Mixed Race Studies

“‘Tubbee’ and His Nieces: A Colloquy on White Men, Choctaw Women, Intermarriage and ‘Indianness’ in the Choctaw Intelligencer, 1851”

Southeastern Oklahoma State University
Native American Symposium
2005-Proceedings of the Sixth Native American Symposium
pages 21-30

Richard Mize

The Choctaw Intelligencer’s editorial commentary varied greatly when it came to Choctaw–Chickasaw relations with the United States in 1849-1852. The most poignant opinions expressed in the Intelligencer, published in Doaksville, Choctaw Nation, came from letter writers and centered on the roles of men and women and what it meant to be “Indian.” Spanish, British and French colonialists had disrupted traditional gender roles of all Southeastern tribes centuries before. By 1851, traditional roles were being turned on their heads in Indian Territory. Traditional Choctaws reacted with hostility to the gender bias imposed by American missionaries and the patriarchal role foisted on men accustomed to a tradition of matrilineal property rights and autonomy. Later in the 1850s, civil war threatened between traditionalists and proponents of assimilation, with social tension exacerbated by sharp increases in the number of white intruders. Concepts of race, likewise, were in flux. Americans and many elite natives considered “mixed bloods” to be above “full bloods,” but below whites. “Tubbee” and his nieces and other native writers touched on all of these issues in letters to the editor of the Choctaw Intelligencer in 1851. The words in the letters are themselves artifacts of native literacy, considered then as the most important mark of “progress.” Historian Jill Lepore observed that Indian literacy, among nineteenth-century Americans as well as pro-assimilation natives, “most of all, marked the line between savagery and civilization…

Read the entire paper here.

Re-Visioning Wildfire: Historical Interpretations of the Life and Art of Edmonia Lewis

Southeastern Oklahoma University
Native American Symposium
2005-Proceedings of the Sixth Native American Symposium
pages 31-39

Julieanna Frost
Concordia University

As a feminist historian, one of my major goals is to reclaim the histories of women and to broadcast the diversity of the female experience. In many ways creating a multicultural curriculum is a form of political activism for me. Regarding inclusive history, I strongly agree with Gloria Joseph, who stated that learning history “will help to shatter the prevailing mythology that inhibits so many from acting more decisively for social change and to create a more just society and viable future for all.” My first brief introduction to Edmonia Lewis came in the article “Object Into Subject: Some Thoughts on the Work of Black Women Artists” by Michelle Cliff, which was included in the anthology Making Face, Making Soul: Creative and Critical Perspectives by Feminists of Color. This piece created a desire for me to learn more about the life and work of Wildfire Mary Edmonia Lewis (ca. 1843 – ca. 1911).

In art encyclopedias and critiques, Lewis is often noted as the first African American female sculptor. To be more accurate, her father was African American and her mother was Anishinabe. Orphaned as a child, she was raised among her mother’s people. The majority of her work was accomplished between 1866 and 1876. Her art has primarily been read as a representation of her Black heritage, ignoring her strong connection to her Native American heritage. In an attempt to rectify this oversight, this paper will examine how her Anishinabe ancestry influenced Lewis’s life and artwork, and explain why scholars tend to ignore this ancestry.

Much of Lewis’s early life and later life went unrecorded. It is believed that she was born near Albany, New York around 1843 and named Wildfire. Her father was a free Black and her mother was Anishinabe. Lewis also had a brother, Sunrise. It appears that Lewis spent most of her early years with the Anishinabe. In an interview, Lewis related,

Mother was a wild Indian and was born in Albany, of copper color and with straight black hair. There she made and sold moccasins. My father, who was a Negro, and a gentleman’s servant, saw her and married her … Mother often left home and wandered with her people, whose habits she could not forget, and thus we were brought up in the same wild manner. Until I was twelve years old, I led this wandering life, fishing and swimming … and making moccasins.

In 1849, Lewis’s mother died and her maternal aunts took her in and raised her. Lewis recalled, “when my mother was dying, she wanted me to promise that I would live three years with her people, and I did.”…

…One reason Lewis is viewed as an African American artist is based upon the social construction of race, as it existed during her lifetime. Dating back to the 17th century, laws that affected Africans and a small number of Native Americans were passed in the English colonies that made slavery an inheritable condition that passed from mother to child. To make the institutionalization of slavery complete, most English colonies outlawed intermarriage between whites and “colored” people by the 18th century. In addition, the legal system did not recognize marriages between “colored” people, although such common law arrangements existed from the colonial period when Blacks and Indians were utilized as indentured servants and later as slaves for life. Nash noted that, “institutions created by white Americans have disguised the degree of red-black intermixing by defining the children of mixed red-black ancestry as black and using the term mulatto in many cases to define half-African, half-Indian persons.” This typology served the economic interests of the ruling class, since classifying these people as Black typically bestowed slave status upon them. Additionally, this classification decreased the population of Native American nations because whites did not acknowledge Black Indians as belonging to the tribe. In contrast to the white practice of racial classification, most of the Native American nations granted full tribal membership to mixed race people if the mother was a member of the tribe. At the time of her birth the Anishinabe also accepted mixed-bloods into the tribe. Although Lewis had an Anishinabe mother and lived among this nation during her formative years, white society classified her as black…

Read the entire paper here.

Race: The History of an Idea in the West

Johns Hopkins University Press
May 1996
464 pages
Paperback (on-demand) ISBN: 9780801852237

Ivan Hannaford

In Race: The History of an Idea in the West Ivan Hannaford guides readers through a dangerous engagement with an idea that so permeates Western thinking that we expect to find it, active or dormant, as an organizing principle in all societies. But, Hannaford shows, race is not a universal idea—not even in the West. It is an idea with a definite pedigree, and Hannaford traces that confused pedigree from Hesiod to the Holocaust and beyond.

Hannaford begins by examining the ideas of race supposedly held in the ancient world, contrasting them with the complex social, philosophical, political, and scientific ideas actually held at the time. Through the medieval, Renaissance, and early modern periods he critically examines precursors in history, science, and philosophy. Hannaford distinguishes those cultures’ ideas of social inclusion, rank, and role from modern ones based on race. But he also finds the first traces of the modern ideas of race in the proto-sciences of late medieval cabalism and hermeticism. Following that trail forward, he describes the establishment of the modern scientific and philosophical notions of race in the nineteenth and twentieth centuries and shows how those notions became popular and pervasive, even among those who claim to be nonracist.

At the same time, Hannaford sets out an alternative to a race-based notion of humanity. In his examination of ancient Greece, he finds in what was then a dazzling new idea, politics, a theory of how to bring a purposeful oneness to a society composed of diverse families, tribes, and interests. This idea of politics has a history, too, and its presence has waxed and waned through the ages.

At a time when new controversies have again raised the question of whether race and social destiny are ineluctably joined as partners, Race: The History of an Idea in the West reveals that one of the partners is a phantom—medieval astrology and physiognomy disguised by pseudoscientific thought. And Race raises a difficult practical question: What price do we place on our political traditions, institutions, and civic arrangements? This ambitious volume reexamines old questions in new ways that will stimulate a wide readership.

Racial Theories in Context (Second Edition)

Cognella
2013
224 pages
Paperback ISBN: 978-1-60927-056-8

Edited by:

Jared Sexton, Associate Professor of African American Studies and Film & Media Studies
University of California, Irvine

This book presents a critical framework for understanding how and why race matters — past, present, and future. The readings trace the historical emergence of modern racial thinking in Western society by examining religious, moral, aesthetic, and scientific writing; legal statutes and legislation; political debates and public policy; and popular culture. Readers will follow the shifting ideological bases upon which modern racial theories have rested, from religion to science to culture, and the links between race, class, gender, and sexuality, and between notions of race and the nation-state.

The authors of Racial Theories in Context discuss the relationship of racial theories to material contexts of racial oppression and to democratic struggles for freedom and equality:

• First and foremost in this discussion is the vast system of racial slavery instituted throughout the Atlantic world and the international movement that sought its abolition.
• Continuing campaigns to redress racial divisions in health, wealth, housing, employment, and education are also examined.
• There is a focus on the specificity of racial formation in the United States and the centrality of anti-black racism.
• The book also looks comparatively at other regions of racial inequality and the construction of a global racial hierarchy since the 15th century CE.

Contents

• Introduction / Jared Sexton
• A Long History of Affirmative Action—For Whites / Larry Adelman
• The Cost of Slavery / Dalton Conley
• Statement on Gender Violence and the Prison-Industrial Complex / INCITE! Women of Color Against Violence and Critical Resistance
• Introduction To Racism: A Short History / George M. Fredrickson
• Rape and the Inner Lives of Black Women in the Middle West / Darlene Clark Hine
• Understanding the Problematic of Race Through the Problem of Race-Mixture / Thomas C. Holt
• The Sexualization of Reconstruction Politics / Martha Hodes
• The Original Housing Crisis / Derek S. Hoff
• The American Dream, or a Nightmare for Black America? / Joshua Holland
• The Hidden Cost of Being African American / Michael Hout
• Slavery and Proto-Racism in Greco-Roman Antiquity / Benjamin Isaac
• Colorblind Racism / Sally Lehrman
• The Wealth Gap Gets Wider / Meizhu Lui
• Sub-Prime as a Black Catastrophe / Melvin L. Oliver and Thomas M. Shapiro
• Unshackling Black Motherhood / Dorothy E. Roberts
• Is Race -Based Medicine Good for Us? / Dorothy E. Roberts
• Understanding Reproductive Justice / Loretta J. Ross
• The History of the Idea of Race / Audrey Smedley
• The Liberal Retreat From Race / Stephen Steinberg
• “Race Relations” / Stephen Steinberg

“One-Drop: Fact, Fiction, or Fate?” by Dr. Yaba Blay, April 13th at 7pm in Stirn Auditorium

Amherst College
Stirn Auditorium, Mead Art Museum
Amherst, Massachusetts
Saturday, 2013-04-13, 19:00 EDT (Local Time)

What exactly is Blackness and what does it mean to be Black? Is Blackness a matter of biology or consciousness? Who determines who is Black and who is not? The State, the society, or the individual? On April 13th at 7pm, Dr. Yaba Blay, an Africana Studies professor at Drexel University [and artistic director and producer of the (1)ne Drop Project], will present at Amherst in Stirn Auditorium. “One-Drop: Fact, Fiction, or Fate?” provides a brief social history of the laws instituted to regulate social interactions between the races and thus outlines how it is that the United States came to adopt the one-drop rule as the specific, and seemingly quantitative definition of Black identity. This presentation highlights the lived experiences of individuals for whom the one-drop rule exacts its influence most. There will be food and drinks!

For more information, click here.

W.Va. historian to talk on pre-Civil War slave economy

The Charleston Gazette
Charleston, West Virginia
2013-04-09

Douglas Imbrogno

CHARLESTON, W.Va.—Ending slavery was a moral question that haunted early American history, but it was one inextricably tangled up in economics.

While West Virginia was a state born in 1863 out of the tumult over slavery and the political disputes that erupted in the Civil War, slavery long had a toehold in the Kanawha Valley. Consider the salt mining industry in this area, a slave-powered enterprise from the 1820s onward, said Greg Carroll.

“Here in the Kanawha Valley, we had upwards of 2,000 slaves working in the salt industry,” said Carroll, a retired historian with the state’s Archives and History Section.

Yet slaves were not just a subjugated labor force, but a commodity often even more valuable to their owners as property chips to be sold into other slave economies.

“Here in West Virginia, for instance, before the Civil War, you can see in the state archives newspapers advertising slaves to be sold down the river. These slaves were being sold into the cotton and sugar-producing areas of mainly Louisiana, Texas and Arkansas,” Carroll said.

Before he retired last October, Carroll was a Culture and History staff historian for 23 years, mostly focusing on American Indians, black Americans and Civil War history. He’ll combine a couple of those specialties in the free talk “Slavery in Virginia: 1619-1860,” at 6 p.m. Thursday in the Archives and History Library in the Culture Center.

He’ll describe the different slave economies across North and South America and the missed opportunities for ending slavery in the lead-up to the Civil War.

 Consider, for instance, the slaves who worked Caribbean sugar plantations or in the rice fields of the Carolinas. Yellow fever, malaria and other hazards kept slave owners away from their plantations, Carroll said.

Yet in the tobacco plantations and farms of Virginia and farther south, slave owners lived closely with their slaves—sometimes very closely.

“That also led to a paternalism that we see in the way Virginia slave owners referred to their slaves as ‘their people.’ Slaves became very valuable as the tobacco crop became valuable,” he said.

The result was a stronger slave and family culture, one that was not as Afrocentric as Caribbean and South American slave societies with their constant infusions of new slaves, Carroll said. Yet the proximity of owner to slave had other implications.

“White slave owners took sexual advantage of their female slaves,” Carroll said. “That produced a very mixed-race people that we see in the Virginia and North Carolina and Maryland slave cultures—a lot of mixed-race people.”…

Read the entire article here.

Virgil Westdale: Farm Boy, Pilot, Soldier, Inventor, Author, and Gentleman

Japanese American National Museum
Stories
2010-09-09

Esther Newman

Virgil Westdale’s exceptional life story might never have been published had he not attended a Halloween dance. Unsure of what to wear, the World War II veteran donned his Army uniform of the 442nd Regimental Combat Team, nearly sixty years after issue and still a perfect fit. On the dance floor, he met Stephanie Gerdes, who remarked, “it’s not really a costume, is it?” After many more questions spanning two years, the two collaborated on Westdale’s autobiography, Blue Skies and Thunder: Farm Boy, Pilot, Inventor, TSA Officer, and WWII Soldier of the 442nd Regimental Combat Team. Westdale has earned accolades in every occupation listed in the book’s lengthy subtitle through determination, talent and a strong work ethic. But his career path took an unforeseen turn because of his heritage. Westdale (born Nishimura) is half Japanese.

Virgil Westdale was born in 1918 on a farm in Indiana, the fourth of five children in the Nishimura family. Virgil’s father emigrated from Japan as a 16 year-old orphan, arriving first in Hawaii, moving on to San Francisco in 1906 and then to Denver, where he met and married his American wife of English and German heritage. After the birth of their first daughter, the family moved in with Virgil’s maternal grandparents in Toledo, Ohio and then to their grandmother’s 40-acre farm in Indiana. A good harvest of peppermint brought in enough income for the Nishimura’s down payment on a farm of their own in Michigan when Virgil was nine years old. It wasn’t an easy life and the family did without running water and electricity until long after the children were grown…

Read the entire article here.

Blue Skies and Thunder: Farm Boy, Pilot, Inventor, TSA Officer, and WW II Soldier of the 442nd Regimental Combat Team

iUniverse
2009-12-21
296 pages
E-Book ISBN: 978-1-44018-258-7

Virgil W. Westdale with Stephanie A. Gerdes

In 1942, Virgil Westdale was a successful young flight instructor when the government ousted him from the Air Corps and demoted him to army private. Having grown up as a Japanese American midwestern farm boy, Westdale had his first taste of Japanese culture when he was sent to train with the all Japanese American unit, the 442nd Regimental Combat Team. He was ultimately transferred to the 522nd Artillery Battalion, where, as a member of the Fire Direction Center, he helped push the Germans out of Italy, rescue the “Lost Battalion” in France, and free prisoners from Dachau Concentration Camp in Germany.

After the war, Westdale went on to pursue a career in research and development with large corporations. He received twenty-five U.S. patents and earned an international award for his work with photocopier components. In retirement, he has been working for the TSA, returning to the worlds of aviation and national security.

Written for the lay reader as well as the history buff, Westdale’s stories of World War II challenge preconceived notions of what we think we know about a soldier’s life in Europe and offer images that go beyond the history books.

Playwright, producer, actress and educator Fanshen Cox DiGiovanni and author Virgil W. Westdale at the 2013 Hapa Japan Conference in Los Angeles, California (April 2013). ©2013, Diego DiGiovanni

The son of a Caucasian mother and Japanese father, Virgil W. Westdale was born in 1918 and grew up on a midwestern farm. After the war, he obtained two university degrees and received twenty-five patents for his work as a scientist in research and development. He lives in Grand Rapids, Michigan and enjoys tap and ballroom dancing. Stephanie A. Gerdes teaches third grade in Grand Rapids, Michigan. She received her bachelor’s degree from Wheaton College in Wheaton, Illinois and her master’s degree in reading and language arts. She is active in her church, teaches piano, and enjoys history, reading, cultural events, and ballroom dancing.

A White Face With A Forgotten African Family

All Things Considered
National Public Radio
2012-11-24

Jacki Lyden, Host

Growing up blond-haired and blue-eyed in Southern California, Joe Mozingo always thought his family name was Italian.

But as an adult, Mozingo became skeptical of that theory when friends and co-workers began to ask him about his unusual-sounding last name.

The journey to discover the truth about the Mozingo name took him from the libraries of Los Angeles to the courthouses and plantations of Virginia and, finally, to Africa.

Mozingo spoke with weekends on All Thing Considered guest host Jacki Lyden about his first book, The Fiddler on Pantico Run: An African Warrior, His White Descendants, A Search for Family, which chronicles that journey…

Listen to the interview here. Download the interview here. Read the transcript here.

Loving in Virginia: A teacher’s work brings new life to an old case.

University of Virginia College and Graduate School of Arts & Sciences
Newsletter
February 2013

Caroline County, Virginia, 1958. Newlyweds Richard and Mildred Loving wake at 2 a.m. to the sound of their front door being kicked in. Before they are out of bed, the sheriff and two deputies place them under arrest. Their crime: Marriage. Richard, a white man, and Mildred, a black and American Indian woman, had violated Virginia’s Racial Integrity Act, which prohibited interracial marriage. They plead guilty, are convicted on felony charges, and are banished from Virginia. The Lovings spend the next nine years trying to get home.

Most students in historian Grace Hale’s Southern History seminars find it difficult to believe that the Loving’s story is factual, and perhaps even more extraordinary that such events occurred only 55 years ago. Yet in June of 1958, 24 states, including Virginia, prohibited interracial marriage. With Hale they talk through the Voting Rights Act of 1964[5] and the Civil Rights Act of 1965[4]. But these topics, important in their own right, capture only a portion of the important history she teaches. For Hale, the history comes more alive through the story of the Lovings and their nine-year battle that resulted in the 1967 Supreme Court Decision that invalidated all state laws prohibiting interracial marriage. Though she has taught the case for some time, only recently has it carried more weight to her. Just last year, HBO premiered The Loving Story, a documentary that tells the Loving’s dramatic tale, for which Hale served as an historical advisor…

Read the entire article here.