Multiracial Myths and The Multiracial Advocate
The article below appeared in The Seattle Times yesterday, which is usually one of the more credible
newspapers in the country. Not this time. A columnist interviewed an academic,
who apparently included me in a book she wrote, although she never spoke to me,
so they apparently both are guilty of not fact-checking. The author said I had
my young son testify before Congress, so that he did not have to identify as
black. Huh?! Oh that crazy old
misinformed notion.
We testified so that people who wanted to recognize their entire heritage could do so. Yes, we were asking the government to give up
that old one-drop rule once and for all. The author apparently wants to hold on
to it, since she refers to herself as a mixed-race African American, which says
to me that she is still not willing to give up the one-drop rule that she
accuses me of perpetuating. As far as the columnist goes, he just needs to be
replaced with a real journalist.
The academics and their vocal mouthpieces really do need
to get a new rant. If they could only give up old tales about white mothers of
multiracial children, perhaps they could see reality.-Susan Grahamhicsaystome that she is still not willing to give up the one-drop rule that she
accuses me of perpetuating. As far as the columnist goes, he just needs to be
replaced with a real journalist.
he mics and their vocal mouthpieces really do need
to get a new . If they could only give up old tales about white women of
multiracial children, perhaps they could see reality.
Mixed race in a world not yet post-racial
The increase in the nation’s mixed-racepopulation is not a sign that the U.S. is post-racial.
Seattle Times staff columnist
Populations of humans have always been mixing genes, but we still have trouble with the concept.
Two recent books by University of Washington professors address what
mixed means in America, particularly examining the period between the
Census Bureau’s decision in the late 1990s to allow people, beginning in
2000, to choose more than one race, and the election of Barack Obama in
2008. Both books say something about how mixed race as a category is
sometimes used to further marginalize African Americans.
“
Troubling the Family:
The Promise of Personhood and the Rise of Multiracialism,” by Habiba
Ibrahim, an assistant professor of English, is written largely for an
academic audience.
“
Transcending Blackness:
From the New Millennium Mulatta to the Exceptional Multiracial,” is
written by Ralina Joseph, associate professor in the Department of
Communications.
Both are important works, but today I’m going to focus on Joseph’s
book, which is also scholarly, but written with the general reader in
mind.
We’re not post-racial yet, Joseph told me when we talked over coffee
this week, and more mixing isn’t getting us there, because we haven’t
shaken old ways of categorizing people. The combination of black and
white, weighted with centuries of racism, raises the most issues.
Joseph noted the census change was most notably championed by Susan
Graham, a white mother who wanted her son to be able to mark down
multiracial, and, Joseph said, “had her young son testify before
Congress, so that he did not have to identify as black.”
Joseph said a mother could correctly assume being black would make
life more difficult for her child. She noted the volumes of data that
show how deeply race affects life chances in America.
She mentioned the investigation of Seattle Public Schools’
disproportionately heavy suspensions and expulsions of black students.
But seeing multiracial as a separate category, a way of transcending
blackness, is not a step forward, and it isn’t racially neutral, Joseph
said. It is, instead, a new use of old concepts, an affirmation that
blackness is something to escape.
Embracing all parts of a mixed heritage is a more positive act than
migrating to a new category. Joseph calls herself a mixed-race African
American. “One can’t think about one’s own identity choices without
thinking about power realities.”
In the book, she writes that mixing generated the first race laws.
The first anti-miscegenation law was passed in Maryland in 1661 as a
response to black and white and Native-American pairings, and it was all
about power. It was the beginning of laws that set white people apart,
and above, others across the Colonies.
And, as the institution of slavery grew, white men could have sex
with enslaved black women — but without marriage, the children who
resulted inherited no land, no money, no power.
The African-American community has long been multiracial, ranging
from milky skin and green eyes to deep chocolate, but to be counted as
white still requires “purity.” It’s a protected status.
Joseph’s parents were married in Washington, D.C., in 1972, then
lived in Virginia. The Supreme Court’s decision in Loving v. Virginia
had struck down laws against black-white marriages only five years
before.
The parents never talked with their children about race. Joseph
looked for images of people like herself in magazines and on television.
In the book, she examines portrayals of mixed-race black people in
books, magazines, television and other media, and finds that often two
old patterns recur.
In one pattern, the mixed person, usually a woman, is troubled,
torn, wild. She analyzes the sad girl in the movie “Mixing Nia,” and
Jennifer Beals’ bad-girl character on “The L Word.”
In the other pattern, the multiracial person is seen as elevated
above stereotypes about blackness. That “exceptional multiracial”
category would include Tiger Woods before his fall and President Obama,
she said. The “exceptional multiracial” is enough proof for some people
that we have arrived at a post-racial time, or that with a little more
mixing we soon will.
We haven’t, but Joseph sees some bright spots in the portrayal of
mixed-race black people, and black people in general, especially because
of the opportunities online media offer.
She mentioned the comedy duo
Key & Peele, and the Web show “
Totally Biased,”
whose star W. Kamau Bell exhibits a type of black masculinity we don’t
often see in other media. He’s a big man with an Afro, a white wife and a
mixed child, and who is anti-homophobic and acknowledges America’s rich
diversity. Joseph also likes the Web series,
“The Misadventures of an Awkward Black Girl.”
Maybe when her two children grow up, they won’t have to look so hard for positive reflections of their reality.
Source: The Seattle Times/Jerry Large
The differences in facial structure, as well as differences in photoaging not discussed here, may be useful in the way we approach different aesthetic procedures sought by patients in different ethnic groups. Understanding these structural differences also may help us avoid a cookie-cutter approach and instead use aesthetic procedures to enhance each individual’s inherent beauty and what their ideals of beauty may be.
Beauty is subjective, but many have tried to measure beauty objectively by using anthropometry. Anthropometry is the quantitative measurement and ratio of facial features based on proportional relationships of the face known as the neoclassical canons. As proposed by Leonardo da Vinci, the ideal face can be divided into equal horizontal thirds: the distance from the frontal hairline to the top of the brow, from the brow to the base of the nose, and from the base of the nose to the inferior aspect of the chin. These mathematical facial proportions translate to a symmetrical oval or heart-shaped face, with prominent cheekbones, a tapered jaw line, a narrow nasal base, and thin lips.
Another method used to calculate beauty with mathematical proportions is the concept of “phi,” the golden ratio. The ratio of 1:1.618 was described by ancient Greeks as a mathematical method to calculate optimal proportions for all structures in nature. Phi is the unique point on a line that divides the line into two lines in such a manner that the ratio of the smaller portion to the larger portion is the same as the ratio of the larger portion to the whole line.
Plastic surgeon Dr. Stephen Marquardt trademarked the “Phi mask,” a facial mask of proportions that incorporates the 1:1.618 ratio to describe the mathematical ideal of an attractive face. The original Phi mask has been applied to persons of all races and ethnicities. However, Marquardt has modified it in recent years to apply to three different ethnic groups – Caucasian, Asian, and African – and he has noted the likelihood of more variations to come.
While phi proportions may be applied all ethnicities, baseline facial anatomic structural differences among different ethnicities exist. A study of facial analysis by Farkas et al. compared facial structure in African Americans with Caucasians (Aesthetic Plast. Surg. 2000;24:179-84). African Americans had a broader nasal base, decreased nasal projection, bimaxillary protrusion, orbital proptosis, increased soft tissue of the midface, prominent lips, and increased facial convexity. Given the interethnic variability in facial structure, other studies have identified two types of African-American nasal structure, one with a high dorsum and one with a low dorsum (Arch. Facial Plastic Surg. 2001;3:191-7).
Latino individuals reflect a range of ethnic backgrounds, but studies of Latina female facial structure generally have shown an increased bizygomatic distance, bimaxillary protrusion, a higher convexity angle, a broader nose, a broad rounded face, and a receding chin (Aesthetics and Cosmetic Surgery for Darker Skin Types, Lippincott Williams & Wilkins, 2007:10).
In persons of Mexican descent, studies show that the face is broader, with a prominent malar eminence, broad nose, widened alar base, short columella, horizontally oriented nostrils, and thick nasal skin (Clin. Plast. Surg. 1977;4:89-102; Aesthetic Plast. Surg. 1980;4:169-77). In Caribbean women, the anthropometric measurements are more similar to those of African American women than to those of Central and South American women, whose anthropometric measurements are closer to those of Caucasian women (Arch. Otolaryngol. Head Neck Surg. 1996;122:1079-86; Laryngoscope 1988;98:202-8).
Shirakabe et al. described the facial structure and soft tissue of persons of Asian descent as including a wider and rounder face, higher eyebrow, fuller upper lid, lower nasal bridge with horizontally placed flared ala, flatter malar prominence and midface, more protuberant lips, and more receded chin (Aesthetic Plast. Surg. 2003;27:397-402). The distance from the eyebrow to the upper-lid margin in Asians is much greater than in Caucasians due to the fuller upper eyelid and to the narrower palpebral fissure (Aesthetic Surg. J. 2003;23:170-76). There is also more malar fat in the midface of Asians, moderate premaxillary deficiency, and more prominent soft tissue in the lips compared with the thinner lips and more prominent chin often seen in Caucasians (Cosmetic Surgery of the Asian Face, Thieme Medical Publishers, New York, 1990).
Of course, such studies are limited by the use of one term to describe a large group of people encompassing many different countries and cultures that have different facial features and structures that distinguish them, but these are the data available thus far.
A recent study by Biller and Kim characterizing the ideal nasolabial angle, nasal tip width, and location of eyebrow apex for Asian and white women showed that neither the ethnicity of the model nor the ethnicity of the volunteer evaluating the model played a significant role in determining the ideal angle or position of the above parameters. The researchers found that, in general, a more lateral brow apex was preferable in younger faces, whereas a more medial apex was preferred in older faces. In addition, moderate nasolabial angles of 104 and 108 degrees and a nasal tip width of 35% of the alar base was most attractive in both ethnicities.
The study supports some claims that beauty is considered to be innate and independent of ethnicity (Arch. Facial Plast. Surg. 2009;11:91-7). However, the study is limited by the small number of models (four), representing only two ethnicities. In addition, all of the volunteers evaluating the models were from the United States, which may represent a more “Westernized” ideal of beauty.
This column is adapted from “Evaluation of Beauty and the Aging Face,” in Dermatology, 3rd ed., 2012, Elsevier Saunders, chapter 152; and from Semin. Cutan. Med. Surg. 2009;28:115-29.
Source: Elsevier/Dr. Wesley practices dermatology in Beverly Hills, Calif.