One-drop rule

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The one-drop rule is a sociological and legal principle of racial classification that was historically prominent in the United States asserting that any person with even one ancestor of sub-Saharan-African ancestry ("one drop" of African blood) is considered to be black (Negro in historical terms). This concept evolved over the course of the 19th century and became codified into law in the 20th century. It was associated with the principle of "invisible blackness" was an example of hypodescent, the automatic assignment of children of a mixed union between different socioeconomic or ethnic groups to the group with the lower status.[1]

Although racial segregation was adopted legally by southern states of the former Confederacy in the late 19th century, legislators resisted defining race by law to prevent interracial marriages. In 1895 in South Carolina during discussion, George D. Tillman said,

It is a scientific fact that there is not one full-blooded Caucasian on the floor of this convention. Every member has in him a certain mixture of... colored blood...It would be a cruel injustice and the source of endless litigation, of scandal, horror, feud, and bloodshed to undertake to annul or forbid marriage for a remote, perhaps obsolete trace of Negro blood. The doors would be open to scandal, malice, and greed.[2]

The one-drop rule was not adopted as law until the 20th century: first in Tennessee in 1910 and in Virginia under the Racial Integrity Act of 1924 (following the passage of similar laws in several other states).

Before and during slavery, interracial relationships formed. In the antebellum years, free people of mixed race (free people of color) were considered legally white even if individuals had up to one-eighth or one-quarter African ancestry (depending on the state).[3] Many mixed-race people were absorbed into the majority culture based simply on appearance, associations and carrying out community responsibilities. These and community acceptance were the more important factors if a person's racial status were questioned, not his or her documented ancestry. Because of the social mobility of antebellum society in frontier areas, many people did not have documentation about their ancestors.

Based on DNA and historical evidence, Thomas Jefferson is widely believed to have fathered four surviving mixed-race children as a widower with his slave Sally Hemings, who was three-quarters white by ancestry and a half sister of the late Martha Wayles Jefferson.[quote 1] Her children were born into slavery but, as they were seven-eighths European in ancestry, they were legally white under Virginia law of the time.[4] Jefferson allowed the two oldest to escape in 1822 (freeing them legally would have been a public action which he avoided); the two youngest he freed in his 1826 will. Three of the four entered white society as adults, and all their descendants identified as white.[4]

In the United States, European Americans usually classified people of partial American Indian descent as Indian, in a similar example of hypodescent. In the early years of these types of unions and marriages, the fathers were usually white and the mothers Indian. As many American Indian tribes had matrilineal descent systems, within those communities, the children were considered by tradition to belong to the mother's clan. It was tradition for the mother's eldest brother to play a major role in the life of all her children, more important than that of the father within the tribe, as the uncle looked out for the children within his clan, the father belonging to a different clan. Among such tribes, mixed-race children could be absorbed into the culture, as had been the case traditionally with captives of any race who were adopted.

But, among other tribes who had a patrilineal system, such as the Omaha, the full-bloods considered a half-breed a "white man" if he had a white father, which was their application of hypodescent. Half-breeds could belong officially to the Omaha tribe only if they were formally adopted into it by a male member.[note 1]

In the U.S., the concept of the one-drop rule has been chiefly applied by White Americans to those of sub-Saharan black African ancestry in the 20th century, when they were trying to maintain white supremacy. The poet Langston Hughes wrote in his 1940 memoir:

You see, unfortunately, I am not black. There are lots of different kinds of blood in our family. But here in the United States, the word 'Negro' is used to mean anyone who has any Negro blood at all in his veins. In Africa, the word is more pure. It means all Negro, therefore black. I am brown.[6]

Whites also applied this rule to mixed-race descendants of Native American and African ethnicity, classifying them as African. In this they ignored how people identified themselves; many Native American tribes reared children of mixed race as culturally within their tribe. This distinction was critical as Native American slavery had ended during the colonial years, and a child of a Native American mother should not be enslaved.

Today there are few enforceable laws in the U.S. in which the one-drop rule is applicable. Sociologically, however, the concept remains somewhat pervasive in that it is common to classify only individuals believed to be entirely of white ancestry as being white.

Legislation and practice[edit]

Both before and after the American Civil War, many people of mixed ancestry who "looked white" and were of mostly white ancestry were legally absorbed into the white majority. State laws established differing standards. For instance, in 1822 Virginia law stated that to be defined as "mulatto" (that is, multi-racial), a person had to have at least one-quarter (equivalent to one grandparent) African ancestry.[quote 2] This was a looser definition than the state's 20th-century "one-drop rule" under the 1924 Racial Integrity Act. This defined a person as legally "colored" (black) for classification and legal purposes if the individual had any African ancestry. Social acceptance and identification were historically the key to classification.

Although the Virginia legislature increased restrictions on free blacks following the Nat Turner Rebellion of 1831, it refrained from establishing a one-drop rule. When a proposal was made by Travis H. Eppes and debated in 1853, representatives realized that such a rule could adversely affect whites, as they were aware of generations of interracial relationships. During the debate, a person wrote to the Charlottesville newspaper:

[If a one-drop rule were adopted], I doubt not, if many who are reputed to be white, and are in fact so, do not in a very short time find themselves instead of being elevated, reduced by the judgment of a court of competent jurisdiction, to the level of a free negro.[3]:230

The state legislators agreed. No such law was passed until 1924, when people's historical memory appeared to have faded.

The Melungeons are a group of multiracial families of mostly European and African ancestry whose ancestors were free in colonial Virginia. They migrated to the frontier in Kentucky and Tennessee. Their descendants have been documented over the decades as having tended to marry persons classified as "white".[7] Their descendants became assimilated into the majority culture from the 19th into the 20th centuries.

Later in the century, southern states moved to further restrict blacks. At the South Carolina constitutional convention in 1895, an anti-miscegenation law and changes that would disfranchise blacks were proposed. Delegates debated a proposal for a one-drop rule to include in these laws. George D. Tillman said the following in opposition:

If the law is made as it now stands respectable families in Aiken, Barnwell, Colleton, and Orangeburg will be denied the right to intermarry among people with whom they are now associated and identified. At least one hundred families would be affected to my knowledge. They have sent good soldiers to the Confederate Army, and are now landowners and taxpayers. Those men served creditably, and it would be unjust and disgraceful to embarrass them in this way. It is a scientific fact that there is not one full-blooded Caucasian on the floor of this convention. Every member has in him a certain mixture of... colored blood. The pure-blooded white has needed and received a certain infusion of darker blood to give him readiness and purpose. It would be a cruel injustice and the source of endless litigation, of scandal, horror, feud, and bloodshed to undertake to annul or forbid marriage for a remote, perhaps obsolete trace of Negro blood. The doors would be open to scandal, malice, and greed; to statements on the witness stand that the father or grandfather or grandmother had said that A or B had Negro blood in their veins. Any man who is half a man would be ready to blow up half the world with dynamite to prevent or avenge attacks upon the honor of his mother in the legitimacy or purity of the blood of his father.[2][8]

In 1865, Florida passed an act that both outlawed miscegenation and defined the amount of Black ancestry needed to be legally defined as a "person of color". The act stated that "every person who shall have one-eighth or more of negro blood shall be deemed and held to be a person of color." (This was the equivalent of one great-grandparent.) Additionally, the act outlawed marriage, fornication, and the intermarrying of white females with men of color; however the act permitted the continuation of marriages between white persons and persons of color that were contracted before the law was enacted.[9]

The one-drop rule was made law, chiefly in the U.S. South but also in other states, in the 20th century—decades after the Civil War, emancipation and Reconstruction, but following the restoration of white supremacy in the South and the passage of Jim Crow racial segregation laws. In the 20th century, it was also associated with the rise of eugenics and ideas of racial purity. From the late 1870s on, white Democrats regained political power in the former Confederate states and passed racial segregation laws controlling public facilities, and laws and constitutions from 1890 to 1910 to achieve disfranchisement of most blacks. Many poor whites were also disfranchised in these years, by changes to voter registration rules that worked against them, such as literacy tests, longer residency requirements and poll taxes.

The first challenges to such state laws were overruled by Supreme Court decisions which upheld state constitutions that effectively disfranchised many. White Democratic-dominated legislatures proceeded with passing Jim Crow laws that instituted racial segregation in public places and accommodations, and passed other restrictive voting legislation. In Plessy v. Ferguson, the Supreme Court allowed racial segregation of public facilities, under the "separate but equal" doctrine.

Jim Crow laws reached their greatest influence during the decades from 1910 to 1930. Among them were hypodescent laws, defining as black anyone with any black ancestry, or with a very small portion of black ancestry.[1] Tennessee adopted such a "one-drop" statute in 1910, and Louisiana soon followed. Then Texas and Arkansas in 1911, Mississippi in 1917, North Carolina in 1923, Virginia in 1924, Alabama and Georgia in 1927, and Oklahoma in 1931. During this same period, Florida, Indiana, Kentucky, Maryland, Missouri, Nebraska, North Dakota, and Utah retained their old "blood fraction" statutes de jure, but amended these fractions (one-sixteenth, one-thirty-second) to be equivalent to one-drop de facto.[10]

Before 1930, individuals of visible mixed European and African ancestry were usually classed as mulattoes, or sometimes as black and sometimes as white, depending on appearance. Previously, most states had limited trying to define ancestry before "the fourth degree" (great-great-grandparents). But, in 1930, the Census Bureau stopped using the classification of mulatto, so evidence of the long social recognition of mixed-race people was lost.

The one-drop rule disregarded the self-identification of people of mostly European ancestry who grew up in white communities, and of people who identified as American Indian and were of mixed race. In addition, Walter Plecker, Registrar of Statistics, ordered application of the 1924 Virginia law in such a way that vital records were changed or destroyed, family members were split on opposite sides of the color line, and there were losses of the documented continuity of mixed-race people who identified as American Indian. Over the centuries, many Indian tribes in Virginia had absorbed people of other ethnicities through marriage or adoption, but maintained their cultures. Suspecting blacks of trying to "pass" as Indians, Plecker ordered records changed to classify people only as black or white, and ordered offices to reclassify certain family surnames from Indian to black.

Since the late 20th century, Virginia has officially recognized eight American Indian tribes and their members; the tribes are trying to gain federal recognition. They have had difficulty because decades of birth, marriage, and death records were misclassified under Plecker's application of the law. No one was classified as Indian, although many individuals and families identified that way and were preserving their cultures.

In the case of mixed-race American Indian and European descendants, the one-drop rule in Virginia was extended only so far as those with more than one-sixteenth Indian blood. This was due to what was known as the "Pocahontas exception". Since many influential First Families of Virginia (FFV) claimed descent from the American Indian Pocahontas and her husband John Rolfe of the colonial era, the Virginia General Assembly declared that an individual could be considered white if having no more than one-sixteenth Indian "blood" (the equivalent of one great-great-grandparent).

The eugenicist Madison Grant of New York wrote in his book, The Passing of the Great Race (1916): "The cross between a white man and an Indian is an Indian; the cross between a white man and a Negro is a Negro; the cross between a white man and a Hindu is a Hindu; and the cross between any of the three European races and a Jew is a Jew."[11] As noted above, Native American tribes such as the Omaha, which had patrilineal descent and inheritance, used hypodescent among themselves to classify the children of white men and Native American women as white.

Main article: Walter Plecker

Through the 1940s, Walter Plecker of Virginia[12] and Naomi Drake of Louisiana[13] had an outsized influence. As the Registrar of Statistics, Plecker insisted on labeling mixed-race families of European-African ancestry as black. In 1924, Plecker wrote, "Two races as materially divergent as the White and Negro, in morals, mental powers, and cultural fitness, cannot live in close contact without injury to the higher." A subtext was the assumption that Blacks were somehow "improved" through White admixture. In the 1930s and 1940s, Plecker directed offices under his authority to change vital records and reclassify certain families as black (or colored) (without notifying them) after Virginia established a binary system under its Racial Integrity Act of 1924. He also classified people as black who had formerly self-identified as Indian. When the United States Supreme Court struck down Virginia's law prohibiting inter-racial marriage in Loving v. Virginia (1967), it also declared Plecker's Virginia Racial Integrity Act and the one-drop rule unconstitutional.

Many people in the U.S., among various ethnic groups, continue to have their own concepts related to the one-drop ideas. They may still consider those multiracial individuals with any African ancestry to be black, or at least non-white (if the person has other minority ancestry), unless the person explicitly identifies as white. On the other hand, the Black Power Movement and some leaders within the black community also claimed as black those persons with any visible African ancestry, to extend their political base and regardless of how those people self-identified. In the late 20th and early 21st century, writers such as A.D. Powell, who is multiracial, consider such "claiming" to be another kind of one-drop rule, which ignores people's life experiences, their community, and how they choose to identify themselves.[14] The number of self-identified multi-racial people in the US is increasing.

Other countries of the Americas[edit]

See also: Race in Brazil

Among the colonial slave societies, the United States was nearly unique in developing the one-drop rule; it derived both from the Southern slave culture (shared by other societies) and the aftermath of the American Civil War, emancipation of slaves, and Reconstruction. In the late 19th century, Southern whites regained political power and restored white supremacy, passing Jim Crow laws and establishing racial segregation by law. In the 20th century, during the Black Power Movement, black race-based groups claimed all people of any African ancestry as black in a reverse way, to establish political power.

People in many other countries have tended to treat race less rigidly, both in their self-identification and how they regard others. Just as a person with physically recognizable sub-Saharan ancestry can claim to be black in the United States, someone with recognizable Caucasian ancestry may be considered white in Brazil, even if mixed race.

In colonial Spanish America, many soldiers and explorers took indigenous women as wives. Native-born Spanish women were always a minority. The colonists developed an elaborate classification and caste system that identified the mixed-race descendants of blacks, Amerindians, and whites by different names, related to appearance and known ancestry. Racial caste not only depended on ancestry or skin color, but also could be raised or lowered by the person's financial status or class.

In December 2002, the Washington Post ran a story on the one-drop theory and differences in Latin American practices. In the reporter's opinion:

Someone with Sidney Poitier's deep chocolate complexion would be considered white if his hair were straight and he made a living in a profession. That might not seem so odd, Brazilians say, when you consider that the fair-complexioned actresses Rashida Jones ('Parks and Recreation' and 'The Office') and Lena Horne are identified as black in the United States.[15]

According to Jose Neinstein, a native white Brazilian and executive director of the Brazilian-American Cultural Institute in Washington, in the United States, "If you are not quite white, then you are black." However, in Brazil, "If you are not quite black, then you are white." Neinstein recalls talking with a man of Poitier's complexion when in Brazil: "We were discussing ethnicity, and I asked him, 'What do you think about this from your perspective as a black man?' He turned his head to me and said, 'I'm not black,' ... It simply paralyzed me. I couldn't ask another question."[15]

The same racial culture shock has come to hundreds of thousands of dark-skinned immigrants to the United States from Brazil, Colombia, Panama, and other Latin American nations. Although many are not considered black in their homelands, they have often been considered black in US society. According to the Washington Post, their refusal to accept the United States' definition of black has left many feeling attacked from all directions. At times, white and black Americans might discriminate against them for their lighter or darker skin tones; African Americans might believe that Afro-Latino immigrants are denying their blackness. At the same time, the immigrants think lighter-skinned Latinos dominate Spanish-language television and media. A majority of Latin Americans possess some African or American Indian ancestry. Many of these immigrants feel it is difficult enough to accept a new language and culture without the additional burden of having to transform from white to black. Yvette Modestin, a dark-skinned native of Panama who worked in Boston, said the situation was overwhelming: "There's not a day that I don't have to explain myself."[15]

Rice and Powell (on the left) are considered black in the US, Bush and Rumsfeld (on the right) are considered white.

Professor J.B. Bird has said that Latin America is not alone in rejecting the historical US notion that any visible African ancestry is enough to make one black:

In most countries of the Caribbean, Colin Powell would be described as a Creole, reflecting his mixed heritage. In Belize, he might further be described as a "High Creole", because of his extremely light complexion.[16]

These examples show that the perception of race is relative to different societies and individuals.

During this period, Puerto Rico had laws such as the Regla del Sacar or Gracias al Sacar, by which a person of black ancestry could be considered legally white so long as the individual could prove that at least one person per generation in the last four generations had also been legally white. Thus persons of black ancestry with known white lineage were classified as white, the opposite of the "one-drop rule" in the United States.[17]

Racial mixtures of blacks and whites in modern America[edit]

Given the intense interest in ethnicity, genetic genealogists and other scientists have studied population groups. Henry Louis Gates, Jr. publicized such genetic studies on his two series African American Lives, shown on PBS, in which the ancestry of prominent figures was explored.

The specialists summarized United States population figures this way:

  • 58 percent of African Americans have at least 12.5% European ancestry (equivalent of one great-grandparent);
  • 19.6 percent of African Americans have at least 25% European ancestry (equivalent of one grandparent);
  • 1 percent of African Americans have at least 50% European ancestry (equivalent of one parent) (Gates is one of these, he discovered); and
  • 5 percent of African Americans have at least 12.5% Native American ancestry (equivalent to one great-grandparent).[18]

In 2002, Mark D. Shriver, a molecular anthropologist at Penn State University, published results of a study regarding the racial admixture of Americans who identified as white or black:[19] Shriver surveyed a 3,000-person sample from 25 locations in the United States and tested subjects for genetic make-up:

  • Among those who self-identified as white:
    • The average was 0.7% black ancestry, which is the equivalent of having 1 black and 127 white ancestors among one's 128 5×great-grandparents
    • Shriver estimates that 70% of white Americans have no African ancestors (in part because of the greatly increased immigration from Europe in the late 19th and early 20th centuries).
    • Among the 30% who do have African ancestry, Shriver estimates their black racial admixture is 2.3%; the equivalent of having had 3 black ancestors among their 128 5×great-grandparents.[19]
  • Among those who self-identified as black:
    • The average was 18% white ancestry, the equivalent of having 22 white ancestors among their 128 5×great-grandparents.
    • About 10% have more than 50% white ancestry.

Blacks are thus more racially mixed than whites, reflecting historical experience in the United States, including the close living and working conditions among colonial indentured servants, both black and white, and slaves, when many married or formed unions. Most of the free African-American families in Virginia in colonial years were the descendants of white women and African men. After the American Revolutionary War, their descendants migrated to nearby states along with other Virginia pioneers.[20] The admixture also reflects conditions under slavery, when white planters or their sons, or overseers, frequently used African women for sex.[21] There were also freely chosen relationships among individuals of different or mixed races.

Shriver's survey found different admixture rates by region, which would also reflect historic patterns of settlement and change, both in terms of populations who migrated and their descendants' marriages. For example, the black populations with the highest average white ancestry lived in California and Seattle, both destinations during the Great Migration of 1940–1970 out of the Deep South of Louisiana, Texas and Mississippi. Blacks sampled in those two locations had more than 25% white European ancestry on average.[19]

However, the Y-chromosome and mtDNA (mitochondrial DNA) testing processes for direct-line male and female ancestors can fail to pick up the heritage of many ancestors.[22] DNA testing has limitations and should not be depended on by individuals to answer all their questions about heritage.[22] Some critics assert that Shriver's research nor did Gates' PBS program acknowledged the issue. [22] DNA testing has limitations and should not be depended on by individuals to answer all their questions about heritage.[22][23] Furthermore, the Indigenous Peoples Council on Biocolonialism (IPCB) notes that: "Native American markers" are not found solely among Native Americans. While they occur more frequently among Native Americans, they are also found in people in other parts of the world.[24] Not all Native Americans have been tested; especially with the large number of deaths due to disease such as smallpox, it is unlikely that Native Americans only have the genetic markers they have identified, even when their maternal or paternal bloodline does not include a non-Native American.[22][23]

Autosomal DNA tests survey all the DNA that has been inherited from the parents of an individual.[25] Autosomal tests focus on SNPs, which might of course be found in Africans, Asians, and people from every other part of the world.[25] DNA testing will not determine an individual's full ancestry with absolute certitude.[25] Indicating that Shriver's research is not fully accurate assessment of admixture within the African American population.

Allusions[edit]

Charles W. Chesnutt, who was of mixed race and grew up in the North, wrote stories and novels about the issues of mixed-race people in southern society in the aftermath of the Civil War.

The one-drop rule and its consequences have been the subject of numerous works of popular culture. In the American musical Show Boat, set in the 19th century, Steve, a white man who is married to a mixed-race woman (considered black), is pursued by a Southern sheriff, who is going to arrest Steve and charge him with miscegenation. Steve pricks his wife's finger and swallows some of her blood. When the sheriff arrives, Steve asks him whether he would consider a man to be white if he had "negro blood" in him. The sheriff replies that "one drop of Negro blood makes you a Negro in these parts". Steve tells the sheriff that he has "more than a drop of negro blood in me". After being assured by others that Steve is telling the truth, the sheriff leaves without arresting Steve.[26][27]

See also[edit]

References[edit]

Notes
  1. ^ In 1855, John Bigelk, nephew of Big Elk, described a Sioux attack in which the mixed-race man Logan Fontenelle, son of an Omaha woman and a French trader, was killed: "They killed the white man, the interpreter, who was with us." As the historian Melvin Randolph Gilmore noted, Bigelk called Fontenelle

    "a white man because he had a white father. This was a common designation of half-breeds by full-bloods, just as a mulatto might commonly be called a [black] by white people, although as much white as black by race."[5]

Quotes
  1. ^ "Ten years later [referring to its 2000 report], TJF [Thomas Jefferson Foundation] and most historians now believe that, years after his wife's death, Thomas Jefferson was the father of the six children of Sally Hemings mentioned in Jefferson's records, including Beverly, Harriet, Madison and Eston Hemings."[4]
  2. ^ "To be defined as 'mulatto' under Virginia law in 1822, a person had to have at least one-quarter African ancestry." (This is the equivalent to one grandparent.)[3]:68
Citations
  1. ^ a b Conrad P. Kottak, "What is hypodescent?", Human Diversity and "Race", Cultural Anthropology, Online Learning, McGraw Hill, accessed 21 April 2010.
  2. ^ a b "All Niggers, More or Less!", The News and Courier, October 17, 1895.
  3. ^ a b c Joshua D. Rothman, Notorious in the Neighborhood: Sex and Families Across the Color Line in Virginia, 1787–1861 (Chapel Hill, NC: University of North Carolina, 2003), p. 68.
  4. ^ a b c "Thomas Jefferson and Sally Hemings: A Brief Account", Monticello Website, accessed 22 June 2011.
  5. ^ Melvin Randolph Gilmore, "The True Logan Fontenelle", Publications of the Nebraska State Historical Society, Vol. 19, edited by Albert Watkins, Nebraska State Historical Society, 1919, pp. 64–65, at GenNet, accessed 25 August 2011.
  6. ^ Langston Hughes, The Big Sea, an Autobiography (New York: Knopf, 1940).
  7. ^ Paul Heinegg, Free African Americans in Virginia, North Carolina, South Carolina, Maryland and Delaware, 1999–2005.
  8. ^ Joel Williamson, New People: Miscegenation and Mulattoes in the United States (New York, 1980), p. 93.
  9. ^ Laws of the State of Florida, First Session of the Fourteenth General Assembly Under the Amended Constitution 1865–'6. Chapter 1, 468 Sec.(1)-(3).
  10. ^ Pauli Murray, ed. States' Laws on Race and Color (Athens, 1997), 428, 173, 443, 37, 237, 330, 463, 22, 39, 358, 77, 150, 164, 207, 254, 263, 459.
  11. ^ Madison Grant, The Passing of the Great Race, 1916.
  12. ^ For the Plecker story, see J. Douglas Smith, "The Campaign for Racial Purity and the Erosion of Paternalism in Virginia, 1922–1930: 'Nominally White, Biologically Mixed, and Legally Negro'", Journal of Southern History 68, no. 1 (2002): 65–106.
  13. ^ For Drake, see Virginia R. Dominguez, White by Definition: Social Classification in Creole Louisiana (New Brunswick NJ: Rutgers University, 1986).
  14. ^ A.D. Powell, Passing for Who You Really Are, Palm Coast, 2005, ISBN 0-939479-22-2.
  15. ^ a b c "People of Color Who Never Felt They Were Black" The Washington Post.[dead link]
  16. ^ FAQ on the Black Seminoles, John Horse, and Rebellion.
  17. ^ Jay Kinsbruner, Not of Pure Blood, Duke University Press, 1996.
  18. ^ Henry Louis Gates, Jr., In Search of Our Roots: How 19 Extraordinary African Americans Reclaimed Their Past (New York: Crown Publishing, 2009), pp. 20–21.
  19. ^ a b c Steve Sailer, "Race Now": Part 2: "How White Are Blacks? How Black Are Whites?", UPI, Steve Sailer Website.
  20. ^ Paul Heinegg, Free African Americans in Virginia, North Carolina, South Carolina, Maryland and Delaware, 1999–2005.
  21. ^ Moon, Dannell, "Slavery", in Encyclopedia of Rape, Merril D. Smith (Ed.), Greenwood Publishing Group, 2004, p 234
  22. ^ a b c d e Troy Duster (2008). "Deep Roots and Tangled Branches". Chronicle of Higher Education. Retrieved 2008-10-02. 
  23. ^ a b ScienceDaily (2008). "Genetic Ancestral Testing Cannot Deliver On Its Promise, Study Warns". ScienceDaily. Retrieved 2008-10-02. 
  24. ^ Kim TallBear, Phd., Associate, Red Nation Consulting (2008). "Can DNA Determine Who is American Indian?". The WEYANOKE Association. Retrieved 2009-10-27. 
  25. ^ a b c John Hawks (2008). "How African Are You? What genealogical testing can't tell you.". Washington Post. Retrieved 2010-06-26. 
  26. ^ Show Boat (1951) Overview, Turner Classic Movies. Retrieved 2008-03-21.
  27. ^ Make Believe – Show Boat – Synopsis, from the 1993 Canadian cast recording, Theatre-Musical.com. Retrieved 2008-03-21.

Further reading[edit]

  • Daniel, G. Reginald. More Than Black? Multiracial Identity and the New Racial Order. Philadelphia: Temple University Press. 2002. ISBN 1-56639-909-2.
  • Daniel, G. Reginald. Race and Multiraciality in Brazil and the United States: Converging Paths?. University Park, Pennsylvania: Pennsylvania State University Press. 2006. ISBN 0-271-02883-1.
  • Davis, James F., Who Is Black?: One Nation's Definition. University Park PA: Pennsylvania State University Press, 2001. ISBN 0-271-02172-1.
  • Guterl, Matthew Press, The Color of Race in America, 1900–1940. Cambridge MA: Harvard University Press, 2004. ISBN 0-674-01012-4.
  • Moran, Rachel F., Interracial Intimacy: The Regulation of Race & Romance, Chicago IL: University of Chicago Press, 2003. ISBN 0-226-53663-7.
  • Romano, Renee Christine, Race Mixing: Black-White Marriage in Post-War America. Cambridge MA: Harvard University Press, 2003. ISBN 0-674-01033-7.
  • Savy, Pierre, « Transmission, identité, corruption. Réflexions sur trois cas d’hypodescendance », L’homme. Revue française d’anthropologie, 182, 2007 (« Racisme, antiracisme et sociétés »), pp. 53–80.
  • Yancey, George, Just Don't Marry One: Interracial Dating, Marriage & Parenting. Judson Press, 2003. ISBN 0-8170-1439-X.

External links[edit]