Mixed Race Studies

One Drop of Love: Finding the Love in the One-drop Rule through Documentary Storytelling and Performance

California State University, Los Angeles
May 2013
84 pages

Fanshen DiGiovanni

A Project Report Presented to The Faculties of the Departments of Television, Film & Media Studies, and Music, Theatre & Dance In Partial Fulfillment of the Requirements for the Degree Master of Fine Arts

One Drop of Love: A Daughter’s Search for her Father’s Racial Approval is a solo-play incorporating filmed images, photographs and animation to examine how ‘race’ came to be in the United States, and how it influences the relationship between a father and daughter. The show journeys from the 1700s to the present, to cities throughout the United States, and to East and West Africa where both father and daughter spent time in search of their ‘racial’ roots. This project report chronicles and evaluates Fanshen Cox DiGiovanni’s process as a playwright, producer and actor in developing One Drop of Love: A Daughter’s Search for her Father’s Racial Approval.

Chinese Cubans: A Transnational History by Kathleen López (review)

Journal of Latin American Geography
Volume 12, Number 3, 2013
pages 234-236
DOI: 10.1353/lag.2013.0049

Joseph L. Scarpaci, Professor Emeritus of Geography
Virginia Polytechnic Institute and State University

Kathleen López, Chinese Cubans: A Transnational History (Chapel Hill: University of North Carolina Press, 2013)

The new millennium cast into the academic and general public’s dialect the word ‘globalization’ as well as the call that everyone should ‘think globally and act locally.’ That may be all well and good, but this adage often falls flat when scholars aim to connect the local with global (glocal). Like the words ‘impact,’ ‘effect,’ and ‘affect,’ the terms at once say everything but communicate little. As the graduate coordinator of my doctoral program was fond of harping in front of frightened graduate students many decades back, “perfectly general, perfectly true, but absolutely meaningless.” Clichés, alas, often substitute for deep, critical thinking and analysis.

For these reasons, when one sees a subtitle that includes the ambitiously stated ‘transnational history,’ a little skepticism inevitably comes to mind. Geographers are no doubt even more skeptical because, after all, scale and spatial analysis situate both human and physical geographies in the broader context of social and natural sciences, respectively.

Enter Kathleen López: Assistant Professor of History and Latino and Hispanic Caribbean Studies (a title that might also give one pause) at Rutgers, The State University of New Jersey. Whereas many Latinamericanist geographers struggle to speak any semblance of Spanish and conduct fieldwork with the assistance of Latin American and Caribbean scholars, Dr. López approaches the study of transnational migration to the island of Cuba armed with fluent Spanish and Chinese. Armed with extensive field work in Cuba, China, and the United States, Dr. López assembles a tour d’force that brings archival, ethnographic, and historic analyses to bear on a story that traces the history of Chinese migrants to Cuba in the nineteenth century, through the alliance with Cuban forces to overturn the colonial yoke imposed by Madrid, to the twentieth century events that include strong xenophobia, the Japanese-China war, WW II, and the Cuban Revolution. Copiously referenced and gracefully written, Chinese Cubans tells the tale of a truly global transnational migration pattern that documents how the Chinese in Cuba used investment, remittances, and return visits to bridge these migrants’ search for the best of Cuba and their homeland. The tale begins with the importation of more than 100,000 Chinese workers – indentured servants often treated as slaves because of Great Britain’s objection to the African slave trade—who build rail lines and work in sugar plantations in ways similar to how Chinese ‘coolie’ workers did in the United States. Chinese Cubans were fiercely loyal to the Cuban independence movement of the nineteenth century, and great accolades were given to them by the fiercest and most venerable of revolutionary fighters. Unlike conditions in Peru, Jamaica, and the especially harsh anti-Chinese movement in Mexico in the 1930s, we learn that Cuba was relatively welcoming (overall) in receiving the Chinese diaspora. They added to the miscegenation (mestizaje) stew (ajiaco) that Cuban anthropologist Fernando Ortíz highly praised. However, to López’s credit, she calls into question the much-venerated Ortíz’s description of this marginal contribution to Cuban culture (which Ortíz postulated that, numerically at least, was a European and African fusion). The so-called ‘third founder’ of Cuba (after Columbus and Alexander von Humboldt), Ortíz derided Chinese immigrants for their certain tolerance of homosexuality, their (limited) use of opium. That is why he classified them phenotypically (i.e., “yellow mongoloids”….”and essential otherness” (p. 210).

Readers will find that similar prejudices hurled upon immigrants elsewhere were also cast upon Chinese Cubans. They were often characterized as ‘inassimilable’ just as Jews were in Europe in the twentieth century and much the way Mexicans are portrayed in the current U.S. immigration debacle. When hard economic times fell upon Cuba, anti-nationalism was whipped up against Cubans of Chinese descent, who were often portrayed as perennial strike breakers and ‘scabs.’

Not surprisingly, there are indirect parallels to be drawn between the relationship of mainland (communist) China and Taiwan, on the one hand, and Cuba and the United States, on the other hand. The 1949 Chinese communist takeover of mainland China and the exodus of Chiang Kai-shek to Formosa (Taiwan) generates yet another out-migration of Chinese to Cuba. And in 1959, many Chinese…

United States of the United Races – Great Resource for Storytellers

Mixed Roots Stories: Strengthening and celebrating diverse Mixed communities through the power of sharing stories
2013-10-02

Fanshen Cox DiGiovanni, Playwright, Producer, Actress, Educator

Greg Carter, The United States of the United Races: A Utopian History of Racial Mixing (New York: New York University Press, 2013)

When discovering the strongest submissions for the Mixed Roots Film & Literary Festival, one thing always stood out for me: the storyteller (filmmaker, author, performer) had a solid understanding of the historical context behind the story they were telling. Although many of the personal narratives were compelling, it was often clear when the creator of the work hadn’t delved into the historical reasons why they found themselves in a certain time and space. This often made the work feel lacking in some way.

Enter Greg Carter’s United States of the United Races – an antidote to celebrations of the mixed experience that lack the important weight of context. The Introduction examines how President Obama – and many others – have capitalized on his being mixed, “he piggybacked onto positive notions about racially mixed people to improve his symbolic power.” Carter makes his goals for the book clear here: 1) to show that racial mixture has a long history of being touted as a way towards progress and 2) to question the notion that racial mixture automatically equals progress…

Read the entire review here.

Marginalizing Métis histories through Treaty Territory Acknowledgment

Big M Musings
2013-10-03

Chris Andersen, Research and Associate Professor of Native Studies
University of Alberta

In the last decade or so, it has become a fairly accepted practice in Indigenous Studies circles for scholars presenting on Indigenous issues to begin their talks with some form of acknowledgment of the Indigenous peoples upon whose territories they are presenting. In western Canada, home of several so-called “numbered treaties”, scholars often go further to more specifically acknowledge the treaty territory upon which they present: “I’d like to acknowledge our presence on Treaty 4 territory…” or even the historical names of the peoples on those territories. Scholars have also begun to acknowledge their presence on treaty territories in their book manuscripts and articles. Others – among them graduate students – have added treaty acknowledgments to the signature lines of their emails, some taking the time to find the proper Indigenous terms for the territory. In certain cases, universities have even begun to acknowledge this presence during their convocation ceremonies…

…However, while many of us are aware of the historical treaty process, far fewer are aware of the options Métis were given to “surrender” their Aboriginal title. Certainly, it is possible to envision the Manitoba Act as a form of treaty, since it involved its own forms of negotiation between Métis representatives and Ottawa. Likewise, various historians have noted instances in which Métis individuals and families signed into treaty with their “First Nations” relatives….

Read the entire article here.

The Drock Story (Second Edition)

Our Family Tree – Ancestors of Donald W.L. Roddy and Related Family Lines
August 2005
29 pages

Donald W. L. Roddy (From Research by: Daryl Y. [Hooper] Holmes and Donald W. L. Roddy)

1730 – Norwich, Connecticut:

My great-great-great-great-great grandfather, Guy Drock, was probably born sometime between 1726 and 1742, most likely around 1730, give or take a few years. He may have been born in Norwich, or born elsewhere and brought to Norwich as a child. Guy officially became a Christian on 31 July, 1742, when he was baptized in the First Congregational Church in Norwich, New London County, in the Colony of Connecticut in New England. Nothing is said about his age in the baptismal Record, other than that he was a boy, so we don’t know if his was an infant baptism or a voluntary baptism sometime in his later childhood.

As a boy, and young man, Guy worked for Captain Benajah Bushnell, who was a wealthy, influential land speculator, and one of the original settlers of what became Norwich in New London County in the Colony of Connecticut in New England. He got the title “Captain”, not from any association with seafaring, but because of his involvement with the local militia which conducted drills at least once a year, whether they needed it or not. Sometime around 1755, Sarah Powers, a young woman from Newport, on the Colony of Rhode Island, also started working for Benajah Bushnell. We do not know whether Sarah Powers was a voluntary employee of Bushnell or an indentured servant legally obligated to work for him for a specified period of time. In fact, we know very little about Sarah …. we do not even know for sure that she was born in Rhode Island, only that she had lived there prior to appearing in Norwich.

While working for Bushnell, Sarah apparently fell in love with Guy, and probably married him sometime around 1757 or before. It is likely that she also had a child by Guy between 1757 and 1759, perhaps Simon. In June, 1759, Guy and Sarah probably stopped working for Benajah Bushnell, and set about trying to make a new life for themselves. The so called French and Indian War was raging at the time. Guy opened a small blacksmith shop in downtown Norwich. He may have learned his blacksmith’s skills while working for Bushnell, or perhaps he became self taught after he left Bushnell’s service. During the war, inflation ran rampant. After the war, of course, came an economic depression. Guy and Sarah must have been hard pressed indeed to keep body and soul together. Then, to make matters worse, the British parliament started passing the series of acts that eventually led to the Revolutionary War.

Read the entire paper here.

Descendants of Norwich slave, owner meet

Norwich Bulletin
Norwich, Connecticut
2012-03-29

Adam Benson

Norwich, Conn.—When descendants of Norwich slave Guy Drock and the man who owned him met  for the first time Thursday, they weren’t sure what would happen.

Grant Hayter-Menzies’ fifth-generation great-grandfather, Capt. Benejah Bushnell, owned Drock for a decade in the mid-1700s in Norwich.

Hayter-Menzies, of British Columbia; Daryl D’Angelo, of Amherst, N.H.; and her cousin, Donald Roddy, of Spokane, Wash. — all of them white — came to Karen Cook’s U.S. history class at Norwich Free Academy with a story they said had to be told.

“I don’t have any of the cultural and social legacies of someone who grew up identified as an African-American, and I still had a moment of, ‘What does this guy want from me,’” D’Angelo said of meeting Hayter-Menzies.

Hayter-Menzies was apprehensive, too…

… Roddy, a retired airline pilot, said he stumbled across his Drock lineage several years ago, while doing genealogical research on his family.

“I had no idea I had African ancestors until a few years ago,” Roddy said. “No one in my living family had a clue about that.”

Hayter-Menzies said he’s forged a unique bond with D’Angelo and Roddy, and quickly felt a kinship with them once they finally met.

“My first reaction was to reach out and hug you,” Hayter-Menzies told D’Angelo. “We feel like friends already.”…

Read the entire article here.

“Slavery, Freedom and Reunion in a Colonial Connecticut Town” with Grant Hayter-Menzies, Daryl D’Angelo and Donald Roddy

Research at the National Archives and Beyond
BlogTalk Radio
Thursday, 2013-10-03, 21:00 EDT, (Friday, 2013-10-04, 01:00Z)

Bernice Bennett, Host

In June 1759, Norwich, Connecticut businessman Benajah Bushnell sold Guy Drock, a slave of African ancestry, to Sarah Powers, the Caucasian woman Drock had possibly married. Ironically, this deed freed Drock from Bushnell’s control but not from slavery. In March 2012, descendants of Guy and Sarah Drock and of Benajah Bushnell came together in Norwich for the first time in over two centuries. Drock descendants Daryl D’Angelo and Donald Roddy—who when they began their research years earlier did not know they had African ancestry, and Bushnell descendant Grant Hayter-Menzies—who thought only his Southern ancestors were slave owners—met to try to understand a legacy they did not know they shared. In the town where their past began, they sought to explore the personal impact of their ancestors’ intertwined histories, how the past has shaped them, their research and their interactions with one another today, and the relatively unknown institution of slavery in early New England.

• Grant Hayter-Menzies is an internationally published biographer and journalist .
• Daryl D’Angelo is a wife and mother, photographer and writer, and lives in a small town [Amherst] in southern New Hampshire.
• Donald Roddy is a 78 year old retired Airline Pilot.

For more information, click here.

Never-Ending Story

The New York Times
2013-09-27

A. O. Scott, Chief Film Critic

‘Conversation About Race’ Has Not Brought Cultural Consensus

The “conversation about race” that public figures periodically claim to desire, the one that is always either about to happen or is being prevented from happening, has been going on, at full volume, at least since the day in 1619 when the first African slaves arrived in Jamestown. It has proceeded through every known form of discourse — passionate speeches, awkward silences, angry rants, sheepish whispers, jokes, insults, stories and songs — and just as often through double-talk, indirection and not-so-secret codes.

What are we really talking about, though? The habit of referring to it as “race” reflects a tendency toward euphemism and abstraction. Race is a biologically dubious concept and a notoriously slippery social reality, a matter of group identity and personal feelings, mutual misunderstandings and the dialectic of giving and taking offense. If that is what we are talking about, then we are not talking about the historical facts that continue to weigh heavily on present circumstances, which is to say about slavery, segregation and white supremacy.

But of course we are still talking about all that, with what seems like renewed concentration and vigor. Nor, in a year that is the sesquicentennial of the Gettysburg Address and the semicentennial of the Rev. Dr. Martin Luther King’s “I Have a Dream” speech, are we simply looking back at bygone tragedies from the standpoint of a tranquil present. The two big racially themed movies of the year, “Lee Daniels’ The Butler” and Steve McQueen’s “12 Years a Slave,” are notable for the urgency and intensity with which they unpack stories of the past, as if delivering their news of brutal bondage and stubborn discrimination for the first time…

Read the entire article here.

Romance and Rights: The Politics of Interracial Intimacy, 1945-1954

University Press of Mississippi
2005
224 pages
bibliography, index
Cloth ISBN: 9781578067053
Paper ISBN: 9781604732474

Alex Lubin, Associate Professor of American Studies
University of New Mexico

Romance and Rights: The Politics of Interracial Intimacy, 1945-1954 studies the meaning of interracial romance, love, and sex in the ten years after World War II. How was interracial romance treated in popular culture by civil rights leaders, African American soldiers, and white segregationists?

Previous studies focus on the period beginning in 1967 when the Supreme Court overturned the last state antimiscegenation law (Loving v. Virginia). Lubin’s study, however, suggests that we cannot fully understand contemporary debates about “hybridity,” or mixed-race identity, without first comprehending how WWII changed the terrain.

The book focuses on the years immediately after the war, when ideologies of race, gender, and sexuality were being reformulated and solidified in both the academy and the public. Lubin shows that interracial romance, particularly between blacks and whites, was a testing ground for both the general American public and the American government. The government wanted interracial relationships to be treated primarily as private affairs to keep attention off contradictions between its outward aura of cultural freedom and the realities of Jim Crow politics and antimiscegenation laws. Activists, however, wanted interracial intimacy treated as a public act, one that could be used symbolically to promote equal rights and expanded opportunities. These contradictory impulses helped shape our current perceptions about interracial romances and their broader significance in American culture.

Romance and Rights ends in 1954, the year of the Brown v. Board of Education decision, before the civil rights movement became well organized. By closely examining postwar popular culture, African American literature, NAACP manuscripts, miscegenation laws, and segregationist protest letters, among other resources, the author analyzes postwar attitudes towards interracial romance, showing how complex and often contradictory those attitudes could be.

Uptown Girls

Sunday Book Review
The New York Times
2013-09-22

Martha A. Sandweiss, Professor of History
Princeton University

Miss Anne in Harlem: The White Women of the Black Renaissance, by Carla Kaplan Illustrated. 505 pp. Harper.

Time hasn’t been kind to the white women who participated in the Harlem Renaissance. As philanthropists and activists, authors and patrons, they sought a place for themselves in that remarkable outpouring of African-American art during the 1920s and ’30s. Some, constrained by social expectations, effaced the records of their work. Others made it difficult for historians to treat them with much seriousness. What, after all, can we do with someone like Nancy Cunard, a British steamship heiress raised on a remote English estate, who felt no shame in proclaiming “I speak as if I were a Negro myself”?

“Miss Anne” — the dismissive collective name given to white women — makes bit appearances in the literature of the era as a dilettante or imperious patron; later, she’s depicted as a thrill-seeking “slummer.” Always, she lurks in the shadows of her male counterparts in scholarly studies of the movement. But she was there, encouraging writers, underwriting cultural institutions, supporting progressive political causes. And many leading Harlem Renaissance figures — including Langston Hughes, Alain Locke and Nella Larsen — had reason to be grateful to her. At least for a while. Like everything else about Miss Anne, those relationships got complicated…

…The book is full of fresh discoveries. ­Kaplan learns that Lillian Wood, author of the radical 1920s anti-lynching novel “Let My People Go,” was actually white, not black, as other scholars have imagined…

…But the focus of the book remains squarely on the larger issues of racial identity raised by Miss Anne’s deep personal identification with African-American life. Miss Anne wanted to suggest that race was a constructed ideal, yet she stumbled over the internal contradictions of her impulses. She fought against racial essentialism and the perverse logic of America’s one-drop rule, which proclaimed that even a trace of African heritage made one black, but she also celebrated the seeming vitality and distinctiveness of black culture. Josephine Cogdell Schuyler wrote in her diary the night before her wedding: “To my mind, the white race, the Anglo-Saxon especially, is spiritually depleted. America must mate with the Negro to save herself.” In a similar expression of romantic racialism, the philanthropist Charlotte Osgood Mason lauded “the creative impulse throbbing in the African race.” As Kaplan suggests, white men could sometimes get away with ideas like this; a dose of black culture offered a useful inoculation against the debilitating sterility of the industrial world. But white women who sought an intimate connection with African-­American life were seen as traitors to the race, even sexual deviants.

What was race anyway? That’s the big question Miss Anne’s actions raised. If race was simply a myth or fiction, could one reimagine racial identity as something based on affiliation rather than blood? Some of the writers of the Harlem Renaissance asked much the same thing. In Nella Larsen’s “Passing” and James Weldon Johnson’s “Autobiography of an Ex-Colored Man,” for example, light-skinned protagonists of African-American heritage successfully pass as white, demonstrating that racial identity could hinge on voluntary association and careful self-presentation. Their radical acts blur the color line and expose the absurdity of the one-drop rule. Approaching the color line from the other side, Miss Anne reframed the issues. If race wasn’t determined by biology, why couldn’t a white woman feel black? Why couldn’t she repudiate her own culture to embrace another?…

Read the entire article here.