Mixed Race Studies

Soul Search

The Post
Cork, Ireland
2010-09-05

Nadine O’Regan

When poet and novelist Jackie Kay started the search for her birth parents, she didn’t realise how traumatic a journey it would be, though she doesn’t regret doing it.

Jackie Kay met her birth father for the first time in a hotel room in Abuja, Nigeria, in 2003. Then in her early 40s,Kay was expectant, excited and nervous. She had brought him a present, an expensive watch.

However, before they could talk, her father, a born-again Christian, said there was something he had to do. For more than an hour, he prayed, frantically whirling, wild-eyed, like a dervish around the room, asking the Lord to cleanse the sin before him.

In her new memoir, Red Dust Road, which paints a vivid portrait of her search for her birth parents, Kay, an atheist, describes how her tears began to flood down her face as she understood that the sin being referred to was herself. ‘‘I realise with a fresh horror that Jonathan is seeing me as the sin, me as impure, me the bastard, illegitimate.”…

…Assembled in a kind of jigsaw manner – with events nipping back and forth across the years – Red Dust Road combines a compelling search story with a vivid portrait of struggling to deal with issues of race and roots. Long-term fans of Kay’s work will spy occasional references to her break-up with her lover of 15 years, British poet laureate Carol Ann Duffy, and get a sense of her current life: living in a terraced house in Chorlton, Manchester, teaching part time at the University of Newcastle and bringing up a university-age son…

…Born in 1961 to a Scottish nurse and a Nigerian student, Kay was adopted at the age of five months, and grew up as the daughter of two colourful, outspoken, lifelong socialists: her adoptive father was a member of the Communist Party and her mother was the Scottish secretary of CND…

…Absorbing the fact of her adoption wasn’t the only issue Kay had to face during her childhood. She was also mixed race in 1970s Glasgow – ‘‘Being black in a white country makes you a stranger to yourself’’ – and gay at a time when nobody was allowed to be.

‘‘We live in a society where people have civil partnerships and people understand what the word ‘homophobia’ means and gay people have children openly,” she says. ‘‘But when I told my mum, that was really unusual, and she was really quite shocked.”

Kay began writing poetry at the age of 12, as a response to the racist names she was called and the beatings she received. ‘‘I found writing to be a sanctuary. I’d write a little poem as revenge.”…

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Mentality of Racial Hybrids

American Journal of Sociology
Volume 36, Number 4 (January 1931)
pages 534-551
DOI: 10.1086/215474

Robert E. Park (1864-1944), Professor of Sociology
University of Chicago

Racial hybrids are one of the natural and inevitable results of migration and the consequent mingling of divergent racial stocks.  The motives bringing peoples of divergent races and cultures together are, in the first instance, economic.  In the long run, economic intercourse enforces more intimate personal and cultural relations, and eventually amalgamation takes place.  When the peoples involved are widely different in culture and in racial characteristics, and particularly when they are distinguished by physical marks, assimilation and amalgamation take place very slowly.  When the resulting hybrid peoples exhibit physical traits that mark them off and distinguish them from both parent-stocks, the mixed bloods are likely to constitute a distinct caste or class occupying a position and status midway between the two races of which they are composed.  The mixed bloods tend everywhere to be, as compared with the full bloods with whom they are identified, an intellectual and professional class.  The most obvious and generally accepted explanation of the superiority of the mixed bloods is that the former are products of two races, one of which is biologically inferior and the other biologically superior.  In the case of the Negro-white hybrids in the United States, other and less obvious explanations have been offered.  It has been pointed out, for example, that the mulatto is the result of a social selection which began during the period of slavery, when the dominant whites selected for their concubines the most comely, and presumably the superior, women among the Negroes.  There is, however, the fact to be considered that in a society where racial distinctions are rigidly maintained, the mixed blood tends to be be keenly conscious of his position.  He feels, as he frequently says, the conflict of warring ancestry in his veins.  The conflict of color is embodied, so to speak, in his person.  His mind is the melting pot in which the lower and higher cultures meet and fuse…

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Race and Marriage

American Journal of Sociology
Volume 15, Number 4 (January 1910)
pages 433-453
DOI: 10.1086/211800

Ulysses G. Weatherly (1865-1940), Associate Professor of History, Economics and Sociology
Indiana University

The aversion exhibited by most animals to pairing with individuals of another species has been attributed by Westermarck to the selective power of hereditary instinct.  those which prefer pairing with their own kind transmit their characteristics to their offspring and become the progenitors of numerous individuals marked by this particular trait.  Hybrid kinds on the other hand have a smaller chance of survival, both because the are either sterile or relatively infertile, and because departure from type is not conductive to the favor of their fellows.  Among plants, where conscious choice is impossible, hybrid individuals are more numerous.  So clearly developed is this instinctive aversion among the higher vertebrates that certain varieties refuse to interbreed with closely related varieties of the same species.  Examples of this occur among some kinds of deer, sheep, and horses.  It is impossible to determine at what point in evolution the non-paring instinct merges into a definite consciousness of kind, or when physical inability to cross is transformed into actual aversion to crossing, but it is certain that species aversion exists far down the scale of animal intelligence.

With the lowest orders of humans there enters another factor based on a highly developed self-sense which is found in animals only in a rudimentary form.  Aversion to cross-breeding may spring from a sense of strangeness due to geographical isolation and non-contact with other human varieties.  Some remote peoples have conceived of themselves as the only ones of their kind, and this idea has been reflected in the group name.  Experience requires only that the name distinguish members of the group from animal kinds with which its member come in contact, and they call themselves merely “men” or “human beings.”  Strangers, especially those of a markedly different physique, are looked upon as beings of another order with whom it is dangerous or wicked to interbreed.  Hybrids resulting from the earliest crossing with strangers are regarded as monstrosities…

…But, as Ripley points out, intermarriage does not really bring about acclimatization at all.  It results in the formation of an entirely new type.  Undoubtedly crossing with the dark races furnishes, for some regions, the sole means by which the European peoples can survive in the tropics in any form.  Furthermore, when aggressive races undertake to govern backward people of alien stock it may be theoretically advantageous to have a mixed class to break the shock between the two types.  Mr. Sydney Olivier is convinced that this is the case in the British West Indies:

I consider that this class of mixed race is a valuable and indispensable part of any West Indian community, and that a colony of blacks, colored and whites has far more organic efficiency and far more promise in it than a colony of black and white alone.  A community of white and black alone will remain, so-far as official classes are concerned, a community of employers and serfs, concessionaires and tributaries, with, at best, at bureaucracy to keep the peace between them and attend to the nice adjustment of this burden.  The graded mixed class in Jamaica helps to make an organic whole and saves it from this distinctive cleavage.

But conditions in Jamaica are peculiar because in that island the hybrids are not, as is usually true, in antagonism with either of the parent stocks, and because there are almost none of the class of “poor whites” who constitute so large an element of the problem in the southern states of America.  The position of the half-caste is usually an unfortunate one.  The consciousness of his superiority to the more primitive stock raises a barrier against sympathetic co-operation on that side, while on the side of the dominant race he finds no willingness to grant social equality.  If he is not more depraved in morals that either of the parent races he at least has acquired the reputation of being so.  Unless the two extremes continue to cross, the mixed breeds tends to disappear, either by marrying back into the darker race or by approaching the whites through conscious sexual selection, lighter mates always being preferred in successive generations.  Hoffman’s investigations show that in Jamaica itself mixed marriages are on the decline and that there is a well-marked tendency among the population to revert to the African type.  In some districts in the southern states likewise the growing race antipathy of whites manifests itself in a decrease of intercourse with negroes.  Bruce believes that this is already resulting not only in a rapid decline in the number of mulattoes, but in a perceptible return of the colored population to the original African type. “As his skin darkens,” continued Bruce, “in its return to the tint which distinguishes that of his remote ancestors, the prospect of the whites and blacks lawfully mixing their blood fades into the thinnest shadow of probability.”…

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The Problem of the Marginal Man

American Journal of Sociology
Volume 41, Number 1 (July 1935)
Pages 1-12
DOI: 10.1086/217001

Everett V. Stonequist (1901-1979), Professor of Sociology
Skidmore College

The marginal man arises in a bi-cultural or multi-cultural situation.  The natural desire of the mixed-blood is to advance toward the group occupying the higher status.  He may be forced to accept the status of the lower group, possibly becoming their leader.  He may be rejected by both groups.  Where accommodation, rather than conflict, prevails, the mixed blood may constitute a middle class.  With intermarriage the mixed-blood approximates more nearly the status of the dominate race.  The marginal individual experiences what [W. E. B.] Du Bois has analyzed as “double consciousness.”  It is as if he regarded himself through two looking-glasses presenting clashing images.  The marginal individual passes through a life-cycle:  introduction to the two cultures, crisis, and adjustment.  The natural history involves an initial phase with a small group of marginal individuals who are ahead of the minority.  This group increases, and a movement develops having as a goal some kind of equality and independence.  The final outcome may be a new social framework; if assimilation is facilitated, the minority may be incorporated into the dominant group, or become the dominant group, and the cycle ends…

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AMCV 1611J – Sex, Love, Race: Miscegenation, Mixed Race and Interracial Relations

Brown University
Fall 2010

Ulli K. Ryder

This class will explore the conditions and consequences for crossing racial boundaries in North America. We will take a multidisciplinary approach, exploring literary, anthropological, and historical writings along with several feature and documentary film treatments of the subject.

This class will start with a history of racial classifications in the US, with an emphasis on how/why Native American and Africans were differentiated from whites/Europeans. Over the course of the semester, we will explore key points/events that signalled shifts/challenges to (or consolidations of) racial hierarchies and categories.

In mixed-race couples, fathers profoundly influence their children’s racial identifications

Research@Rice
2006-09-15

In mixed-race couples, fathers profoundly influence their children’s racial identifications. Interracial marriage increased seven-fold from 1970 to 2000, and how the children of these marriages view their racial identity has a lot to do with their father’s race and the number of father-child interactions, according to Rice University sociologist Holly Heard. In particular, children in families where the father is African-American are much more likely to identify with their father’s race, compared to children with fathers of other races.

With the rising number of interracial marriages, more children are questioning their racial identity. Currently, 6.4 percent of all U.S. children live in households headed by interracial married couples, and the number of children likely to deal with the racial-identity question will continue to grow.

It’s something that children of same-race parents never have to think about, said Rice University sociologist Holly Heard. Heard and Rice colleague Jenifer Bratter, both assistant professors of sociology, collaborated on research to understand how children from mixed-race families identify themselves. “Children do not racially identify in a vacuum; multiple factors are involved,” Heard explained. “However, the important influence dads have on racial identification became very clear.”…

Read the entire article here.