Bridging 1990 and 2000 census race data: Fractional assignment of multiracial populations

Posted in Articles, Census/Demographics, Media Archive, United States on 2013-01-18 05:01Z by Steven

Bridging 1990 and 2000 census race data: Fractional assignment of multiracial populations

Population Research and Policy Review
Volume 20, Issue 6 (December 2001)
pages 513-533
DOI: 10.1023/A:1015666321798

James P. Allen, Emeritus Professor of Geography
California State University, Northridge

Eugene Turner, Professor of Geography
California State University, Northridge

In contrast to previous censuses, Census 2000 permitted individuals to mark more than one race. Because the new race tables include both single-race and mixed-race categories, measuring change during the 1990s requires some method of bridging between the two data sets.

To accomplish this bridging, we first identified biracial populations as of 1990 through the race and ancestry responses of individuals in the PUMS file. With race responses assumed to represent a person’s primary race identity, we then determined the percentage of each biracial group that preferred each race as the primary identity. The same percentages can be used to assign biracial persons from Census 2000 into single-race categories. We also provide fractional assignment percentages for selected states and for the larger specific nationality groups of mixed-race Asians.

Comparison of our 1990 estimates of the numbers in leading biracial groups with those reported in Census 2000 suggests that our fractional assignment values are reasonable for biracial groups other than those involving American Indians and Alaska Natives. For the latter biracial groups and for all groups representing three or more races, we recommend equal fractional assignment into the appropriate single-race categories.

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LTAM 140 – Topic in Culture and Politics: Being Brazilian: Race, Cannibalization and Animality in Brazilian Cultural Discourse

Posted in Anthropology, Brazil, Caribbean/Latin America, Course Offerings, Media Archive, United States on 2013-01-17 23:18Z by Steven

LTAM 140 – Topic in Culture and Politics: Being Brazilian: Race, Cannibalization and Animality in Brazilian Cultural Discourse

University of California, San Diego
Winter 2010

Alexandra Isfahani-Hammond, Associate Professor of Comparative Literature and Luso-Brazilian Studies

This course provides an introduction to Brazilian culture through essays, poetry, fiction, music and films that consider the meaning of “being Brazilian” (brasilidade). Our focus will be on texts that construct Brazil as a mixed-race (mestiço) nation. As the two largest post-slavery countries in the Americas, Brazil and the U.S. have long been engaged in comparative evaluations of one another. For this reason, we will also look at U.S. interpretations of Brazil as a Racial Democracy, as an “exotic” relic of the plantation era–replete with carnival, soccer, and enticing women of color advertising the nation’s beaches–or, alternatively, as a “tropical hell” characterized by unending violence, an image that reproduces nineteenth-century ideas about race and criminality. We will investigate Brazilian discourses of hybridization in the context of Latin American mestizo projects, the concept of cultural cannibalism and the human/animal dialectic that sustains postcolonial power. The course will be particularly concerned with how otherness is interpreted, and how specific representations come to be accepted as fact. Who is observing and assessing?  How does ethnography produce an unequal relation between the subject who analyzes and the object that is written up as text?

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LTAM 110 (A00) – Latin American Literature in Translation: “Brazilian Humanimals: Species, Race and Gender in Brazilian Literature”

Posted in Brazil, Caribbean/Latin America, Course Offerings, Media Archive, United States on 2013-01-17 23:14Z by Steven

LTAM 110 (A00) – Latin American Literature in Translation: “Brazilian Humanimals: Species, Race and Gender in Brazilian Literature”

University of California, San Diego
Spring 2012

Alexandra Isfahani-Hammond, Associate Professor of Comparative Literature and Luso-Brazilian Studies

How do gender, race and species intersect in Brazilian literary representations? What is at stake in scrutinizing the ethical dimensions of human/ animal relations? How might such questioning be relevant for understanding dominant ideas about race, racial mixing and nation that shape Brazilian cultural identity? This course focuses on a series of Brazilian texts that place animals at center stage. Situating our readings vis-à-vis other media—essays, cinema—we will consider the animal not simply as metaphor for “human” experience; instead, we will focus on the ways that a series of Brazilian authors have challenged anthropocentrism (human-centeredness) in relation to other dialectics including black/white, periphery/center and female/ male. Though we will focus principally on Brazilian texts, we will situate them in the context of cross-cultural discussions in ecocriticism and species studies.

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White Negroes

Posted in Course Offerings, Literary/Artistic Criticism, Media Archive, United States on 2013-01-17 16:37Z by Steven

White Negroes

Guy Foster, Assistant Professor of English

Bowdoin College, Brunswick, Maine
Africana Studies/Gender and Women’s Studies
Spring 2013

Close readings of literary and filmic texts that interrogate widespread beliefs in the fixity of racial categories and the broad assumptions these beliefs often engender. Investigates “whiteness” and “blackness” as unstable and fractured ideological constructs. These are constructs that, while socially and historically produced, are no less “real” in their tangible effects, whether internal or external. Includes works by Charles Chesnutt, Nella Larsen, Norman Mailer, Jack Kerouac, John Howard Griffin, Sandra Bernhard, and Warren Beatty.

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Interracial Narratives

Posted in Course Offerings, Literary/Artistic Criticism, Media Archive, United States on 2013-01-17 16:29Z by Steven

Interracial Narratives

Bowdoin College, Brunswick, Maine
Africana Studies
Fall 2012

Guy Foster, Assistant Professor of English

Examines the stories that Americans have told about intimate relationships that cross the color line in twentieth- and twenty-first-century imaginative and theoretical texts. Considers how these stories have differed according to whether the participants are heterosexual or homosexual, men or women, Black, White, Asian, Latino, or indigenous. Explores the impact historically changing notions of race, gender, sexuality, and U.S. citizenship have had on the production of these stories. Texts include literature, film, Internet dating sites, and contemporary debates around mixed-race identity and the United States census.

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Afro-Asian Encounters: Reading Comparative American Racial Experiences

Posted in Asian Diaspora, Course Offerings, Media Archive, United States on 2013-01-17 16:24Z by Steven

Afro-Asian Encounters: Reading Comparative American Racial Experiences

Bowdoin College, Brunswick, Maine
Africana Studies/Asian Studies
Spring 2013

Wendy Thompson Taiwo, Andrew W. Mellon Postdoctoral Fellow in Africana Studies

Surveys a breadth of historical and contemporary encounters between African Americans and Asian Americans in the United States. Begins with the earliest waves of Asian immigration in the mid-nineteenth century and ends with contemporary critiques of Blackness and Asianness in what some call a post-racial era. Students learn how various political, economic, and social shifts have contributed to the racial positioning of Black and Asian peoples in relation to dominant white American culture and to each other and what this means in relation to the stratification of racial identities in America. Readings center on themes of shared experiences with and conflict over labor, community-building, interracial relationships, foodways, popular representations, and public perception.

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Faces In Between

Posted in Arts, Canada, Media Archive, Women on 2013-01-16 23:58Z by Steven

Faces In Between

Daniels Spectrum
585 Dundas Street East
Toronto, Ontario
Friday, 2013-02-01, 19:00-21:00 EST (Local Time)

A 3MW Collective art Exhibit at Regent Park Arts and Cultural Centre during Black History Month exploring mixed race identity through painting and photography.

Join us to celebrate our first show as a collective!

Cash bar and amazing art!

We are three mixed-race women artists using portraiture in both painting and photography to address ideas of mixed-race identity. The subjects in our work are people who have parents, grandparents, and ancestors from different cultural backgrounds. The faces of our “models” do not conform to society’s outdated notions of human classification. These faces are loaded with issues of colonialism, racism, shadeism, as well as questions of history and identity.

In Canada, although we have a policy of multiculturalism, people are generally not comfortable talking about race. Our work aims to highlight the experiences of mixed people. These are the people whose “race” is not clear and who are often faced with questions such as, “What are you?” or “What is your ethnic background?” These persistent questions clearly reflect our society’s discomfort with an inability to classify people by racialized norms.

For more information, click here.

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Study Links Highly Segregated Counties and Lung Cancer Deaths in Blacks

Posted in Articles, Health/Medicine/Genetics, New Media, United States on 2013-01-16 23:41Z by Steven

Study Links Highly Segregated Counties and Lung Cancer Deaths in Blacks

The New York Times
2013-01-16

Sabrina Tavernise

African-Americans who live in highly segregated counties are considerably more likely to die from lung cancer than those in counties that are less segregated, a new study has found.

The study was the first to look at segregation as a factor in lung cancer mortality. Its authors said they could not fully explain why it worsens the odds of survival for African-Americans, but hypothesized that blacks in more segregated areas may be less likely to have health insurance or access to health care and specialty doctors. It is also possible that lower levels of education mean they are less likely to seek care early, when medical treatment could make a big difference. Racial bias in the health care system might also be a factor…

Dr. David Chang, director of outcomes research at the University of California San Diego Department of Surgery, who wrote an accompanying editorial, said he hoped that the study would focus attention on the environmental factors involved in the stark disparities in health outcomes in the United States because they lend themselves to change through policy. Medical researchers tend to focus on factors like the genetics and the behaviors of individuals that are harder to change.

“We don’t need drugs or genetic explanations to fix a lot of the health care problems we have,” he said.

Read the entire article here.

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We Need to Learn More About Our Colorful Past

Posted in Articles, History, Media Archive, United States on 2013-01-16 22:36Z by Steven

We Need to Learn More About Our Colorful Past

The New York Times
2004-07-31

Maurice A. Barboza, Founder
Black Patriots Foundation

Gary B. Nash, Professor Emeritus of History
University of California, Los Angeles

Back in 1925, American society tended not to advise young white males about the consequences of intimacy with the black maid. Even if the 22-year-old Strom Thurmond considered himself a father, the standards of the time did not require him to give the daughter born of that intimacy any love, support or acceptance. He did, however, irretrievably give her his bloodline.

Essie Mae Washington-Williams, the offspring of Mr. Thurmond and his family’s black maid, 16-year-old Carrie Butler, recently announced that she intended to join the Daughters of the American Revolution based on her Thurmond bloodline. Reared apart from her father, Ms. Washington-Williams did not have the same privileges as Mr. Thurmond’s white children during his life, yet she is seeking the right to some of the privileges of her lineage.

She is not the first to do so. Ms. Washington-Williams said she was motivated by the battle of Lena Santos Ferguson to join a Washington chapter of the organization and by Ms. Ferguson’s quest to honor black soldiers. Ms. Ferguson’s grandmother, a black Virginia woman, had married a white man from Maine whose ancestor, Jonah Gay, was a patriot. In the 1980’s, Ms. Ferguson fought a four-year legal battle for full membership and to enter her local chapter. It wasn’t until the organization was faced with the potential loss of its tax-exempt status in Washington that she was permitted to join.

Perhaps more significantly, Ms. Ferguson demanded, and received, a settlement agreement that bars discrimination and requires the D.A.R. to identify every African-American soldier who served in the Revolutionary War. It was important to Ms. Ferguson that black women know of their ancestors’ contribution to the founding of this nation and that they embrace it…

…The settlement required the D.A.R. to do historical and genealogical research to find the names of black soldiers who fought in the Revolutionary War. Yet, while doing this research, the D.A.R. has failed to use census records and other historical documents that could help identify the races of soldiers. It has also used a narrow classification system for race, one that increases the potential for underreporting: the D.A.R. includes only men described in historical records as “black,” “Negro” or “mulatto,” on their lists of black soldiers. However, whites of the period used a far greater range of colors to describe African-Americans. They meticulously recorded color distinctions among slaves: labels like “brown,” “yellow,” and “copper” (among others) were used consistently in advertisements for the return of runaways. Excluding those “colored” patriots puts them off-limits to prospective black D.A.R. members who might otherwise make the connection.

Yielding to pressure, in 2001, the D.A.R. published “African-American and American Indian Patriots of the Revolutionary War.” The number of names grew to 2400 names from 1,656, including an additional 744 previously assumed to be “white.” But there are still many more African-American soldiers to be identified, and while it acknowledges a handful of “brown” soldiers as black, as well as many “yellow” ones, the D.A.R. still holds to a narrow definition of an African-American.

This may give a clue to the D.A.R.’s resistance: when confronted with 64 “brown” soldiers who could have sired members, the organization conceded that as many as 57 may be listed in its index of proven Revolutionary war soldiers (patriots whose descendants became D.A.R. members). Yet, for generations, descendants of “brown” patriots married “light” or “white” mates, thus increasing the chances that white society, including organizations like the D.A.R., would be a safe harbor for their offspring. When the lists are complete, many people whose families assimilated into white society and cloaked their African heritage may learn, for the first time, of their complicated ancestry

Read the entire article here.

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Peggy Pascoe’s What Comes Naturally: Miscegenation Law and the Making of Race in America and the Use of Legal History to Police Social Boundaries

Posted in Articles, History, Law, Media Archive, United States on 2013-01-16 20:34Z by Steven

Peggy Pascoe’s What Comes Naturally: Miscegenation Law and the Making of Race in America and the Use of Legal History to Police Social Boundaries

Michigan State Law Review
Volume 2011, Issue 1 (2011)
pages 255-261

Kristin Hass, Associate Professor of American Studies
University of Michigan

“‘Being black is not the only reason why some people have not been accepted . . . .’”

In 1980, Lena Santos Ferguson first sought membership in one of the thirty-nine D.C.-area chapters of the Daughters of the American Revolution (DAR). After three years and a great deal of struggle, Santos Ferguson was begrudgingly granted a limited membership-at-large. This meant that she was not a voting member and did not belong to any local chapter—the center of DAR activity. Despite having the same well-documented genealogical documentation that granted her nephew easy entry to the Sons of the American Revolution, Santos Ferguson met fierce resistance from local and national DAR bodies.

A few years earlier, in 1977, Karen Farmer had, in theory, broken the racial barriers of the DAR when she became the first African American to be accepted for membership in the organization. But, Farmer’s acceptance in a Detroit chapter did not help Santos Ferguson. It probably hurt; together Farmer and Santos Ferguson may have looked like a trend.

In 1984, when the Washington Post ran a front-page story under the headline “Black Unable to Join Local DAR,” the organization’s president general, Sarah King, had a very revealing response to the problem of Lena Santos Ferguson’s membership. King said, “‘Being black is not the only reason why some people have not been accepted into chapters . . . . There are other reasons: divorce, spite, neighbors’ dislike. I would say being black is very [far] down the line.’” This, of course, does not deny that being black is a reason for blocking admission to the DAR; it just claims that it might not be the most pressing reason. For King, the distance between a reasonable request and Santos Ferguson’s attempt to join “the society” is indicated by her insistence that “‘[b]eing black is not the only reason.’” It is as if she was unable to understand that this statement still assumes that being black was reasonable grounds for barring someone from membership.

Certainly King did not deny that African Americans had served in the Revolutionary War. In fact, in the first Post story, she mentioned the Rhode Island Reds and told the reporter, “‘See if you can find me one . . . . We want them [blacks], but I do think the lines should have integrity and legitimate descent. I don’t think you can have it any other way.’” This language, of course, was highly charged. “‘Integrity and legitimate descent’” did not refer to high-quality genealogical research; instead, it referred to the antebellum legal mechanisms by which African Americans were denied the right to marry. Further, it evoked this legal history to continue at the end of the 20th century to deny African Americans access to the kind of full cultural citizenship that the DAR worked to police. In 1979, two years after Karen Farmer successfully joined the DAR, the society revised its application process to include an added requirement—proof of marriage going back each generation. In 1984, the DAR National Congress proposed going one step further by amending the bylaws to include the language that only “‘legitimate’” descendants were eligible for membership. This would have serious consequences for African Americans wanting to join.

The DAR’s interest in rules—and in this intense policing of the boundaries of its membership—was new. From its founding in 1890, at the start of the first great memory boom in the United States, until the 1940s, the greatest obstacle to membership was the invitation of two sponsors. The rules about establishing a paper trail for a direct (not a “‘legitimate’”) lineage were far looser. It is also worth noting that the DAR requirements for membership understand service in the Revolutionary War rather broadly. Its definition includes civil service, political service, and what the DAR calls patriotic service, which includes: “[m]embers of the Boston Tea Party”; “[d]efenders of forts and frontiers”; “[d]octors, nurses, and others rendering aid to the wounded (other than their immediate families)”; “[m]inisters who gave patriotic sermons and encouraged patriotic activity”; and among other things, “[f]urnishing a substitute for military service.” Under the 1984 rules, then, you could join the DAR because your relative sent a slave to fight in his place, but you could not join the DAR if you were a descendant of that slave because he would have been unable to be legally married and therefore unable to produce “‘legitimate’ descendents.”…

…The DAR’s insistence that all women worthy of membership in either society were the products of legally sanctioned marriages harkens back to a past in which sexual racial mixing, or amalgamation or miscegenation, was not only not a topic of polite conversation, but was also a subject of great anxiety, especially for white women invested in defining a national family in particular highly racialized terms—a past in which it was unthinkable for someone like Lena Santos Ferguson to ask for membership, a past in which shame was the only imaginable response to the kind of relationships that would lead a person like Santos Ferguson to think that she deserved to be recognized as part of the national family that the DAR helps to name and shape.

Of course, the DAR’s policies and logic did not go unnoticed in 1984. Both Santos Ferguson and the Council of the District of Columbia initiated legal action and the major newspapers followed the story. A reading of the response to the Santos Ferguson case in the Washington Post reveals both a clear indignation about the prejudice Santos Ferguson faced and an avoidance of the obvious lurking question of miscegenation. Only one op-ed piece in the Washington Post directly addressed this question. Historian Adele Logan Alexander writes, “What is ignored (by the DAR and in Washington Post articles as well) and seems almost impossible for white Americans to accept, discuss, or articulate, is miscegenation.” She continues, “[n]o, formal marriages between slaves were not permitted prior to the Civil War, but more important, marriage and even cohabitation between the races was forbidden by law in most states from colonial times. In many jurisdictions these bans remained in force until 1967.” For Alexander, what needs to be said is that:

No other people on earth display greater variation in skin color, facial structure or hair texture than we do, yet white America hesitates to admit why this is so. Certainly in our country’s early history some few black men sired children by white women, but more commonly we twentieth century black Americans are descended, somewhere along the line, from black women who were sexually coerced by white men.

Alexander is interested in this obvious, unspoken truth in the context of the DAR. She writes,

[t]he tough question then is not so much whether the DAR members accept the handful of black women who will join the organization and who, for the most part (other than skin color) will greatly resemble the present members in education and background . . . but rather how they will deal with these women whose presence must continually remind them of the illicit, coercive and often violent acts of their mutual forefathers to whose valiant patriotic deeds their organization is dedicated.

Peggy Pascoe’s brilliant 2009 What Comes Naturally: Miscegenation and the Making of Race in America offers a dense web of explanatory tools for understanding how laws about marriage have been mobilized to police the boundaries of not only marriage itself but of ideas about what constitutes full cultural citizenship and who should have access to it…

Read the entire article here.

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