circulated that she had some Indian or Portuguese ancestry—and some suggested that her blood ran a few shades darker. Perhaps because she feared the rumors would one day bring trouble, Susie refused Frank’s marriage proposal. But her suitor persisted and won her over. The couple married in January 1904 at the home of a justice of the peace on the Wake County side.

By April of the following year, the couple had a daughter, and Frank had become a drunk. He beat his wife, stopped providing for her and their baby, and in early 1907 abandoned them entirely. Soon after, he hired a lawyer and filed a complaint alleging that he had unwittingly married a black woman…

…During the South Carolina Constitutional Convention in 1895, Congressman George Dionysus Tillman, older brother of the notorious segregationist politician “Pitchfork Ben” Tillman, argued strenuously against a proposal to prohibit marriage between whites and people who had “any” African ancestry. Tillman said that the provision would affect “at least 100” families in his district that had sent their boys to fight for the Confederacy—and that no delegate on the floor could claim to be a “full-blooded Caucasian.” The convention adopted a one-eighth rule. Such actions prompted Charles Chesnutt to muse, “I could almost write a book about these laws, their variations, their applications and curious stories that one hears continually concerning them.” The color line is palpably present in many of the short stories that he published in The Atlantic Monthly at the turn of the century. And a character in one of Chesnutt’s novels became white simply by moving to a state with a more forgiving definition…

Read the entire article here.