Racial Mixing Research Articles

Evaluating the service provision for ethnic minorities in Islington in the treatment of substance misuse

Purpose – The purpose of this paper is to illustrate how local drug services use their senior staff to respond to emerging ethnic groups presenting to treatment using flexible thinking and innovative processes. Design/methodology/approach – The methodology was a case study design that used a semi-structured questionnaire that looked at two drug services and their staff’s influence on service delivery in different boroughs of east London. Findings – The research found very innovative findings from the two boroughs. The boroughs had different racial mixes and therefore differing populations presenting to their local drug services. However, they used flexible approaches to structure their services to engage with emerging ethnic minority populations in drug treatment. From the findings, these different approaches and structures of providing drug treatment were very important. Approaches, for example, of clinical staff offering a “rapid assessment” are particularly important in engaging and retaining ethnic minority populations. Also, using flexible thinking within the staff team enables drug services to adapt treatments to be flexible in responding to emerging ethnic populations. Practical implications – This paper shows that thinking in designing approaches to drug treatment shows that ethnic minority populations can be successfully engaged in drug treatment. This has implications for drug treatment nationally and across Europe where there are “emerging” ethnic populations presenting for drug treatment. Originality/value – This paper shows that drug services can adapt and change to their different ethnic minority populations if they can able to be flexible in their clinical approach to service provision.

"One of the Most Uniform Races of the Entire World": Creole Eugenics and the Myth of Chilean Racial Homogeneity.

This article illuminates why Nicolás Palacios's 1904 monograph, Raza chilena: Libro escrito por un Chileno i para los Chilenos [Chilean Race: A Book Written by a Chilean for Chileans], is central to the creation of a myth of Chilean racial homogeneity at the turn of the twentieth century. Placing Palacios in the context of Latin American eugenic discourse, it demonstrates how he selected a specific racial origin story in order to accommodate his belief in racial hierarchy while also depicting race mixing in a positive light. Specifically, the article highlights how the myth of Chilean racial homogeneity elided the difference between the term "mestizo," which was applied to people of mixed racial heritage, and "white." I contend that Palacios sought to differentiate Chileans from other Latin Americans by emphasizing their racial distinctiveness. The article therefore highlights that Latin American eugenics was concerned with the creation of national narratives that historicized particular racial mixtures in order to reify and affirm national differences. As such, it connects to literature regarding the history of eugenics, race, nation, and the creation of whiteness.

Notes on Contributors

Notes on Contributors

Multi-cultural Graduate Library Education

IN THE UNITED STATES, almost everyone knows that a librarian is a middle-aged, white woman. Two times out of ten she will be a man and once every 12 or 13 times she will be other than white, but chances are she is white. Few other occupations are more middle-aged, more female and/or more white. 1 The major purpose of this paper is to discover to what extent, during the past eight to ten years, the student bodies of accredited library school programs have changed from the predominately white demographic characteristics. It's principal focus is upon the activities and problems involved inDuring the summer of 1971 at an American Library Association preconference on the recruitment of minorities into the profession, much of the conversation naturally centered on library education. What was said then is still valid: Library schools should be charged with the responsibility of changing the racial and ethnic mix of their student bodies to be more representative of the population which their graduates serve.4 What this profession needs is commitment to the recruitment of minorities. Until we have this commitment, backed up by money, we only play the game of institutional racism.5The money is shrinking and what commitment there was in the early 1970's is waning. The crisis is still with us, now rather more acute than it was then.Minority Education in the U.S.As context, it is im portant for library educators to become familiar with the history of minority education in general and more specifically with postsecondary undergraduate education because of the requirement for Master of Library Science degree candidates to hold the baccalaureate degree. Further, it is useful to be conversant with the experience of other graduate programs, especially professional ones, with regard to minority participation. To that end, the following information is presented. Since its earliest beginnings, the American public school system has been deeply committed to the maintenance of racial and ethnic barriers. Higher education, both public and private, shared this outlook.6 So states Meyer Weinberg, Director of the Center for Equal Education, Northwestern University and Professor of History, City Colleges of Chicago, in his 1977 book on the history of the educational experience of black, Mexican American, Native American, and Puerto Rican children in the United States.Even the most noted defenders of public education in America, John Dewey and Horace Mann, remained silent on the subject of minority participation in public schools. The pattern of discrimination against minorities was national and is reflected clearly, not just by circumstance and neglect, but by statutory exclusion and/or statutory separateness. …

Trading in Paranoia: Exploring Singapore's Security-Trade Linkages in the Twenty-first Century

Singapore's rude awakening to independence has led to the creation of one of the most important and strategic entrepôts in the Asia-Pacific. The country's limited territorial lands and natural resources, combined with huge per capita income, high population density and sensitive racial mix, make Singapore the quintessential pragmatic trading state of the twenty-first century. This paper examines how Singapore has embedded itself at the centre of regional and global trade systems by exploiting various forms of free trade activities including multilateral, regional and bilateral FTAs that underpin its security and survival. It argues that in order to maintain the city-state's geo-economic and geo-political viability, the Singaporean government has progressively linked its security interests with its multilevel free trade activities. Given the ‘vulnerability fetish’ and siege mentality that confront Singaporean leaders and policymakers, the pursuit of economic development via free trade has become the heart of its national security policy and strategy. The paper concludes by arguing that the enhancement and preservation of Singapore's survival as a sovereign nation-state demands a strategic utilization of FTAs with different trade partners, especially with regional and trans-regional powers such as the United States and China.

Racial Reflections

Racial Reflections Ben Railton (bio) A Chosen Exile: A History of Racial Passing in America Allyson Hobbs Harvard University Press www.hup.harvard.edu 400 Pages; Print, $29.95 Even without a back-cover blurb from Isabel Wilkerson, it seems inevitable that Allyson Hobbs’s A Chosen Exile: A History of Racial Passing in America would be compared to Wilkerson’s The Warmth of Other Suns: The Epic Story of America’s Great Migration (2010). Both books focus on an American history with which we’re all vaguely familiar but know far too little of its specifics and complexities. Both works use the individual, intimate stories of American lives, families, and communities to consider these sweeping cultural and historical issues. And both are entirely successful in bringing their readers into those stories and histories, helping them understand American identities and communities in a way that perhaps no prior work has accomplished. However, Hobbs’s most fundamental choice to structure each of her chapters around a different time period differentiates her book from Wilkerson’s in an important way. That is, most of the collective narratives of passing have focused on the same late nineteenth–through mid–twentieth–century time period that comprised the Great Migration—the period between, let’s say, Charles Chesnutt’s The House Behind the Cedars (1900) and the 1950s version of the film Imitation of Life (1959; a remake of the 1934 original), with James Weldon Johnson’s Autobiography of an Ex-Colored Man (1912) and Nella Larsen’s Passing (1929) marking significant stages along the way. Hobbs’s third and fourth chapters also focus on this period, but through her extended attention to all the aforementioned works and figures and many others (such as the pioneering turn of the century sociologist E. Franklin Frazier, who both analyzed and experienced these issues of identity; or the Harlem Renaissance poet and novelist Jean Toomer, whose writings and life complement each other to provide a rounded picture of passing in 1920s and 1930s), she urges the reader to better understand breadth and depth of the era. But by the time Hobbs brings her readers to those chapters and that new look at a somewhat familiar time period, she has already provided an even more striking shift in our perspectives on passing through her first and second chapters. In those chapters, she narrates and analyzes the far different yet still interconnected histories and stories of passing in the pre-Civil War and Reconstruction periods, convincingly portraying the issue as one that has persisted and evolved alongside American society and culture throughout the centuries. Indeed, these earlier chapters expanded and challenged some of my most basic understandings of passing: it’s impossible to think of it as simply a choice between different possible identities and communities, for example, when considering the case of William and Ellen Craft, the fugitive slaves who used both racial and gender passing as a conjoined strategy to gain their freedom. Is passing a choice if it is necessary for freedom and even survival? If not, might that also help us see the necessities and even at times inevitabilities of twentieth-century acts of passing as well? Such are the kinds of questions prompted by Hobbs’s Chapter 1 investigation of antebellum passing. These striking earlier chapters have another, corollary effect: they also force us to reexamine the time periods under consideration through the new lens provided by the issue of passing. Ever since Frederick Douglass highlighted in the first chapter of his Narrative of the Life of Frederick Douglass (1845) the prevalence of master-slave rape and thus miscegenation on plantations, we’ve had at least some collective sense of how arbitrary the racial categories and definitions by which the slave system was divided were—of why Douglass was defined as an African American slave while his father’s other children were free white men and women. But what Hobbs’s stories and analyses remind us is that, thanks to such racial mixing as well as many other factors, race was also a slippery, liminal category in the era—one that could be manipulated and altered in the right...

Re-Membering Our Own Power: Occaneechi Activism, Feminism, and Political Action Theories

Re-Membering Our Own PowerOccaneechi Activism, Feminism, and Political Action Theories Marshall Jeffries (bio) The feminist decolonization project seeks the integration of spiritual, psychological, and physical health, or rather the recognition that these elements cannot exist outside of their interrelation. The question of how to hold all these elements together in our thinking and activism is a question of practice. Reconstructing tradition and memory is a vital element of indigenous survival, and there is nothing simple or one-dimensional about the process of reconstruction. Lisa Kahaleole Hall, Kanaka Maoli scholar Tucked away in the rural township of Pleasant Grove, North Carolina, a small American Indian tribe formally known as the Occaneechi Band of the Saponi Nation (obsn) fights to maintain a modern existence. The area now known as Pleasant Grove was settled by Occaneechi farmers and tenant farmers in the 1780s and would come to be the permanent home of the tribe, which had migrated in response to violence, encroachment, and force.1 By the early 1980s members of the Occaneechi community recognized the growing threat of full assimilation and cultural extinction and formed a tribal organization that would spend nearly twenty years fighting the state of North Carolina for tribal recognition. Since state recognition was achieved in 2002, members of this small, tight-knit community have been engaged in grassroots efforts to undo the many damages caused by white settler colonialism. While members of the community proudly proclaim activist identities, little of their postrecognition achievements would appear to result from legitimate political action as it is understood in academic discourses. Activism is normally defined by attempts to directly challenge the power of the state, leaving little room for the types of work that Occaneechi activists describe.2 This analysis will draw on the work [End Page 160] of feminist and Indigenous scholars to demonstrate the fundamentally political nature of this small tribal community’s courageous efforts to reclaim power over their own history and identity and to restore traditions that have been all but annihilated through the legislative efforts of the state and a toxic local racial environment. Because of a shared position in the local agricultural economy, along with residential proximity, Occaneechi residents of Pleasant Grove have forged deep alliances with African Americans and poor whites in the region. The realities of racial mixing and cultural assimilation are apparent, along with long-lasting effects of eugenic and antimiscegenation laws that directly challenged the legal identities of local American Indians.3 Despite these realities many families in the community have held on to traditions and an American Indian identity. Yet some Occaneechi continue to live in fear of publicly identifying as Indian because of the ongoing legacy of racism and white supremacy. The legal pursuit to gain recognition paid off in 2002 when a state Supreme Court ruling declared the obsn the eighth state-recognized tribe in North Carolina. The legislative fight for recognition took a great deal of effort and was accomplished with severely limited resources. In addition to petitioning the colonialist state government for a right to exist as a political entity, the Occaneechi faced hostility from other tribes in the state that pointed to the prevalent intermarriage between Occaneechi people and African Americans as evidence of inauthenticity. White supremacy and antiblack racism have long shaped Indian communities, forcing a strict division between Natives and African descendants.4 Further complicating the Occaneechi petition for tribal status were political definitions used by the state to measure the legitimacy of tribes. The standards for recognition at the state level are based on federal requirements used by the Bureau of Indian Affairs. One such requirement at both the state and the federal levels is that a “legitimate” tribe must have maintained a political presence since colonization.5 This is mostly impossible for many of the region’s tribes, which, like the Occaneechi, were forced to hide in order to evade persecution and removal.6 Ultimately, the success of the Occaneechi in the North Carolina Supreme Court gave new visibility to a community that had been more or less invisible to outsiders for more than a century. With state recognition accomplished, Occaneechi activists would shift their attention away from the...

Racial conceptions in the global south.

What happens to twentieth-century race science when we relocate it to the Global South? North Atlantic debates have dominated the conceptual history of race. Yet there is suggestive evidence of a "southern" or antipodean racial distinctiveness. We can find across the Southern Hemisphere greater interest in racial plasticity, environmental adaptation, mixing or miscegenation, and blurring of racial boundaries; endorsement of biological absorption of indigenous populations; and consent to the formation of new or blended races. Once we recognize the Global South as a site of knowledge making, and not just data extraction, the picture of race science in the twentieth century changes. Once situated, or displaced, the conventional North Atlantic history of race science in the twentieth century comes to seem exceptional--and no longer normative.

The United States of the United Races: A Utopian History of Racial Mixing GregCarter. New York: New York University Press, 2013.

United States of the United Races: A Utopian History of Racial Mixing Greg Carter. New York: New York University Press, 2013.In this seven-chapter history, Greg Carter traces the trajectory of political and philosophical conversations about Americans of mixed race (the term Carter prefers to use rather than multi-racial) since the post-revolutionary era of the United States. Taking inspiration for the book's title from Wendell Phillips's The United States of United Races essay (60), Carter aims to enumerate and examine the statesmen, writers, and other luminaries who praised mixture as a means to bring equality to all, and to fulfill an American destiny (3), a position that Carter suggests has been passed over by other historians (3).To a certain extent, the stakes that Carter outlines above are accurate. fact that Carter's study cites centuries of data regarding race mixture in the United States makes it unique, yet currently, broad considerations of racial mixture are numerous in scholarship. There are many general texts about racial relations as well as those with a specific focus, such as Renee C. Romano's Race Mixing: Black-White Marriage in Postwar America (2003), Lauren L. Basson's White Enough To Be American: Race Mixing, Indigenous People, and the Boundaries of State and Nation (2008), and Christina A. Sue's Land of the Cosmic Race: Race Mixture, Racism, and Blackness in Mexico (2013).The recent proliferation of scholarly interest in racial mixture takes impetus, perhaps, as Carter did, from the election of President Barack Obama and Obama's status as a mixed-race American. It would be difficult not to think of the President's genetics in tandem with Carter's discussion, since artist Ron English's fusion portrait Abraham Obama comprises the cover art of the book. work is well-chosen as a segue into the text, for it forces viewers into a visual double-take; mimicking a signature (192) that according to Carter, happens often in the lives of mixed race persons-the moment when asked 'What are you?' occurs (192).Carter differentiates his project by stating the study uncovers a narrative of positive notions just as important as the negative, and puts both the positive and the negative in the historical context, recovering past advocates for or against racial mixture and amplifying the resonances over time (5). Finally, Carter claims not to privilege one kind of racial mixing (for example, black and white) in the book but rather interrogates mixture in any configuration as an engine for positive change (5). …

The United States of the United Races: A Utopian History of Racial Mixing

The United States of the United Races: A Utopian History of Racial Mixing

Changing Neighborhood Determinants of Housing Price Trends in Southern California, 1960–2009

Research has generally failed to explore whether the effect of neighborhood characteristics on home values has changed over time. We take a long–range view and study decadal changing home values in the southern California region over a 50–year period, from 1960 to 2009. We focus on the effects of racial composition and measures associated with the New Urbanism on changing home values. We find that whereas neighborhoods with more racial/ethnic minorities and racial mixing experienced relative decreases in home values in the earlier decades, this effect has effectively disappeared in the most recent decade and actually became positive for some measures. We also found that certain characteristics associated with the New Urbanism—population density, older homes, a lack of concentration of single family units—show stronger positive effects on home values in the most recent decades.

The United States of the United Races: a rejoinder

I respond to a review by C. Matthew Snipp, revisiting how my book connects abolitionist leanings to acceptance of racial mixing in the Early Republic. I reiterate that, contrary to the reviewer's claims, the book does not suggest that the defence of interracial marriage has been a thriving social movement. I correct his reading of my chapter on the Civil War era, referring to both the variety of voices present, and the claims of reformers' opponents, who were the only ones who claimed racial mixing was an aim of the abolitionist movement. Lastly, I defend The United States of the United Races against Professor Snipp's characterization of it as a work anticipating a ‘post-racial’ ideal, embodied by racially mixed people, who would be the end point of the obsolescence of race as a relevant analytic tool.

Race, classification and racial mixing in the United States of America

Race, classification and racial mixing in the United States of America

Disordering the Border: Harryette Mullen’s Transa border Poetics in Muse & Drudge

This essay reads Harryette Mullen’s epic poem Muse & Drudge as an innovative text of the US-Mexico borderlands by focusing on Mullen’s literal and figurative transactions between multiple discourses, including Spanish, and the corresponding sets of material conditions these discourses conjure to understand how Muse & Drudge reveals the ongoing racialization and exploitation of African American women and Latinas. I identify a transa border politics in Muse & Drudge in which shared colonial histories unite Afro-Caribbean diasporic and borderlands subjects. In Mullen’s poetics, themes of separation, definition, and regulation are racialized concepts, deeply embedded in the violent histories of racial mixing and mestizaje that are both named outright and alluded to metaphorically by her hybridized language.

The emergence of human population genetics and narratives about the formation of the Brazilian nation (1950–1960)

This paper discusses the emergence of human population genetics in Brazil in the decades following World War II, and pays particular attention to narratives about the formation of the Brazilian nation. We analyze the institutionalization of this branch of genetics in the 1950s and 1960s, and look at research on the characteristics of the population of Brazil, which made use of new explanatory models of evolutionary dynamics. These developments were greatly influenced by the activities of the Rockefeller Foundation and by the presence of North American geneticists in Brazil, especially Theodosius Dobzhansky. One of the main points of this paper is to show that explanations of Brazilian human genetic diversity constructed in the mid-twentieth century closely followed interpretations that had been produced since the end of the nineteenth century, in which notions of ‘racial mixing’ played a central role. Even as population genetics was conditioned by nationalist concerns that had long marked Brazilian history, we argue that its emergence and institutionalization was closely associated with global, post-World War II socio-political contexts, especially with regards to modernization projects and growing scientific internationalization.

“Crimes of Racial and Generic Mixing in John A. Williams’s Clifford’s Blues ”

“Crimes of Racial and Generic Mixing in John A. Williams’s Clifford’s Blues ”

Estudio comparativo entre mestizas y caucásicos mediante el análisis cefalométrico de Ricketts

El objetivo del presente estudio fue comparar mediante radiografías cefalométricas, una muestra de adolescentes mestizas con las medidas estandarizadas de caucásicos de Ricketts, utilizado como patrón y determinar si hay diferencias significativas entre los valores encontrados. La población se basó en mujeres adolescentes del nivel secundario del colegio Rosa de Santa María del distrito de Breña, entre 11 a 16 años de edad. De la cual se escogió una muestra por conveniencia de 32 alumnas, con características del mestizaje peruano según patrones antropológicos. Se consideraron características extraorales e intraorales para la selección de la muestra, se utilizó el equipo de radiografía cefalométrico y una cámara fotográfica SRL para obtener un registro fotográfico de las características faciales. Los resultados fueron procesados usando el paquete estadístico SPSS v.17, expresando los resultados bajo medidas descriptivas y utilizando la prueba estadística Z para encontrar diferencias al 95% de confianza. Se concluyó que estas diferencias se hacen más evidentes en los siguientes valores: línea estética “E” 0,5 mm, ángulo ínter incisivo 124°, punto “A” a la línea N-Pg hasta en 4 mm, longitud anterior de la base craneal 56 mm, lo cual confirma la hipótesis que sí hay diferencias significativas entre la muestra de mestizas peruanas con las del grupo caucásico de Ricketts.

El espejismo nacional-socialista. La relación entre dos catedráticos de Prehistoria, Oswald Menghin y Julio Martínez Santa-Olalla (1935-1952)

Oswald Menghin, Professor of Prehistoric Man at the University of Vienna from 1922-45, supported the unity of Austria with Germany, and a sympathizer about the NSDAP ideas on the need to avoid racial mixing between Aryans and Jews. During his time as Professor at the University of Fouad in Cairo from 1930-33 he came into contact with Hermann Junker. This radicalized Menghin’s views and, as a result, he wrote his book, Spirit and Blood. The Basic Principles of Race, Language, Culture and Nation. His time as Rector of the University of Viena from 1936 to 1937 catapulted him into politics: he was a board member of the Austrian fascist party, Vaterlandische Front from 1936 to 1937 and was appointed Minister of Education between March and May 1938, just after Hitler’s invasion of Austria. As Minister, he applied for membership in the NSDAP, but because his prior membership in secret Catholic organizations, it was not accepted until June 1940. Menghin was in contact with Martinez Santa-Olalla, after the celebration of the Jubilee of the Institute for Cultural Morphology at Frankfurt in June and July 1938. After Almagro Basch’s research period in Germany and Austria in January and February 1942 and his own visit to Barcelona in June 1942, however, Menghin chose to distance from Martinez Santa-Olalla, not visiting Madrid, cutting the epistolary relationship and reporting negatively about him to the SS-Ahnenerbe. After being imprisoned in two American concentration camps between May 1945 and February 1947, Menghin fled to Argentina in 1948, followed shortly afterwards by his wife and daughter. In Argentina Menghin was supported by Jose Imbelloni, director of the Ethnographic Museum at the University of Buenos Aires since 1947, who hired him as a researcher without teaching. He also received support from Martinez Santa-Olalla through the Spanish Ambassador, Jose Maria de Areilza, and from the Professor of History at the University of Buenos Aires, Claudio Sanchez-Albornoz. Menghin was not permitted to give lectures until 1953, and only consolidated his position when his criminal trial was cancelled in December 1956. In 1957 at the age of 69, he obtained the position of Acting Professor of Prehistory at the National University of La Plata. In 1958, Menghin was appointed Professor in General and Old World Prehistory at the University of Buenos Aires, where he retired in 1968, aged 80.

Burthened Bodies: the image and cultural work of “White Negroes” in the eighteenth century Atlantic world

Under the shadow of slavery, skin color played a vital role in determining social relations within cities, ports and colonies around the Atlantic world. Eighteenth century literature propagated the idea that visual differences between the major known human populations were not simply a matter of climate, but also of discreet characteristics and biological composition. When focused on comparisons between Africans and Europeans, these discussions were often speculative and subjective, drawing heavily on traditional symbolic meanings of whiteness and blackness in a positive/negative dichotomy, and using them to explain contemporary inequalities encapsulated in the relationship between master and slave. Thus varying representations of race (in image and text) distinguished the bodies of Africans as inherently ‘other’ and as property used in labor for manufacture. But what happened to these meanings and social dynamics when Africans could be born or become white? How were the people referred to as “White Negroes”, negotiating rare skin diseases such as Vitiligo and albinism, understood? This essay explores the stories and representation of individuals with skin pigmentation disease whose bodies were used as public performers in America and Europe to prove the normative position of whiteness and forewarn the potential outcomes of race mixing. These people, who were no longer considered fit for plantation labor, were appropriated and enslaved into another form of cultural work that included the medical and philosophical examination of their bodies, public exhibitions for profitable popular entertainment, and the reproduction and sale of their physical likeness.

Historical Origins of the One-Drop Racial Rule in the United States

Winthrop Jordan, one of the most honored of US historians, wrote about racial mixing ageneration before there was a field of mixed race studies. At the time of his death, he left an unfinished manuscript: “Historical Origins of the One-Drop Racial Rule in the United States.” For this inaugural issue of the JCMRS, Jordan’s former student Paul Spickard, himself a foundational scholar of multiracial studies from the first wave of scholarship in the late 1980s and early 1990s, has edited Jordan’s final article.