Mixed Race Studies

Searching for the authentic Red-Black self: Depictions of African-Native subjectivity in literature, visual art, and film

University of California, Berkeley
2005
235 pages
AAT 3186996
ISBN: 9780542292071

Sarita Nyasha Cannon, Associate Professor of English
San Francisco State University

In this dissertation, I explore representations of a largely invisible multiracial group: people of Native American and African-American descent. Relying upon the two theoretical frameworks of cultural studies and multiculturalism outlined in Chapter 1, I analyze texts from various genres in order to understand the construction of Black-Red subjectivity. In Chapter 2, I examine the 1848 slave narrative/native autobiography The Life of Dr. Okah Tubbee. Written by a mulatto who passed as the son of a Choctaw chief in order to escape the slavery, this text exemplifies the performative possibilities of autobiography as well as Tubbee’s simultaneous rejection of Blackness and embrace of stereotypical ideas of Indian-ness. In Chapter 3, I look at another figure that straddles African American and Native American cultures, the fictional character of Rayona in Michael Dorris’ 1988 novel A Yellow Raft in Blue Water. Like Tubbee, Rayona negotiates various identities. However, rather than being a somewhat tragic trickster figure who rejects Blackness as Tubbee does, Rayona is able to embrace her multiple subject positions in a variety of contexts. In Chapter 4, I focus on visual representations of African-Native Americans in the sculpture of African-Chippewa artist Edmonia Lewis and in the portraits of African-Choctaw photographer Valena Broussard Dismukes. I argue that despite Lewis’ familiarity with Native culture, she deploys stereotypes about American Indians in an attempt to gain a mainstream audience. Dismukes, on the other hand, creates portraits of contemporary Black Indians who can express their mixed heritage on their own terms. Finally, in Chapter 5, I explore two contemporary documentary films that reflect two opposite narratives of the history of Black-Native subjectivity. Steven Rich Heape’s film Black Indians celebrates people with African-Native heritage and elevates them to a special status. On the other hand, Long Lance, a documentary about a mixed-race man’s rejection of the one-drop rule and his fabrication of various Native American identities, emphasizes the tragic nature of “passing.” Implicit within my exploration of these cultural representations of Black Indians is the elusive quest for racial or cultural “authenticity,” a problematic goal that often unconsciously panders to an essentialized notion of identity. In their attempts to render authentic images of Blacks, Native Americans, and Black-Native Americans, these authors and artists often reinscribe stereotypes about these groups and thus reinforce the very racial and social hierarchies they intend to question.

Purchase the dissertation here.

Texting Obama: Poetics/Politics/Popular Culture

Sponsored by English Research Institute, the Manchester Writing School at MMU and The Institute for Humanities and Social Sciences Research
2010-09-07 through 2010-09-10

Texting Obama: Poetics/Politics/Popular Culture is an Interdisciplinary Humanities and Social Sciences Conference, mapping and exploring the specific historical, political and cultural climates in which Obama(’s) texts operate.

Barack Obama’s presidency is widely seen as the beginning of a new era, not only in world politics but also in global culture, with the present increasingly glossed as the ‘Age of Obama’. Our conference will ask what the terms of this naming might mean by addressing the diverse range of representational forms attached to Obama in contemporary world culture – as a person, icon and phenomenon. The conference will map and explore the specific historical, political and cultural climates in which Obama(’s) texts operate. It will interrogate the signifiers, signs and processes that circulate around Barack Obama, and explore his own contributions and interventions across diverse media. Proposals are invited for papers or panels that engage with these diverse textualities.

Questions might include:

• In what ways do Obama texts ‘travel’ and under what conditions?
• How might travelling theory or diaspora theory engage with Obama texts?
• In what ways might attention to Obama texts interrogate or develop extant or emerging frameworks at work in postcolonial, globalisation, media and cultural studies?
• How might a focus on transnational Obamas include or obscure local or national politics and expressions of black activism?
• How ought we to theorise pronouncements of a ‘post-racial’ America or/and a ‘post-Katrina’ America?

Possible streams might include:

• Postcolonial Obama: Kenya and Indonesia, Globalisation and Cosmopolitanism,
• Aloha Obama! Negotiating Hawaii,
• Obama and African-America
• Rhetoric/Orature /Life writing,
• The Obama Families,
• Screening Obama
• Obama and Hospitality,
• Black and Bi-Racial Masculinities
• Race & Racial Politics
• Obama in Europe
• Publishing/Merchandising Obama
• Ghosting Kennedy
• Race and Fatherhood
• Obama’s 100 days
• Obama in the Academy
• Law and Civil Rights
• Black Activism
• Obama’s Blackberry: New Technologies/Media and Race
• Obama and Popular Culture: Watching The Wire
• Obama and pedagogy

For more information, click here.

Germany’s history has established a unique context for biracial individuals. For one, foreigners that look different have a hard time being accepted as German citizens. While the most prominent political activists of the Afro-German movement were women, Afro-German men chose the venue of music to express their struggle for identity and acceptance. Their contribution to the Afro-German movement of the early 1990s emphasized German citizenship and a demand to be recognized as Germans (El-Tayeb, 2003). Afro-Germans do not enjoy the advantages of “uncontested national belonging that come with being white” (El-Tayeb, 2003, pg. 479). The Hip-Hop group Brother’s Keepers addressed this issue with their song “Fremd im Eigenen Land” (Stranger in your own country) (El-Tayeb, 2003). African Americans living in the United States do not typically struggle with this issue. Nationality of Americans is not defined by racial make up, but in national allegiance (Asante, 2005). As a consequence, Afro-Germans have a problem with “cultural location”: The dilemma they face because they are “born in Germany, are educated in Germany, and view themselves as German yet in the minds of their fellow citizens they are not truly German because they do not have pure German ancestry” (Asante, 2005)…

Social Construction and the Concept of Race

Philosophy of Science
Volume 72, Number 5 (December 2005)
pages 1208-1219
DOI: 10.1086/508966

Edouard Machery, Associate Professor of History and Philosophy of Science
University of Pittsburgh

Luc Faucher, Professor of Philosophy
Université du Québec, Montréal

There has been little serious work to integrate the constructionist approach and the cognitive/evolutionary approach in the domain of race, although many researchers have paid lip service to this project. We believe that any satisfactory account of human beings’ racialist cognition has to integrate both approaches. In this paper, we propose to move toward this integration. We present an evolutionary hypothesis that rests on a distinction between three kinds of groups—kin-based groups, small scale coalitions, and ethnies. Following Gil-White (1999, 2001a, 2001b), we propose that ethnies have raised specific evolutionary challenges that were solved by an evolved cognitive system. We suggest that the concept of race is a byproduct of this mechanism. We argue that recent theories of cultural transmission are our best hope for integrating social constructionists’ and cognitive/evolutionary theorists’ insights.

1. Introduction. A dominant view about races today is the so called “social constructionist” view. Social constructionists propose that the concept of race—i.e., the belief that a classification based on skin color and other skin-deep properties like body shape or hair style maps onto meaningful, important biological kinds—is a pseudo-biological concept that has been used to justify and rationalize the unequal treatment of groups of people by others.

Social constructionism became prevalent mainly because from the 1970s on, it has been widely recognized that the biological concept of subspecies, that is, of populations of conspecifics that are genetically and morphologically different from each other, could not be applied to humans. For one thing, it has been shown that there is more genetic variability within human racial groups than between them (Lewontin 1972; Brown and Armelagos 2001). Moreover, assigning an individual to a race does not buy the inferential power you are usually warranted to expect from a biological kind term. Finally, classifications based on different phenotypic traits (skin color, body shape, hair, etc.) usually cross-cut each other (Brown and Armelagos 2001). Thus, the racialist tenet that skin color and other skin-deep properties pick up different biological groups has been assumed to be false.

Biology has thus fuelled the recent racial skepticism of social constructionists, that is, the view that races do not exist. But social constructionists about race are not mere skeptics. They usually underscore the instability and diversity of human beings’ concepts of races. For instance, Omi and Winant note that an “effort must be made to understand race as an unstable and ‘decentered’ complex of social meanings constantly being transformed by political struggle” (2002, 123; see also Root 2000). Others suggest that the notion is a modern invention, rooted in the eighteenth century taxonomies of Linnaeus and Blumenbach. For them, there were times or places where people did not have any concept of race (Banton 1970).

The constructionist contribution to the understanding of racialism is important (for a critical review, see Machery and Faucher 2005). It rightly suggests that human beings’ concepts of race do not occur in a social vacuum: social environments are important to explain the content of our concepts of race. It also correctly emphasizes the diversity of human beings’ concepts of race across cultures. Any account of racialism has to be consistent with these facts. However, it is not without difficulties either. First, it does not explain why many cultures have developed some concept of race and some classification based on phenotypic features. Moreover, the social constructionist approach does not explain the commonalities between the culture-specific concepts of race, e.g., the concepts of race in contemporary North America, in nineteenth-century France, in Germany during the Nazi era, and so on. Some aspects of the folk concepts of race vary little across cultures (Hirschfeld 1996), while others vary much more. This should be explained.

In recent years, there has been a growing literature in evolutionary psychology and evolutionary anthropology about racialism. Although no consensus has yet emerged, several proposals have recently attempted to describe the underlying cognitive mechanisms responsible for the production of racial concepts (e.g., Hirschfeld 1995, 1996, 1997, 2001; Gil-White 1999, 2001a, 2001b; Kurzban et al. 2001; Cosmides et al. 2003; Machery and Faucher 2005). Researchers agree that racialism has not been selected for: it is a byproduct of an evolved cognitive system, which was selected for another function. However, they disagree on the nature of this system.

The cognitive and evolutionary approach to racialism is a needed supplement to the social constructionist approach. The recurrence of racial classification across cultures and the commonalities between them suggest that racial classifications are the product of some universal psychological disposition. However, evolutionary theorists face a challenge that is symmetric to the challenge faced by social constructionists. Since they posit a species-typical cognitive system to explain racial categorization, they have a hard time explaining the cultural diversity of the concepts of race. It has to be shown that the claim that a species-specific human cognitive system underlies racialism is consistent with the evidence that racial concepts vary across cultures and times and are influenced by culture-specific beliefs.

Thus, we are confronted with two explanatory approaches to racial categorization that are symmetrically incomplete. This point has been recognized by several evolutionary-minded researchers. Indeed, they have paid lip service to the project of integrating the constructionist approach and the cognitive/evolutionary approach in the domain of race (e.g., Hirschfeld 1996). However, in the domain of race, few have walked their talk.

In this paper, we propose that the theory of cultural evolution is the proper framework for integrating both approaches to racialism. In line with the social constructionists’ emphasis on the social environment, we claim that the concept of race—how race membership is thought of—is culturally transmitted: one acquires the concept of race from one’s social environment. However, we insist that social learning is determined by several factors. Following Gil-White (1999, 2001a, 2001b), we emphasize particularly the importance of an evolved, canalized disposition to think about ethnies in a biological way. We argue that our proposal accounts for the similarities between culture-specific concepts of race as well as for their differences.

Our strategy is the following. In Section 2, we distinguish three kinds of groups, kin-based groups, small-scale coalitions, and ethnies. Following Gil-White (1999, 2001a, 2001b), we propose that ethnies have raised specific evolutionary challenges that were solved by an evolved cognitive system. The concept of race is shaped by this mechanism. We thereby meet the challenge faced by the social constructionist view: we account for the similarities between concepts of race. In Section 3, we build on Boyd and Richerson’s theory of cultural evolution (Boyd and Richerson 1985; Richerson and Boyd 2004) in order to integrate social constructionists’ insights and cognitive/evolutionary theorists’ insights.We thereby meet the challenge faced by the cognitive/evolutionary approach: we account for the differences between concepts of race…

Read the entire article here.

Aren’t they just black kids? Biracial children in the child welfare system

Child & Family Social Work
Volume 15, Issue 4 (November 2010)
pages 441-45
DOI: 10.1111/j.1365-2206.2010.00690.x

Rachel A. Fusco, Assistant Professor of Social Work
University of Pittsburgh

Mary E. Rauktis, Research Assistant Professor of Social Work
University of Pittsburgh

Julie S. McCrae, Research Scientist
Butler Institute for Families
University of Denver

Michael A. Cunningham, Research Specialist
University of Pittsburgh

Cynthia K. Bradley-King, Field Assistant Professor and Academic Coordinator, Child Welfare Education for Baccalaureates (CWEB)
University of Pittsburgh

In the USA, African-American children are overrepresented in the child welfare system. However, little is known about the child welfare system experiences of biracial children, who are predominately both White and African-American. To better understand this population, data from public child welfare in a US county were used to examine biracial children in the child welfare system. Results showed significant racial differences between children in the child welfare system. Despite the common belief that biracial children will have experiences similar to African-American children, the child welfare system seems to view them differently. Biracial children are more likely to be referred, rated as high risk and investigated compared with White or African-American children. Their mothers were younger, and were more often assessed as having physical, intellectual or emotional problems. These caregivers were also considered to have lower parenting skills and knowledge compared with White or African-American caregivers. Although the disproportionate representation of African-American children in the system has been well documented, this study provides evidence that biracial children are also overrepresented. Despite the fact that this is a rapidly growing population in the USA, there is little research available about biracial children and their families.

Read or purchase the article here.

Classes You May Have Missed: On Modern Brazilian Literature

Pitt Magazine
January, 1995

Bobby J. Chamberlain, Associate Professor of Brazilian Culture and Literature
University of Pittsburgh

Brazilian culture has always been considered a fusion of three different races: the Europeans (specifically Portuguese), the Indians, and the Africans who were taken to Brazil as slaves. But it is wrong to see this culture as some kind of happy hybridization: There is always a hierarchy in this type of fusion. A much larger percentage of whites, descendants of the Europeans, are in the upper classes, and the great majority of blacks and mulattos, those of mixed race, are in the lower classes. Brazilian literature itself began, as did Spanish-American literature, as a specifically European phenomenon in the New World, with a certain inferiority complex that Brazilians, even those of European descent, were not as good as the Europeans in Europe. I’d like to discuss how several writers dealt with the problem of adapting influences from Europe and the United States to a Brazilian literature.

Joaquim Maria Machado de Assis, who wrote at the end of the nineteenth century and the beginning of this one, is often considered the greatest figure in Brazilian literature. He was a mulatto who rose from the lower classes to become the first president of the Brazilian Academy of Letters. The narrators of his novels, middle-class Brazilians, often distort what they tell you to serve their own ends. You start off believing them, but their interpretations of social signs and gestures become strained and paranoid. For instance, in Dom Casmurro (1900), Bento Santiago tells of his childhood with Capitu, whom he later marries and then spurns, accusing her of adultery. From the beginning, he portrays her as a crafty manipulator and himself as her victim, but the evidence of her adultery is flimsy, and Santiago’s coldness to her seems to spring solely from his own neurosis and cruelty…

Read the entire article here.

Adjustment Problems in Adolescence: Are Multiracial Children at Risk?

American Journal of Orthopsychiatry
Volume 70, Issue 4 (October 2000)
pages 433–444
DOI: 10.1037/h0087744

M. Elise Radina, Associate Professor of Family Studies & Social Work
Miami University, Ohio

Teresa M. Cooney, Associate Professor of Human Develpopment and Family Studies
University of Missouri

Data from a national survey were used to compare adjustment between a group of multiracial adolescents and two groups of single-race adolescents, grades seven to twelve. Significant differences were found on fewer than half of the school, behavioral, and psychological dimensions that were assessed. Implications for research and school interventions are discussed.

Read or purchase the article here.

Relationship Quality Between Multiracial Adolescents and Their Biological Parents

American Journal of Orthopsychiatry
Volume 70, Issue 4 (October 2000)
pages 445–454
DOI: 10.1037/h0087763

M. Elise Radina, Associate Professor of Family Studies & Social Work
Miami University, Ohio

Teresa M. Cooney, Associate Professor of Human Develpopment and Family Studies
University of Missouri

National survey data were used to compare single-race white and minority adolescents with multiracial adolescents in terms of relationships with their parents. Three relational dimensions were considered: association/interaction, communication, and emotional closeness. Comparable relationship quality was found between parents and adolescents in all three groups, except that multiracial boys and their fathers were found to be less emotionally close and communicative. Implications for research are discussed.

Read or purchase the article here.

Africa’s Legacy in Mexico: The Photographs of Tony Gleaton

Loyola Marymount University, Los Angeles
Laband Art Gallery
2007-09-09 through 2007-11-18

Africa’s Legacy in Mexico features forty-five black and white photographs from a series of portraits of African Mexicans by Tony Gleaton. Taken in the late 1980s and early 1990s, primarily in three villages along the southwestern coast of Mexico, Gleaton’s photographs offer insight into a little-known aspect of Mexican culture. These poignant images focus on the present-day descendants of African slaves who were brought to Mexico by the Spanish colonialists beginning in the 1500s. Though Africans have been part of the cultural fabric of Mexico for five centuries, the official policy of the Mexican government has been to only highlight the country’s mestizo [mixed race] heritage that has resulted from the mixing of indigenous and European peoples. Miriam Jimenez Roman writes that Gleaton’s photographs “force us to rethink many of our preconceptions not only about our southern neighbor but more generally about issues such as race, ethnicity, culture, and national identity.”

View some of the photographs here.

Laughing To Keep From Crying: Resisting “Race” Through Irony

Tympanum: A Journal of Comparative Literary Studies
Number 4, (2000)
issn# 1522-7723

Ronald Sundstrom, Director and Associate Professor of African American Studies
University of San Francisco

He wanted to rise-a malicious, ironic voice insisted that he rise-and, at once, to leave this temple and go out into the world.

“Race,” whatever it may be, is something that we are not yet done with. We may never be done with it. It may be a category that we will always be present in some form or another in our societies. Or, it may be the case that the category is on the verge of extinction, and that it will fade as its social usefulness, importance, and its descriptive and explanatory power fades. Whatever its future is, a case can be made that at present “race” is descriptive of social life and organization in the U.S., as well as other parts of the globe. This is a descriptive, and not a normative claim.

As a human category “race” is invaluable part our attempts to explain and understand the history and realities of oppression, bigotry, and violence in the U.S. Deprived of the use of “race” as a social category, the social sciences would not be able to provide nuanced and insightful explanations of U.S. history and this society’s social landscape. This history and social landscape is what I refer to as the American “racial” politic. In addition plays a role in our attempts to organize communities in our struggle to redress “racial” wrongs, and to end racism and “racial” oppression. For the limited purposes of social science and politics, “race” is legitimate and ought to be conserved. That “race” is useful, descriptive, or explanatory now is not to say that will always be true. The future of “race” is going to be determined by future forms of social organization. What I have argued for above is a pragmatic and limited role for race.

A pragmatic and limited role for “race,” however, does not placate those, like myself, who are leery of it. The conservation of “race,” in any form, is worrisome. Social identities are powerful elements of our social worlds. They are thickly wrapped in complicated and often troublesome histories. Their durations and the twists and turns they make through our worlds during their tenures are unpredictable. Such is the case with “race.” The history of “race” in the U.S. is soaked in blood. Yet, and for good reasons, “race” is the centerpiece of identity for many individuals and communities. Still, worries and doubts remain about the social utility of “race.”…

Read the entire essay here.