Mixed Race Studies

Gender, Mixed Race Relations and Dougla Identities in Indo-Caribbean Women’s Fiction

6th International Conference of Caribbean Women’s Writing: Comparative Critical Conversations
Goldsmiths, University of London
Centre for Caribbean Studies
2011-06-24 through 2011-06-25

Christine Vogt-William
Johann Wolfgang Goethe University, Frankfurt, Germany

Once a pejorative term in Hindi meaning ‘bastard’, dougla is used nowadays to designate those of African and Indian parentage in the Caribbean. Relations between African and Indian communities in the Caribbean have been fraught, due to the divide-and-rule policies implemented by the colonial plantocracy, missionaries and state regimes, in order to discourage interracial solidarity and cooperation. Vijay Prashad observes: “the descendants of the coolies and the slaves have struggled against the legacy of both social fractures and of the mobility of some at the expense of others“ (Prashad, 2001: 95). Yet, despite this there were transcultural alliances between Afro-Caribbeans and Indo-Caribbeans. However the figure of the dougla was considered by many middle class Indians as a potential threat to Indian cultural coherence and by extension to a powerful political lobby under the demographic category of “East Indian” (Prashad, 2001: 83). Indo-Caribbean culture, history and literature cannot be examined without acknowledging the transcultural aspects of dougla heritages.

The focus of my paper will be on how gender and mixed race relations are addressed in novels by Indo-Trinidadian-Canadian writers Ramabai Espinet and Shani Mootoo. The genre of the novel could be read as an adequate site to address the interrogation of hybrid identities with a view to engendering a Caribbean feminist dougla poetics, since literature is “a medium that is not understood to be exclusively the cultural capital of Indo- or Afro-Trinidadians” (Puri, 2004: 206). Gender roles and expectations from both Indo-Caribbean and Afro-Caribbean communities inform and complicate racial relations—factors which are rendered even more complex due to the histories of slavery and indentured labour and how these served to shape Afro-Caribbean and Indo-Caribbean women’s self-perceptions. In view of these histories, I read The Swinging Bridge (Espinet) and He Drown She in the Sea (Mootoo) with the aim of charting spaces to articulate alternative perspectives normally disallowed by hegemonic racial representations (Afro-Creole and Indian “Mother Culture”), which also repress the gender and class inequalities within Afro-Caribbean and Indo-Caribbean communities. These spaces then might provide the dougla potential of disrupting dominant racial and gendered stereotypes, thus allowing for specifically transcultural feminist interventions in prevalent gender and race imagery.

For more information, click here.

Rebuilding the Tower of Babel

Pelican Publishing Company, New Orleans
1957
24 pages
Source: Digital Collections of the University of Southern Mississippi Libraries
USM Identifier: mus-mcc030

Stuart O. Landry

From the McCain (William D.) Pamphlet Collection; In this pamphlet, Landry asserts that integrationists are trying to reunite the races that God separated in the Old Testament story of the Tower of Babel. He asserts that new anthropological and psychological theories of racial equality are pseudoscientific and backed by Communist interests. Landry cites some Old Testament quotations that he interprets as implying that segregation is ordered by God, and he asserts that race amalgamation will be lead to the downfall of Christianity. He also compares African Americans’ social condition to that of Jews, Italians, Germans, and Irish in order to support his argument that African Americans’ place at the bottom of the United States’ social structure is a result of their lack of effort.

FOREWORD

This is not an attack upon the Church nor a criticism of Christianity. It is not a message of hate or of intolerance. On the contrary, it is a plea for broad-mindness on the part of many Christian groups who are becoming narrow-minded with respect to the ideas and customs of brother Christians.

It is with reluctance that I emphasize the difference—physical, mental and cultural—between white people and colored people. It looks like I am acting the Pharisee, wearing his phylacteries with an air of “better than thou.” But such is not the case.

My enumeration of racial differences is no more invidious than making a comparison between men and women between whom there are many physical and mental differences. I am simply trying to show the disadvantage of race-mixing.

Above all, I am not trying to close the door of opportunity to anyone, or condemn any individual to failure by making him feel inferior. This he can easily disprove. My generalizations apply to large groups. If any man can rise above his environment, more power to him!

S. O. L.

And the whole earth was of one language and of one speech… And they said Let us build a city and a tower whose top may reach into heaven… And the Lord said Let us go down there and confound their language that they may not understand one another’s speech… Therefore is the name called Babel because the Lord did there confound the language of all the the earth; and from thence did the Lord scatter them abroad upon the face of all the earth.

—Genesis XI: 1-9.

The good church people of the United States want to rebuild the Tower of Babel. They wish to do away with races and the confusion of tongues. Can they climb to heaven on such a structure?

The building of a new tower reaching to high heaven, even if only figurative, transgresses the will of God, who thousands of years ago destroyed the actual attempt and scattered peoples all over the world, and contravenes the laws that govern human nature.

But most church members seem to have forgotten the story of Babel, and today are much concerned over the alleged discrimination against Negroes and other races.

The thought of the times is, let’s desegregate and integrate. Let’s bring together men of all colors, races and countries—we are all brothers under the skin. Let’s go back to Babel.

The movement to do away with all racial segregation in school, church and social life (which eventually means amalgamation of the races and the mongrelization of the white race) has now found favor with all the leading church groups of America…

…The Presbyterian Church is now taking the lead in the “desegregation revolution.” The 168th General Assembly (Presbyterian Church in the U. S.) in May 1956 called for all-out efforts to end segregation in the fields of education, housing and industry. On June 14th, 1956 the Presbyterian Session of New York unanimously approved a resolution commending the work of the National Association for the Advancement of Colored People.

Only recently a Presbyterain minister told the General Assembly of the Church of Ireland that inter-marriage between black and white “on an immense scale” would solve the color problem.

In Connecticut last year a Presbyterian church with a predominantly white congregation called a Negro pastor. What has this great church come to, once the strict interpreter of the Bible, when it now thinks that the Ethiopian can change his skin!…

The “Scum” Origin Of Integration

The idea of racial equality and integration has come up from the lower orders of the social scale. The underworld knows no class. Prize fighting, not exactly the underworld, but not a very cultural institution, was the first sport to “integrate.” Now we find kindly old ladies all over the land watching Negro brutes fighting white brutes on television and glorying in knockouts.

Night clubs, “hot-spots,” and taverns went for racial equality rapidly. Negroes have preempted this form of enlightened entertainment. With sex, obscenity, jazz, rock-and-roll music, the night life of the country is far from being elevating, yet much of it slops over into radio and television to familiarize us all with the idea of non-segregation…

…There is no Commandment against segregation, no prohibition of it in the Bible nor in any of the great canons of moral law. Segregation was not a sin ten years ago, it was not a sin a hundred years ago, it was not a sin a thousand years ago and it is not a sin now. If right and wrong change with the years then the materialistic philosophy of William Graham Sumner is correct—that is, morals vary with the times and in accordance with the culture of peoples. This is the view of Karl Marx and modern communists. Such a view is against the principles of the Christian religion which believes in the Eternal God and absoluteness of truth. Right does not change with the years. It does not become wrong because of the preaching of false prophets, who, from mistaken or ulterior motives, make the welkin ring with their declamations against what they call injustice and immorality.

A Practical Solution

Segregation is a practical working method whereby large numbers of two race?, differing in customs, culture and intelligence, living in the same area, are in constant contact with each other without trouble or dissension. Under the systems employed in countries and states where the population is bi-racial, segregation has worked successfully. In the Southern states of the United States, in spite of the belief to the contrary, Negroes have had all the opportunity the land afforded…

…The Harm Of Racial Mixing

The question is asked that if the Bible is vague on the question of segregation, wouldn’t we resolve the problem more in keeping with Christian brotherhood if we declared it against the policy of the Church? What is the harm of mixing the races together in churches, schools and social affairs?

Well, the harm in the fraternizing and mixing of white and colored people comes in the breaking down of the social inhibition against the intermarriage between whites and Negroes. Race mixing that leads to racial intermarriage is a crime against the future of the white race. To mix the black and white races is bad science, bad eugenics and bad genetics. It is not a matter of Christianity, it is a matter of common sense, a practical matter that affects the future of all our people.

The Church, in advocating integration or the mixing of the races in schools and social affairs, knows that this will lead to eventual amalgamation and the absorption of the Negro race all to the disadvantage of the race that absorbs them.

On the same theory that all men are brothers we will then begin to mix in with the Chinese, East Indians and more Africans. Soon we will have one race of people. I do not understand why the good Christians of this country cannot see that in the event we absorb all the races of the world, or rather that we are absorbed by them since there are twice as many colored people as there are whites, religion as we know it today will disappear. We will have no more Christianity. We will have some kind of blended belief such as advocated by Arnold Toynbee. Back to Babel again.

Not White Supremacy But White Superiority

No plea is made here for the denial of any of the rights to which the citizens of this country are entitled. The right to liberty, life and the pursuit of happiness belongs to everyone. There is no suggestion of a limit on the exercise of political rights, the advocating of economical and educational restrictions, or belittling the dignity of the members of any minority group.

My plea is simply that we recognize in a common sense way that there is a difference between the white race and the Negro race, that sensible white people do not want to become too intimate socially with colored people as that only leads to intermarriage and a mongrelization of the Caucasian race…

…How To Have A Superior People

Up until recently eugenists—now graduated into geneticists and now soft-pedalling the theory of superior peoples or races—were pointing out to Americans as well as the world the necessity for more careful mating on the part of individuals, and the desirability of superior persons choosing their wives or husbands from outstanding families. Taking their cue from stock breeders and dog fanciers they believed that the way to bring about the evolution of a highly intelligent and moral people was to mate together people who possessed these qualities. But modern ethnologists, sociologists and even geneticists wish us to disregard the principles employed by practical breeders of cattle, dogs, birds, flowers and plants when it comes to race mixing.

Influenced by propaganda the doctors of these “sciences,” which are still vague and far from exact, are saying in effect that black is white and there are no racial differences that are consequential. They want us to develop into a hybrid or mongrel race…

Read the entire pamphlet here.

The Missing Bi-racial Child in Hollywood

Canadian Review of American Studies
Volume 37, Number 2 (2007)
pages 239-263
E-ISSN: 1710-114X; Print ISSN: 0007-7720

Naomi Angel

The growing interest in issues pertaining to “mixed-race” identities and communities, as well as a surge in films with “mixed-race” characters has prompted this examination of representations of “mixedrace” characters in film. The research consists of an analysis of selected films, including Guess Who’s Coming to Dinner and Jungle Fever, and situates this analysis within a historical framework based on the particular context in which each film was set and/or made. The value in studying “mixed-race” representations in film lies in the reflection it provides of significant moments in “mixed-race” histories and in the portrayal of cultural imaginings of people of “mixed race.”

Read or purchase the article here.

John Powell: His Racial and Cultural Ideologies

Min-Ad: Israel Studies in Musicology Online
Volume 5, Issue 1 (2006)
14 pages

David Z. Kushner, Professor Emeritus of Musicology/Music History
University of Florida

The opening of the first movement of the Symphony in A Major “Virginia Symphony” (Allegro non troppo ma con brio). QuickTime-format, WindowsMedia-format

Following John Powell’s death on August 15, 1963, Virginius Dabney closed his editorial comments in the Richmond Times-Dispatch with the following encomium: “Mr. Powell’s passing at 80 removes one of the genuinely great Virginians of modern times. In personality and character he was truly exceptional, and as a pianist and composer he was unique in the annals of the Old Dominion.” Only a dozen years earlier, on November 5, 1951, the then Governor of Virginia, John S. Battle, proclaimed a “John Powell Day,” on which the National Symphony Orchestra under the direction of Howard Mitchell performed the composer’s Symphony in A major. The Governor went on to state that the state-wide tribute to Powell was only fitting owing to “his many contributions to the cultural life of America….” The irregularity of such an extravagant gesture toward a musician in this country had the effect of rejuvenating interest in the artist both within the borders of Virginia and beyond. The world of academia, for example, contributed three master’s theses and a doctoral dissertation between 1968 and 1973, and Radford College, now Radford University, named its new music building Powell Hall at dedication ceremonies held on May 13, 1968.

By the 1950s and 1960s, Powell’s earlier involvement in contentious issues such as race relations in general, and the incorporation of racial and ethnic elements in the formation of an identifiably American music was conveniently forgotten or, at the least, placed on a back burner…

…Fame and, to some extent, fortune permitted Powell to devote more of his energy toward what became the leit motifs of his life—a preoccupation with racial purity and a conviction that Anglo-Saxon folksong serve as the primary basis for an identifiably American music. During the 1920s, Powell developed a friendship with Daniel Gregory Mason, a relationship that is treated in the latter’s book, Music in My Time.  Both composers held an aversion to the avant-garde music of their day and both supported the idea that an Anglo-Saxon-based musical aesthetic was the best way to establish an identifiably American music. But Powell’s persona is well-illustrated by the following remarks by Mason:

Considering how insatiably social John is, it is strange how hard it is to extract a letter from him. In all our long friendship I have accumulated only about half a dozen. He will gladly sit up all night with you, if you will let him, discussing music, or just gossiping—for he has an unappeasable appetite for personalia, especially when spiced with a little friendly malice—or declaiming on some of his pet fanaticisms such as the horrible dangers of intermarriage between Negroes and whites, or the supreme virtues of Anglo-Saxon folk-songs…

…Where Mason’s biases were slanted toward Jews, Powell’s were directed primarily, but not exclusively, to blacks. And these prejudices were, like Mason’s, intertwined with his views on the state of American music. In September 1922, Powell and several prominent Virginians of like thinking, was a founder of the Anglo-Saxon Clubs of America, the purpose of which was to foster “the preservation and maintenance of Anglo-Saxon ideals and civilization in America. This purpose is to be accomplished in three ways: first, by the strengthening of Anglo-Saxon instincts, traditions, and principles among representatives of our original American stock; second, by intelligent selection and exclusion of immigrants; and third, by fundamental and final solutions of our racial problems in general, most especially of the negro (sic) problem.” The pamphlet further enact legislation that will ensure the preservation of the white race:

1. There shall be instituted immediately a system of registration and birth certificates showing the racial composition (white, black, brown, yellow, red) of every resident of this State.
2. No marriage license shall be granted save upon presentation and attestation under oath by both parties of said registration or birth certificates.
3. White persons may marry only whites.
4. For the purposes of this legislation, the term “white persons” shall apply only to individuals who have no trace whatsoever of any blood other than Caucasian.

Aligning himself with leaders of the burgeoning eugenics movement, Powell was instrumental in gaining political support for passage of the Racial Integrity Act, which was signed into law on March 20, 1924 by the Governor of Virginia, Elbert Lee Trinkle. This bill also forbade the marriage of Orientals and other non-whites to whites, although the compulsory registration provision was defeated…

…Powell makes clear the direction in which he is heading, by decrying the likelihood of miscegenation and by citing specifically “the negro (sic) problem”:

If the present ratio were to remain permanent, the inevitable product of the melting pot would be approximately an octoroon. It should not be necessary to stress the significance of this point. We know that under Mendelian law the African strain is hereditarily predominant. In other words, one drop of negro (sic) blood makes the negro (sic). We also know that no higher race has ever been able to preserve its culture, to prevent decay and eventual degeneracy when tainted, even slightly, with negro (sic) blood. Sixty centuries of history establish this rule. Since the first page of recorded fact, history can show no exception. Were the American people to become an octoroon race, it would mean their sinking to the level of Haiti and Santo Domingo…

Read the entire article here.

A New Branch of the United States’ Miscegenated Family Tree: Lynn Nottage’s “By the Way, Meet Vera Stark”

The Feminist Wire
2011-04-29

Soyica Colbert, Assistant Professor of English
Dartmouth College

Pulitzer Prize winner Lynn Nottage’s new play By the Way, Meet Vera Stark opened at the Second Stage Theatre on April 6, 2011 to guffaws and robust applause. The play puts a playful twist on what Daphne Brooks calls “America’s miscegenated history” in order to recuperate the story of a forgotten black actress. Fittingly a comedy, Nottage’s play calls to mind the ongoing melodrama that is race relations in the United States. From the saga that Thomas Jefferson’s relationship with Sally Hemings has become to the ongoing and offensive questions regarding President Barack Obama’s citizenship, the popular conversation about race seems to leap in the blink of an eye from the postracial world of the twenty-first century as Hortense Spillers describes in her provocative piece “Mama’s Baby, Papa’s Too” to the scientific racism of the nineteenth century epitomized in a racist email Tea Party activist Marilyn Davenport sent to her constituency, picturing Obama’s parents as chimpanzees.

Using the temporal confusion race triggers in the twenty-first century to her dramaturgical advantage, Nottage’s play, directed by Jo Bonney, shuttles the viewer seamlessly through different time periods in the twentieth century, from 1933 to 1973 to 2003. The play offers an uproarious insight into the life of Vera Stark (Sanaa Lathan), an African American woman striving to become a Hollywood actress while working as the maid of a famous purportedly white actress Gloria Mitchell (Stephanie J. Block). By the end of a play that focuses on how the choices we make determine who we will become, we learn that Gloria is Vera’s cousin and that Gloria is passing for white. Laugh out loud funny, innovative in its staging and powerful in its organization, Nottage’s new play, playfully reveals the way that U.S. racial mixtries— a term used in Langston Hughes’ Broadway play Mulatto (1935) that communicates mixtures that are mysteries—create lines of contentious affiliation among women…

Read the entire article here.

“You Can’t Put People In One Category Without Any Shades of Gray:” A Study of Native American, Black, Asian, Latino/a and White Multiracial Identity

Virginia Polytechnic Institute and State University, Blacksburg, Virginia
May 2011
180 pages

Melissa Faye Burgess

Thesis submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Master of Science In Sociology

This study seeks to explore variations in the development of racial identities for multiracial Virginians in the 21st century by focusing on the roles that physical appearance, group associations and social networks, family and region play in the process. Simultaneously, this study seeks to explore the presence of autonomy in the racial identity development process. Using Michael Omi and Howard Winant’s racial formation theory as the framework, I argue that a racial project termed biracialism, defined as the increase in the levels of autonomy in self identification, holds the potential to contribute to transformations in racial understandings in U.S. society by opposing imposed racial categorization. Through the process of conducting and analyzing semistructured interviews with mixed-race Virginia Tech students I conclude that variations do exist in the identities they develop and that the process of identity development is significantly affected by the factors of physical appearance, group associations and social networks, family and region. Furthermore, I find that while some individuals display racial autonomy, others find themselves negotiating between their self-images and society’s perceptions or do not display it at all. In addition to these conclusions, the issues of acknowledging racism, the prevalence of whiteness, assimilation and socialization also emerged as contributors to the identity development process for the multiracial population.

Table of Contents

• Chapter 1 Problem Statement
• Chapter 2 Theoretical Framework
• Chapter 3 Literature Review
  • 3.1 The Formation of a U.S. Racial Hierarchy and Its Effects
  • 3.1.1 A Brief History of U.S. Racial Classifications: Creating the Racial Hierarchy and Increasing the Multiracial Presence in U.S. Society
  • 3.1.2 Attempts to Maintain White Superiority Through Anti-Miscegenation Laws
  • 3.2. Racial Passing
  • 3.3 The Multiracial Population Prior to the 20th Century
  • 3.4 Census Classification in the 20th Century
  • 3.5 Scientific Racism
  • 3.6 Importance of Virginia
  • 3.7 Recognizing the Possibility of Multiple Identities within the Multiracial Population
  • 3.8 Biracial Identity Development Models
  • 3.9 Factors Affecting Identity Development
  • 3.10 The Multiracial Movement
  • 3.11 A Post-Racial Society?
  • 3.12 Author’s Commentary on Issues at Play
• Chapter 4 Research Questions
• Chapter 5 Methods and Data
  • 5.1 Interviews and Recruitment
  • 5.2 Participants and their Characteristics
  • 5.3 Limitations
  • 5.4 Coding
• Chapter 6 Results
  • 6.1 Racial Self-Identifications
  • 6.2 Physical Appearance
  • 6.3 Group Associations and Social Networks
  • 6.4 Family
  • 6.5 Region
  • 6.6 Autonomy
• Chapter 7 Discussion and Conclusion
  • 7.1 Suggestions for Future Research
• Appendix A Interview Guide
• Appendix B Recruitment Ad for Collegiate Times
• Appendix C Recruitment Flyer
• Appendix D Consent Form
• Appendix E Characteristics of Interview Participants
• Notes
• Bibliography

Read the entire thesis here.

Mothering Multiracial Children: Indicators of Effective Interracial Parenting

McGill University
1997
123 pages

Nicolette De Smit

A Thesis Submitted to The School of Social Work Faculty of Graduate Studies and Research In Partial Fulfillment of the Requirements for The Master’s Degree in Social Work

The goal of this descriptive/exploratory study was to examine the behavior and attitudes of eleven white and five non-white mothers involved in raising multiracial, preschool-aged, biological children. A theoretical framework based on research carried out with multiracial individuals was used to define interracial parenting strategies that promoted strong racial and personal identities in their children. Through individual interviews, using a questionnaire, an opinion survey, and four vignettes that described racially complex situations, two areas of parenting were examined: contact maintained by mothers with the child’s minority background, and the mothers capacity to effectively problem-solve.
 
Little difference was found between the responses of white and non-white mothers. However, among white mothers, the younger, less educated mothers had considerably more contact with the minority culture than did the older, highly educated mothers. The latter, however, performed significantly better than their younger counterparts in providing responses that displayed more of the attitudes and parenting strategies recommended in previous research.

Read the entire thesis here.

“Suddenly and Shockingly Black”: The Atavistic Child in Turn-into-the-Twentieth-Century American Fiction

African American Review
Volume 41, Number 1 (Spring, 2007)
pages 51-66

J. Michael Duvall, Associate Professor of English
College of Charleston, Charleston, South Carolina

Julie Cary Nerad, Associate Professor of English
Morgan State University, Baltimore, Maryland

From at least the Civil War through the Harlem Renaissance, black and white authors alike regularly imagined interracial babies who grew lighter-skinned with each generation: the greater the proportion of white ancestry, the less obvious are signs of black ancestry. These writers thus follow the common understanding of racial interbreeding as tending toward, in Stephen Jay Gould’s parlance, “a ‘blending’ or smooth mixture and dilution of traits” (24). The “natural grandson of a Southern lady, in whose family his mother had been a slave,” Harper writes, “the blood of a proud aristocratic ancestry was flowing through his veins, and generations of blood admixture had effaced all traces of his negro lineage” (239). The blending, mixing, and dilution of African features of interracial characters occur across a wide swath of late 19th-century American fiction and answer to a wide variety of purposes, from the reconciliationist fiction of Lydia Maria Child, whose Romance of the Republic (1867) offers a model of national reconstruction in two generations of loving, moral, interracial couples who have white-skinned children, to the white supremacist tales of Thomas Dixon, whose The Clansman (1905) reifies the myth of the lascivious and tempting nature of black women via their whitened interracial offspring. And, of course, this blending model also creates the conditions for a staple trope of much white and African American fiction of the late nineteenth century and onward: racial passing.

 Yet if the fiction of the time features this “amalgamation” model of heredity as embodied by Latimer (as well as Iola and her brother Harry), it also sees the emergence of a countervailing discourse of interracial heredity the specific effect of which throws a wrench into the mechanics of passing. In Iola Leroy, the eponymous heroine warns the white Dr. Gresham, her first suitor, that should they marry and procreate, her race could be revealed by an “unmistakeab[ly]” black child (117). An undeniable “throw-back” to a black racial past, such a child would result from the supposed process of “atavism” (in Latin, “a great grandfather’s grandfather”). Submerged racial features were believed to skip generations only to recur farther down the family line, rupturing a smooth hereditary narrative of blending and exposing the parent’s “true” race, always black and never white. In many novels and stories, atavism remains only a threat. However, in texts we examine below, atavistic children are actually born. These children range in appearance from simply showing signs of color to manifesting a monstrous, ape-like form, the fancied evidence of a supposed profound and irremediable racial pollution.

We argue specifically that the actual birth of grotesquely atavistic children in fiction, suddenly appearing at the turn of the twentieth century, is both historically bound and distinctly gendered: such children were usually the product of black male/white female sexual relationships that were seen by many whites as particularly threatening to white hegemonies at the historical moment. Various turn-of-the-20th-century authors use racial atavism, structured through a logic of contamination, to consolidate racial identity, maintain the color line, or bolster white supremacist discourse. The unidirectional logic of racial contamination, common throughout the late-nineteenth and early-twentieth centuries, fueled white racist propaganda for maintaining distinct racial categories and white hegemonies: black blood, once introduced into a family line, could be diluted, but never removed. Such mongrelization, white supremacists feared, would eventually lead to the disintegration of the white family and, consequently, the white nation. Framing these atavistic children or the threat of their appearance against their more common cousins, the light or white-skinned mulatto figure, we thus argue that they function as a dire warning both to black men of any shade and to white women whose wombs white men needed “uncontaminated” to (re)produce a white nation.

The idea of an apparently other-raced child, Werner Sollors tells us in an indispensable chapter of Neither White Nor Black Yet Both (1997), goes back to antiquity, during which an other-raced child was thought to prove adultery or, alternatively, to figure as a true wonder. In this ancient cultural setting, atavism could result in either a black or white child: such a child might be Natus AEthiopus, a black child birthed by white-appearing parents, or Natus Albus, a white child birthed by seemingly black parents. With one parodic exception, we find no instances of Natus Albus in the fiction of the late nineteenth or the early twentieth century. (1) Furthermore, according to Sollors, with the advent of a species model of race, the nineteenth century marks a change in attitude toward the idea of Natus AEthiopus, which he summarizes in his chapter’s closing discussion of Robert Lee Durham’s novel, The Call of the South (1900):

In the hands of a racialist radical, the Natus AEthiopus changed into the white horror of horrors. Underneath the Gothic machinery, however, one … recognizes the issues of the past in their transformation: atavism explains a child’s color, but in a cultural context in which it could be asserted that black and white must never be related in a family structure. Wonder is replaced with horror … ; adultery seems to have completely disappeared [as an explanation for atavism]; “essential” racial difference cuts even fully legalized family relations…. (66)

 The present essay builds on Sollors’s work by investigating what, aside from the species-inflected racial science and thinking that he identifies, lies behind this shift from wonder to horror, at the end of the nineteenth century. What, more precisely, governs the appearance in American novels of not just unexpected, dark-skinned babies, but grotesquely atavistic ones, and to what ends?…

…That the myth of atavism emerges in a wide range of novels makes sense, given the period’s fixation on the discourses of blood, the idea of racial purity, and the legally entrenched system of segregation, yet the texts that actually produce atavistic children are in fact striking for their rarity. Indeed, the arguably overwhelming presence of light- or white-skinned mixed-race children in interracial fiction, even in those that include the threat of atavism, prompts us to ask what governs the appearance of those few mixed-race infants who actually show black racial traits. We suggest that these children often materialize within particular narrative constructions. Two turn-of-the-century stories, both again involving racial passing and featuring comparatively mild incidents of atavism, suggest that narrative’s contours. In one, Kate Chopin’s widely-read 1893 short story “Desiree’s Baby,” a presumably white woman commits suicide and infanticide, and in the other, Pauline Hopkins’s “Talma Gordon” (1900), a mixed-race woman survives, but her male child dies. (10) In Chopin’s story, Desiree, herself a woman of “obscure origin,” marries Armand, the son of a respected family, only to produce a baby—a son—who has black racial characteristics. Unclear as to what this appearance could possibly mean, she queries her husband, who replies: “it means that you are not white” (176, 179). Befuddled by this revelation since her complexion is lighter in shade than her husband’s, but accepting his judgment against her, Desiree walks into the swamp with her infant, presumably committing infanticide and suicide. The story ends not here, however, but with Armand’s discovery of a letter written to his father from his long-deceased mother, explaining that Armand has black heritage. This discovery reverses the common narrative construct of the white male/black female coupling. Instead, the story offers us a black male/white female pairing that actually produces in very mild form an atavistic (male) child. (11) Pauline E. Hopkins’s short story “Talma Gordon” (1900) also offers a case of a mildly atavistic child. Although the child issues from the more common white male/black female pairing, the child, who has physical characteristics that identify him as having African heritage, is again male. The child dies from disease while still an infant, while his two older, physically white sisters survive. What we begin to see in these two stories of mild atavism is a gender dynamic that further complicates narrative embodiments of grotesquely atavistic children…

…The manner in which individual authors have engaged the trope of the atavistic child—as evidence of an everlasting barrier between the races, as warning not to transgress or pass over the color line, as strategy for solidifying race categories and white hegemonies–suggests that the trope of the atavistic child functions as the bearer of certain kinds of what Jane Tompkins has called cultural work the functional relation of a piece of literature to its immediate historical conditions and the answer to the question “what kind of work is this novel trying to do?” (38). Throughout the nineteenth century, novels that explored “the race question” did significant cultural work by helping to shape our national politics. Harriet Beecher Stowe’s Uncle Tom’s Cabin is perhaps the best-known example of the impact that a novel can have in our cultural imaginary. By the turn of the twentieth century, the novel had perhaps an even greater impact on the public. As Lee Baker explains, “The mass media played an integral role in shoring up the ideological demarcation of the color line. Technological advances and rising literacy rates increased the circulation and decreased the prices of magazines, newspapers, and books. By 1905, stereotypes that had previously been reinforced by folklore or expensive texts were now voraciously consumed by the public in the mass media” (38). The graphic racist novels by whites in the first decade of the twentieth century promulgated negative stereotypes about African Americans, using the atavistic child as a nodal point for articulating the discourses of miscegenation, white supremacy, racial passing, black male/white female sex, the mythic black beast rapist, and lynching. These novels, in essence, reinforced anti-miscegenation sentiment in a particularly unidirectional way to maintain the color line and to deny black civil rights. While white male/black female sex may have been considered immoral–by many people, black and white–it ultimately failed to destabilize cultural hegemonies. Not so with black male/white female sex, which whites considered much more dangerous because it disrupted the reproduction of whiteness. White men, so novels such as Lee’s and Davenport’s conclude, must strenuously guard the white womb against race pollution and perversion, corruptions marked by the birth of a degenerate atavistic child. Punishing black men who dare pollute those wombs works to consolidate whiteness across a North-South regional divide…

….Ironically, women posed one of the greatest dangers to the sanctity of the color line because of their central role in the reproduction of whiteness. White women held the biological key to maintaining and increasing the white race, and thus fortifying white hegemonies because only white women could produce white children. Their race loyalty alone made possible the continuation of white male authority that insured white privilege. If white women’s bodies served as the vessels for reproducing whiteness, they had to remain “pure” from the corrupting taint of blackness. The grotesquely atavistic child that drove its mother to insanity and/or death became a graphic symbol of the punishment of racialized transgression and one that starkly highlights white men’s anxiety over controlling the reproductive powers of white women. Thus, while woman’s importance in cultural production was elevated above other cultural factors, it also remained linked to their racial identity and to their biological role as mother and the age-old attempt to govern female sexuality. The grotesquely atavistic child’s appearance at this moment stems from the same white fear that fueled the industry of lynching in this decade…

Read the entire article here.

Mediating Blackness: Afro Puerto Rican Women and Popular Culture

University of Illinois, Urbana-Champaign
2011-06-14
145 pages

Maritza Quiñones-Rivera

A Dissertation Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Communications in the Graduate College of the University of Illinois at Urbana-Champaign

In my dissertation I discuss how blackness, femaleness and Puerto Ricanness (national identity) is presented in commercial media in Puerto Rico. National identity, no matter how differently defined, is often constructed through claims to heritage, “roots,” tradition, and descent. In the western world, these claims, almost inevitably allude to questions of “race.” In Puerto Rico, it is the mixture of the Spanish, the Taíno Indian, and the African, which come to epitomize the racial/traditional stock out of which “the nation” is constructed, defended, and naturalized. This mixture is often represented by images, statues, murals across the island that display the three racialized representatives, as the predecessors of the modern, racially mixed Puerto Rican people. In their portrayals of black women, figures as Mama Inés (the mammy) and fritoleras (women who cook and sell codfish fritters), Caribbean Negras (Black Caribbean women) contemporary media draw upon familiar representations to make black women bodies intelligible to Puerto Rican audiences. In this dissertation I argue that black women are challenging these images as sites for mediating blackness, femaleness, and Puerto Ricanness where hegemony and resistance are dialectical. I integrate a text-based analysis of media images with an audience ethnographic study to fully explore these processes of racial and gender representation. Ultimately, my project is to detail the ways in which Black women respond to folklorized representations and mediate their Blackness by adopting the cultural identity of Trigueñidad in order to establish a respectful place for themselves within the Puerto Rican national identity. The contributions from the participants of my audience ethnography, as well as my own experiences as a Trigueña woman, demonstrate how Black women are contesting local representations and practices that have folklorized their bodies. The women who form part of this study also responded to the pressures of a nation whose official stance is that race and racism do not exist. In addition, I present global and local forces—and in particular commercial media—as means for creating contemporary Black identities that speak to a global economy. By placing media images in dialogue with the lived experiences of Black-Puerto Rican women, my research addresses the multiple ways in which Black identities are (re)constituted vis-à-vis these forces.

CHAPTER 1 “MISSING IN ACTION” RACE, GENDER AND PUERTO RICAN COMMERCIALIZ MEDIA RESEARCH LANDSCAPE

Media and popular culture are powerful venues in which women assert and communicate national and social identities.1 In this light, I contend that Black Puerto Rican women mediate their Blackness by challenging folklorized representations of themselves that are perpetuated in local commercial media and advertising. In the face of a society whose media presents “race” as part of the nation’s past, a fokloric identity, many women adopt a new language of Trigueñidad in order to find a place for themselves within the national landscape. Before I begin this line of research, it is vital to first review representations of race and gender in commercial television and other media in the island…

…Theoretical Framework

Overall, the process of mediating blackness in Puerto Rico is one caught in the dual tensions between the local media‘s inscriptions of black women as folklorized on the one hand, and the influences of U.S. popular culture and additional transnational media on the other. What is crucial here is the understanding that media messages and their representations do not work in a vacuum but form part of a broader social and cultural network, and that media itself is not a monolithic body that operates as a single, unified, controlling entity. Instead, media compose a complex set of production and consumption practices. In the case of Puerto Rico from 2003 to 2006, for instance, the influence of localized media began to dwindle following their purchase by American media conglomerates. A vast majority of television programming now comes from off-shore corporations (for example, telenovelas produced in Latin America) and U.S.-based, Spanish language commercial media. In spite of this narrowing of diversity, it is important to compare Black women‘s representation in one media to racial and gender representations in another. Approaching media from this standpoint allows me to critically combine elements of existing theories in order to gain a better understanding of the relationship between various media, Puerto Rican cultural identity, and black identity at the collective and individual levels. More specifically, my work is centrally interested in advertising and the way black women are represented in the Citibank advertisement mentioned above. It will be crucial not to examine advertising in insolation, however, but to also explore the representations of black women in different mass media forms, such as newspapers, television, radio, and Internet. The images of advertisements operate in a system of sign that can never work in isolation from other signs or cultural factors.

Mediating blackness is also a process that necessarily interacts with the commonly-held beliefs and daily practices of racially mixed populations in Puerto Rico and other Latin American and Caribbean countries. My dissertation thus explores the production, representation, and consumption of media by populations, and incorporates academic arguments on the shifting roles and boundaries of media in daily life. My central discussion of media accordingly draws upon several fields of academic inquiry, among them media studies, black feminism, body politics, and the study of racial blackness in Latin America and the Caribbean, though it is ultimately grounded in cultural studies approaches to media studies.

Among these common conceptions that must be addressed is the dominant notion of Puerto Rico as a culturally unified nation that has produced a racially mixed, democratic society. Representations of this unified Puerto Rican culture are presented in such institutions as museums, the government, the education system and other “official” cultural sites. In response to this collective Puerto Rican cultural identity, forming a racial identity is often a struggle for some non-white Puerto Ricans (See: my autoethnography in Chapter 3), especially when Puerto Rican blackness is represented as folklorized, and when racism is a tacit component of official culture (Warren-Colón, 2003, p.664). Scholars have given only minimal attention to this phenomenon, and to the dismissive or stereotypical treatment of black women‘s bodies through their folklorized representations in popular culture and other media…

Read the entire dissertation here.

Converging Spectres of an Other Within: Race and Gender in Prewar Afro-German History

Callaloo
Volume 26, Number 2 (Spring 2003)
pages 322-341
DOI: 10.1353/cal.2003.0036

Tina Campt, Professor of Women’s, Gender and Sexuality Studies and Director of the Africana Studies Program
Barnard College

This article examines two of the earliest historical contexts in which Germans articulated a public discourse on its black population. The essay explores the discourse of racial endangerment enunciated in the German colonies in the debates on the status of racially-mixed marriages and the Afro-German progeny of these relationships and links this discourse to a second recurrence of the spectre of racial mixture in the interwar years, the figure of the “Rhineland Bastard.” Setting these discourses in relation to one another, the article maps the trajectory of an imagined spectre of racial danger that served as a powerful and resilient construct for the expression of German national anxieties on blackness in the first half of the twentieth century.

Read or purchase the articles here.