Mixed Race Studies

Disability and Passing: Blurring the Lines of Identity

Temple University Press
May 2013
218 pages
5.5 x 8.25; 1 halftone
Paper EAN: 978-1-43990-980-5
Cloth EAN: 978-1-43990-979-9
eBook EAN: 978-1-43990-981-2

Edited by:

Jeffrey A. Brune, Assistant Professor of History
Gallaudet University, Washington, D.C.

Daniel J. Wilson, Professor of History
Muhlenberg College, Allentown, Pennsylvania

Passing—an act usually associated with disguising race—also relates to disability. Whether a person with a psychiatric disorder struggles to suppress aberrant behavior to appear “normal” or a person falsely claims a disability to gain some advantage, passing is a pervasive and much discussed phenomenon. Nevertheless, Disability and Passing is the first anthology to examine this issue.

The editors and contributors to this volume explore the intersections of disability, race, gender, and sexuality as these various aspects of identity influence each other and make identity fluid. They argue that the line between disability and normality is blurred, discussing disability as an individual identity and as a social category. And they discuss the role of stigma in decisions about whether or not to pass.

Focusing on the United States from the nineteenth century to the present, the essays in Disability and Passing speak to the complexity of individual decisions about passing and open the conversation for broader discussion.

Contributors include: Dea Boster, Allison Carey, Peta Cox, Kristen Harmon, David Linton, Michael Rembis, and the editors.

Contents

• Acknowledgments
• 1. Introduction • Jeffrey A. Brune and Daniel J. Wilson
• 2. Passing in the Shadow of FDR: Polio Survivors, Passing, and the Negotiation of Disability • Daniel J. Wilson
• 3. The Multiple Layers of Disability Passing in Life, Literature, and Public Discourse • Jeffrey A. Brune
• 4. The Menstrual Masquerade • David Linton
• 5. “I Made Up My Mind to Act Both Deaf and Dumb”: Displays of Disability and Slave Resistance in the Antebellum American South • Dea H. Boster
• 6. Passing as Sane, or How to Get People to Sit Next to You on the Bus • Peta Cox
• 7. Athlete First: A Note on Passing, Disability, and Sport • Michael A. Rembis
• 8. The Sociopolitical Contexts of Passing and Intellectual Disability • Allison C. Carey
• 9. Growing Up to Become Hearing: Dreams of Passing in Oral Deaf Education • Kristen C. Harmon
• Contributors
• Index

Jean Toomer: The Fluidity of Racial Identity

Face to Face: A blog from the National Portrait Gallery
Smithsonian Institution
2012-07-20

Elizabeth Brevard, Intern
Catalog of American Portraits
National Portrait Gallery

Jean Toomer / Marjorie Content / Gelatin silver print, c. 1934 / National Portrait Gallery, Smithsonian Institution ©Susan L. Sandberg

An author, philosopher, and spiritual adviser, Washington, D.C., native Jean Toomer (1894–1967) challenged the accepted race and social labels during the mid-twentieth century. Toomer’s father left his wife and son in 1895, forcing the single mother to move in with her father, Pinckney Benton Stewart Pinchback, the former governor of Louisiana during Reconstruction and the first U.S. governor of African American descent.

Toomer was of European and African American ancestry, which sometimes allowed him to pass in society as a white man. For example, his registration for the draft identifies him as African American, but both of his certificates of marriage to white women list him as white (Byrd and Gates).

Most of his formative years were spent in all-white neighborhoods, although he attended the all-black Dunbar High School in Washington. The profound and varied racial influences within Toomer’s life would inspire his writing and his philosophical pursuit to transcend the self, as seen in his novel Cane and his poem “The Blue Meridian.”

After his graduation from high school in 1914, Toomer questioned the labeling of race according to skin color, instead embracing his self-appointed identity as an “American.” In his words:

I wrote a poem called “The First American,” the idea of which was that here in America we are in the process of forming a new race, that I was one of the first conscious members of this race. . . . I had seen the divisions, the separatisms and antagonisms . . . [yet] a new type of man was arising in this country—not European, not African, not Asiatic—but American. And in this American I saw the divisions mended, the differences reconciled—saw that (1) we would in truth be a united people existing in the United States, saw that (2) we would in truth be once again members of a united human race (Turner, ed., The Wayward and the Seeking, p. 121)…

Read the entire article here.

In new book, two Kentucky families discover surprising racial histories

Lexington Herald-Leader
Lexington, Kentucky
2011-05-15

Linda B. Blackford

Freda Spencer Goble of Paintsville knew that she hailed from a proud and hardworking clan that carved a life out of the hills and hollows of frontier Johnson County. What she didn’t know was that one of those frontiersmen, her great-great grandfather, was partly black.

William LaBach is a Georgetown lawyer and genealogist who has long studied his Gibson relatives, a clan of Louisiana sugar planters who made a second home in Lexington before the Civil War. He’d heard that a colonial forebear was part African, but could never confirm it.

These two Kentucky families are now the subject of a new book by Vanderbilt University law professor Daniel Sharfstein. The Invisible Line: Three American Families and the Secret Journey From Black to White reveals the complex and shifting history of race in America, a history about people’s most basic — and yet most unreliable — assumptions about their own identity…

…Thanks to books like Slaves in the Family by Edward Ball and revelations about President Thomas Jefferson’s black descendants, people have become more used to the idea that family trees branch with different ethnicities. However, the idea they might be a different ethnicity themselves is a new idea that is only recently emerging in genealogy and other historical studies.

“This is a more unsettling story. … The story really changes the way people approach race,” Sharfstein said. “For a lot of the descendants I spoke with, being white meant they really didn’t have to think about race for most of their lives. But now they’re really paying attention.”…

Read the entire article here.

The Gil Gross Program with Marcia Dawkins

The Gil Gross Program
Talk 910, KKSF AM
San Francisco, California
Monday, 2013-05-13

Gil Gross, Host

Gil speaks with Marcia Dawkins, author of “Clearly Invisible; Racial passing and the Color of Cultural Identity“, about the growth of our mulit-racial nation.

Download the audio here.

Paul Marchand, F.M.C.

University Press of Mississippi
1998
184 pages
Paper ISBN: 978-1-57806-798-5

Charles W. Chesnutt (1858-1932)

Never before published, a 1920s novel disputes prevailing attitudes on racial character and identity

Chesnutt wrote this novel at the beginning of the Harlem Renaissance, but set it in a time and place favored by George Washington Cable. Published now for the first time, Paul Marchand: Free Man of Color examines the system of race and caste in nineteenth-century New Orleans. Chesnutt reacts, as well, against the traditional stance that fiction by leading American writers of the previous generation had taken on the issue of miscegenation. After living for many years in France, the wealthy and sophisticated Paul Marchand returns to his home in New Orleans and discovers through a will that he is white and is now head of a prosperous and influential family. Since mixed-race marriages are illegal, he must renounce his mulatto wife and bastardize his children.

Chesnutt resolves Marchand’s dilemma with a surprising plot reversal. Marchand, although white, chooses to pass as a black so that he can keep his wife and children. Thus by altering the traditional narrative that Cable, Twain, and Howells had developed for their fiction on mixed-race themes, he exposes the issue of race as a social and legal fabrication. Moreover, Chesnutt shows Marchand’s awareness that traits of inferiority and superiority are not based on “blood” but on other factors. In him Chesnutt has created an admirable male character responsive to human needs and civility rather than to artificial institutions.

Black and Bengali

In These Times
2013-03-02

Fatima Shaik

A new book traces the hidden story of a mixed-race community.

The federal census taker comes every 10 years and, for most people in the United States, this has little consequence. But not where I lived, in New Orleans, just outside the historic district of Tremé. There, people talked to each other about whether to lie to the census taker and which lie to tell, and that conversation produced stories about who had disappeared from us and who had stayed, and what was more important: loyalty or money.

That was the mentality in Creole New Orleans from as far back as I can remember—that is, the 1950s—until recently. The lying, the disappearing, the money and lack of it had everything to do with race.

We were part of a mixed-race community of immigrants and Louisiana natives, and there was no place for us in the data tables of the census or in the mind of a black-and-white America. And yet we existed, for generations. Now, in a thoroughly researched new book, Bengali Harlem and the Lost Histories of South Asian America, Vivek Bald traces one vein of our lineage, from a most distant country…

…Racially, the Bengalis confounded the official categories. On documents, they appeared as “white, colored, Negro, Indian and East Indian,” Bald notes. And after their intermarriages to local women of color, their descendants still operated in all of these categories. When I was growing up, people talked on front porches and at kitchen tables about light-skinned family members who “passed” for white and were never seen again. Other people “passed” by simply going across town each day to work in banks, stores and other places where jobs were unavailable to Negroes. Bald notes that some darker-skinned Indians escaped Negro segregation by wearing turbans and calling themselves “Turks” and “Hindoos” while selling their wares, before coming home to their black families.

But the Bengalis in the mixed-race community kept few written accounts of their lives. Bald’s evidence is their footprint in business—restaurants and shops—and their occupations listed in census tables, for example, as countermen, chauffeurs, porters, firemen and subway laborers.

My grandfather became a shopkeeper and lived the rest of his life in the black community of New Orleans. People from around the world melded easily into our location. In the 19th century, Tremé was home to one of the most powerful and liberal communities of free people of color in America, rooted not only in Africa but also Europe, the Caribbean and—I recently learned from a classmate—as far away as New Zealand…

Read the entire article here.

The Color of Fascism: Lawrence Dennis, Racial Passing, and the Rise of Right-Wing Extremism in the United States

New York University Press
2006-11-20
256 pages
4 illustrations
ISBN: 9780814736869

Gerald Horne, John and Rebecca Moores Professor of History
University of Houston

What does it mean that Lawrence Dennis—arguably the “brains” behind U.S. fascism—was born black but spent his entire adult life passing for white? Born in Atlanta in 1893, Dennis began life as a highly touted African American child preacher, touring nationally and arousing audiences with his dark-skinned mother as his escort. However, at some point between leaving prep school and entering Harvard University, he chose to abandon his family and his former life as an African American in order to pass for white. Dennis went on to work for the State Department and on Wall Street, and ultimately became the public face of U.S. fascism, meeting with Mussolini and other fascist leaders in Europe. He underwent trial for sedition during World War II, almost landing in prison, and ultimately became a Cold War critic before dying in obscurity in 1977.

Based on extensive archival research, The Color of Fascism blends biography, social history, and critical race theory to illuminate the fascinating life of this complex and enigmatic man. Gerald Horne links passing and fascism, the two main poles of Dennis’s life, suggesting that Dennis’s anger with the U.S. as a result of his upbringing in Jim Crow Georgia led him to alliances with the antagonists of the U.S. and that his personal isolation which resulted in his decision to pass dovetailed with his ultimate isolationism.

Dennis’s life is a lasting testament to the resilience of right-wing thought in the U.S. The first full-scale biographical portrait of this intriguing figure, The Color of Fascism also links the strange career of a prominent American who chose to pass.

Read the preface here.

Table of Contents

Preface
Introduction: More Than Passing Strange

1. Passing Fancy?
2. Passing Through
3. Fascism
4. The Face—of Fascism
5. Fascism and Betrayal
6. Approaching Disaster
7. Framing a Guilty Man?
8. Fascism on Trial
9. A Trial on Trial
10. After the Fall
11. An Isolationist Isolated?
12. Passing On

Notes
Index

The Politics of “Passing”: American Indians and Racial “Passing”

University of Arizona
2004
80 pages

Veronica R. Hirsch

Introduction

How is the racial “passing” behavioral concept applicable to American Indians, and what political forces created the socio-cultural circumstances that prompted this behavior? Beyond these immediate, sociologically-focused questions, what generational impacts does racial “passing” have upon tribal sovereignty and how does tribal sovereignty effect certain forms of racial “passing?” Until now, racial “passing” has been oversimplified as an exclusively Black/White social phenomenon, given the term “passing” was originally coined to describe an African-American’s attempts to identify him/herself, or to accept identification as a white person (Caughie 1999, p. 20). However, racial “passing” is neither historically nor contemporarily unique to the African-American community, since racial “passing” is facilitated by any social organization, such as the United States, that holds certain “subordinate” groups in disesteem (Sollors 1997, p. 248). Taking the United States’ “trust responsibility,” American Indian nations’ “domestic dependent” statuses, and documented history of Indian-specific, institutionalized racism together, one readily witnesses that the societal “disesteem” to which American Indians are and were subjected also positions and positioned them as both participants in and subjects of racial “passing.”…

Read the entire thesis here.

America’s Oldest Negro Community

Ebony (via The History and Genealogy of the Mixed-blood Descendants of the Native Americans of the State of Delaware and parts of Eastern Shore Maryland and Southern New Jersey)
February 1952
pages 42-46

Gouldtown traces it’s history back 250 years, began with an interracial marriage

The march of history has all but bypassed Gouldtown, N.J., a sprawling farm community 40 miles from Philadelphia, but the Negro townsfolk still preserve their unique heritage and Identity and are quietly proud of their past. The continuity of Gouldtown’s main families remains unbroken for 250 years and local legends still abound about how it all started. Today’s generation of Gouldtowners dwell less on tradition than their forebears did. But they know the main facts of their history, especially how their town came to be born. They are aware of Gouldtown’s origins and conversant with the picturesque personalities that shared in its development. But they have refused to be isolated by the sweep of history and the quickened tempo of modern living.

Gouldtown has been called the oldest colored settlement in America, and it may quite possibly be. The New Jersey land on which it stands was bought by its founder, John Fenwick, an English nobleman, in 1675. The community derived its name from a black man named Gould who married Elizabeth Fenwick, granddaughter of the wealthy colonist. The union caused a scandal which rocked the area for miles around and inflamed Fenwick with shame and rage. Intermarriage between Negroes and whites in those days was rare. The couple were subjected to scorn and ridicule but remained together as man and wife and raised children who became the first of a long line of hardy farmers.

All of the Goulds of present-day Gouldtown are their descendants. Today there are over 800 Goulds still living in the five square miles that comprise the community. A total of 1,000 persons bearing the name of Pierce inhabit the section, along with 300 Murrays, 200 Cuffs and 100 Wrights. These are the five principal family names of Gouldtown…

…The Civil War afforded the community of free Negroes an opportunity to show their solidarity with their enslaved brothers in the South. Anti-Confederate feeling was so strong in Gouldtown that all the men offered to fight. The community officially informed President Lincoln that it could raise a regiment of colored men burning with a great zeal to help defeat the armies of the slaveholders. When that offer was rejected by the government, the entire community felt rebuffed. Scores of Gouldtown men quietly slipped away from their homes and joined the Union Army as white men…

Read the entire article here.

The fascist who ‘passed’ for white

The Guardian
2007-04-04

Gary Younge, Feature Writer and Columnist

Lawrence Dennis was a leading light in the American fascist movement of the 1930s. He was a fan of Hitler and a self-avowed anti-semite. Now a new book reveals that he was actually black—although even his wife didn’t know. Gary Younge reports

Lawrence Dennis was, arguably, the brains behind American fascism. He attended the Nuremberg rallies, had a personal audience with Mussolini, and met Nazi leaders; throughout the 1930s he provided the intellectual ballast for America’s bourgeoning pro-fascist movement. But though his work was well known and well appreciated by the intelligentsia and political elites on both sides of the Atlantic, there was one crucial fact about him that has never emerged until now: he was black. It turns out that the man Life magazine once described as “America’s number one intellectual fascist” was, in fact, a light-skinned African American, born in the segregated South—although he “passed” for white among the greatest race hatemongers known to mankind.

In a new book, The Colour of Fascism, Gerald Horne reveals how Dennis managed to live a lie for his entire adult life. “It’s not clear that his wife knew that he was black,” says Horne, a history professor at the University of Houston. “He certainly never told his daughter. When she asked him, he would just smile enigmatically.”

Dennis was born in Atlanta, Georgia in 1893 just as racial segregation had fully reasserted its authority on the South in the wake of the civil war. His mother was African American, as is clear from pictures; his father’s race is not known. As a boy he was a famous child preacher, spreading the gospel first among black American congregations and then later abroad, even in Britain. But at some point in his adolescence, he did something quite dramatic: he cut all ties with his family so that he could attend the prestigious school of Exeter, and then Harvard, as a white man. After that he briefly pursued a career as a diplomat and broker, and then in the wake of the Wall Street Crash went on to become the public face of American fascism. None of these jobs would have been open to him had it been known he was black.

“Passing” was common in American society at the time. Despite laws against miscegenation, the pervasive practice of masters raping their slaves had produced a large number of light-skinned people. Under America’s rigidly enforced codes of racial supremacy, any child of a mixed-race relationship was deemed “black”, regardless of their complexion. They called it the one-drop rule: one drop of “black blood” made you black…

Read the entire article here.