Mixed Race Studies

The Story of Fort Mosé

Freedom Road Productions
2013

Derek Hankerson, Director

Francisco Menendez (played by James Bullock)

This is the story of Fort Mosé and Francisco Menendez in St. Augustine, Florida.

News Release: Lectures in Edenton and Raleigh this weekend

Chowan Discovery Group
2013-05-15

Marvin T. Jones, Executive Director

This weekend, the Winton Triangle’s history will be presented at special events in Edenton and Raleigh.  On the morning of Friday, May 17, the town of Edenton is observing its 300th anniversary. Marvin T. Jones, Executive Director of the Chowan Discovery Group, is one of two speakers lecturing on Edenton area history.
 
The next day, Saturday, May 18, Jones recounts the Winton Triangle role in the Civil War.  The venue is the United States Colored Troop Symposium at the North Carolina History Museum in Raleigh.  Jones will be speaking at 2:30pm.
 
The Winton Triangle is the 260 year-old landowning community of color that traverses the triangle formed by Winton, Ahoskie and Cofield.  In the past year, the Chowan Discovery Group (http://www.chowandiscovery.org/) has made presentations in New York City, Chicago, Greensboro, Durham and Washington, D.C. 

Among the venues were the Critical Mixed Race Studies Conference at DePaul University where Jones hosted two panels about Roanoke-Chowan and Appalachian mixed race peoples.  Other occasions were three Winton Triangle presentations at the African American Genealogical and Historical Society Conference in Greensboro.  Since the April 2012 erection and dedication of the Robert L. Vann Marker in Ahoskie, Marvin Jones has given three radio interviews about Vann and the Winton Triangle.  Internet links to these interviews are found on the Chowan Discovery website (“Presentations”).

For more information about the upcoming lectures, contact the Chowan Discovery Group at 202.726.4066 or info@chowandiscovery.org.

A Black Nurse, a German Soldier and an Unlikely WWII Romance

The New York Times
2013-05-14

Alexis Clark

The nurse and the soldier may never have met – and eventually married – had it not been for the American government’s mistreatment of black women during World War II.

Elinor Elizabeth Powell was an African-American military nurse. Frederick Albert was a German prisoner of war. Their paths crossed in Arizona in 1944. It was a time when the Army was resisting enlisting black nurses and the relatively small number allowed entry tended to be assigned to the least desirable duties.

“They decided they were going to use African-Americans but in very small numbers and in segregated locations,” said Charissa Threat, a history professor at Northeastern University who teaches race and gender studies.

Ms. Powell was born in 1921 in Milton, Mass., and in, 1944, after completing basic training at Fort Huachuca, Ariz., she was sent, as some other black nurses were, to tend to German prisoners of war in Florence, Ariz.

“I know the story of how they met,” said Chris Albert, 59, the youngest son of Elinor and Frederick Albert. “It was in the officers’ mess hall, and my father was working in the kitchen. He kind of boldly made his way straight for my mother and said: ‘You should know my name. I’m the man who’s going to marry you.’”

Frederick Karl Albert was born in 1925 in Oppeln, Germany. “He volunteered for the paratroops to impress his father, who served in WWI,” Mr. Albert said. “His father was an engineer and not really interested in his children. My dad ended up getting captured in Italy.”…

…The American military officially ended segregation after WWII, but for the Alberts, the issue of race would resurface throughout their lives. Their unlikely romance resulted in Stephen’s birth in December 1946. After Frederick was able to return to the United States, he and Elinor married on June 26, 1947, in Manhattan.

“I would say the first 10 years for my parents were a struggle to find some kind of economic security and a safe haven for an interracial family,” said Chris Albert, who plays the trumpet with the Duke Ellington Orchestra.

“They moved to Boston and my father worked several jobs,’’ he said. “At some point, he decided it was best if they moved to Göttingen, Germany, where his parents lived. He could work for his father’s cement manufacturing business.”

But Kristina Brandner, 70, a niece of Frederick Albert, said life in Germany was difficult. “Göttingen is a small town,’’ she said. “My grandmother never had contact with black people so it was strange and uncomfortable for her with Elinor. Kids used to ask me how come there was a black woman living with us, and why is your cousin another color. Sometimes, I saw Elinor in the kitchen crying.”

In less than two years, Frederick, Elinor, Stephen and Chris, who was an infant, returned to the United States….

Read the entire article here.

Self-Writing, Literary Traditions, and Post-Emancipation Identity: The Case of Mary Seacole

Biography
Volume 23, Number 2, Spring 2000
pages 309-331
DOI: 10.1353/bio.2000.0009

Evelyn J. Hawthorne, Professor of English
Howard University, Washington, D.C.

“ . . . unless I am allowed to tell the story of my life in my own way, I cannot tell it at all.”

Written at the height of the Victorian period, The Wonderful Adventures of Mary Seacole in Many Lands (1857) is a paradigmatic black woman’s text of self-authoring that has been lauded as “one of the most readable and rewarding black women’s autobiographies in the nineteenth century” (Andrews, Introduction xxviii). Representing a locus classicus of culturally sanctioned feminine self-reliance, it was written and published in England by Mary Jane Grant Seacole (1805-1881), a free-born Jamaican who achieved fame for her work as a nurse during the Crimean War, meriting several medals. Transgressing gender, race, and class roles as an adventuring businesswoman in Jamaica, London, Haiti, New Granada, and Cuba, and as a female who, undaunted by the horrors of the battlefield, deployed herself to the Crimean War, this heroine is extraordinary by any standard. But in addition to its biographical importance, this work is an invaluable means of espying how the free(d) female subject fashioned her identity, from a socially, racially, and economically disempowered position in the post-Emancipation historical environment. Wonderful Adventures is a cultural text that reveals how Seacole, a woman of color, exploited critical historical moments to construct a new social identity. At the same time, though, Seacole’s independence raises questions about the role of the dominant power in the free(d) subject’s search for equality and social rights, for Seacole seems to have advanced through her own machinations, rather than through the inconsistent British script of freedom offered to the colonial, racial subject.

I will argue that Seacole’s textual and rhetorical strategies encode contestatory practices that enable her to author herself and to critique and unsettle Victorian ideology. By manipulating genre and linguistic conventions, Seacole promotes a double-voicedness that allows her to challenge “disciplining” systems (in Foucault’s sense of non-coercion)—practices which mark her as a resisting subject. By foregrounding cultural issues of race and gender, thus forcing them into higher public visibility, Seacole also contends against the contradictory and conflictual text of freedom. Though seemingly ideologically compliant, then, the work’s signifying strategies produce a text that contests authority while textualizing the authenticity of difference and hybrid subjectivity.

When the location of the center shifts from Jamaica to England, Seacole finds this new site of difference less predictable than the colonial one. The rejection Seacole encountered when she applied to serve as a nurse under Florence Nightingale in the Crimean War suggests how confusing the faces of freedom were for the post-Emancipation subject in nineteenth-century Britain. In Jamaica, Seacole had learned medicine from British surgeons. Her work there and in Panama, especially during cholera and yellow fever epidemics, had earned her a reputation as a nurse, and the title of “yellow doctress.” When she became aware of the desperate conditions at the Crimean warfront — the newspapers were full of stories about untended soldiers dying more from diseases and lack of care and sanitation than from war wounds — a self-assured Seacole traveled to England to volunteer, carrying letters of recommendation from well-ranking surgeons. But despite her training and her letters of support, both the Secretary of War and the Office of Quatermaster-General ignored her. Seacole responded by getting to the Crimea on her own. Forming a corporation with an old family friend, she financed her own expedition to set up there as a “sutler.” Sailing first from England to Constantinople with her warehouse of provisions, she then made her way to Balaclava. At a place near the battlefield, she spent the considerable sum of eight hundred pounds to erect her store, the “British Hotel.” Since she had also…

Slaves In The Family with Edward Ball

Research at the National Archives and Beyond
BlogTalk Radio
Thursday, 2013-05-16, 21:00-22:00 EDT, (Friday, 2013-05-17, 01:00-02:00Z)

Bernice Bennett, Host

Edward Ball, Lecturer in English
Yale University

If you knew that you were a descendant of a slave- owner, would you tell anyone?

If you had an opportunity to apologize to descendants of those enslaved by your family, would you?

Edward Ball is a writer of narrative nonfiction and the author of five books, including The Inventor and the Tycoon (Doubleday, 2013), about the birth of moving pictures. The book tells the story of Edward Muybridge, the pioneering 19-century photographer (and admitted murderer), and Leland Stanford, the Western railroad baron, whose partnership, in California during the 1870s, gave rise to the visual media.

Edward Ball’s first book, Slaves in the Family (1998), told the story of his family’s history as slave-owners in South Carolina, and of the families they once enslaved. Slaves in the Family won the National Book Award for nonfiction, was a New York Times bestseller, was translated into five languages, and was featured on Oprah.

Edward Ball was born in Savannah, raised in Louisiana and South Carolina, and graduated from Brown University in 1982. He worked for ten years as freelance journalist in New York, writing about art and film, and becoming a columnist for The Village Voice.

His other books, all nonfiction, include The Sweet Hell Inside (2001), the story of an African-American family that rose from the ashes of the Civil War to build lives in music and in art during the Jazz Age; Peninsula of Lies (2004), the story of English writer Gordon Hall, who underwent one of the first sex reassignments—in the South during the 1960s—creating an outrage; and The Genetic Strand, about the process of using DNA to investigate family history.

Edward Ball lives in Connecticut and teaches at Yale University.

In new book, two Kentucky families discover surprising racial histories

Lexington Herald-Leader
Lexington, Kentucky
2011-05-15

Linda B. Blackford

Freda Spencer Goble of Paintsville knew that she hailed from a proud and hardworking clan that carved a life out of the hills and hollows of frontier Johnson County. What she didn’t know was that one of those frontiersmen, her great-great grandfather, was partly black.

William LaBach is a Georgetown lawyer and genealogist who has long studied his Gibson relatives, a clan of Louisiana sugar planters who made a second home in Lexington before the Civil War. He’d heard that a colonial forebear was part African, but could never confirm it.

These two Kentucky families are now the subject of a new book by Vanderbilt University law professor Daniel Sharfstein. The Invisible Line: Three American Families and the Secret Journey From Black to White reveals the complex and shifting history of race in America, a history about people’s most basic — and yet most unreliable — assumptions about their own identity…

…Thanks to books like Slaves in the Family by Edward Ball and revelations about President Thomas Jefferson’s black descendants, people have become more used to the idea that family trees branch with different ethnicities. However, the idea they might be a different ethnicity themselves is a new idea that is only recently emerging in genealogy and other historical studies.

“This is a more unsettling story. … The story really changes the way people approach race,” Sharfstein said. “For a lot of the descendants I spoke with, being white meant they really didn’t have to think about race for most of their lives. But now they’re really paying attention.”…

Read the entire article here.

‘The River Between Us’: A story of survival and transformation

The Kansas City Star
2013-04-12

Edward M. Eveld

It’s the eve of the Civil War in Richard Peck’s novel “The River Between Us,” and the country is rearranging itself for the coming conflict.

A prelude to the convulsion plays even in the tiny river-landing town of Grand Tower, Ill. That’s where 15-year-old Tilly Pruitt notices that the boys her age are taking sides and itching to fight, including her twin brother, Noah.

A riverboat heading north stops in their town, likely the last one on the Mississippi before the war, and deposits the elaborately adorned Delphine Duval and her mysterious companion, Calinda.

Peck’s book, a challenging historical novel for young adult readers, is the current selection of the FYI Book Club.

The Pruitt family takes in the newcomers, although it is barely surviving a hardscrabble life with no help from an absent father. From there the tale provides portals into multiracial politics and culture, the brutal reach of war and the confluence of family secrets and identity.

The multiple-award-winning Peck has written dozens of books for young readers. He will visit Kansas City May 3 for a Kansas City Public Library event with several other noted authors.

Here are edited excerpts of our conversation with Peck.

 Q. Why a Civil War story?

A. It’s a story that found me. I was trolling for whatever I might find in New Orleans historical museums, and I began to read about the real estate of the French Quarter. I learned that a majority of it before the Civil War was owned by women of mixed race who were called quadroons. They were the mistresses of white men, given homes and livings, and they were very fashionable and proud. They knew that if the South lost the war, they would lose their status. So they sent their daughters away. Those who were light enough to “pass” were sent north.

And you wondered what happened to them.

Yes, I chose a girl who could pass for white, particularly if she were among unsophisticated people who wouldn’t know. The story became about a girl who has to reinvent herself in an “alien” country. And, of course, it’s a love story. When she comes down the gangplank on the last riverboat to stop in Grand Tower before the war, Noah is there to see her. He’s lost in a dream of love, but he also wants to fight. He wants to be a Yankee soldier…

Read the entire interview here.

The Reading Life: Authors Emily Clark, Bill Loehfelm And Dennis Formento

The Reading Life
WWNO 89.9FM
University of New Orleans
2013-04-23

Susan Larson, Host

Emily Clark, Clement Chambers Benenson Professor of American Colonial History; Associate Professor of History
Tulane University, New Orleans, Louisiana

Emily Clark

This week on The Reading Life, Susan talks with Tulane professor Emily Clark, whose new book is The Strange History of the American Quadroon: Free Women of Color in the Revolutionary Atlantic World, and novelist Bill Loehfelm, whose amazing new thriller, set in New Orleans, is The Devil in Her Way.

Listen to the interview with Dr. Clark  (00:00:50-00:12:06) here. Download the interview here.

The Outsiders Within: Telling Australia’s Indigenous-Asian Story

University of New South Wales Press
June 2007
256 pages
234 x 153mm
Paperback ISBN: 9780868408361

Peta Stephenson, Honorary Fellow
Asia Institute, University of Melbourne

An engaging account of the ways in which over hundreds of years Indigenous and Southeast Asian people across Australia have traded, intermarried and built hybrid communities. It is also a disturbing exposé of the persistent—sometimes paranoid—efforts of successive national governments to police, marginalise and outlaw these encounters.

Contents

• Introduction
• 1. Trading places
• 2. Makassan meetings
• 3. Dangerous liaisons
• 4. Colonial encounters
• 5. Paranoid nation
• 6. Invasion narratives
• 7. Where are you from?
• 8. Detoxifying Australia
• 9. Old roots, new routes
• Bibliography
• Interviews
• Index

Introduction

With a gun in hand Ah Hong, a Chinese cook and market gardener, shouted these words at the police: ‘you sleep with black women too. My woman’s got my kids.’ It was Alice Springs in the early 20th century and Ah Hong had committed the ‘crime’ of fathering three ‘mixed-race’ children. Ah Hong met Ranjika, a Western Arrernte woman, after the white man who stole her from her tribal husband abandoned her. Government officials targeted Ranjika and Ah Hong’s children for removal because they were of mixed Aboriginal-Asian descent. Reminding local officials that they also had sexual relationships with Aboriginal women. Ah Hong underlined the hypocrisy of fining or deporting Chinese and other Asian men because of their relationships with women or Aboriginal descent.

Around the same time, more than 2000 kilometres east in Queensland, another triangular relationship between Aboriginal, Chinese and white Australians was being played out. White authorities had seized Princy Carlo and her family (like many other ‘fringe-dwelling’ Aborigines) from their home country and packed them off to a government reserve more than 200 kilometres south-east. Princy Carlo was a mixed-race woman of Chinese and Wakka Wakka descent (from the Eidsvold district of southern Queensland, about 430 kilometres north-west of Brisbane). She did not yield to the assimilationist intent of government policy. Instead, she and her family established a camp they called ‘Chinatown’ at the Aboriginal settlement of Barambah (now Cherbourg).

The longstanding attempt to legislate Indigenous-Asian relations out of existence continues to cast its shadow today. Cathy Freeman is identified as Australia’s most famous Indigenous sportswoman, but she is also of Chinese descent. In the late 19th century, her great-great grandfather moved from China to northern Queensland, where he worked on sugarcane farms. In 2001 Freeman supported Beijing’s bid for the 2008 Olympic Games because of her Chinese heritage, but the English-language Australian media has entirely overlooked it. By contrast, in Chinese-language media inside and outside Australia, Freeman’s multicultural heritage is celebrated; many Chinese-Australians even hoped Freeman would win gold in the Sydney Olympics because of her Chinese descent. Is the suppression of Freeman’s heritage a sign that white Australia still wants to keep Asians and Aborigines apart?

The Outsiders Within is the story of the triangular relationship between Asians, Aborigines and white Australia. The three anecdotes just recounted are the tip of an historical iceberg. A unique and fascinating tradition of cross-cultural alliances between Indigenous and Asian Australian people exists in Australia, but it is largely unknown. In Broome, Western Australia, by the 1940s, cross-cultural unions between Indigenous and Asian people had become so commonplace that a majority of the Aboriginal population had some Asian ancestry. And, while Broome is an exceptionally multicultural society, an Indigenous-Asian heritage is a feature of most communities across northern Australia. Nor is it confined to the north: as this study shows, it stretches south to the metropolitan centres and, more recently, in the work of artists, film-makers and writers it has become part of a vigorously pursued project to understand Australia’s past and present differently. For the story we have to tell is both troubled and troubling. It obliges us to confront a legacy of discrimination, and to ask why the social, political and geographical legitimisation of Australia as a nation-state depended so profoundly on declaring Indigenous-Asian alliances illegitimate…

The United States of the United Races: A Utopian History of Racial Mixing

New York University Press
April 2013
288 pages
22 halftones
Cloth ISBN: 9780814772492
Paper ISBN: 9780814772508

Greg Carter, Associate Professor of History
University of Wisconsin, Milwaukee

Barack Obama’s historic presidency has re-inserted mixed race into the national conversation. While the troubled and pejorative history of racial amalgamation throughout U.S. history is a familiar story, The United States of the United Races reconsiders an understudied optimist tradition, one which has praised mixture as a means to create a new people, bring equality to all, and fulfill an American destiny. In this genealogy, Greg Carter re-envisions racial mixture as a vehicle for pride and a way for citizens to examine mixed America as a better America.

Tracing the centuries-long conversation that began with Hector St. John de Crevecoeur’s Letters of an American Farmer in the 1780s through to the Mulitracial Movement of the 1990s and the debates surrounding racial categories on the U.S. Census in the twenty-first century, Greg Carter explores a broad range of documents and moments, unearthing a new narrative that locates hope in racial mixture. Carter traces the reception of the concept as it has evolved over the years, from and decade to decade and century to century, wherein even minor changes in individual attitudes have paved the way for major changes in public response. The United States of the United Races sweeps away an ugly element of U.S. history, replacing it with a new understanding of race in America.

Contents

• Acknowledgments
• Introduction
• 1. Thomas Jefferson’s Challengers
• 2. Wendell Phillips, Unapologetic Abolitionist, Unreformed Amalgamationist
• 3. Plessy v. Racism
• 4. The Color Line, the Melting Pot, and the Stomach
• 5. Say It Loud, I’m One Drop and I’m Proud
• 6. The End of Race as We Know It
• 7. Praising Ambiguity, Preferring Certainty
• Conclusion
• Notes
• Index
• About the Author

Introduction

In April 2010, the White House publicized Barack Obama’s self-identification on his U.S. census form. He marked one box “Black, African Am., or Negro,” settling one of the most prevalent issues during his 2008 presidential campaign: his racial identity. This choice resounded with the monoracial ways of thinking so prevalent throughout U.S. history. People who believed he was only black because he looked like a black person or because many others (society) believed so or because of the historical prevalence of the one-drop rule received confirmation of that belief. The mainstream media had been calling him the black president for over a year, so they received confirmation of this moniker.

Many people who had followed the adoption of multiple checking on the census found his choice surprising. Surely, as president, he would be aware of the ability to choose more than one race. To pick one alone went against everything activists wanting to reform the government’s system of racial categorization had worked for in the 1990s. Many found it surprising that the man who had called himself “the son of a black man from Kenya and a white woman from Kansas” would choose one race. After all, he had used this construction far more times than he had called himself black, giving the impression that he embraced his mixture along with identifying as black. That snippet, along with images of his diverse family, had been part of what endeared him to mixed-race supporters. Similarly, his campaign’s deployment of his white relatives built sympathy with white voters. Some people argued that he had failed to indicate what he “was” by choosing one race. He made the diverse backgrounds in his immediate family a footnote. But, recalling Maria P. P. Root’s “A Bill of Rights for Racially Mixed People,” a pillar of contemporary thought on mixed race, they had to respect his prerogative. He had the right to identify himself differently than the way strangers expected him to identify.

Three lessons emerged from this episode: How one talks about oneself can be different from how one identifies from day to day. How one identifies from day to day can be different from how one fills out forms. And on a form with political repercussions, such as the census, one may choose a political statement different from both how one talks and how one identifies. Obama had always been a political creature; he never did anything for simple reasons. By the regulations, the administration could have withheld the information for seventy-two years. Instead, it became a small yet notable news piece in real time. Publicizing his participation in the census could motivate other minorities (beyond those who knew the history of multiple checking) to do so as well. More likely, he was thinking about the 2012 election. His response to the 2010 census could influence voters later on. If the number of those who would have hurt feelings over a singular answer was less than those who would find offense in a multiple answer, then a singular answer was the best to give. Even though mixed-race Americans took great pride in Obama’s ascendance, they were a small faction to satisfy.

Then why did Obama take so much care to cast himself as a young, mixed-race hope for the future? Because even though the number of people who identify as mixed race is small, they hold immense figural power for the nation as symbols of progress, equality, and utopia, themes he wanted to associate with his campaign. In other words, he piggybacked onto positive notions about racially mixed people to improve his symbolic power. At the same time, he nurtured the stable, concrete, and accessible identity that people so used to monoracial thought could embrace, not the ambiguous one that challenged everyone.

Interpretation of current events such as this can disentangle the complexities we encounter here and now. However, while historical analysis always enriches the understanding of current events, writing history about current events presents a pitfall: they are moving targets resisting our attempts to focus on them. Similarly, following figures such as Obama lures us into announcing sea changes in racial conditions. Americans of all walks like indicators of progress. But addressing racial inequality calls for more than well-wishing. As a guiding principle, we should remember to appreciate that these are stories that have no resolution, much like the story of racialization in general. The meanings of mixture, the language we use to describe it, and its cast of characters have always been in flux.

Even before colonial Virginia established the first anti-intermarriage laws in 1691, efforts to stabilize racial identity had been instrumental in securing property, defending slavery, and maintaining segregation. The study of interracial intimacy has labeled racially mixed people either pollutants to society or the last hope for their inferior parent groups. To this day, many Americans label each other monoracially, interracial marriage remains a rarity, and group identities work best when easy to comprehend. However, at the same time that many worked to make racial categorization rigid, a few have defended racial mixing as a boon for the nation. Ever since English explorer John Smith told the story of the Indian princess Pocahontas saving his life in 1608 (a founding myth of the United States), some have considered racial mixing a positive. These voices were often privileged with access to outlets. Many were men, and many were white. This study reconsiders the understudied optimist tradition that has disavowed mixing as a means to uplift a particular racial group or a means to do away with race altogether. Instead, this group of vanguards has praised mixture as a means to create a new people, to bring equality to all, and to fulfill an American destiny. Historians of race have passed over this position, but my narrative shows that contemporary fascination with racially mixed figures has historical roots in how past Americans have imagined what radical abolitionist Wendell Phillips first called “The United States of the United Races.”…

Read the entire Introduction here.