Mixed Race Studies

Reading the Dougla Body: Mixed-race, Post-race, and Other Narratives of What it Means to be Mixed in Trinidad

Latin American and Caribbean Ethnic Studies
Volume 3, Issue 1 (March 2008)
pages 1-31
DOI: 10.1080/17442220701865820

Sarah England, Associate Professor of Anthropology
Soka University of America, Aliso Viejo, California

In recent years there has been a great deal of scholarship addressing the ‘mixed-race’ question in the Americas. Much of this literature is concerned with documenting the experiences of mixed-race peoples and exploring how their existence alters racial ideologies and racial formations in their respective societies. This essay contributes to that literature through an analysis of the experience of mixed-race peoples in Trinidad and Tobago. Through interviews with people of Indo-Trinidadian and Afro-Trinidadian parentage (douglas) I show how the dougla experience both challenges traditional ways that race is understood ontologically, and is shaped by those same ideologies. I further examine the place that douglas see themselves as occupying in a society where racial mixing is both heralded as the essence of the national character and seen as threatening to the traditional division between Indo-Trinidadians and Afro-Trinidadians.

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Multiracial Identity in the Post-Civil Rights Era

Social Identities
Volume 11, Issue 5 (September 2005)
pages 531-549
DOI: 10.1080/13504630500408164

Gino Michael Pellegrini, Adjunct Assistant Professor of English
Pierce College, Woodland Hills, California

This article, which utilizes personal experience as well as other perspectives and theories on race and mixed race, suggests that multiracial identity is a manifestation of recent date that differs from traditional conceptions and descriptions of mixed race that conform to the dichotomous and hierarchical logic of the binary racial system. As delineated in this article, the emergence of multiracial identity is properly understood in the context of the post-civil rights era and has been coextensive with multiculturalism, the proliferation of information technologies, and with the emergence of the multiracial political movement in the 1990s. Further, this article suggests that multiracial identity is also in part a by-product of multicultural American universities of the 1980s and 1990s. That is, multiracial identity has to a certain extent taken shape in reaction to the rigid ethnoracial boundaries and discourses that are imposed on mixed race students in the multicultural academy.

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Mixed and Multiracial in Trinidad and Honduras: Rethinking Mixed-race Identities in Latin America and the Caribbean

Ethnic and Racial Studies
Volume 33, Issue 2 (2010)
pages 195-213
DOI: 10.1080/01419870903040169

Sarah England, Associate Professor of Anthropology
Department of Social and Behavioral Sciences
Soka University of America, Aliso Viejo, California

The purpose of this paper is to explore what it means to be mixed in Latin America and the Caribbean and to ask if mixing in the ‘South’ can always be understood within the so-called racial continuum as opposed to the racial binary of the ‘North’. I do this through a comparison of two potentially mixed-race identities, the afro-indigenous Garifuna of Honduras and peoples of East Indian and African mixture (douglas) in Trinidad. Through this comparison I show that in both Honduras and Trinidad classification of mixed-race peoples can follow the logic of the racial binary or of the racial continuum depending on the historical context and the particular mix. I also discuss the way that mixed-race identities can sometimes be radical critiques of state racial projects of pluralism and at other times they can be the basis of state racial projects meant to obfuscate racial pluralism.

In his 1967 book, The Two Variants in Caribbean Race Relations, Harry Hoetnik argued thai the main gauge of racism within a society is not so much the degree to which different racial groups are integrated on the level of work and social interaction, but rather the degree to which inter-racial mixing (sexual, reproductive) is accepted and gradations between racial categories are recognized. Based on this premise he set out to characterize the racial systems of the Caribbean, within which he included the United Stales South and Brazil. He argued thai (here are basically three different systems: 1) the North American variant, characterized by a high degree of segmentation between black and white based on strict definitions of whiteness and rules of hypodescent that relegate any mixed people into the non-white…

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An Examination of Social Science Literature Pertaining to Multiracial Identity: A Historical Perspective

Journal of Multicultural Social Work
Volume 6, Issue 1 & 2
August 1997
pages 117 – 138
DOI: 10.1300/J285v06n01_08

Jack S. Kahn, Professor of Psychology
Curry College

Jacqueline Denmon
Department of Anthropology
College of William and Mary

This article traces the history of the construct, multiracial identity, within social science literature. This research evolves from an emphasis on demonstrating the inferiority of multiracial individuals to understanding their phenomenological experiences. Over time, the emphasis seems to shift from categorizing by race to a focus on ethnicity. The method of inquiring about racial identity appears to have shifted from behavioral observation to self-report. Empirical research examining this phenomenon also seems to become more methodologically rigorous over time. Historically, the struggle to understand multiracial individuals as either marginal or healthy may have been more the result of ethnocentric beliefs on the part of the researchers rather than the identification process of multiracial individuals. It is additionally urged that further research continue to explore this often overlooked and misrepresented subgroup.

Using the extended case method to explore identity in a multiracial context

Ethnic and Racial Studies
Volume 32, Number 9
November 2009
pp. 1599-1618
DOI: 10.1080/01419870902749117

Gina Miranda Samuels, Assistant Professor
School of Social Service Administration
University of Chicago

Increasingly, multiracial research calls upon scholars to reconcile and clarify their stances on race as a biological versus a social construct and to situate their theorizing of racialized identities historically, sociopolitically and as experienced subjectively. While multiracial scholarship offers both critiques against and support for a so-called ‘multiracial’ identity, few have outlined the methodological implications of pursuing inquiry responsive to this diverse body of work. This paper highlights the methodological challenges posed by empirical inquiry pursuing nonessentialist but structurally and subjectively grounded analyses of multiracial identity. The extended case method (Burawoy 1998) is introduced as one approach that epistemologically reflects these conceptual challenges in the field. Three elements of its application within a study of black-white multiracial adoptees are offered: 1) use of fluid concepts of race and identity; 2) conducting multi-systemic analyses; and 3) using interpretative findings to extend existing theory.

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White Mothers Negotiating Race and Ethnicity in the Mothering of Biracial, Black-White Adolescents

Journal of Ethnic And Cultural Diversity in Social Work
Volume 14, Issue 3 & 4
June 2006
pages 125 – 156
DOI: 10.1300/J051v14n03_07

Margaret O’Donoghue, Adjunct Assistant Professor of Social Work
School of Social Work, New York University

Eleven White mothers of biracial, Black/White adolescents were interviewed in a qualitative study to determine whether and how these mothers socialize their children to issues of race and ethnicity. The majority of the women were raising their children with a focus exclusively on an African American culture and not including elements of an ethnicity germane to the mother. Their children identified as biracial privately and Black publicly. The specific strategies utilized by the women to foster ecological competence are discussed.

Dating Practices, Racial Identity, and Psychotherapeutic Needs of Biracial Women

Women & Therapy
Volume 27, Issue 1 & 2
January 2004
pages 103 – 117
DOI: 10.1300/J015v27n01_07

Ivory Roberts-Clarke
University of Rhode Island

Angie C. Roberts
University of Georgia

Patricia Morokoff, Professor of Psychology and Director of the Clinical Psychology
University of Rhode Island

Studies increasingly show that biracial men and women have self-identities that embrace the racial and cultural heritages of both parents (Thompson, 1999). One of the greatest dilemmas that people with biracial identities face is the question of whom they should date and marry, since they may feel strong allegiances to both of their racioethnic heritages. Few studies have examined what occurs when individuals with multiracial identities seek romantic relationships. This study provides a qualitative analysis of the dating experiences of eight biracial women (one bisexual, seven heterosexual), the social and familial relationships that influence their choice of partners, the positive and negative sociocultural aspects of having a biracial female identity, and participant perspectives about the psychotherapeutic needs of biracial women. Although results suggested that the biracial participants were receptive towards individuals of other races and more likely to appreciate differences, some participants had racial preferences regarding their choice of partners. Therapeutic considerations for professionals who work with biracial women are presented based on the findings from this study.

Eurasian Persuasions: Mixed Race, Performativity and Cosmopolitanism

Journal of Intercultural Studies
Volume 28, Issue 1 (February 2007)
pages 41-54
DOI: 10.1080/07256860601082921

Julie Matthews, Associate Professor
School of Education
University of Adelaide, South Australia, Australia

Eurasians are ‘in’. We are the poster children of globalisation. In Asia, and increasingly in the West, mixed-race Eurasian models charm us with their cosmopolitan chic. Terms previously used to demarcate impure outsiders such as Eurasian mixed-race, hybridity, mestiza, hapa, haafu, Euro-Asian and Anglo-Asian have recently been given an affirmative spin. This essay argues that the appeal, allure and persuasions of Eurasian/mixed-race are as much an effect of its commodified production as a cosmopolitan figure with automatic racial, cultural and national border crossing attributes, as its capacity and potential to claim for itself a location and space of visibility. Framed as a performative, the visual aesthetics and cosmopolitan attributes of Eurasian/mixed-race are explored in relation to postcolonial practices of racialisation and sexualisation under globalisation. Factors evoked in the constitution of Eurasian/mixed race delimit rather than preclude its promise of an expansive transnational/transcultural cosmopolitan future.

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Aisha Khan Lecture – New York University Professor Aisha Khan Speaks on Multiculturalism

St. Augustine News – STAN
University of the West Indies
July-September 2006
Page 24

Alake Pilgrim

[Article copied in full for readability.  To read in original print layout version (with photographs), click here.]

On the surface of things, Professor Aisha Khan, lecturer in the Department of Anthropology at New York University, might seem like a poster-child for multiculturalism. Born in Bangladesh and raised in California, her research originally took her among the Garifuna people of Honduras.  Her first visit to Trinidad was in 1984, and from 1987 to 1989 she conducted research among Trinidadians of East Indian descent in agricultural communities in the southern part of the island to which she has returned several times over the years.

However, Professor Khan, whose research is concerned with religious identity, race relations, social stratification and migration histories, took a very critical perspective on multiculturalism in her lecture. She questioned the extent to which this “slippery term”, which calls for the equal recognition of different “cultures” and “races”, can meaningfully foster greater harmony and equality in society.

Understanding the multiple meanings of multiculturalism requires an analysis of the changing definitions of culture, nationality, religion, race and colour in different contexts. As part of this process, Profesor Khan examined three models of multiculturalism – in the United States (US), Brazil and Trinidad.

In the US, she argued, the multicultural alternative to the “one-drop rule” of non-white inferiority and the assimilationist melting-pot narrative, proposes celebrating the multiple cultures (often referred to as “races”) that make up US society.  This trend is evident in articles featuring photos of “mixed race” celebrities like Jessica Alba and Vin Diesel as the new faces of beauty. But does this concept of multiculturalism really unseat the reigning Euro-American, middle-class ideal? To paraphrase Professor Khan, does making difference “cool” actually address structural inequality in societies, such as unequal access to resources like income, housing and education?

She took that question to Brazil, where the idea that miscegenation (a “mixed race” population) and non-racialism (deemphasizing the role of race in the society) had brought about a unified Brazilian nationalism, is currently being critiqued as myth. Contentious issues of affirmative action and a political quota system are now being debated in the public sphere. Paradoxically, Professor Khan stated, the affirmative action approach to multiculturalism both undermines and reinforces the foundations of social inequality, in that it pushes toward more fixed definitions of racial categories supporting faulty race-based assumptions. In addition, such an initiative continues to make race – a biological fallacy and social variable – one of the most central aspects of human identification.

On the other hand, she opined, trying to simply eliminate race as a category of identification doesn’t work either, because the historical, legal, social and economic systems of power built on concepts of race, persist throughout the world today.

She then turned to Trinidad, which she described as being structured under colonialism according to the hierarchy of plantation society, in which black people of African descent occupied the lowest tier of the social pyramid. Independence society, she stated, was built on Afro-Euro foundations, with the attempt by some to have a multi-cultural, multi-racial “rainbow” society that was quintessentially Trinbagonian. At the same time, the society faced the conundrum of a perceived deep-seated duality and supposed hostility between people of African and East Indian descent, which was encouraged by the colonial masters and entrenched by post-independence partisan politics. This conflict centres around competition for equal resources, as well as the question of what really constitutes equal representation.

While very real divisions exist, Professor Khan expressed the view that this version of irresolvable conflict between people of African and East Indian descent, denied the reality that people in Trinidad have been living, loving, working and struggling together practically from the moment they set foot on the island.

So, in light of these case studies, what was Professor Khan’s conclusion regarding multiculturalism’s potential to bring about greater equality? Not an overly favourable one… She suggested an alternative treatment of “race” and “culture” that addressed their social significance, without freezing people into fixed racial and cultural categories. And spoke firmly against using multiculturalism and other celebrations of diversity, as a way of denying ongoing discrimination, or de-emphasizing the importance of providing equal access to resources for the underprivileged and excluded members of society. Professor Khan’s most recent book is Callaloo Nation: Metaphors of Race and Religious Identity among South Asians in Trinidad.

‘But most of all mi love me browning’: The Emergence in Eighteenth and Nineteenth-Century Jamaica of the Mulatto Woman as the Desired

Feminist Review(on-Line)
Volume 65, Issue 1
June 2000
pages 22 – 48
DOI: 10.1080/014177800406921

Patricia Mohammed, Head and Lecturer
Centre for Gender and Development Studies, Mona Unit
University of the West Indies, Kingston, Jamaica

One of the most common threads in the Caribbean tapestry races which have populated the region over the last five centuries largely through forced or voluntary migration, is that there have emerged mixtures of the different racial groups. A large proportion of Caribbean women and men are referred to euphemistically as ‘mixed race’. The terms used to describe people of mixed race vary by territory and have been incrementally added to or changed over time. The original nomenclatures such as sambo, musteephino, mulatto, creole, etc. have been replaced at present to include terms like brown skin, mulatto, clear skin, light skin, red-nigger, dougla and browning. The title of the article comes from a contemporary dancehall song in Jamaica in which the black singer, Buju Banton, unwittingly echoes an unspoken yet shared notion of female desirability in the Caribbean: a preference for ‘brown’ as opposed to black women or unmixed women. In the ongoing constructions of femininity in the region, class and skin colour have intersected with race to produce hierarchies and stereotypes of femininity based on racial mixing. Drawing on some of the historical data available, particularly that of the pioneering research in this area produced by Lucille Mathurin [1924-2009] in 1974, this article interrogates some aspects of miscegenation in the Jamaican past, to configure these with gender, race and class relations in the present. The article does not attempt to arrive at conclusive findings but to contribute to the ongoing process in the region, and elsewhere, of differentiating the category ‘woman’ in historiography and sociology.