Mixed Race Studies

Scottish people’s DNA study could ‘rewrite nation’s history’

The Guardian
2012-08-14

Charlotte Higgins, Chief Arts Writer

Evidence of African, Arabian, south-east Asian and Siberian ancestry in Scotland, says author of book tracing genetic journey

A large scale study of Scottish people’s DNA is threatening to “rewrite the nation’s history”, according to author Alistair Moffat.

Scotland, he told the Edinburgh international book festival, despite a long-held belief that its ethnic make-up was largely Scots, Celtic, Viking and Irish, was in fact “one of the most diverse nations on earth”…

Read the entire article here.

The Life and Times of Mary Musgrove

University Press of Florida
2012-10-21
296 pages
6 x 9
Cloth ISBN 13: 978-0-8130-4221-3

Steven C. Hahn, Associate Professor of History
St. Olaf College, Northfield, Minnesota

One of the most recognizable names of the colonial Deep South

The story of Mary Musgrove (1700-1764), a Creek Indian-English woman struggling for success in colonial society, is an improbable one.

As a literate Christian, entrepreneur, and wife of an Anglican clergyman, Mary was one of a small number of “mixed blood” Indians to achieve a position of prominence among English colonists. Born to a Creek mother and an English father, Mary’s bicultural heritage prepared her for an eventful adulthood spent in the rough and tumble world of Colonial Georgia Indian affairs.

Active in diplomacy, trade, and politics—affairs typically dominated by men—Mary worked as an interpreter between the Creek Indians and the colonists–although some argue that she did so for her own gains, altering translations to sway transactions in her favor. Widowed twice in the prime of her life, Mary and her successive husbands claimed vast tracts of land in Georgia (illegally, as British officials would have it) by virtue of her Indian heritage, thereby souring her relationship with the colony’s governing officials and severely straining the colony’s relationship with the Creek Indians.

Using Mary’s life as a narrative thread, Steven Hahn explores the connected histories of the Creek Indians and the colonies of South Carolina and Georgia. He demonstrates how the fluidity of race and gender relations on the southern frontier eventually succumbed to more rigid hierarchies that supported the region’s emerging plantation system.

Mixed Chicks Chat with Professor Rudy Guevarra

Mixed Chicks Chat (Founders of the Mixed Roots Film & Literary Festival)
Hosted by Fanshen Cox, Heidi W. Durrow and Jennifer Frappier
Episode: #261: Rudy Guevarra
When: Wednesday, 2012-06-20, 21:00Z (17:00 EDT, 14:00 PDT)

Rudy P. Guevarra, Jr., Assistant Professor, Asian Pacific American Studies, School of Social Transformation, College of Liberal Arts and Sciences
Arizona State University, Tempe

[This is the final episode of Mixed Chicks Chat.]

Rudy P. Guevarra Jr. is an assistant professor of Asian Pacific American Studies at Arizona State University. He is the author of Filipinos in San Diego: Images of America Series, and coeditor of Transnational Crossroads: Remapping the Americas and the Pacific and Crossing Lines: Race and Mixed Race Across the Geohistorical Divide.

His new book, Becoming Mexipino: Multiethnic Identities and Communities in San Diego, is a social-historical interpretation of two ethnic groups, one Mexican, the other Filipino, whose paths led both groups to San Diego, California. Rudy P. Guevarra Jr. traces the earliest interactions of both groups with Spanish colonialism to illustrate how these historical ties and cultural bonds laid the foundation for what would become close interethnic relationships and communities in twentieth-century California and the Pacific West Coast. Through racially restrictive covenants, both groups were confined to segregated living spaces along with African Americans, other Asian groups, and a few European immigrant clusters. Within these urban multiracial spaces, Mexicans and Filipinos coalesced to build a world of their own. Mexipino children, living simultaneously in two cultures, have forged a new identity for themselves and their lives are the lens through which these two communities are examined. Using archival sources, oral histories, newspapers, and personal collections and photographs, Guevarra defines the niche that this particular group carved out for itself.

Listen to the episode (00:33:22) here. Download the episode here.

New York’s Mixed-Race Riot

The New York Times
2013-07-15

Lisa Orr, Professor of English
Utica College, Utica, New York

When draft rioters set fire to the Colored Orphan Asylum in New York on the night of July 13, 1863, one man in the crowd called out, “If there is a man among you with a heart within him, come and help these poor children!” Incensed, the crowd turned on him and almost dismembered him. But he had distracted them, enabling the orphans to escape.

The rioters were Irish. So was the man who sacrificed himself. And chances are good that at least some of those orphans were part Irish, too.

In the years before the Civil War, Irish immigrants to Northern cities inhabited the same slums as free blacks, worked alongside them in the worst jobs and often married them. Antebellum New York held no large, specifically black neighborhoods. Many slaves freed in New York’s gradual emancipation settled in the Sixth Ward, along with other low-income people of Irish, German and Jewish descent. Those neighborhoods were unified mainly by the kind of work residents performed: cartmen, corn sellers and prostitutes all plied their wares around the infamous Five Points. With the rapid influx of immigrants during the famine years of the 1840s, the majority of the neighborhood became Irish. But the hardscrabble, interracial lifestyle remained…

…Harmonious or not, most mixed-race marriages in New York were between Irish women and black men and mulatto children were common. The year 1850 saw a new racial category, mulatto, added to the census, to account for their offspring. When the draft came, during a heat wave in the bleak middle of the Civil War, the mob targeted mixed-race households, especially those containing Irish women who had children with African-American men.

Southerners used the threat of amalgamation to undermine Northern support for the war. A United States representative from a border state, arguing that Republicans favored total race equality, described “a ball held at Five Points in the city of New York, where white women and negroes mingled `in sweet confusion in the mazy dance.’” (His opponent, Francis W. Kellogg, Republican of Michigan, pointed out that Five Points was within the strongest Democratic ward in the city.)

Two New York City Democrats invented the term miscegenation during the 1864 election campaign. “The present war … is a war for the negro,” argued a faked Republican pamphlet, designed to discredit Lincoln. “Let it go on until … the great truth shall be declared in our public documents and announced in the messages of our President, that it is desirable the white man should marry the black woman and the white woman the black man.” One subhead was entitled, “The Irish and Negroes First to Comingle.”…

Read the entire article here.

Germany and the Black Diaspora: Points of Contact, 1250-1914

Berghahn Books
July 2013
262 pages
25 ills, 2 maps, bibliog., index
Hardback ISBN: 978-0-85745-953-4
eBook ISBN: 978-0-85745-954-1

Edited by:

Mischa Honeck, Research Fellow
German Historical Institute, Washington, D.C.

Martin Klimke, Associate Professor of History
New York University, Abu Dhabi

Anne Kuhlmann, Research Fellow in Russian History
Cultural Foundation of the German Federal States, Berlin

The rich history of encounters prior to World War I between people from German-speaking parts of Europe and people of African descent has gone largely unnoticed in the historical literature—not least because Germany became a nation and engaged in colonization much later than other European nations. This volume presents intersections of Black and German history over eight centuries while mapping continuities and ruptures in Germans’ perceptions of Blacks. Juxtaposing these intersections demonstrates that negative German perceptions of Blackness proceeded from nineteenth-century racial theories, and that earlier constructions of “race” were far more differentiated. The contributors present a wide range of Black–German encounters, from representations of Black saints in religious medieval art to Black Hessians fighting in the American Revolutionary War, from Cameroonian children being educated in Germany to African American agriculturalists in Germany’s protectorate, Togoland. Each chapter probes individual and collective responses to these intercultural points of contact.

Contents

• List of Figures
• Acknowledgments
• Introduction / Mischa Honeck, Martin Klimke, and Anne Kuhlmann
• PART I: SAINTS AND SLAVES, MOORS AND HESSIANS
  • Chapter 1. The Calenberg Altarpiece: Black African Christians in Renaissance Germany / Paul Kaplan
  • Chapter 2. Black Masques: Notions of Blackness in the Fifteenth and Sixteenth Centuries / Kate Lowe
  • Chapter 3. Ambiguous Duty: Black Servants at German Ancien Régime Courts / Anne Kuhlmann
  • Chapter 4. Real and Imagined Africans in German Court divertissements / Rashid-S. Pegah
  • Chapter 5. From American Slaves to Hessian Subjects: Silenced Black Narratives of the American Revolution / Maria Diedrich
• PART II: FROM ENLIGHTENMENT TO EMPIRE
  • Chapter 6. The German Reception of African American Writers in the Long Nineteenth Century / Heike Paul
  • Chapter 7. “On the Brain of the Negro”: Race, Abolitionism, and Friedrich Tiedemann’s Scientific Discourse on the African Diaspora / Jeannette Eileen Jones
  • Chapter 8. Liberating Sojourns? African American Travelers in Mid-Nineteenth-Century Germany / Mischa Honeck
  • Chapter 9. Global Proletarians, Uncle Toms and Native Savages: The Antinomies of Black Identity in Nineteenth-Century Germany / Bradley Naranch
  • Chapter 10. We Shall Make Farmers of Them Yet: Tuskegee’s Uplift Ideology in German Togoland / Kendahl Radcliffe
  • Chapter 11. Education and Migration: Cameroonian School Children and Apprentices in the German Metropole, 1884-1914 / Robbie Aitken
• Afterword: Africans in Europe: New Perspectives / Dirk Hoerder
• Select Bibliography
• Notes on Contributors
• Index

Anglo-Indians: Is their culture dying out?

BBC News Magazine
2013-01-03

Kris Griffiths

A product of the British Empire, with a mixture of Western and Indian names, customs and complexions, 2,000 Anglo-Indians are to attend a reunion in Calcutta. But their communities in both the UK and the subcontinent are disappearing, writes Anglo-Indian Kris Griffiths.

Southall in west London is home to Britain’s first pub accepting rupees, railway station signs in English and Punjabi, and main thoroughfares alive all year with street food stalls, colourful saris and Bhangra music.

It’s my hometown, where I spent my first 20 years among the country’s most concentrated population of Indians, but as one of the minority 10% white British inhabitants. Indeed, I was the only white person on my avenue in the years before I left.

My mother is Anglo-Indian, raised in Jamshedpur, near Calcutta, before moving eventually to London’s own “Little India”. After she married a Welshman, I and my siblings were born fair with blue eyes.

We are symptomatic of the biggest problem facing the global Anglo-Indian community – it is dying out. In the UK and the Commonwealth, it is losing its “Indianness”, while back home in India its “Anglo” element is fading…

…The definition of Anglo-Indian has become looser in recent decades. It can now denote any mixed British-Indian parentage, but for many its primary meaning refers to people of longstanding mixed lineage, dating back up to 300 years into the subcontinent’s colonial past.

In the 18th Century, the British East India Company followed previous Dutch and Portuguese settlers in encouraging employees to marry native women and plant roots. The company would even pay a sum for every child born of these cross-cultural unions.

By the late 19th Century, however, after the Suez Canal’s construction had made the long journey shorter, British women were arriving in greater numbers, mixed marriages dwindled and their offspring came to be stigmatised by many Indians as “Kutcha-Butcha” (half-baked bread).

When the British finally departed in 1947 they left behind a Westernised mixed-race subpopulation about 300,000-strong who weren’t necessarily glad to see them leave…

Read the entire article here.

Mississippi rebel’s descendants seek family facts

The Jackson Sun
2013-07-04

Laura Tillman, Associated Press

SOSO, MISS. — One hundred and fifty years have passed since the Civil War, but in Mississippi, the descendants of a legendary rebel are still separating the facts of his life from fiction.

Newton Knight, a white farmer from central Mississippi’s Jones County, rebelled against the Confederate Army. He spent years evading capture, living in swamps and the Piney Woods. He married a white woman named Serena and later moved in with a former slave named Rachel. She was owned by Knight’s family and carried their surname, and she had helped him during his days dodging the Confederate Army.

He shared his life with both women.

Today, Florence Knight Blaylock, 81, and her sister, Dorothy Knight Marsh, 69, are among those fascinated with the family legend. The sisters — who live in Soso — consider Newton and Rachel Knight their great-grandparents…

…According to historian Victoria Bynum, the county first acquired a reputation as the “Free State of Jones” because of the plentiful land that could be claimed by squatters. The title gained new significance after Knight’s rebellion against the Confederate Army.

Some say Rachel was of African descent, while others say she was an American Indian. Still others say she had a mixture of African, American Indian and white ancestry. Confusion is increased by the existence of several photographs purporting to show Rachel — all of different women.

The popular narrative holds that Serena, Newton’s wife, was white, but others say she also had American Indian ancestry…

…Davis Knight, a great-grandson of Newton Knight, Serena Knight and Rachel Knight, was tried in court on charges of illegal interracial marriage in 1948. Edgar and Randy Williamson, Newton Knight’s great-great-grandchildren, went to court in the 1960s after they were banned from a white school.

Blaylock recalls her family being called names such as “half-breed” and “white negro,” or worse, in the 1930s or ’40s. She remembers being stared at and whispered about as a child, and watching a band of rowdy white men pull her father and brother out of the house to beat them…

…Bynum, whose family also descends from Jones County, has written about the complicated social and legal terrain Knight’s descendants were forced to negotiate. Her work has been made more challenging by conflicting stories passed down by different branches of the Knight family…

Read the entire article here.

Has ‘Caucasian’ Lost Its Meaning?

The New York Times
2013-07-06

Shaila Dewan, Economics Reporter

gray318

As a racial classification, the term Caucasian has many flaws, dating as it does from a time when the study of race was based on skull measurements and travel diaries. It has long been entirely unmoored from its geographical reference point, the Caucasus region. Its equivalents from that era are obsolete — nobody refers to Asians as “Mongolian” or blacks as “Negroid.”

And yet, there it was in the recent Supreme Court decision on affirmative action. The plaintiff, noted Justice Anthony M. Kennedy in his majority opinion, was Caucasian.

To me, having covered the South for many years, the term seems like one of those polite euphemisms that hides more than it reveals. There is no legal reason to use it. It rarely appears in federal statutes, and the Census Bureau has never put a checkbox by the word Caucasian. (White is an option.)…

…The use of Caucasian to mean white was popularized in the late 18th century by Johann Friedrich Blumenbach, a German anthropologist, who decreed that it encompassed Europeans and the inhabitants of a region reaching from the Obi River in Russia to the Ganges to the Caspian Sea, plus northern Africans. He chose it because the Caucasus was home to “the most beautiful race of men, I mean the Georgians,” and because among his collection of 245 human skulls, the Georgian one was his favorite wrote Nell Irvin Painter, a historian who explored the term’s origins in her book “The History of White People.”…

…Susan Glisson, who as the executive director of the William Winter Institute for Racial Reconciliation in Oxford, Miss., regularly witnesses Southerners sorting through their racial vocabulary, said she rarely hears “Caucasian.” “Most of the folks who work in this field know that it’s a completely ridiculous term to assign to whites,” she said. “I think it’s a term of last resort for people who are really uncomfortable talking about race. They use the term that’s going to make them be as distant from it as possible.”

There is another reason to use it, said Jennifer L. Hochschild, a professor of government and African-American studies at Harvard. “The court, or some clever clerk, doesn’t really want to use the word white in part because roughly half of Hispanics consider themselves white.” She added, “White turns out to be a much more ambiguous term now than we used to think it was.”

There are a number of terms that refer to various degrees of blackness, both current and out of favor: African-American, mulatto, Negro, colored, octaroon. There are not a lot of options for whites. In Texas, they say Anglo. And there is the pejorative we were so pithily reminded of when a witness in the racially charged George Zimmerman trial said the victim, Trayvon Martin, had called Mr. Zimmerman a “creepy-ass cracker.”…

Read the entire article here.

A complicated family history places black Md. woman in DAR’s ranks

The Washington Post
2013-06-29

Darryl Fears

Reisha Raney’s role in Friday night’s Daughters of the American Revolution ceremony for the military was minor. She carried Virginia’s flag in a procession that walked a few steps down a carpeted aisle at Constitution Hall and then stood perfectly still.

But for Raney, an African American raised in Prince George’s County, it was one of the most pivotal moments in her life. Her place in the DAR, a predominantly white organization whose annual convention at Constitution Hall in the District ends Sunday, was proof of her extraordinary family history.

The group certified research that traced Raney’s roots to William Turpin, a patriot who fought against the British in the Revolutionary War. Turpin’s mother was Mary Jefferson, the aunt of the nation’s third president, Thomas Jefferson.

Raney respects her ties to Jefferson, but he’s not the reason the 39-year-old Fort Washington resident went to a beauty salon, slipped on a flowing white gown and smiled like a beauty-pageant contestant as she walked the halls of a group that at one time barred black people.

She was honoring William Turpin’s son, Edwin, Jefferson’s second cousin, who purchased a slave, Mary, and married her in Canada. The two lived in neighboring houses on a plantation in Goochland County, Va. The houses were burned when word got out, and then were rebuilt, according to a family memoir. Before his death in 1868, Edwin wrote in a will that the children he had with “my woman Mary” were to be free…

Read the entire article here.

Black Indians: An American Story

Rich-Heape Films
2001
60 Minutes
Close Captioned
NTSC All Regions

Steven R. Heape – Executive Producer/Producer
Chip Richie – Director/Producer
James Earl Jones – Narrator
Neville Brothers – Soundtrack
Daniel Blake Smith – Screenwriter
Howard Tyler – Editor

“Black Indians: An American Story”— (as seen on ABC) brings to light a forgotten part of Americans past—the cultural and racial fusion of Native and African Americans. Narrated by James Earl Jones, “Black Indians: An American Story” explores what brought the two groups together, what drove them apart and the challenges they face today.

Distinguished Awards:

• Award of Distinction, Indian Summer Festival 2005
• Cine Golden Eagle 2002
• Crystal Award of Excellence, Communicator Awards 2002
• Best Documentary, Native American Music Awards 2002
• Aurora Gold Award 2001

A society that wants to build the future must know its past, its real past, as it was.” But what if that past had been lost, forgotten, hidden, or denied?

“Black Indians: An American Story,” explores the issue of racial identity among Native and African Americans. This in-depth documentary examines the coalescence of these two groups in American history. Discounted, and often ignored by mainstream America, these minority peoples have often shared a common past. However, with their heritage ignored and their contributions denied they are all but invisible at the dawn of the new millennium.

It was a black and white world in the early days of the Republic and little or no thought was given to people of mixed race, especially if they looked “black.” “We were told ‘if you could pass for white, that’s who you’d be; if not, it was usually better to be identified as black than Indian,’” recalls Executive Producer Steven Heape. “It was this kind of thinking that later led to ‘pencil genocide’–changing one’s race on a birth certificate to fit the skin color of the child.”…

For more information, click here.