Scholarly perspectives on the mixed race experience.
As I traced across the grid, I stopped on the letter B, perplexed by its meaning, then I scrolled up to find the category: Race.
My mind didn’t quite take in what I was seeing. Would the census taker use B for black in 1900? It didn’t seem likely. Then what did B mean if not black? And why would the census taker mark my grandfather and his family black? It had to be a mistake. My grandfather’s family was not black.
Aware of the time, I hurriedly searched for Azemar in the 1930 census. When I found him, his race was no longer designated as B, now his racial designation was W. I was familiar with the one-drop rule, a racial classification asserting that any person with even one ancestor of African ancestry was considered to be black no matter how far back in their family tree. But the B perplexed me, as did the W. How could Azemar be black in 1900 and white in 1930?
I glanced back at the gray-haired lady. She was shuffling through index cards, keeping herself busy, and looking bored. I got up from the machine and walked over to her.
“I was wondering about the racial designation B in the 1900 Louisiana census. Can that be right?” I asked reticently, purposely not mentioning that the B was attached to my mother’s family.
“Those cards have been copied. B means black.” She looked me up and down. “You know the saying, ‘there’s a nigger in every woodshed.’”
I was speechless. Struck dumb.
She laughed, a tight pinched laugh full of malice. “Things were different back then. We had those candies, you know, we called them ‘nigger babies.’” She said this with some glee in her voice as if we were sharing the same joke.
The word nigger kept reeling from her mouth like the rolls of microfilm whirling around me. I stood there, stunned, having no idea what the woman was talking about or how to respond. I’d never heard of “nigger babies.” And if I had, I’d never be spewing the term out like a sharp slap.
All I could muster in defense of a family whose race I’d just discovered and was unsure of was a fact that sounded like an excuse. “In Louisiana,” I muttered, “you only had to have one drop of black blood to be considered black.” I felt assaulted with an experience I had no way to relate to and that I wasn’t certain I could even claim.
She finished my thought for me as if confirming what she’d already said about race and blood. “Yes, just one drop was all that was needed. You know the saying, ‘nigger in the woodshed.’”
She seemed to think I agreed with her, that the one-drop rule was correct, leaving no doubt about my race and in her eyes my tainted blood. It was evident to me it would be useless to continue this conversation with this bigoted God-lugging woman.
For a long second she stared through her glasses at me as if she was searching for a physical confirmation of my heritage. “Oh,” she finally said as if a light bulb had gone on in her head, “You’re the one with the slaves in your family.”
Q. What have you learned about race while working on this documentary?
A. That the conversation has just started. And a lot of the time it’s framed as black and white. Well, where do Latinos and Asians fit in that conversation? Where do biracial people fit into that conversation? Where do multiracial people fit into that conversation? Where do the Rachel Dolezals of the world, of this country, fit into that conversation?
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Jose Antonio Vargas is a Pulitzer Prize-winning journalist and immigration activist. His new documentary “White People,” which airs tonight on MTV, follows Mr. Vargas as he travels the country speaking to young people about issues of race, particularly what it means to be white and experience white privilege. Because, Mr. Vargas said, “You cannot have a conversation about race in this country and not include white people in it.”
The documentary is part of MTV’s Look Different campaign, which aims to erase hidden gender, racial and anti-LGBT bias and uses data from a 2014 MTV survey of 14- to 24-year-olds that found that people in this age group are more tolerant and diverse than previous generations but are uncomfortable talking about race and adhere to the ideal of color blindness.
Mr. Vargas spoke about the controversy surrounding the documentary, Donald Trump’s comments about immigration and Rachel Dolezal. Here are edited excerpts from the conversation:…
…Q. What is your definition of white privilege?
A. I think people get tripped up by the word “privilege.” I’m talking about systematic institutionalized differences. I had a lot of people writing me emails saying, I’m not privileged. For example, this weekend I was with Martin O’Malley in front of progressive liberal activists. Responding to the “Black Lives Matter” protest at the conference, he said: “Black lives matter. White lives matter. All lives matter.” And the audience, which was diverse, gasped. They actually booed him. Because institutionally, if you look at incarceration rates, if you look at the criminal justice system, black people are at a disadvantage. So the moment he said that, he took it back and apologized. And some people took offense to that. Why did Martin O’Malley have to apologize for saying white lives matter? And this woman on Twitter was genuinely hurt; her tweet to me was, “My white life matters.” And I tweeted back at her and I was like, “Of course it does.” Of course it does, but your life mattering has been a given…
…Q. What have you learned about race while working on this documentary?
A. That the conversation has just started. And a lot of the time it’s framed as black and white. Well, where do Latinos and Asians fit in that conversation? Where do biracial people fit into that conversation? Where do multiracial people fit into that conversation? Where do the Rachel Dolezals of the world, of this country, fit into that conversation?
Q. What do you think about Rachel Dolezal?
A. For me, that’s an example of what white privilege is. She can pass. There are many black people who can say that they are white as much as they can but who will never look physically white…