Mixed Race Studies

Barack Obama: The Road from Moneygall

Brandon Books
June 2010
288 pages
ISBN: 9780863224065 (hb); 9780863224133 (pb)

Steve MacDonogh (1949-2010), Editorial Director

A unique exploration of the president’s Irish ancestral origins.

In his presidential election acceptance speech, Barack Obama evoked a story of great change in America, and an America made up of many strands. In this book it is the strand of his own Irish background and ancestry that tells a story of emigration to escape hunger and of the struggle to build new lives in the land of opportunity.

“Our family’s story is one that spans miles and generations; races and realities,” Barack Obama has said. “It’s the story of farmers and soldiers; city workers and single moms. It takes place in small towns and good schools, in Kansas and Kenya, on the shores of Hawaii and the streets of Chicago. It’s a varied and unlikely journey, but one that’s held together by the same simple dream. And that is why it’s American.”

But it is an Irish story, too. Falmouth Kearney, Obama’s great-great-great-grandfather, was born in Moneygall, County Offaly in 1831, lived as a child through the apocalyptic famine years, and left a decimated, devastated country for America in 1850, aged 19. Here we learn for the first time the story of the Kearney family, of the Ireland they came from and the state of County Offaly in the dreadful famine years.

We learn, too, of how two students met in 1960 and married and had a child: Ann Dunham from Wichita, Kansas, a direct descendant of Falmouth Kearney, and Barack Obama, Sr., a Kenyan from Nyang’oma Kogelo, Nyanza Province.

Freedom’s Child: The Life of a Confederate General’s Black Daughter

Algonquin Books
1998
288 pages
ISBN: 9781565121867

Carrie Allen McCray (1913-2008)

When Carrie Allen McCray was a child, she was afraid to ask about the framed photograph of a white man on her mother’s dresser. Years later she learned that he was her grandfather, a Confederate general, and that her grandmother was a former slave. In her late seventies, Carrie McCray went searching for her history and found the remarkable story of her mother, Mary [Rice Allen], the illegitimate daughter of General J. R. Jones, of Lynchburg, Virginia. Jones would later be cast out of Lynchburg society for publicly recognizing his daughter. Freedom’s Child is a loving remembrance of how Mary spent her life beating down the kind of thinking that ostracized her father. She was a leader in the founding of the NAACP and hosted the likes of Langston Hughes and W.E.B. Du Bois as they plotted the war against discrimination at her kitchen table. Carrie McCray’s memories reward us with an extraordinarily vivid and intimate portrait of a remarkable woman.

“Race” & Ethnicity in Society in Social-Historical Context (AAS-SOC 338)

Lehman College, City University of New York
Spring 2012

Mark Christian, Professor & Chair of African & African American Studies

The idea of “race” since the 18th Century, and up to the present, has brought forth tremendous social inequality and, not to be over-dramatic, “social death” in a global sense. The ironic thing about “race” is that, from a scientific-biological sense, most authoritative commentators note that it is a problematic concept with little validity if one is arguing for “distinct races” among humankind. In other words, there are no distinct racial types of humans that can be separated from one another. Yes, there is some minor genetic difference among humans, such as skin color, hair texture, eye shape, lip-size; but when measured by what it is to be a human being these add up to only minor genetic differences. However there are still those who will try to put difference between humankind via pseudo-scientific racial theories. Some biologists use modern genetic science to distort the truth that we are all basically the same in humanity. A recent book by Dorothy Roberts called Fatal Invention: How Science, Politics, and Big Business Re-Create Race in the Twenty-First Century (The New Press, 2011) gives a powerful insight into the abuse of modern genetics.

What is significant about “race” and ethnicity (ethnicity is largely related to shared cultural experiences of a specific racialized social group) is the reality of its social significance over time and place. Indeed, “race” has changed from one place to another. For example, what it is to be Black in South Africa is not the same in a social-historical context to what it is to be Black in the United States over time. We can make this point even more complex by stating what it was to be Black in the United States could once change from one state to another. The point here is to comprehend that “race” has been a socially constructed concept over time that has wielded a great amount of human misery and pain for certain social groups, and a great amount of power and privilege for other social groups. Our task is to come to an understanding of this complex topic and for this to be worthwhile intellectually we shall have to comprehend the idea of “race” from a social-historical context.

Given the social significance of White privilege in terms of “race” grouping and hierarchy, this course will focus on the how “whiteness” creates both a conscious and sub-conscious reality that is born out of the historical exploitation of people of color from the period enslavement and the plantation economy (17th – 19th Centuries) experience right through to the present. Even though we now live in a world whereby racism is largely outcast and a forbidden entity in social discourse and interaction, it still lurks beneath the surface in all things social. The current US statistical data on health, wealth, and other societal disparities between so-called “races” makes the comprehension of “whiteness” an important, indeed essential, part of our studies.

Although the course is taught primarily from a social-historical perspective, it is at bottom an interdisciplinary course involving aspects of knowledge from the humanities and social sciences. Having a positive and open mind that has a willingness to learn and work hard will be the key to your success in this class. We shall combine sociology, history, film & documentary to give a dynamic learning experience. The course will be taught via an interactive perspective whereby students will engage with the material and present in individual and group formats. Moreover, it is essentially a reading and writing class with interactive discussion. RESPECT for all in the classroom environment is imperative; regardless of one’s philosophical views or social background, gender, racialized self, or other human attribute.

Learning outcomes:
By the end of this course students should be able to demonstrate an understanding of:

• “Race” as a social construct and therefore “racialized” issues that produce social inequality in the US.
• “Race” as a problematic concept if put to biological scientific inquiry.
• The fallacy of “racial typology” classification.
• Whiteness in the social imagination.
• White privilege and white ethnic groups.
• Sociological theories of “race” & ethnicity.
• How to think critically about “race” & ethnicity.
• The “cultural minority” problematic in regard to peoples of color.
• Multicultural issues in a hierarchical “race” and social-cultural framework.
• Social inequality in terms of “race,” class and gender.
• How to talk about “racial issues” effectively, and get beyond racialized stereotyping.

Key Reading:

• Mark Christian. (Ed.) Integrated but Unequal: Black Faculty in Predominately White Space. (Trenton, NJ: Africa World Press, 2012)
• Nell I. Painter. The History of White People. (New York: Norton, 2010)
• Paula S. Rothenberg. (Ed.) White Privilege: Essential Readings on the Other Side of Racism. (New York: Worth, 2011)
• Barbara Trepagnier. Silent Racism: How Well-Meaning White People Perpetuate the Racial Divide, 2nd Edition. (Boulder, CO: Paradigm, 2010)

Study provides first genetic evidence of long-lived African presence within Britain

University of Leicester
Press Release
2007-01-24

Research reveals African origins in the UK and US

New research has identified the first genetic evidence of Africans having lived amongst “indigenous” British people for centuries. Their descendants, living across the UK today, were unaware of their black ancestry.

The University of Leicester study, funded by the Wellcome Trust and published today in the journal European Journal of Human Genetics, found that one third of men with a rare Yorkshire surname carry a rare Y chromosome type previously found only amongst people of West African origin.

The researchers, led by Professor Mark Jobling, of the Department of Genetics at the University of Leicester, first spotted the rare Y chromosome type, known as hgA1, in one individual, Mr. X. This happened whilst PhD student Ms. Turi King was sampling a larger group in a study to explore the association between surnames and the Y chromosome, both inherited from father to son. Mr. X, a white Caucasian living in Leicester, was unaware of having any African ancestors.

“As you can imagine, we were pretty amazed to find this result in someone unaware of having any African roots,” explains Professor Jobling, a Wellcome Trust Senior Research Fellow. “The Y chromosome is passed down from father to son, so this suggested that Mr. X must have had African ancestry somewhere down the line. Our study suggests that this must have happened some time ago.”

Although most of Britain’s one million people who define themselves as “Black or Black British” owe their origins to immigration from the Caribbean and Africa from the mid-twentieth century onwards, in reality, there has been a long history of contact with Africa. Africans were first recorded in the north 1800 years ago, as Roman soldiers defending Hadrian’s Wall…

…“This study shows that what it means to be British is complicated and always has been,” says Professor Jobling. “Human migration history is clearly very complex, particularly for an island nation such as ours, and this study further debunks the idea that there are simple and distinct populations or ‘races’.”…

Read the entire press release here.

The decline of Jamaica’s interracial households and the fall of the planter class, 1733–1823

Atlantic Studies
Volume 9, Issue 1, (January, 2012)  (Special Issue: Rethinking the Fall of the Planter Class)
pages 107-123
DOI: 10.1080/14788810.2012.637002

Daniel Livesay, Assistant Professor of History
Drury University, Springfield, Missouri

The theory of planter decline traditionally implied that social and sexual chaos in the West Indies produced a middle caste of mixed-race individuals who destabilized colonial life. This article contends that for most of the eighteenth century, interracial relationships were normative unions that did not undercut the central function of the sugar and slave economy. In Jamaica, colonial regulations against free people of color came with individual exemptions that allowed mixed-race elites to skirt the very laws intended to keep them marginalized. Despite differences of color, these personal and familial connections between free coloreds and white fathers helped to maintain strong social hierarchies among the island’s wealthiest ranks. Abolitionist attacks against these family units, however, along with the ever present threat of enslaved revolt, changed conceptions of the Jamaican household at the close of the eighteenth century. Moreover, as Jamaica’s mixed-race population grew and became more endogamous, personal connections to whites dwindled, escalating political conflict on the island. Interracial relationships, therefore, did not herald planter decline, but rather forestalled it.

In the opening chapter of The Fall of the Planter Class, Lowell Ragatz recited a liturgy of social, economic, and cultural issues which had predestined West Indian elites to failure. An outdated agricultural system, regressive economic policies, and political changes brought about by incessant warfare constituted the core of these problems. Ragatz could not ignore, however, the general sense of dissipation and lecherousness frequently associated with Caribbean planters. Echoing many eighteenth-century observers, he viewed island society as backward and unstable:

The white man in tropical America was out of his habitat. Constant association with an inferior subject race blunted his moral fibre and he suffered marked demoralization… Miscegenation, so contrary to Anglo-Saxon nature, resulted in the rapid rise of a race of human hybrids.

Indeed, it was this very “growth of a mixed blood element [that] offered concrete evidence of the Anglo-Saxon’s moral break-down in the torrid zone.” If the avowed goal of island life was to keep blacks separate from whites, then interracial relationships signified a clear disruption in social order.” Cross-racial pairings, according to this retelling, gave an added push to the crumbling pillars of white planter control…

Read or purchase the article here.

African and American: The Contact of Negro and Indian

Science Magazine
Volume 17, Number 419 (1891-02-13)
pages 85-90
DOI: 10.1126/science.ns-17.419.85

The history of the negro on the continent of America has been studied from various points of view, but id every instance with regard alone to his contact with the white race. It must be, therefore, a new. its well as an interesting, inquiry, when we endeavor to ascertain what has been the effect of the contact of the foreign African with the native American stocks. Such an investigation, to be of great scientific value, in the highest sense, must extend its lines of research into questions of physical anthropology, philology, mythology, sociology, and lay before us tbe facts which alone can be of use. S0 little attention has been paid to our subject, in all its branches, that it is to be feared that very much of great importance can never he ascertained; but it is the object of this essay to indicate what we already know, and to point out some questions concerning which, with the exercise of proper care, valuable data may even yet be obtained.

It is believed that the first African negro was introduced to the West Indies between the years 1501 and 1503; and since that time, according to Professor N. S. Shaler, there have been brought across the Atlantic not more than “three million souls, of whom the greater part were doubtless taken to the West Indies and Brazil.” Professor Shaler goes on to say, ”It seems tolerably certain that into the region north of the Gulf of Mexico not more than half a million were imported. We are even more at a loss to ascertain the present number of negroes in these continents: in fact, this point is probably indeterminable, for the reason that the African blood has commingled with that of the European settlers and the aborigines in an incalculable manner. Counting as negroes, however, all who share in the proportion of more than one-half the African blood, there are probably not less than thirty million people who may be regarded as of this race between Canada and Patagonia.” Such being the case, the importance of the question included in the programme of investigation of the Congrés das Américanistes— “Pénétration des races africaines en Amérique, et specialetnent dans l’Amérique du Sud”—becomes apparent, and no insignificant part of it is concerned with the relations of the African and the native American…

Read the entire article here.

Tale of a ‘Seditionist’–The Lawrence Dennis Story

AntiWar.com
2000-04-29

Justin Raimondo

War infects and weakens our republican form of government, spreads social and political diseases throughout the body politic—but is, as Randolph Bourne put it, “the health of the State.” The State, in wartime, is glorified and empowered: the militarization of society means that all resources are mobilized and placed at the disposal of government, and all dissent, however meek and mild, must be utterly discredited if not entirely snuffed out. In wartime the benevolent mask of the “democratic” state invariably slips, and the true face of repression is revealed in all its leering ugliness…

…WORLD WAR II AND THE HIGH ART OF DEMONIZATION

The infamous Moscow Trials of the 1930s, staged by Stalin to cement his hold on absolute power, were the model for the effort undertaken by the US government during the war years to not only discredit its opponents but also to jail them, if at all possible. The massive roundup of Japanese, German, and Italian-Americans was a corollary to the relentless propaganda campaign that singled them out as a “fifth column” coiled and ready to strike. This massive smear campaign was also directed at the large and combative antiwar movement of the time, the America First Committee, as well as its leading spokesmen: Charles A. Lindbergh, John T. Flynn, and “isolationists” in every walk of life were singled out by the War Party and viciously attacked—and this was true especially in the arts, from the actress Lillian Gish to the poet Robinson Jeffers, and in publishing, where the editorial staffs of the major American newspapers and magazines were purged of virtually all “isolationists.” When war finally came, the War Party took its terrible revenge on all who had held out the hope of peace—and none suffered more than Lawrence Dennis, who has yet to finally receive the honor that is his due.

THE OUTSIDER

Lawrence Dennis was an outsider in a movement of outsiders, a unique and largely solitary figure whose career as a writer and notorious “seditionist” embodies the tragedy and bravery of the Old Right, the pre-World War II “America First” generation of conservative intellectuals and activists. In many important ways, Dennis is the prototype of modern “paleo-conservatives.” His career as a controversialist and the leading American nationalist intellectual of his time charts the rise and fall of the Old Right – and, perhaps, holds a lesson for us today. Born in Atlanta in 1893, Dennis had what historian Justus Doenecke describes as “a varied career,” which included a stint as a “boy evangelist.” A recent article on Dennis in The Baffler—in which the author, transcending his own leftist politics, seems to appreciate if not fully understand his subject—informs us that he was born Lonnie Lawrence Dennis, adopted by a mulatto couple, and was undoubtedly of mixed race: his mother was black, but his father was in all probability white. To say that young Lonnie was a precocious kid is a definite understatement: by the age of five he was preaching before large audiences in Atlanta, and was soon bringing the Word to congregations around the country as “The Mulatto Boy Evangelist,” and taking his road show as far as England. He published his autobiography at the ripe old age of ten.

…THE BLACKEST IRONY

For Dennis to be anointed leader of a racist fifth column in America was just another irony in a life rich with them. For a supposed fellow-traveler of Hitler, Dennis hardly fit the Aryan mold. Charles A. Lindbergh, for whom Dennis is said to have written a few speeches, described him as having a “rugged,” dark-complexioned look that made him seem as if he would be more “at home at a frontier trading post.” Dennis’s archenemy, the notorious agent provocateur John Roy Carlson, noted that “Dennis’ hair is woolly, dark and kinky. The texture of his skin is unusually dark and the eyes of Hitler’s intellectual keynoter of ‘Aryanism’ are a rich deep brown, his lips fleshy.” This is the measure of what Lawrence had to endure: the man Life magazine called, in a picture caption, “America’s No. 1 intellectual Fascist . . . brain-truster for the forces of appeasement” and Hitler’s alleged pawn was almost certainly an African-American….

Read the entire article here.

For black Americans, multi-racialism is not new

The Daily Voice
2008-12-17

Sitafa Harden

Clearly President-elect Barack Obama, the son of a white American mother and a black Kenyan father, is multi-racial. The only question is what’s so new about that?

In a recent article, AP race and ethnicity writer Jesse Washington explored the issue of multi-racialism brought to a head by this year’s presidential election.
 
He wrote, “The candidate Obama, in achieving what many thought impossible, was treated differently from previous black generations. And many white and mixed-race people now view President-elect Obama as something other than black.”
 
But the story of the existence of multi-racial Americans is a story as old as the country itself.  The saga is particularly poignant for black Americans whose mixed-race heritage often harkens back to slavery times…

…”Today, the spectrum of skin tones among African-Americans—even those with two black parents—is evidence of widespread white ancestry. Also, since blacks were sometimes light enough to pass for white, unknown numbers of white Americans today have blacks hidden in their family trees,” Washington acknowledged.
 
My own family is no exception. My great-grandmother Flora was born to a black mother and a Cherokee Native American father.  My great-grandfather’s mom was also black. His father was white.
 
So far I could check at least three boxes on a U.S. Census form.  And that’s just based on the three generations of family history I know about. The injustices of slavery obliterated the rest…

Read the entire article here.

The History of the Idea of Race… And Why it Matters

Conference: Race, Human Variation and Disease: Consensus and Frontiers
American Anthropological Association (AAA)
Warrenton, Virginia
2007-03-14 through 2007-03-17
9 pages

Audrey Smedley, Professor Emerita of Anthropology and African American Studies
Virginia Commonwealth University

The position taken by many anthropologists, both biological and social, and increasingly many other scholars in the social sciences is that “race is a cultural construct.” It should be clear that this is not a definition or even a characterization of “race,” but an assertion about the scholarly or existential domain in which we can best examine and explain the phenomenon of race. Race should be analyzed as a social/cultural reality that exists in a realm independent of biological or genetic variations. No amount of research into the biophysical or genetic features of individuals or groups will explain the social phenomenon of race. When five white policemen shot a young unarmed African immigrant 41 times in the doorway of his New York apartment, this can’t be explained by examining their genes or biology. Nor can we explain employer preferences for white job applicants or discrimination in housing or any other of the social realities of racism by references to human biological differences.

This does not mean that we deny that there is a biological basis for some human behaviors at the individual level which is a perfectly legitimate perspective for those who are engaged in this kind of research. Nor does it mean that the existence of race as a cultural phenomenon has no impact on the biology of human beings. On the contrary we know a lot about the sometimes devastating effects of race and racism on the biology and behavior of individuals and groups. Because of several hundred years of racism, during which both physical and psychological oppression have characterized the lives and environments of those people seen as members of low status races, differences in health status and life styles among them have appeared and continue to impact all of us.

The significance of History

In the middle of the 20th century, a new generation of historians began to take another look at the beginnings of the American experience. They spent decades exploring all of the original documents relating to the establishment of colonies in America. What these scholars discovered was to transform the writing of American history forever. Their research revealed that our 19th and 20th century ideas and beliefs about races did not in fact exist in the 17th century. Race originated as a folk idea and ideology about human differences; it was a social invention, not a product of science. Historians have documented when, and to a great extent, how race as an ideology came into our culture and our consciousness. This is the story that I will briefly tell here. (One of the first of the publications and perhaps the one with the greatest impact was a book by Edmund Morgan entitled, American Slavery, American Freedom [1975]. It is the detailed story of Virginia, the first successful colony. On its publication it was hailed as a classic that has inspired numerous other historians.)…

…Edmund Morgan wrote, “There is more than a little evidence that Virginians during these years were ready to think of Negroes as members or potential members of the community on the same terms as other men and to demand of them the same standards of behavior. Black men and white serving the same master worked, ate, and slept together, and together shared in escapades, escapes, and punishments” (1975, 327). “It was common for servants and slaves to run away together, steal hogs together, get drunk together. It was not uncommon for them to make love together” (1975, 327).

No stigma was associated with what we today call intermarriages. Black men servants often married white women servants. Records from one county reveal that one fourth of the children born to European servant girls were mulatto (Breen and Ennis 1980). Historian Anthony Parent (2003) notes that five out of ten black men on the Eastern Shore were married to white women. One servant girl declared to her master that she would rather marry a Negro slave on a neighboring plantation than him with all of his property, and she did (P. Morgan 1998). Given the demographics, servant girls had their choice of men. One white widow of a black farmer had no problem with remarrying, this time to a white man. She later sued this second husband, accusing him of squandering the property she had accumulated with her first husband (E. Morgan 1975, 334). In another case, a black women servant sued successfully for her freedom and then married the white lawyer who represented her in court (P. Morgan, 1998)…

Read the entire paper here.

The Chinese in Mexico, 1882-1940

University of Arizona Press
2010-07-22
272 pages
6.00 in x 9.00
Paper (978-0-8165-1460-1)
Cloth (978-0-8165-2772-4)

Robert Chao Romero, Associate Professor of Chicana/o Studies and Asian American Studies
University of California, Los Angeles

An estimated 60,000 Chinese entered Mexico during the late nineteenth and early twentieth centuries, constituting Mexico’s second-largest foreign ethnic community at the time. The Chinese in Mexico provides a social history of Chinese immigration to and settlement in Mexico in the context of the global Chinese diaspora of the era.

Robert Romero argues that Chinese immigrants turned to Mexico as a new land of economic opportunity after the passage of the U.S. Chinese Exclusion Act of 1882. As a consequence of this legislation, Romero claims, Chinese immigrants journeyed to Mexico in order to gain illicit entry into the United States and in search of employment opportunities within Mexico’s developing economy. Romero details the development, after 1882, of the “Chinese transnational commercial orbit,” a network encompassing China, Latin America, Canada, and the Caribbean, shaped and traveled by entrepreneurial Chinese pursuing commercial opportunities in human smuggling, labor contracting, wholesale merchandising, and small-scale trade.

Romero’s study is based on a wide array of Mexican and U.S. archival sources. It draws from such quantitative and qualitative sources as oral histories, census records, consular reports, INS interviews, and legal documents. Two sources, used for the first time in this kind of study, provide a comprehensive sociological and historical window into the lives of Chinese immigrants in Mexico during these years: the Chinese Exclusion Act case files of the U.S. Immigration and Naturalization Service and the 1930 Mexican municipal census manuscripts. From these documents, Romero crafts a vividly personal and compelling story of individual lives caught in an extensive network of early transnationalism.