Mixed Race Studies

The Cherokee Diaspora: An Indigenous History of Migration, Resettlement, and Identity by Gregory D. Smithers (review)

Journal of Interdisciplinary History
Volume 47, Number 2, Autumn 2016
pages 241-242

Tyler Boulware, Associate Professor of History
West Virginia University

The Cherokee Diaspora: An Indigenous History of Migration, Resettlement, and Identity. By Gregory D. Smithers (New Haven, Yale University Press, 2015) 368 pp. $40.00

Scholars have studied the Cherokee from many angles, ranging from political, diplomatic, and economic histories to interdisciplinary explorations of race, gender, class, and kinship. Smithers offers a new take on the history of the Cherokee, their experiences as a diasporic people. Focusing on the years between 1756 and 1945, and largely unfolding in linear fashion, The Cherokee Diaspora underscores the importance of migration and settlement. The pressures of settler colonialism prompted many of the Cherokee in the late eighteenth and early nineteenth centuries to relocate to different areas of the Southeast, while others moved farther afield beyond the Mississippi River. This vanguard of migration to the West, Smithers argues, occurred on an unprecedented scale, only to be eclipsed by near wholesale displacement during the removal crisis. Migration and resettlement continued thereafter, as individuals, families, and kin groups scattered across the United States during the Civil War—the subsequent period of allotment and assimilation—and later during the termination and relocation era of the twentieth century.

Regardless of era or destination, the Cherokee in diaspora sought to maintain a distinct sense of themselves. Critical to this endeavor was the rise of the Cherokee nation-state and the multiracial elites who, though often splintered, sought to protect Cherokee peoples and lands. What emerged, Smithers writes, was Cherokee attachment to a new political homeland, the Cherokee Nation in present day Oklahoma, and an ancestral homeland in the southern Appalachians (which also served as a political homeland for the Eastern Band Cherokee). The post-removal political homeland was especially important because it gave the Cherokee across the continent a “political focal point on which to fix their allegiance” (116).

A major sub-theme of the book is how these two homelands became important to Cherokee identity, particularly legal identity, and how Cherokee leaders struggled to define citizenship. This issue assumed greater urgency during and after the Civil War as a shrinking territorial base became threatened by “intruders,” many of whom claimed Cherokee citizenship. Forced “to determine who was and was not Cherokee,” officials enacted laws and erected bureaucratic impediments to inhibit the path to citizenship (175). Smithers notes that race often played a critical factor in deciding the fate of citizenship applications, resulting in many “African Cherokees” being denied both citizenship and a legitimate claim to Cherokee identity (222).

The Cherokee Diaspora covers its extended chronology well, treating removal as only one moment (albeit a traumatic one) of a longer diasporic history and converging the Eastern Band and Cherokee Nation into a singular analysis. Smithers draws upon an array of scholarship and extensive archival research to explore the interconnected concepts of migration, memory, and identity. Interdisciplinary approaches influence the work, but Smithers’ methodology is squarely grounded in the field of history. Scholars from other disciplines will find much to like in this book, but they would also expect more. Anthropologists, for instance, would require such a study to be informed by ethnographic field-work and a consideration of contemporary Cherokee voices, thereby making the work more of an “indigenous history.” They would want to know more the contribution of clan membership and identity to a sense of belonging throughout this long era of migration and resettlement. Nevertheless, Smithers provides a nuanced and convincing analysis of the Cherokee diaspora. His account, at its essence, is “a story of how the Cherokee became a diasporic people, and continued to be Cherokee” (24). It is a story well worth telling…

On Race and Medicine: Insider Perspectives

Rowman & Littefield
April 2015
178 pages
6 1/2 x 9 1/4
Hardback ISBN: 978-1-4422-4835-9
eBook ISBN: 978-1-4422-4836-6

Edited by:

Richard Garcia, M.D.

Health disparities exist between races in America. These inequalities are cataloged in numerous studies, reports, conferences, articles, seminars, and keynote speeches. Various studies include reports on income, health insurance, cultural differences between patients and their physicians, language barriers, and biological “racial” differences in the discourse of health disparities.

On Race and Medicine: Insider Perspectives is a collection of enlightening personal essays written by an interdisciplinary group of scholars, physicians, and medical school deans. They invite readers to evaluate disparities differently when considering race in American healthcare. They address the very real, everyday circumstances of healthcare differences where race is concerned, and shine light on the realities of race itself, inequalities in healthcare, and on the very way these American complexities can be discussed and considered.

This is not another chronicle of studies cataloging differences in health care based on race. The essays are narrated from practical and personal stances examining disparate health between the races. Decreasing inequalities in health for racial minorities, who are sicker in so many areas—diabetes, heart disease, stage of cancer, etc.—is financially good for everyone. But understanding health inequalities in race is of even greater human importance. How race intersects with medicine is striking given the existence of racial issues throughout the rest of American history. These authors attempt to explain and explore the truth about health disparities, which is necessary before we can turn our national attention toward eliminating differences in health based on race.

What are You Mixed with: the Effect of Multiracial Identification on Perceived Attractiveness

The Review of Black Political Economy
June 2016, Volume 43, Issue 2
pages 139–147
DOI: 10.1007/s12114-015-9218-1

Robert L. Reece, Assistant Professor of Sociology
University of Texas, Austin

Studies consistently show that attractiveness is racialized, and in a racial hierarchy that privileges whites at the expense of blacks, white phenotypic characteristics are deemed more attractive than black phenotypic characteristics. This study seeks to examine whether the racialized nature of attractiveness is based on more than just appearance. To that end, I use Add Health data to analyze whether black people who identify as mixed race rather than as a single race are perceived as more attractive even when controlling for phenotype, particularly skin tone, eye color, and hair color.

Read the entire article here.

Beauty is in the Ear of the Beholder Too

Duke Research Blog
Duke University
2016-08-10

Eric Ferreri

Just the suggestion that an African-American person is of mixed-race heritage makes that person more attractive to others, research from Duke University concludes.

This holds true even if the people in question aren’t actually of multiracial heritage, according to the peer-reviewed study, published in the June 2016 issue of Review of Black Political Economy.

The simple perception of exoticism sways people to see multiracial blacks as better-looking, says study author Robert L. Reece, a doctoral candidate in sociology at Duke.

“Being exotic is a compelling idea,” Reece says. “So people are attracted to a certain type of difference. It’s also partially just racism – the notion that black people are less attractive, so being partially not-black makes you more attractive.”…

Read the entire article here.

Why I Cut My Racist In-Laws Out Of My Life

The Establishment
2016-08-02

TaLynn Kel

I won’t lie and say that I never had issues with the demographics of my mixed-race marriage. I definitely did. I worried about what my mom would think, and what my dad would say were he alive. I worried about what his parents thought. I worried about how the world would treat us.

I still worry.

After all, 2016 has all the hallmarks of an impending racial schism, and interracial couples are straddling a fence that may not be tenable.

When I entered my own relationship, I told myself that my significant other (S.O.) was different. That he wasn’t with me because of some fetish. That he loved me, all of me. That my brown skin didn’t matter to him. Over time came the revelations of his racism. I shouldn’t actually call them revelations, as they were more a matter of me acknowledging the truth. I repeatedly pulled the veil over my eyes and told myself that love was enough. Over and over again, I’d feel this buildup of dread as time would reveal some other facet of his racism. Then we’d talk. Then we’d fight. Then we’d talk some more. It is painful and confusing to have someone love you, cherish you, support you, and then wound you with their inability to accept the whole of you. But how our love and communication about racism evolved is another story…

Read the entire article here.

The Leopard Boy, A Novel

University of Virginia Press
January 2016 (Originally published in 1999 as L’Enfant Léopard)
304 pages
Paper ISBN: 9780813937908
Cloth ISBN: 9780813937892
Ebook ISBN: 9780813937915

Daniel Picouly

Translated and Afterword by:

Jeanne M. Garane, Professor of French and Comparative Literature
University of South Carolina

October 15, 1793: the eve of Marie-Antoinette’s execution. The Reign of Terror has descended upon revolutionary France, and thousands are beheaded daily under the guillotine. Edmond Coffin and Jonathan Gravedigger, two former soldiers now employed in disposing of the dead, are hired to search the Parisian neighborhood of Haarlem for a mysterious mixed-race “leopard boy,” whose nickname derives from his mottled black-and-white skin. Some would like to see the elusive leopard boy dead, while others wish to save him. Why so much interest in this child? He is rumored to be the son of Marie-Antoinette and a man of color–the Chevalier de Saint-George, perhaps, or possibly Zamor, the slave of Madame du Barry, mistress of Louis XV.

This wildly imaginative and culturally resonant tale by Daniel Picouly audaciously places black and mixed-race characters–including King Mac, creator of the first hamburger, who hands out figures of Voltaire and Rousseau with his happy meals, and the megalomaniac Black Delorme, creator of a slavery theme park–at the forefront of its Revolution-era story. Winner of the Prix Renaudot, one of France’s most prestigious literary awards, this book envisions a “Black France” two hundred years before the term came to describe a nation transformed through its postcolonial immigrant population.

Science and miscegenation in the early twentieth century: Edgard Roquette-Pinto’s debates and controversies with US physical anthropology

História, Ciências, Saúde-Manguinhos
Published online ahead of print on 2016-07-18
17 pages
DOI: 10.1590/S0104-59702016005000014

Vanderlei Sebastião de Souza, Professor
Department of History
Universidade Estadual do Centro-Oeste, Brazil

Translated by Diane Grosklaus Whitty

The article analyzes Brazilian anthropologist Edgard Roquette-Pinto’s participation in the international debate that involved the field of physical anthropology and discussions on miscegenation in the first decades of the twentieth century. Special focus is on his readings and interpretations of a group of US anthropologists and eugenicists and his controversies with them, including Charles Davenport, Madison Grant, and Franz Boas. The article explores the various ways in which Roquette-Pinto interpreted and incorporated their ideas and how his anthropological interpretations took on new meanings when they moved beyond Brazil’s borders.

Read the entire article here.

How White Parents of Black and Multiracial Transracially Adopted Children Approach Racial Exposure and Neighborhood Choice

Sociology of Race & Ethnicity
Published online before print 2016-08-02
DOI: 10.1177/2332649216661851

Kathryn A. Sweeney, Associate Professor of Sociology
Purdue University Northwest, Hammond, Indiana

Although past research on racial socialization tends to concentrate on providing cultural knowledge and pride, this paper focuses on exposure to environments as a means of understanding preparation for racial discrimination, specifically in regard to transracial adoption. This article looks at how 19 white adoptive parents of black and multiracial adopted children perceive their neighborhood choice and decisions of where to send their kids to school and whom to befriend in order to understand how they approach racial socialization. Analysis of data from in-depth interviews illustrates how those who adopted transracially both domestically and internationally stressed that they did not want their children to be in environments where they would be the only person of color because they were concerned about their child experiencing racism and feeling isolated. Even so, they tended to live in white neighborhoods and send their children to predominantly white schools. Parents expressed being conflicted by what they saw as opposing measures and perceptions of school quality and racial-ethnic diversity. The parents in this study said that they sought out social support through organizations and friendships to expand their social networks for themselves and their children. Findings are not meant to challenge or support transracial adoption but rather to gain insight into perceptions of racial diversity, neighborhood and school choices, and friendship networks as a way to understand aspects of racial socialization associated with environmental exposure and preparation for racism.

Read or purchase the article here.

White KC mom of mixed family on why she constantly checks white privilege

The Kansas City Star
2016-07-24

Aaron Randle, Culture Writer

• Amanda and Kenton Campbell have a mixed daughter and adopted son from Haiti
• “I’m so past the warm and fuzzy point,” the 36-year-old mom says

Amanda Campbell is ready when you are.

Ready to get uncomfortable. Ready to share that article on your Facebook feed about why “Black Lives Matter” is necessary. Ready to explain to you why “All Lives Matter” is not. Ready to check you on your white privilege.

“I’m so past the warm and fuzzy point,” the 36-year-old mom says, exasperated, as she leans back in the sofa in her Brookside living room. Her husband, Kenton Campbell, 33, who is black, lounges his 6-foot-3 frame on a chaise to her right.

Their mixed-race daughter, Jocelyn, 5, with cocoa butter skin and a head full of curls, lies across her lap fiddling with a baby doll. Isaac, 8, their dark-skinned, Haitian-born, adopted son, is in the sunroom around the corner toying with a video game.

“When people are like, ‘I don’t want to see (race), I don’t want to hear about it,’ that doesn’t exist for me,” Amanda says.

“Post-racial America” can try to be as blithely colorblind as it’d like. That isn’t an option in the Campbell household. Race permeates the fabric of their existence.

Amanda recalls the time her aunt, who’s also white, told her “she doesn’t see color.” Amanda began to tell her that was a load of crap. “Well actually, Aunty, being colorblind is …”

That’s when Kenton, feeling his wife about to enter “White Ally” mode, tugged at her arm to reel her back in.

“He was like, ‘Don’t go there!’ ” she says with a laugh. “But it’s like, if I don’t go there …”

The sentiment is understood: If Amanda or any other white person who gets the complexities and struggles of black America doesn’t take the opportunity to educate other whites in casual white-privilege moments, who else will?

“I’m ready to talk about (racism). But overall I would say 90 percent of America is not open to it,” she says. “I’m not a percentage as vocal as I’d like to be, but I know that if you are too much, and some people think that I am, that there’s a wall that comes up. It’s a constant balancing act.”

For the Campbells, everyday life as an interracial couple raising both a mixed and black child requires skillful straddling. On one hand, Amanda gets weary of having to educate others. But then again, as the sole white member of the family, she feels an obligation to operate as an ally and advocate, to call out prejudice when she sees it…

Read the entire article here.

Who Gets To Be ‘Hapa’?

Code Switch: Race and Identity, Remixed
National Public Radio
2016-08-08

Akemi Johnson

Sunset in Waikiki: Tourists sipping mai tais crowded the beachside hotel bar. When the server spotted my friend and me, he seemed to relax. “Ah,” he said, smiling. “Two hapa girls.”

He asked if we were from Hawaii. We weren’t. We both have lived in Honolulu — my friend lives there now — but hail from California. It didn’t matter. In that moment, he recognized our mixed racial backgrounds and used “hapa” like a secret handshake, suggesting we were aligned with him: insiders and not tourists.

Like many multiracial Asian-Americans, I identify as hapa, a Hawaiian word for “part” that has spread beyond the islands to describe anyone who’s part Asian or Pacific Islander. When I first learned the term in college, wearing it felt thrilling in a tempered way, like trying on a beautiful gown I couldn’t afford. Hapa seemed like the identity of lucky mixed-race people far away, people who’d grown up in Hawaii as the norm, without “Chink” taunts, mangled name pronunciations, or questions about what they were…

Read the entire article here.