Mixed Race Studies

It’s Not All Black and White: Multiracial Youth Speak Out

Annick Press
2012
120 pages
Softcover ISBN 13: 9781554513802

St. Stephen’s Community House
Toronto, Ontario, Canada

Through poems, interviews, and short essays, a group of young people tell what it’s like to be biracial, multiracial, or of mixed race. These poignant firsthand accounts reflect the unique and varied voices of the writers, whose backgrounds range from Caribbean, Vietnamese, and Latin American to First Nations, Spanish, and Irish, among others.

With devastating honesty, the youth tell what it’s been like to make their way in the world with their roots in many places and in many cultures. Themes include navigating mixed-race relationships, dealing with prejudice and the assumptions people make based on appearances, and working through identity confusion to arrive at a strong and positive sense of self.

Readers who share these experiences will find comfort, inspiration, and validation. Those less familiar with the issues will gain important insight and understanding.

St. Stephen’s Community House has been addressing poverty, homelessness, unemployment, AIDS, racism, youth alienation, and the integration of refugees and immigrants in downtown Toronto since 1962.

Interview: Jackie Kay

The Journal
Newcastle upon Tyne
2013-03-30

Jackie Kay is about to be read in places most writers never reach. David Whetstone spoke to her.

YOU can imagine there are lots of things a writer dreams of – literary prizes, lucrative deals, maybe a film adaptation.

But a different accolade has come the way of Jackie Kay, professor of creative writing at Newcastle University.

Her acclaimed memoir, Red Dust Road, has been chosen as one of 20 books on the list for World Book Night (April 23).

On that night 20,000 volunteers will each distribute 20 copies of the chosen books in communities where reading is not commonplace.

“Obviously the books can be by writers living or dead so there were a lot to choose from,” says Jackie…

…Jackie was born in Edinburgh in 1961 to a Scottish mother and a Nigerian father. She was adopted as a baby by a Scottish couple and grew up in Glasgow.

The book, sparked by Jackie’s decision to track down her birth parents, begins as she waits in a hotel in Nigeria to meet the father she has never seen.

“It’s a strange thing, looking at one black man after another wondering if he is your father,” she writes…

Read the entire interview here.

The Democracy and “Niggers”

Franklin Repository
1859-04-20
page 5, column 6
Source: Valley of the Shadow: Civil War Era Newspapers, University of Virginia Library

Summary: Attacks the Southern Democracy’s supposed distaste for “niggers,” and notes their close quarters with blacks at home, including the propagation of “half-niggers.”

Full Text of Article:

—Hon. Owen Lovejoy, of Illinois, in a recent speech in the House of Representatives, thus describes a party which is not so strong in the country as it once was:

“The Slavery Democracy prates and chaters about ‘negro equality, ‘Black Republicans,’ and ‘nigger stealing,’ to use its classic phrase and improved orthography. It has or affects to have, a great horror of ‘niggers.’ And any one who advocates the principles of human Freedom, as they were enunciated and laid down in enduring forms by the Fathers of the Republic, is a ‘woolly head,’ and these same Democrats have learned to speak of them with a peculiar nasal twist. You would suppose that these gentlemen, whose olfactories are so sensitive and acute, never saw a nigger except in a menagerie. And yet, would you believe it! the very first service rendered to him on earth is performed by a nigger; as an infant, he draws the milk, which makes his flesh and blood and bones, from the breast of a nigger; looks up in her face and smiles, and calls her by the endearing name of ‘mammy,’ and begs, perhaps, in piteous tones, for the privilege of carrying ‘mammy’ to the Territories; he is undressed and put to bed by a nigger, and nestles during the slumbers of infancy in the bosom of a nigger; he is washed, dressed and taken to the table by a nigger, to eat food prepared by a nigger; he is led to school by a nigger; every service that childhood demands is performed by a nigger, except that of chastisement, which, from the absence of good manners in many cases, it is to be feared is not performed at all. When down appears on his lip, the tonsorial service is performed by a nigger; and when he reaches manhood, he invades the nigger quarters, to place himself in the endearing relation of paternity to half niggers. Finally, if he should be ambitious, it may occur that he will come to congress to represent a constituency, three-fifths of whom are niggers, and talk about ‘Black Republicans,’ ‘amalgamation,’ ‘nigger equality,’ ‘nigger stealing,’ and the offensive odor of niggerism.”

Speaking in Tongues

The New York Review of Books
Volume 56, Number 3 (2009-02-26)

Zadie Smith

The following is based on a lecture given at the New York Public Library in December 2008.

1.

Hello. This voice I speak with these days, this English voice with its rounded vowels and consonants in more or less the right place—this is not the voice of my childhood. I picked it up in college, along with the unabridged Clarissa and a taste for port. Maybe this fact is only what it seems to be—a case of bald social climbing—but at the time I genuinely thought this was the voice of lettered people, and that if I didn’t have the voice of lettered people I would never truly be lettered. A braver person, perhaps, would have stood firm, teaching her peers a useful lesson by example: not all lettered people need be of the same class, nor speak identically. I went the other way. Partly out of cowardice and a constitutional eagerness to please, but also because I didn’t quite see it as a straight swap, of this voice for that.

My own childhood had been the story of this and that combined, of the synthesis of disparate things. It never occurred to me that I was leaving the London district of Willesden for Cambridge. I thought I was adding Cambridge to Willesden, this new way of talking to that old way. Adding a new kind of knowledge to a different kind I already had. And for a while, that’s how it was: at home, during the holidays, I spoke with my old voice, and in the old voice seemed to feel and speak things that I couldn’t express in college, and vice versa. I felt a sort of wonder at the flexibility of the thing. Like being alive twice.

But flexibility is something that requires work if it is to be maintained. Recently my double voice has deserted me for a single one, reflecting the smaller world into which my work has led me. Willesden was a big, colorful, working-class sea; Cambridge was a smaller, posher pond, and almost univocal; the literary world is a puddle. This voice I picked up along the way is no longer an exotic garment I put on like a college gown whenever I choose—now it is my only voice, whether I want it or not. I regret it; I should have kept both voices alive in my mouth. They were both a part of me. But how the culture warns against it! As George Bernard Shaw delicately put it in his preface to the play Pygmalion, “many thousands of [British] men and women…have sloughed off their native dialects and acquired a new tongue.”…

…2…

…Until Obama, black politicians had always adhered to these unwritten rules. In this way, they defended themselves against those two bogeymen of black political life: the Uncle Tom and the House Nigger. The black politician who played up to, or even simply echoed, white fears, desires, and hopes for the black community was in danger of earning these epithets—even Martin Luther King was not free from such suspicions. Then came Obama, and the new world he had supposedly ushered in, the postracial world, in which what mattered most was not blind racial allegiance but factual truth. It was felt that Jesse Jackson was sadly out of step with this new postracial world: even his own son felt moved to publicly repudiate his “ugly rhetoric.” But Jackson’s anger was not incomprehensible nor his distrust unreasonable. Jackson lived through a bitter struggle, and bitter struggles deform their participants in subtle, complicated ways. The idea that one should speak one’s cultural allegiance first and the truth second (and that this is a sign of authenticity) is precisely such a deformation.

Right up to the wire, Obama made many black men and women of Jackson’s generation suspicious. How can the man who passes between culturally black and white voices with such flexibility, with such ease, be an honest man? How will the man from Dream City keep it real? Why won’t he speak with a clear and unified voice? These were genuine questions for people born in real cities at a time when those cities were implacably divided, when the black movement had to yell with a clear and unified voice, or risk not being heard at all. And then he won. Watching Jesse Jackson in tears in Grant Park, pressed up against the varicolored American public, it seemed like he, at least, had received the answer he needed: only a many-voiced man could have spoken to that many people.

A clear and unified voice. In that context, this business of being biracial, of being half black and half white, is awkward. In his memoir, Obama takes care to ridicule a certain black girl called Joyce—a composite figure from his college days who happens also to be part Italian and part French and part Native American and is inordinately fond of mentioning these facts, and who likes to say:

I’m not black…I’m multiracial…. Why should I have to choose between them?… It’s not white people who are making me choose…. No—it’s black people who always have to make everything racial. They’re the ones making me choose. They’re the ones who are telling me I can’t be who I am….

He has her voice down pat and so condemns her out of her own mouth. For she’s the third bogeyman of black life, the tragic mulatto, who secretly wishes she “passed,” always keen to let you know about her white heritage. It’s the fear of being mistaken for Joyce that has always ensured that I ignore the box marked “biracial” and tick the box marked “black” on any questionnaire I fill out, and call myself unequivocally a black writer and roll my eyes at anyone who insists that Obama is not the first black president but the first biracial one. But I also know in my heart that it’s an equivocation; I know that Obama has a double consciousness, is black and, at the same time, white, as I am, unless we are suggesting that one side of a person’s genetics and cultural heritage cancels out or trumps the other…

Read the entire article here.

There is nothing new about crossing racial boundaries; what is new is the frequency of border crossings and boundary hoppings and the refusal to bow to the thorn-filled American concept, perhaps unknown outside the United States, that each person has a race but only one. Racial blending is undermining the master idea that race is an irreducible marker among diverse peoples—an idea in any case that always has been socially constructed and has no scientific validity. (In this century, revivals of purportedly scientifically provable racial categories have surfaced every generation or so. Ideas die hard, especially when they are socially and politically useful.) Twenty-five years ago, it would have been unthinkable for Time-Life to publish a computer-created chart of racial synthesizing; seventy-five years ago, an issue on “The New Face of America” might have put Time out of business for promoting racial impurity.

Gary B. Nash, “The Hidden History of Mestizo America,” The Journal of American History, Volume 82, Number 3 (December, 1995): 941-964.

“…The articles by Binning, Unzueta, Huo, and Molina (2009) and by Townsend, Markus, and Bergsieker (2009) showed the positive benefits that accrue when multiracial individuals are free to claim their multiracial backgrounds. Binning et al. (2009), for example, found that multiracial students who identify multiracially demonstrate higher levels of psychological and organizational well-being than multiracial students who identify with a single racial group… …The message in these articles is clear: when multiracial individuals are given the freedom to identify multiracially rather than being forced to identify with only one racial category, and they perceive little conflict with and distance from their identities, they display higher levels of psychological adjustment…”

Frank D. Bean and Jennifer Lee, “Plus ça Change…? Multiraciality and the Dynamics of Race Relations in the United States,” Journal of Social Issues, Volume 65, Number 1 (March 2009): 205-219

What Comes Naturally: Miscegenation Law and the Making of Race in America

Oxford University Press
December 2008
404 pages
ISBN13: 9780195094633
ISBN10: 0195094638

Peggy Pascoe (1954-2010), Beekman Professor of Northwest and Pacific History
University of Oregon

• Winner of the Ellis W. Hawley Prize of the Organization of American Historians (2009)
• Winner of the Lawrence W. Levine Award of the Organization of American Historians (2009)
• Winner of the William H. Dunning Prize of the American Historical Association
• Winner of the James Willard Hurst Prize of the Law and Society Association
• Winner of the Joan Kelly Memorial Prize of the American Historical Association
• Finalist, John Hope Franklin Prize of the American Studies Association

A long-awaited history that promises to dramatically change our understanding of race in America, What Comes Naturally traces the origins, spread, and demise of miscegenation laws in the United States–laws that banned interracial marriage and sex, most often between whites and members of other races. Peggy Pascoe demonstrates how these laws were enacted and applied not just in the South but throughout most of the country, in the West, the North, and the Midwest.  Beginning in the Reconstruction era, when the term miscegenation first was coined, she traces the creation of a racial hierarchy that bolstered white supremacy and banned the marriage of Whites to Chinese, Japanese, Filipinos, and American Indians as well as the marriage of Whites to Blacks.  She ends not simply with the landmark 1967 case of Loving v. Virginia, in which the Supreme Court finally struck down miscegenation laws throughout the country, but looks at the implications of ideas of colorblindness that replaced them. What Comes Naturally is both accessible to the general reader and informative to the specialist, a rare feat for an original work of history based on archival research.

Table of Contents

• Introduction
• Part I: Miscegenation Law and Constitutional Equality, 1863-1883
  • 1. Engendering Miscegenation
  • 2. Sexualizing Miscegenation Law
• Part II: Miscegenation Law and Race Classification, 1860-1948
  • 3. Configuring Race in the American West
  • 4. The Facts of Race in the Courtroom
  • 5. Seeing Like a Racial State
• Part III: Miscegenation Law and Its Opponents, 1913-1967
  • 6. Between a Rock and a Hard Place
  • 7. Interracial Marriage as a Natural Right
  • 8. Interracial Marriage as a Civil Right
• Part IV: Miscegenation Law, Civil Rights, and Colorblindness, 1964-2000
  • 9. Lionizing Loving
  • Conclusion: The Ghost of the Past

Challenging Multiracial Identity

Lynne Rienner Publishers
2006
135 pages
Hardcover ISBN: 978-1-58826-424-4

Rainier Spencer, Director and Professor of Afro-American Studies; Professor of Interdisciplinary Studies
University of Nevada, Las Vegas

What is multiracialism—and what are the theoretical consequences and practical costs of asserting a multiracial identity? Arguing that the multiracial movement bolsters, rather than subverts, traditional categories of race, Rainier Spencer critically assesses current scholarship in support of multiracial identity.

Table of Contents

• Introduction: Expecting Excellence in the Field of Multiracial Identity Studies
• Projection as Reality: Three Authors, Three Studies, One Problem
• Psychobabble, Socioblather, and the Reinscription of the Pathology Paradigm
• White Mothers, the Loving Legend, and Manufacturing a Biracial Baby Boom
• Distinction Without Difference: The Insidious Argument for First-Generation Black/White Multiracial Identity
• The Road Forward

The 1850 census marked a watershed in census-taking in several ways. For our purposes, a large part of its significance rests in the introduction of the “mulatto” category and the reasons for its introduction. This category was added not because of demographic shifts, but because of the lobbying efforts of race scientists and the willingness of certain senators to do their bidding. More generally, the mulatto category signaled the ascendance of scientific authority within racial discourse. By the 1850s, polygenist thought was winning a battle that it had lost in Europe. The “American school of ethnology” distinguished itself from prevailing European racial thought through its insistence that human races were distinct and unequal species. That polygenism endured at all was a victory, since the European theorists to abandon it. Moreover, there was considerable resistance to it in the United States. Although most American monogenists were not racial egalitarians, they were initially unwilling to accept claims of separate origins, permanent racial differences, and the infertility of racial mixture. Polygenists deliberately sought hard statistical data to prove that mulattoes, as hybrids of different racial species, were less fertile than their pure-race parents and lived shorter lives.

Melissa Nobles, “History Counts: A Comparative Analysis of Racial/Color Categorization in US and Brazilian Censuses,” American Journal of Public Health, Volume 90, Number 11 (November 2000): 1738-1745.

Runaway

Western Carolinian
Salisbury, North Carolina
1832-09-17
page 3, column 6
Source: The North Carolina Newspaper Digitization Project

On the 10th of September last, from my plantation in Jones county, two negroes, one named WASHINGTON, about 27 years of age, a very bright mulatto, on one of his hands there is a scar occasioned by a gin; he will change his name and endeavor to pass for a free man. The other named JOHN, a common mulatto, about 30 years  of age, Very intelligent; he will probably pass as the servant of Washington, and change his name. A reward of 25 dollars will be given for the delivery of either in any jail so that I can get them.

James Lamar
October 16th

The Georgian, Sahavanah; the Telescope, Columbia, S.C.; and Richmand Enquirer, are requested to publish the above weekly until forbid, and then forward their accounts to J. Lamar.