Mixed Race Studies

Who’s the most photographed American man of the 19th Century? HINT: It’s not Lincoln…

The Washington Post
2016-03-15

Jennifer Beeson Gregory

Born into slavery in 1818, Frederick Douglass would become one of the most well-known abolitionists, orators, and writers of his time. He understood and heralded not only the power of the written or spoken word, but also the power of the visual image — especially, his own likeness. He therefore sat for portraits wherever and whenever he could. As a result, Douglass was photographed more than any other American of his era: 160 distinct images (mostly portraits) have survived, more than Abraham Lincoln at 126. Many of these rare, historically significant images are published for the first time in “Picturing Frederick Douglass: An Illustrated Biography of the Nineteenth Century’s Most Photographed American,” by John Stauffer, Zoe Trodd and Celeste-Marie Bernier.

This book shows all 160 photos and delves into Douglass’s life and passions, including photography. In his writings, Douglass praises Louis Daguerre, who invented the daguerreotype, which made the developing process easier and cheaper, and in turn made photography available to the masses. By the mid-19th century, there were portrait studios all over the Northern United States. Almost everyone in a free state could afford to have their picture taken — even non-whites. Douglass therefore called photography a “democratic art.”…

Unknown Photographer, Honeymoon with Helen Pitts in Niagara Falls, N.Y., August 1884. Albumen print (Frederick Douglass National Historic Site/National Park Service)

Read the entire article here.

Haiti, the Archive, and the Historical Imagination

African American Intellectual History Society
2016-03-13

Brandon Bryd, Assistant Professor of History
Mississippi State University

John Mercer Langston Mathew Brady – Library of Congress Prints and Photographs Division. Brady-Handy Photograph Collection. http://hdl.loc.gov/loc.pnp/cwpbh.00690. CALL NUMBER: LC-BH83- 30771

In the fall of 1877, John Mercer Langston laid on his bed on board the British steamer “Andes.” He was sea-sick and could not leave his cabin. Again. The new U.S. minister and consul general to Haiti was three days into his first trip at sea and so far the voyage from New York City to Cap Haïtien had been miserable.

But the tide would turn. After passing Cape Hatteras, the admitted “novice in sea-faring life” recovered. Langston “enjoyed the trip thereafter with a zest and pleasure real and inspiriting.” He became filled with a thrilling realization: soon he would land in Haiti. In a few short days, he would “behold now for the first time . . . negro nationality in harmonious, honored activity.”

Childhood lessons about Toussaint Louverture did not prepare Langston for his arrival in Haiti. They could not. One week after leaving New York, Langston was stunned when the British captain obeyed orders from Haitian men who came on board the “Andes” to direct it into the harbor. Put simply, he “had never seen up to that time men of their complexion holding such positions and performing such duties.”…

Read the entire article here.

I’m Irish but I’m not white. Why is that still a problem as we celebrate the Easter Rising?

The Guardian
2016-03-29

Emma Dabiri

With an Irish mother and Nigerian father, I grew up singing Irish rebel songs. But the racism I experienced was not part of the dreams of 1916’s revolutionaries

I grew up singing Irish rebel songs. One of the first ones I learned, which seared an impression on my young mind, was James Connolly. In the haunting ballad the folk musician Christy Moore laments the 1916 execution of Connolly, the Easter Rising revolutionary, and hero of the working man:

Where oh where is our James Connolly?
Where oh where is that gallant man?
He’s gone to organise the union
That working men they might yet be free.

The song outlines the capture of Connolly, a central figure in the 1916 Easter Rising. On Easter Monday, 24 April 1916, Irish republicans desperate to end the British occupation of Ireland mounted an insurrection in Dublin. British forces, with their vastly superior military advantage, quickly crushed the rebels. Nevertheless, these events – the centenary of which was commemorated this weekend – were the catalyst for a long fight for Irish independence that was eventually achieved in 1922…

Read the entire article here.

Voices of Diversity Presents “One Drop of Love” at the Rose Wagner Performing Arts Center

Jeanné Wagner Theatre
Rose Wagner Performing Arts Center
138 West 300 South
Salt Lake City, Utah 84101
Tuesday, 2016-03-29, 18:00-20:00 MDT (Local Time)

10th Anniversary of the Social Justice Lecture Series: Allies for Equity
Presented by Voices of Diversity of The University of Utah/College of Social Work
2015-2016

One Drop of Love is a multimedia solo performance by Fanshen Cox DiGiovanni. This extraordinary one-woman show incorporates filmed images, photographs, and animation to tell the story of how the notion of “race” came to be in the United States and how it affects our most intimate relationships. A moving memoir, One Drop of Love takes audiences from the 1700s to the present, to cities all over the U.S., and to West and East Africa, where Fanshen and her father spent time in search of their “racial” roots. The show encourages everyone to discuss “race” and racism openly and critically.

The performance will be immediately followed by a 30-minute Q&A with the artist. All are invited to stay after the show for a reception celebrating 10 years of the Social Justice Lecture Series: Allies for Equity!

• All events in this series are free and open to the public
• 2 NASW-endorsed CEUs will be available for $10 per event
• For more information, please call (801) 581-8455.

W.T. Jones — Carthage’s best-kept secret: From slave to industrialist in the South

The Courier-Tribune
Ashboro, North Carolina
2016-03-15

Judi Brinegar

(Contributed photo)

He was born the son of a slave and her white owner in 1833. By time time of his death in 1910, William T. Jones was one of the prominent business owners in Carthage. He rubbed elbows with the elite, white, upper class in Moore County during the 1880s, dined with them, threw elaborate holiday parties where most of the guests were white, and even attended church with them. Both of his wives, Sophia Isabella McLean and Florence Dockery were white. Dockery was the daughter of a well-to-do Apex family.

Yet, until a decade ago, few in this small Moore County town acknowledged out loud that Jones was not a white man.

Then, Pat Motz-Frazier entered the scene in 2005. She purchased Jones home, built in 1880 for his wife, Florence, and today runs it as a bed and breakfast, aptly named “The Old Buggy Inn.”

“He built this huge elaborate house because he and his wife wanted to fill it with children,” Motz-Frazier says. “Unfortunately, they never had any.”

Motz-Frazier ran into many brick walls while trying to research the history of her historic Victorian home. Many of those she asked, declined to acknowledge that Jones, president of the Tyson & Jones Buggy Company, was anything but a white man, she says. Slowly and methodically, she finally put together the pieces of the puzzle of what was a remarkable story of Jones, one man who, in the 19th century, never let the color of his skin define him…

Read the entire article here.

What an 1887 murder and dismemberment tells us about race relations today

The Philadelphia Inquirer
2016-02-17

Samantha Melamed, Staff Writer

On the freezing-cold morning of Feb. 17, 1887, a Bensalem carpenter walking by an ice pond noticed a parcel wrapped in brown paper and marked “handle with care.” Inside, he found a male torso of indeterminate race. The limbs and head were nowhere in sight.

So begins Hannah Mary Tabbs and the Disembodied Torso, the new book by historian and African studies scholar Kali Nicole Gross.

It’s the type of tale you don’t often hear during Black History Month: the biography of an antiheroine who made her way in the world through violence, deception, and adultery. It’s also a true-crime story told nearly 130 years after the fact—culminating in the century-late exoneration of a man who, Gross argues, was framed for murder.

Most of all, the story of Tabbs, the Philadelphia woman who left the torso by the pond in the first place—and of Wakefield Gaines, her victim and much-younger lover, and George Wilson, the “weak-minded” 18-year-old she accused of the crime – is an encapsulation of issues that resonate today, of racial bias in policing, coerced confessions, and unreliable eyewitnesses.

“Tabbs’ story sheds this unprecedented light,” Gross said, “into just how long these issues around urban crime and police brutality have been around in our society.”

Gross, 43, a professor at the University of Texas-Austin, began the work eight years ago, while she was living in Philadelphia. (She attended graduate school at the University of Pennsylvania and taught at Drexel University.)…

…In uncovering the story, she shed light on the tense race relations of the time: Tabbs’ vulnerable place under the law as a black woman, and Wilson’s still-more-tenuous status as a light-skinned interracial man.

“People were very concerned about black people infiltrating white society. Wilson is really the sum of all fears,” Gross said. “Police home in on him despite the fact he had no real motive.”

Wilson, known to be “dim” and impressionable, was beaten in custody—until, Gross concludes, he made a false confession. (He was sentenced to 12 years in solitary confinement.)…

Read the entire article here.

“As White as Most White Women”: Racial Passing in Advertisements for Runaway Slaves and the Origins of a Multivalent Term

American Studies
Volume 54, Number 4, 2016
pages 73-97

Martha J. Cutter, Professor of English and Africana Studies
University of Connecticut

In 1731 a man named Gideon Gibson, along with several of his relatives, emigrated from Virginia to South Carolina. At first it was reported with consternation that Gibson was a free black man married to a white wife. However, when the South Carolina House of Assembly took up an investigation of Gibson, then governor Robert Johnson concluded that the Gibson family were “not Negroes nor Slave but Free people.” The Gibsons were allowed to remain in the colony, and they prospered, eventually purchasing 450 acres of prime South Carolina land; Gibson owned black slaves, and his sister married a wealthy planter. Gideon Gibson’s son married a white woman and himself became the owner of at least seven slaves. It would be forty-five more years before the colonies declared independence from Britain, but it seems the Gibsons had already declared themselves free from the social, legal, or ideological codes that would construct them as black, Negro, or mulatto. Another investigation in 1768 revealed that Gideon Gibson, Jr., “escaped the penalties of the negro law by producing upon comparison more red and white in his face than could be discovered in the faces of half the descendants of … [the House of Assembly].” Gideon Gibson, Jr., was judged to have been passing for white; he was in actuality a very light-skinned black man with black ancestors. Yet he was also a slave owner and a prosperous member of South Carolinian society.

On May 15, 1845, an enslaved black woman named Fanny ran away from her Alabama owner. Since Fanny could read and write, her owner speculates in an advertisement posted in the Alabama Beacon (June 14, 1845) that she might forge a pass for herself. But Fanny’s master also comments that “she is as white as most white women, with straight light hair, and blue eyes, and can pass herself for a white woman.” Fanny can pass for white, but indeed one wonders what her owner means when he says that she is “as white as most white women.” Are many “white women” not quite “pure” white? And yet they are not subject to perpetual enslavement, as Fanny is. Fanny is also described as “very pious” and “very intelligent.” This valuable piece of “property,” it is implied, in other ways is no different from a white woman. She is religious, rational, and light-skinned. In what ways is she not, the advertisement seems to wonder, a “white woman”? The advertisement appears to grant Fanny humanity as more than property, even as it seeks to re-enslave her. Her owner seems to know that nothing but “a fiction of law and custom”—to borrow Mark Twain’s words in Pudd’nhead Wilson (1894)—keeps her enslaved.

Although some scholars argue that racial passing began in earnest in the mid- to late nineteenth century, reached its pinnacle in the early twentieth century, and then abated or became “passé” by the 1930s, these two incidents and many others discussed in this essay indicate that, as both a word and a behavior, passing has a longer and more extensive early history and genealogy. Moreover, its meaning is unstable and changes based on historical context. When Gideon Gibson passed for white in 1731, he did so to migrate into a category of identity that empowered him in a period in which such racial migration was somewhat acceptable because ideologies of black racial inferiority had not yet solidified. That he owned slaves himself indicates that he did not see his passing as a challenge to the codes of law that allowed the perpetual possession of black human property; for Gibson slaveholding might have been a sign of his wealth, status, and power, rather than a racially inflected behavior. Fanny’s owner, on the other hand, manifests a more convoluted attitude toward passing and race, because by 1845 the ideology of African American physical and mental inferiority was entrenched and often used to rationalize the fact that blacks were the only group of individuals who could legally be held in perpetual enslavement in the United States. Matthew Frye Jacobson argues that in the United States, “whiteness” denoted “not only color but degree of freedom (as against…

Antiracism and the Cuban Revolution: An Interview with Devyn Spence Benson

African American Intellectual History Society
2016-03-08

Reena Goldthree, Assistant Professor of African and African American Studies
Dartmouth College, Hanover, New Hampshire

Devyn Spence Benson

This month, I interviewed historian Devyn Spence Benson about her forthcoming book, Antiracism in Cuba: The Unfinished Revolution (University of North Carolina Press, April 2016). Based on extensive archival research in Cuba and the United States as well as interviews with Afro-Cuban activists, Antiracism in Cuba explores public debates about race and racism in Cuba following the 1959 revolution. Benson reveals how the state’s ambitious campaign to eliminate racial discrimination was ultimately undermined by racist caricatures of Afro-Cubans in the media, the dismantling of independent black and mulato institutions, the underrepresentation of Afro-Cubans in highest ranks of the government, and the pervasive ideology of raceless nationalism.

Dr. Devyn Spence Benson is Assistant Professor of History and African and African American Studies at Louisiana State University (LSU). She received her Ph.D. in Latin American History from the University of North Carolina at Chapel Hill. Her work examines the history of Modern Latin America and the Caribbean with a particular focus on black activism in Cuba. She has received fellowships from the Schomburg Center for Research in Black Culture, the Oakley Center for the Humanities and Social Sciences at Williams College, and the Hutchins Center for African & African American Research at Harvard University. Benson’s recent publications have appeared in the Hispanic American Historical Review, the Journal of Transnational American Studies, and PALARA: Publication of the Afro-Latin/American Research Association. She currently serves as the faculty director for LSU’s Honors College study abroad program in Cuba…

Read the entire interview here.

Africans in India: Pictures that Speak of a Forgotten History

The Wire
2016-03-20

Jahnavi Sen

Sultan Muhammad Adil Shah of Bijapur and African courtiers, ca, 1640. Credit: The British Library Board.

An exhibition on Africans in India, highlighting the long history of African communities in India, opens on March 21

India and Africa have a shared history that runs deeper than is often realised. Trade between the regions goes back centuries – 4th century CE Ethiopian (Aksumite) coins have been found in southern India. Several African groups, particularly Muslims from east Africa, came to India as slaves and traders. On settling down in the country, they played important roles in the history of the region.

Forgotten histories

Unlike slave experiences in other parts of the world, enslaved Africans in India were able to assert themselves and attain military and political authority in their new homeland.

One of the most famous slave-turned-generals was Malik Ambar, an Ethiopian born guerrilla leader who went on to hold a prominent position in the Ahmadnagar Sultanate in west India in the 17th century. In spite of Ambar’s important role, he is a near forgotten chapter of history. Like Ambar, several other enslaved Africans rose to positions of power and prestige.

Ikhlas Khan, African prime minister of Bijapur, c. 1650, Credit: Johnson Album 26, no. 19, British Library. Public Domain.

“Free African traders, sailors, and skilled artisans were part of the movement of people across the India Ocean. Later on, captives were brought by the Arabs, the Portuguese and Indians”, Sylviane Diouf, director of the Lapidus Center for the Historical Analysis of Transatlantic Slavery in New York, told The Wire. “The people who became ‘elite slaves’ came mostly from the countries that today are Eritrea, Ethiopia and Sudan. The Portuguese brought in men and women from Mozambique. Later years also saw the arrival of people from Tanzania and adjacent countries.”

Africans in India were known as either Habshi or Sidi to denote their African origins. Even after centuries of mixing with local populations, the name Sidi remains for their descendants…

…The historical African diaspora in India is rarely discussed. What is the idea behind this exhibition and what is it trying to highlight?

The idea was to show the diversity of the African diaspora in terms of geography and history. Few people know that there is an African diaspora in the east, the vast majority think only of the Atlantic world. There is also a diversity of experiences within slavery. I started with a digital exhibition: The African Diaspora in the Indian Ocean World, which presents the history of Africans in Arabia, Oman, Yemen, Iraq, Iran, India, Sri Lanka, etc. The Indian story was so unique that it I thought it had to be the focus of a physical exhibition…

Read the entire article and interview here.

Ever wondered why Montserrat have a day off for St Patrick’s Day too?

TheJournal.ie
Dublin, Ireland
2016-03-17

Laura McAtackney, Associate Professor in Sustainable Heritage Management (Archaeology)
Arhus University, Aarhus, Denmark

Krysta Ryzewski, Assistant Professor of Anthropology
Wayne State University, Detroit, Michigan

This edited article, written by Laura McAtackney and Krysta Ryzewski, is part of a chapter ‘Historic and contemporary Irish identity on Montserrat, the ‘Emerald Isle of the Caribbean’ in Alison Donnell, Maria McGarrity & Evelyn O’Callaghan ‘s book: Caribbean Irish Connections for University of West Indies Press.

CONTEMPORARY MONTSERRAT IS marketed globally as the “Emerald Isle of the Caribbean”. This tagline inspires tourists and scholars to visualise a verdant, fertile paradise bolstered by genuine and lasting historic links to Ireland.

The island’s Irish connections have long been a source of interest for local residents and tourists alike, and over the past two decades government agencies, the tourism industry and local communities have made concerted efforts to bolster its Irish legacy and build upon perceived connections between present-day Montserrat and historic Irish communities.

Its most prominent example of these efforts is St Patrick’s Day, a national holiday that simultaneously commemorates the island’s Irish heritage and a failed uprising by Afro-Caribbean slaves and members of the island’s free black community on the same day in 1768.

The St Patrick’s holiday has grown into a week-long festival that attracts international tourists and acts as a major homecoming event for Montserrat’s diaspora community.

Today, Montserrat’s connection to an ‘Irish’ identity is strong but this has not always been the case…

Read the entire article here.