Mixed Race Studies

Obama: African-American museum helps tell fuller story of America

Cable News Network (CNN)
2016-09-24

Eugene Scott, Politics Reporter

Suzanne Malveaux, National correspondent

Kevin Bohn, Supervising Producer

Washington (CNN) President Barack Obama said Saturday that the new Smithsonian museum devoted to African-American history elevates the often-overlooked impact of black Americans and will help others better understand the breadth of the American story.

“This national museum helps to tell a richer and fuller story of who we are,” Obama, the first African-American president, said at the National Museum of African-American History and Culture.

“By knowing this other story we better understand ourselves and each other. It binds us together. It reaffirms that all of us are America, that African-American history is not somehow separate from our larger American story,” he added. “It is central to the American story.”

Saturday’s opening ceremony for the museum also was attended by civil rights icon Rep. John Lewis, former Presidents George W. Bush and Bill Clinton and Chief Justice John Roberts. Thousands are expected to have descended on the National Mall this weekend to celebrate the museum’s opening…

Read the entire article here.

The untold stories of Japanese war brides

The Washington Post
2016-09-22

Kathryn Tolbert, Deputy Editor

Hiroko and Bill with Kathy, left, Sam and Susan. The video is the trailer to a short documentary film, “Fall Seven Times, Get Up Eight: The Japanese War Brides,” which features Hiroko and two other war brides.

They married the enemy, then created uniquely American lives

I thought she was beautiful, although I never understood why she plucked her eyebrows off and penciled them on every morning an inch higher. She had been captain of her high school basketball team in Japan, and she ran circles around us kids on a dirt court in our small town in Upstate New York. I can still see this Japanese woman dribbling madly about, yelling “Kyash! Kyash!” That’s how she said Kath, or Kathy.

She married my American GI father barely knowing him. She moved from Tokyo to a small poultry farm just outside Elmira, N.Y., and from there she delivered eggs all over the county and into Pennsylvania. My sister describes her as having a “core of steel.” She raised us as determinedly as any mother could, and yet, looking back, I barely knew her.

Some people think the film I co-directed, “Fall Seven Times, Get Up Eight: The Japanese War Brides,” is a paean to loving Japanese mothers. When one interviewer suggested as much to me and fellow director Karen Kasmauski, we exchanged a look that said, “Shall we tell him the truth?” The film, titled after a Japanese proverb, is about strong women, for sure. Warm and loving mothers? No.

So who are these women and what do we, their children, know about them?…

Read the entire article here.

A Luminous Brotherhood: Afro-Creole Spiritualism in Nineteenth-Century New Orleans

University of North Carolina Press
September 2016
280 pages
6.125 x 9.25, 6 halftones, notes, bibl., index
Cloth ISBN: 978-1-4696-2878-3

Emily Suzanne Clark, Assistant Professor of Religious Studies
Gonzaga University, Spokane, Washington

In the midst of a nineteenth-century boom in spiritual experimentation, the Cercle Harmonique, a remarkable group of African-descended men, practiced Spiritualism in heavily Catholic New Orleans from just before the Civil War to the end of Reconstruction. In this first comprehensive history of the Cercle, Emily Suzanne Clark illuminates how highly diverse religious practices wind in significant ways through American life, culture, and history. Clark shows that the beliefs and practices of Spiritualism helped Afro-Creoles mediate the political and social changes in New Orleans, as free blacks suffered increasingly restrictive laws and then met with violent resistance to suffrage and racial equality.

Drawing on fascinating records of actual séance practices, the lives of the mediums, and larger citywide and national contexts, Clark reveals how the messages that the Cercle received from the spirit world offered its members rich religious experiences as well as a forum for political activism inspired by republican ideals. Messages from departed souls including François Rabelais, Abraham Lincoln, John Brown, Robert E. Lee, Emanuel Swedenborg, and even Confucius discussed government structures, the moral progress of humanity, and equality. The Afro-Creole Spiritualists were encouraged to continue struggling for justice in a new world where “bright” spirits would replace raced bodies.

CFP: Deadline approaching – Race, Sex, and Reproduction in the Global South, c.1800-2000 workshop

Humanities and Social Sciences Online
2016-09-12

Chiara Beccalossi

Reminder – Proposals for the Race, Sex, and Reproduction in the Global South, c.1800-2000 workshop are due on 25 September 2016.

Call for papers: Workshop: Race and Ethnicity in the Global South and the Sydney Centre for the Foundations of Science (The University of Sydney), 18 April 2017

Keynote speaker:

Alison Bashford, Vere Harmsworth Professor of Imperial and Naval History
University of Cambridge

Biomedical scientists grew preoccupied with the size of the population and patterns of reproduction at the beginning of the nineteenth century. By the end of the same century sexology, a science devoted to the study of human sexual behavior, emerged, and at the beginning of the twentieth century the eugenics movement advocated active social engineering and state intervention in citizens’ private lives and reproductive sexuality. Such medical attention on reproduction and control of human sexual behaviour has been closely intertwined with interest in evolutionary theories, the improvement of hereditary traits and racial differences. Scientific and pseudo-scientific inquiries into race and sexuality increasingly informed national policies in the modern period; for example they were used to support policies to restrict mixed-race unions, control immigration and to promote pronatalist campaigns among some ethnic groups.

This medical and scientific knowledge on race and sexuality has moved across countries and continents to become global through processes of translation, hybridisation and transculturation. However, historical accounts of how science and medicine have shaped modern ideas of race and sexuality in a global context quite often refer only to Western countries in the Global North. Recent innovative histories on the Global South have shown that debates on race and reproduction in the southern hemisphere have their own history; they neither uncritically reflect ideas from the Global North nor have they been simply influenced by theories popular in the northern hemisphere. For example, we can find biomedical scientists in the southern hemisphere who showed greater interest in racial plasticity, environmental adaptation, mixing or miscegenation, and blurring of racial boundaries. Likewise sexologists in the Global South were far more interdisciplinary than their northern counterparts and incorporated criminal anthropology, psychiatry, biology, endocrinology and psychoanalysis in their studies until well into the 1970s.

This workshop aims to explore medical and scientific understandings of race and reproduction in the Global South in the nineteenth and twentieth centuries, and to illustrate how these understandings have influenced government policies. We invite scholars working on the Global South to submit a proposal and possible topics include:

• Reproduction, sexuality and race
• Gender and race
• Sexology
• Evolutionary, hereditary and ecological theories
• Medical and scientific ideas about racial plasticity, environmental adaptation, miscegenation and assimilation
• Indigeneity and post/colonialism
• Biopolitics, immigration and reproductive policies

We aim to publish the contributions in an international peer-reviewed journal.

Abstracts of proposals and a short CV (max. 2 pages) should be sent to: CBeccalossi@lincoln.ac.uk

Abstracts should be approx. 250 words in length, sent as an email attachment, and list name, organisation, and contact address. They should also include the title of the proposed paper.

The deadline for the submission of proposals is 25 September 2016. Proposers will be informed whether their paper has been accepted by 1 October 2016.

Enquiries about the workshop should be directed to the above email address.

Organisers:

Warwick Anderson (University of Sydney)
Chiara Beccalossi (University of Lincoln)
Hans Pols (University of Sydney)

For more information, click here.

Historic recognition: Washington’s family tree is biracial

U.S. News & World Report
2016-09-17

Matthew Barakat, Northern Virginia Correspondent
The Associated Press

ZSun-nee Miller-Matema poses for a portrait at Mount Vernon, the plantation home of former U.S. President George Washington, in Alexandria, Va., on Monday, July 18, 2016. Miller-Matema is a descendent of Caroline Branham, one of George Washington’s slaves who served as former first lady Martha Washington’s personal maid. The National Park Service and the nonprofit that runs the historic Mount Vernon estate are acknowledging an aspect of U.S. history that doesn’t show up in most textbooks: The family tree of America’s first family has been biracial from its earliest branches. (AP Photo/Zach Gibson) The Associated Press

The National Park Service and Mount Vernon are acknowledging history not included in most textbooks: America’s first family tree has been biracial from its early branches

ARLINGTON, Va. (AP) — George Washington’s adopted son was a bit of a ne’er-do-well by most accounts, including those of Washington himself, who wrote about his frustrations with the boy they called “Wash.”

“From his infancy, I have discovered an almost unconquerable disposition to indolence in everything that did not tend to his amusements,” the founding father wrote.

At the time, George Washington Parke Custis was 16 and attending Princeton, one of several schools he bounced in and out of. Before long, he was back home at Mount Vernon, where he would be accused of fathering children with slaves.

Two centuries later, the National Park Service and the nonprofit that runs Washington’s Mount Vernon estate are concluding that the rumors were true: In separate exhibits, they show that the first family’s family tree has been biracial from its earliest branches.

“There is no more pushing this history to the side,” said Matthew Penrod, a National Park Service ranger and programs manager at Arlington House, where the lives of the Washingtons, their slaves and Confederate Gen. Robert E. Lee all converged…

Matthew Barakat/Associated Press Craig Syphax and Donna Kunkel portrayed their ancestors at a June reenactment of the 1821 wedding of slaves Charles Syphax and Maria Carter at Arlington House.

Read the entire article here.

The Strange and Ironic Fates of Jefferson’s Daughters

The Daily Beast
2016-09-17

Sally Cabot Gunning

Photo Illustration by Kelly Caminero/The Daily Beast

Martha Jefferson was Virginia elite. Her half-sister Harriet, though seven-eighths white, was deemed a slave at birth. No one could have predicted their fates.

Martha Jefferson was born in 1772, just as Monticello was rising above her, promising a life surrounded by beauty, luxury, and pampering. For the first ten years of her existence this promise held, but in 1782 Martha’s mother died, leaving a father incapacitated by grief, but still a father in pursuit of his daughter’s future happiness. He set out a stringent regimen of study which included reading, writing, literature, languages, music, art, and dance.

Two years later, Martha and her father traveled to France, joined later by Martha’s younger sister and her enslaved maid, Sally Hemings. In France Martha boarded at a convent school and received a formal education few other American women of the day would acquire in their lifetimes. At her father’s Paris residence, she received another kind of education, conversing with world leaders and learning, among other things, that there are countries where slavery was illegal. “I wish with all my soul that the poor Negroes were all freed,” she wrote her father from school. She listened eagerly as her father and his secretary, William Short, talked of plans to set up their slaves as free tenant farmers when they returned to Virginia. But the 17-year-old Martha listened eagerly to William Short for another reason—she had fallen in love and her father had taken note; he abruptly took Martha, her sister, and Sally Hemings—who was pregnant with Thomas Jefferson’s child—back to Virginia.

There the realities of the Virginia way of life and her father’s new preoccupations with Monticello, politics, and dare she imagine it—Sally—convinced Martha it was time to claim a life for herself.  After three short months at home, with her father’s whole-hearted blessing, Martha married her distant cousin, Thomas Randolph, a man determined to make his way in Virginia “without dependency” on the institution of slavery…

Read the entire article here.

Black as We Wanna Be

The Nation
2016-09-15

Matthew McKnight, Assistant Literary Editor

Frederick Douglass, February 21, 1895. (National Park Service, Frederick Douglass National Historic Site, Washington, DC)

Stauffer, John, Zoe Trodd, and Celeste-Marie Bernier, Picturing Frederick Douglass: An Illustrated Biography of the Nineteenth Century’s Most Photographed American (New York: Liveright, 2015)

Fields, Karen E., and Barbara J. Fields, Racecraft: The Soul of Inequality in American Life (Brooklyn: Verso, 2012)

Trying to remedy racism on its own intellectual terrain is like trying to extinguish a fire by striking another match. The fiction must be unbelieved, the fire stamped out.

In her 2003 book Regarding the Pain of Others, Susan Sontag explored some questions about the ever-evolving technology of photography and what it does to us, particularly when it’s used to capture moments that would normally make us avert our eyes. “Perhaps the only people with the right to look at images of suffering of this extreme order,” Sontag wrote, “are those who could do something to alleviate it—say, the surgeons at the military hospital where the photograph was taken—or those who could learn from it. The rest of us are voyeurs, whether or not we mean to be.” Sontag spends much of the book discussing war photography; scant pages mention images and cruelties closer to home.

In the modern American context, there remains perhaps no more insidious cruelty than the belief—constantly manipulated and reinforced—that race is a natural and constant thing, something that should have any bearing on how we choose to organize our society and our lives. And though the convergence of racism and the photographic impulse isn’t new, the recent pictures and videos of killings by police officers have given renewed life to the questions that Sontag explored—and those she didn’t. Indeed, these images raise fewer questions about the act of looking at them than about the ways in which we view ourselves.

To modern eyes, the photographic portraits of Frederick Douglass are not so remarkable. Douglass was almost always photographed seated, wearing a dark suit, alternately staring directly into the camera and looking off to one side. As he abided by the portrait conventions of the era, only his skin color would have made these portraits remarkable in Douglass’s own time. The real joy of Picturing Frederick Douglass (2015)—a collection of 60 portraits, taken between 1841 and 1895; his four speeches on his theory of photography; and a critical essay by Henry Louis Gates Jr.—is to study his constancy. The changes in Douglass’s facial expressions across all of the portraits are mostly imperceptible: He looks serious, defiant, and proud.

The final portrait of Douglass was taken on February 21, 1895. He’d died the day before. That image shows him lying on his bed in Washington, DC. It is mostly a spectral gray-white. His hair and beard, his clothes, the bed linens, and the wall in the background all appear to be about the same color. There’s a faint outline of his profile, and with his hands crossed over his abdomen, he looks as dignified as ever…

Read the entire article here.

American Segregation Started Long Before the Civil War

What It Means to Be American: A National Conversation Hosted by The Smithsonian’s and Zócalo Public Square
2016-09-12

Nicholas Guyatt, University Lecturer in American History
Cambridge University

How the Founders’ Revolutionary Ideology Laid the Groundwork

Segregation remains an intractable force in American life, more than 60 years after the Supreme Court’s Brown v. Board of Education ruling outlawed racial separation in America’s schools. The Government Accountability Office recently estimated that more than 20 million students of color attend public schools that are racially or socioeconomically isolated. This figure has increased in recent decades, despite a raft of federal and state initiatives.

Major cities like New York and Chicago struggle with high levels of residential segregation, especially at the neighborhood level. The entrenched correlation between race and poverty is partly to blame, but segregation catches even affluent people of color. A recent study found that, while only 9 percent of white Americans earning $100,000 or more lived in poor areas, 37 percent of African-Americans on the same income level lived in poorer neighborhoods.

If we want to understand why racial segregation still exists in America, we should start by understanding its origins…

…And then there was the prospect of racial amalgamation, which scrambled the moral compasses of even the most progressive whites. Of all the European empires in the New World, British North America was the most squeamish on the question of amalgamation. But while the science and religion of the European Enlightenment suggested no barrier to intermarriage, even white Americans who embraced “all men are created equal” struggled with the practical application of that phrase. The preacher David Rice, who tried valiantly to outlaw slavery in the Kentucky constitutional convention of 1792, admitted that his own prejudices against intermarriage were hard to shake; but he was determined, he told his fellow delegates, not to allow irrational feelings to “influence my judgment, nor affect my conscience.”

Alas, many others who spoke in the abstract against slavery failed to follow Rice’s example; or, like Thomas Jefferson, they compartmentalized their private and public lives. It’s now widely accepted that in the 1790s and 1800s, Jefferson secretly fathered six children with Sally Hemings, a multi-racial slave in his household, while insisting in public on his “great aversion” to “the mixture of color.”

It soon became apparent that the realization of “all men are created equal” required more than an abstract recognition of black or Native humanity; it required the surrender of what we now call white privilege. When even the most liberal whites struggled to meet this challenge, they developed an alternative plan that might deliver the United States from the guilt of slavery and oppression without obliging white people to live alongside people of color: perhaps blacks and Indians could be persuaded to move elsewhere…

Read the entire article here.

Nicholas Guyatt teaches American history at the University of Cambridge in England. He is the author of Bind Us Apart: How Enlightened Americans Invented Racial Segregation (Basic Books).

The love story that shocked the world

BBC News
2016-09-14

When an African prince and a white middle-class clerk from Lloyd’s underwriters got married in 1948, it provoked shock in Britain and Africa.

Seretse Khama met Ruth Williams while he was a student at Oxford University. After his studies, he was supposed to go home to the British Protectorate of Bechuanaland (now Botswana) and marry someone from his own tribe, but his romance with Williams changed everything.

His family disapproved and Khama was forced to renounce his claim to the throne. The British government came under pressure to show its disapproval and Khama was exiled from his homeland.

He later became the first president of Botswana when it became an independent country.

Witness spoke to Ruth Williams’s sister about the love that conquered prejudice.

Watch the interview here.

Persons of Color and Religious at the Same Time: The Oblate Sisters of Providence, 1828-1860

University of North Carolina Press
2002
360 pages
6.125 x 9.25, 11 illus., notes, bibl., index
Cloth ISBN: 0-8078-2726-6
Paperback ISBN 0-8078-5401-8
eBook ISBN: 9780807862155

Diane Batts Morrow, Associate Professor of History and African American Studies
University of Georgia, Athens

Founded in Baltimore in 1828 by a French Sulpician priest and a mulatto Caribbean immigrant, the Oblate Sisters of Providence formed the first permanent African American Roman Catholic sisterhood in the United States. It still exists today. Exploring the antebellum history of this pioneering sisterhood, Diane Batts Morrow demonstrates the centrality of race in the Oblate experience.

By their very existence, the Oblate Sisters challenged prevailing social, political, and cultural attitudes on many levels. White society viewed women of color as lacking in moral standing and sexual virtue; at the same time, the sisters’ vows of celibacy flew in the face of conventional female roles as wives and mothers. But the Oblate Sisters’ religious commitment proved both liberating and empowering, says Morrow. They inculcated into their communal consciousness positive senses of themselves as black women and as women religious. Strengthened by their spiritual fervor, the sisters defied the inferior social status white society ascribed to them and the ambivalence the Catholic Church demonstrated toward them. They successfully persevered in dedicating themselves to spiritual practice in the Roman Catholic tradition and their mission to educate black children during the era of slavery.