Mixed Race Studies

Never-Ending Story

The New York Times
2013-09-27

A. O. Scott, Chief Film Critic

‘Conversation About Race’ Has Not Brought Cultural Consensus

The “conversation about race” that public figures periodically claim to desire, the one that is always either about to happen or is being prevented from happening, has been going on, at full volume, at least since the day in 1619 when the first African slaves arrived in Jamestown. It has proceeded through every known form of discourse — passionate speeches, awkward silences, angry rants, sheepish whispers, jokes, insults, stories and songs — and just as often through double-talk, indirection and not-so-secret codes.

What are we really talking about, though? The habit of referring to it as “race” reflects a tendency toward euphemism and abstraction. Race is a biologically dubious concept and a notoriously slippery social reality, a matter of group identity and personal feelings, mutual misunderstandings and the dialectic of giving and taking offense. If that is what we are talking about, then we are not talking about the historical facts that continue to weigh heavily on present circumstances, which is to say about slavery, segregation and white supremacy.

But of course we are still talking about all that, with what seems like renewed concentration and vigor. Nor, in a year that is the sesquicentennial of the Gettysburg Address and the semicentennial of the Rev. Dr. Martin Luther King’s “I Have a Dream” speech, are we simply looking back at bygone tragedies from the standpoint of a tranquil present. The two big racially themed movies of the year, “Lee Daniels’ The Butler” and Steve McQueen’s “12 Years a Slave,” are notable for the urgency and intensity with which they unpack stories of the past, as if delivering their news of brutal bondage and stubborn discrimination for the first time…

Read the entire article here.

Belle [World Premiere]

Toronto International Film Festival 2013
TIFF Bell Lightbox
Reitman Square
350 King Street West
Toronto, Ontario, Canada
2013-09-05 through 2013-09-15

Film Information:

Directed by Amma Asante
2013
105 minutes

Gugu Mbatha-Raw takes the title role alongside Tom Wilkinson, Miranda Richardson, Emily Watson and Canada’s Sarah Gadon in the true story of Dido Elizabeth Belle, the illegitimate, bi-racial daughter of a Royal Navy admiral in 18th-century Britain.

Fans of English period drama are accustomed to its gorgeous settings, social graces, and sophisticated language. But what’s often missing from those adaptations of Jane Austen or the Brontës is the institution at the foundation of that refined life: slavery. Austen wrote about how the slave trade made British gentry wealthy, but until now no film has brought both the glory and the contradictions of that life to the screen in such a powerful fashion.

In late eighteenth century England, Dido Elizabeth Belle is born to a white British admiral and a black Caribbean slave. The admiral’s well-bred family is appalled, but when he returns to sea, custom dictates that they raise his child as an aristocrat. Britain’s imposing Lord Mansfield (Tom Wilkinson) is both Dido’s uncle and the family patriarch, and instructs this biracial young woman (Gugu Mbatha Raw) to respect both the law and the social codes of her station. She is a lady, but an embarrassment. How is she ever to marry?…

For more information, click here.

Too Close for Comfort: Master and Slave Relations in the Colonial Cape

The World Is Robert: An assortment of posts related to an unquenchable thirst for knowledge
2013-04-03

Robert Figueroa

The effects of propinquity on the nature and development of slavery in colonial Cape society were profound. Unlike the large plantations that evolved in parts of the Americas, where enslaved Africans could develop slave cultures without the incessant supervision of whites, close contact between white masters and slaves in the Cape led to constant supervision that created intimately oppressive conditions. Therefore, slavery developed into an institution of extreme regulation and monitoring of slaves for social control with the appearances of benign paternalism, which was weaker in Cape Town than in the countryside.  These aforementioned intimately oppressive conditions entailed a form of slavery mixing physical and psychological forms of domination, domestic affection and the threat of violence, and paternalism and overseers to ensure slave subordination while also creating conditions for more cultural and racial mixing…

Read the entire article here.

Extended Families: Mixed-Race Children and Scottish Experience, 1770-1820

international journal of scottish literature
ISSN: 1751-2808
ISSUE FOUR, SPRING/SUMMER 2008

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

Daniel Livesay was winner of the 2007 North American Conference on British Studies Prize, Dissertation Year Fellowship for “Imagining Difference: Mixed-Race Britons and Racial Ideology in the Eighteenth Century Atlantic.”

Three years prior to the ending of the slave trade, Jamaica’s richest and most influential merchant mused on the possible consequences of abolition. Writing to his friend George Hibbert in January of 1804, Simon Taylor offered a stark vision of the British imperial economy without slave importation, echoing scores of other pro-slavery writers who preached the financial doom and gloom of a post-abolitionist society.  Economics, however, were not the only thing on either man’s mind. Hibbert, in a previous letter, had asked Taylor for his thoughts on the future of Jamaica’s white population if fresh supplies of slaves came to a halt.  He wondered if the colony’s whites could farm sugar themselves and if such back-breaking labour would further stifle the increase of the island’s already meager European population. Throwing off his earlier pessimism, Taylor replied with high hopes for the growth of Jamaica’s white residents.  His optimism sprung from a phenomenon he had watched develop over the last two generations: ‘When I returned from England in the year 1760 there were only three Quadroon Women in the Town of Kingston. There are now three hundred, and more of the decent Class of them never will have any commerce with their own Colour, but only with White People. Their progeny is growing whiter and whiter every remove […] from thence a White Generation will come’.  Taylor had seen all other attempts to increase the white population fail and he believed that this process of ‘washing the Blackamoor White’ to be the only way to build an effective racial hedge against an overwhelming black majority on the island.

If miscegenation was the answer to Jamaica’s problems, Simon Taylor could claim to be doing his part for the movement. Indeed, he had earned a reputation on both sides of the Atlantic for his multiracial family. Not long after arriving in Jamaica with her husband, the new Lieutenant-Governor of the island, Lady Maria Nugent visited Simon Taylor in his Golden Grove estate. She commented in her diary that Taylor was ‘an old bachelor’ who ‘detests the society of women’, but she seemed determined to win him over.  However, she could not help but register surprise after an evening at Taylor’s estate when ‘[a] little mulatto girl was sent into the drawing-room to amuse [her]’. Recording the event in her diary, she noted, ‘Mr. T[aylor] appeared very anxious for me to dismiss her, and in the evening, the housekeeper told me she was his own daughter, and that he had a numerous family, some almost on every one of his estates’.  Taylor’s sexual activities with slaves and women of colour were not unusual, nor was his attempt to hide them from European eyes.  Like many white West Indians at the time, Taylor may have given some favours to his children of colour, but he did not treat them as full members of his family.

In contrast to Simon Taylor’s inattention to his mixed-race children, John Tailyour, Simon’s cousin, made a significant attempt to provide for his offspring of colour.  Tailyour originated from Montrose, near Simon’s ancestral home in Borrowfield, and made several unsuccessful attempts at business in the colonies. Forced to abandon his tobacco trade in Virginia at the outbreak of the American Revolution, he returned to North America in 1781, but failed to establish himself in New York’s dry-goods market. Rather than return home to Scotland once again, Tailyour ventured to Jamaica at his cousin Simon’s invitation, where he operated as a merchant from 1783 to 1792. With very few white women on the island from which to choose, Tailyour took up residence with an enslaved woman from his cousin’s plantation. The couple eventually had four children together before Tailyour finally decided to return to Scotland in 1792. Rather than leave his children in Jamaica, however, John Tailyour sent at least three of them to Britain for their education and to be brought up in a trade. His conduct toward his mixed-race offspring stands in sharp relief with that of his cousin’s and reveals the complicated attitudes that whites had toward these children…

Read the entire article here.

Notorious in the Neighborhood with Joshua Rothman, Ph.D.

Research at the National Archives and Beyond
BlogTalk Radio
Thursday, 2013-08-22, 21:00 EDT, (Friday, 2013-08-23, 01:00Z)

Bernice Bennett, Host

Joshua D. Rothman, Professor of History and African American Studies
University of Alabama, Tuscaloosa

Notorious in the Neighborhood: Sex and Families Across the Color Line in Virginia, 1787-1861

Laws and cultural norms militated against interracial sex in  Virginia before the Civil War,. Nonetheless, it was ubiquitous in urban, town, and plantation communities throughout the state. In Notorious in the Neighborhood, Joshua Rothman examines the full spectrum of interracial sexual relationships under slavery-from Thomas Jefferson, Sally Hemings, and the intertwined interracial families of Monticello and Charlottesville to commercial sex in Richmond, the routinized sexual exploitation of enslaved women, and adultery across the color line.

White Virginians allowed for an astonishing degree of flexibility and fluidity within a seemingly rigid system of race and interracial relations, Rothman argues, and the relationship between law and custom regarding racial intermixture was always shifting. As a consequence, even as whites never questioned their own racial supremacy, the meaning and significance of racial boundaries, racial hierarchy, and ultimately of race itself always stood on unstable ground—a reality that whites understood and about which they demonstrated increasing anxiety as the sectional crisis intensified.

Joshua Rothman is Professor of History and African American Studies at the University of Alabama, where he is also Director of the Frances S. Summersell Center for the Study of the South.

For more information, click here.

A Family Tree That Includes Slaves — And Slave Owners

Tell Me More
National Public Radio
2013-08-15

Celeste Headlee, Host

Part of our summer reading series Island Reads, highlighting authors from the Caribbean

Andrea Stuart was curious about her family’s history in Barbados. And through years of careful research, she found that her bloodline includes both slave owners and slaves. She has written about her own family, as well as a detailed history of slavery in the Caribbean, in her book Sugar in the Blood. Guest host Celeste Headlee talks with Stuart about her family history, the moral complexity of slavery and finding roots in the past.

Interview Highlights

On the founder of a mixed-race dynasty:

“When I read about George Ashby, or rather, wrote about him, I remember thinking, ‘My goodness. What bravery it must have taken to take this huge step to leave England, in his case, to go to the New World.’ I mean, in those days the journey itself was so traumatic and long, the chances of being killed by raiders or pirates — everything was so difficult about this journey, and then to kind of confront this untrampled land, where at least half of the early settlers died just because things were so difficult. It seemed to me that he was extraordinarily brave. But then his generation and the subsequent generations make this terrible mistake. They become slave owners, and therefore become part of the whole institution of slavery. So I am deeply ambivalent about him. I admire him on one hand, and I lament him on the other.”…

Listen to the story here. Download the audio here. Read the transcript here.

Missing faces

The Guardian
2007-03-23

Jackie Kay, Professor of Creative Writing
Newcastle University

As the United Kingdom marks the 200th anniversary of the abolition of the slave trade tomorrow, Jackie Kay challenges fellow Scots to acknowledge their forebears’ part in this shameful history and reflects on the ordeal suffered by her ancestors

We’re perhaps over-fond of dates, of going round in circles of a hundred years to mark the birth of, or the death of, trying to grasp, as we all get older, what time means. Anniversaries give us the perfect excuse to try and catch up on what we already should have caught up on. Anniversaries afford us a big noisy opportunity to try and remember what we should not have forgotten.

Slavery is one of those subjects we all think we know about. Men were shipped, packed like sardines, as in that famous drawing by Thomas Clarkson, the abolitionist. The Africans sold their own people – this gets mentioned so often, as if the reiteration of African complicity diminishes responsibility. But what spirit, eh, the African people? Mind you, there’s always been slavery, the ancient Romans were at it, etc etc. We are closed to any more detail; we don’t want to know. We don’t want to imagine how slavery would affect each of the five senses. Too much information fills ordinary people, black and white, with revulsion, distaste, or worse, induces boredom. We think we’ve heard it all before…

Read the entire article here.

A complicated family history places black Md. woman in DAR’s ranks

The Washington Post
2013-06-29

Darryl Fears

Reisha Raney’s role in Friday night’s Daughters of the American Revolution ceremony for the military was minor. She carried Virginia’s flag in a procession that walked a few steps down a carpeted aisle at Constitution Hall and then stood perfectly still.

But for Raney, an African American raised in Prince George’s County, it was one of the most pivotal moments in her life. Her place in the DAR, a predominantly white organization whose annual convention at Constitution Hall in the District ends Sunday, was proof of her extraordinary family history.

The group certified research that traced Raney’s roots to William Turpin, a patriot who fought against the British in the Revolutionary War. Turpin’s mother was Mary Jefferson, the aunt of the nation’s third president, Thomas Jefferson.

Raney respects her ties to Jefferson, but he’s not the reason the 39-year-old Fort Washington resident went to a beauty salon, slipped on a flowing white gown and smiled like a beauty-pageant contestant as she walked the halls of a group that at one time barred black people.

She was honoring William Turpin’s son, Edwin, Jefferson’s second cousin, who purchased a slave, Mary, and married her in Canada. The two lived in neighboring houses on a plantation in Goochland County, Va. The houses were burned when word got out, and then were rebuilt, according to a family memoir. Before his death in 1868, Edwin wrote in a will that the children he had with “my woman Mary” were to be free…

Read the entire article here.

Louisiana: Crossroads of the Atlantic World

University of Pennsylvania Press
November 2013
304 pages
6 x 9; 3 illustrations
Cloth ISBN: 978-0-8122-4551-6
E-book ISBN: 978-0-8122-0873-3

Edited by:

Cécile Vidal, Associate Professor of History and Director of the Center for North American Studies
École des Hautes Études en Sciences Sociales, Paris

Located at the junction of North America and the Caribbean, the vast territory of colonial Louisiana provides a paradigmatic case study for an Atlantic studies approach. One of the largest North American colonies and one of the last to be founded, Louisiana was governed by a succession of sovereignties, with parts ruled at various times by France, Spain, Britain, and finally the United States. But just as these shifting imperial connections shaped the territory’s culture, Louisiana’s peculiar geography and history also yielded a distinctive colonization pattern that reflected a synthesis of continent and island societies.

Louisiana: Crossroads of the Atlantic World offers an exceptional collaboration among American, Canadian, and European historians who explore colonial and antebellum Louisiana’s relations with the rest of the Atlantic world. Studying the legacy of each period of Louisiana history over the longue durée, the essays create a larger picture of the ways early settlements influenced Louisiana society and how the changes of sovereignty and other circulations gave rise to a multiethnic society. Contributors examine the workings of empires through the examples of slave laws, administrative careers or on-the-ground political negotiations, cultural exchanges among masters, non-slave holders, and slaves, and the construction of race through sexuality, marriage and household formation. As a whole, the volume makes the compelling argument that one cannot write Louisiana history without adopting an Atlantic perspective, or Atlantic history without referring to Louisiana.

Table of Contents

• Introduction. Louisiana in Atlantic Perspective—Cécile Vidal
• PART I. EMPIRES
  • Chapter 1. “To Establish One Law and Definite Rules”: Race, Religion, and the Transatlantic Origins of the Louisiana Code Noir—Guillaume Aubert
  • Chapter 2. Making a Career out of the Atlantic: Louisiana’s Plume—Alexandre Dubé
  • Chapter 3. Spanish Louisiana in Atlantic Contexts: Nexus of Imperial Transactions and International Relations—Sylvia L. Hilton
• PART II. CIRCULATIONS
  • Chapter 4. Slaves and Poor Whites’ Informal Economies in an Atlantic Context—Sophie White
  • Chapter 5. “Un Nègre nommè [sic] Lubin ne connaissant pas Sa Nation”: The Small World of Louisiana Slavery—Jean-Pierre Le Glaunec
• PART III. INTIMACIES
  • Chapter 6. Caribbean Louisiana: Church, Métissage, and the Language of Race in the Mississippi Colony during the French Period—Cécile Vidal
  • Chapter 7. Private Lives and Public Orders: Regulating Sex, Marriage, and Legitimacy in Spanish Colonial Louisiana—Mary Williams
  • Chapter 8. Atlantic Alliances: Marriage among People of African Descent in New Orleans—Emily Clark
• Conclusion. Beyond Borders: Revising Atlantic History—Sylvia R. Frey
• Notes
• List of Contributors
• Index
• Acknowledgments

Barack Obama’s “Slave” Ancestor and the Politics of Genealogy

George Mason University’s History News Network
2012-08-02

Honor Sachs, Assistant Professor of History
Western Carolina University, Cullowhee, North Carolina

On July 30, the New York Times broke a story about the Obama family’s ties to slavery. Not Michelle Obama. Her family connection to slavery has been extensively covered by the Times and documented in Rachel Swarn’s American Tapestry. Rather, the story revealed the history of Barack Obama’s ties to slavery through his mother’s side. The article announced that genealogists have traced the family history of Obama’s mother, Stanley Ann Dunham, to seventeenth-century Virginia, where they claim it is possible she may have descended from an African servant named John Punch. Using ancestral databases and DNA evidence, researchers have linked Dunham’s history to the “mixed-race Bunch line,” a family who became wealthy colonial landholders and were racially considered white despite their ties to Africans like John Punch.

The story of John Punch occupies an important place in the history of slavery in North America. When the English imported Punch to the Virginia colony in the mid-seventeenth century, he became an indentured servant. The primary source of labor in the Virginia colony for the better part of the seventeenth century was servitude. The colony imported workers from Europe to work in tobacco fields. They had little interest in utilizing African slaves. African imports were comparatively expensive next to the cheap imports they could scoop off the streets or out of the jails of London. At the time John Punch arrived in the English colony, he was one of a relatively small population of Africans.

But something happened to John Punch in 1640 that signaled a transition in the way colonial officials thought about race and slavery. In 1640, Punch ran away from his Virginia employer with two white servants, one a Scot and the other a Dutchman. They escaped to Maryland where they were apprehended and returned home for punishment. All three runaways were whipped. The two white servants were punished with extended terms of service, but Punch received a far harsher sentence: he was made a servant “for the term of his natural life.” It was the closest thing to a slave the colony had yet known. Virginians would not fully embrace a system of slave labor for at least another four decades, but the willingness of colonial officials to distinguish a lifetime of servitude for Punch and not for his European counterparts suggests the beginnings of racial thinking that would ultimately equate slavery with people of African descent…

Read the entire article here.