Are racial categories still an important—or even a valid—tool of government policy? In recent years the debate in America has been between those who think that race is paramount and those who think it is increasingly irrelevant, and in the next election cycle this debate will surely intensify around a California ballot initiative that would all but prohibit the state from asking its citizens what their racial backgrounds are. But the ensuing polemics will only obscure the more fundamental question: What, when each generation is more racially and ethnically mixed than its predecessor, does race even mean anymore? If your mother is Asian and your father is African-American, what, racially speaking, are you? (And if your spouse is half Mexican and half Russian Jewish, what are your children?)
selected by Gregory Rodriguez.
Five decades after the end of legal segregation, and only thirty-six years after the Supreme Court struck down anti-miscegenation laws, young African-Americans are considerably more likely than their elders to claim mixed heritage. A study by the Population Research Center, in Portland, Oregon, projects that the black intermarriage rate will climb dramatically in this century, to a point at which 37 percent of African-Americans will claim mixed ancestry by 2100. By then more than 40 percent of Asian-Americans will be mixed. Most remarkable, however, by century's end the number of Latinos claiming mixed ancestry will be more than two times the number claiming a single background.
Not surprisingly, intermarriage rates for all groups are highest in the states that serve as immigration gateways. By 1990 Los Angeles County had an intermarriage rate five times the national average. Latinos and Asians, the groups that have made up three quarters of immigrants over the past forty years, have helped to create a climate in which ethnic or racial intermarriage is more accepted today than ever before. Nationally, whereas only eight percent of foreign-born Latinos marry non-Latinos, 32 percent of second-generation and 57 percent of third-generation Latinos marry outside their ethnic group. Similarly, whereas only 13 percent of foreign-born Asians marry non-Asians, 34 percent of second-generation and 54 percent of third-generation Asian-Americans do.
Meanwhile, as everyone knows, Latinos are now the largest minority group in the nation. Two thirds of Latinos, in turn, are of Mexican heritage. This is significant in itself, because their sheer numbers have helped Mexican-Americans do more than any other group to alter the country's old racial thinking. For instance, Texas and California, where Mexican-Americans are the largest minority, were the first two states to abolish affirmative action: when the collective "minority" populations in those states began to outnumber whites, the racial balance that had made affirmative action politically viable was subverted.
Many Mexican-Americans now live in cities or regions where they are a majority, changing the very idea of what it means to be a member of a "minority" group. Because of such demographic changes, a number of the policies designed to integrate nonwhites into the mainstream—affirmative action in college admissions, racial set-asides in government contracting—have been rendered more complicated or even counterproductive in recent years. In California cities where whites have become a minority, it is no longer clear what "diversity" means or what the goals of integration policies should be. The selective magnet-school program of the Los Angeles Unified School District, for example, was originally developed as an alternative to forced busing—a way to integrate ethnicminority students by encouraging them to look beyond their neighborhoods. Today, however, the school district is 71 percent Latino, and Latinos' majority status actually puts them at a disadvantage when applying to magnet schools.
But it is not merely their growing numbers (they will soon be the majority in both California and Texas, and they are already the single largest contemporary immigrant group nationwide) that make Mexican-Americans a leading indicator of the country's racial future; rather, it's what they represent. They have always been a complicating element in the American racial system, which depends on an oversimplified classification scheme. Under the pre-civil-rights formulation, for example, if you had "one drop" of African blood, you were fully black. The scheme couldn't accommodate people who were part one thing and part another. Mexicans, who are a product of intermingling—both cultural and genetic—between the Spanish and the many indigenous peoples of North and Central America, have a history of tolerating and even reveling in such ambiguity. Since the conquest of Mexico, in the sixteenth century, they have practiced mestizaje—racial and cultural synthesis—both in their own country and as they came north. Unlike the English-speaking settlers of the western frontier, the Spaniards were willing everywhere they went to allow racial and cultural mixing to blur the lines between themselves and the natives. The fact that Latin America is far more heavily populated by people of mixed ancestry than Anglo America is the clearest sign of the difference between the two outlooks on race.
Nativists once deplored the Mexican tendency toward hybridity. In the mid nineteenth century, at the time of the conquest of the Southwest, Secretary of State James Buchanan feared granting citizenship to a "mongrel race." And in the late 1920s Represent-ative John C. Box, of Texas, warned his colleagues on the House Immigration and Naturalization Committee that the continued influx of Mexican immigrants could lead to the "distressing process of mongrelization" in America. He argued that because Mexicans were the products of mixing, they harbored a relaxed attitude toward interracial unions and were likely to mingle freely with other races in the United States.
Box was right. The typical cultural isolation of immigrants notwithstanding, those immigrants' children and grandchildren are strongly oriented toward the American melting pot. Today two thirds of multiracial and multi-ethnic births in California involve a Latino parent. Mexicanidad, or "Mexicanness," is becoming the catalyst for a new American cultural synthesis.
In the same way that the rise in the number of multi-racial Americans muddles U.S. racial statistics, the growth of the Mexican-American mestizo population has begun to challenge the Anglo-American binary view of race. In the 1920 census Mexicans were counted as whites. Ten years later they were reassigned to a separate Mexican "racial" category. In 1940 they were officially reclassified as white. Today almost half the Latinos in California, which is home to a third of the nation's Latinos (most of them of Mexican descent), check "other" as their race. In the first half of the twentieth century Mexican-American advocates fought hard for the privileges that came with being white in America. But since the 1960s activists have sought to reap the benefits of being nonwhite minorities. Having spent so long trying to fit into one side or the other of the binary system, Mexican-Americans have become numerous and confident enough to simply claim their brownness—their mixture. This is a harbinger of America's future.
The original melting-pot concept was incomplete: it applied only to white ethnics (Irish, Italians, Poles, and so forth), not to blacks and other nonwhites. Israel Zangwill, the playwright whose 1908 drama The Melting Pot popularized the concept, even wrote that whites were justified in avoiding intermarriage with blacks. In fact, multiculturalism—the ideology that promotes the permanent coexistence of separate but equal cultures in one place—can be seen as a by-product of America's exclusion of African-Americans from the melting pot; those whom assimilation rejected came to reject assimilation. Although the multicultural movement has always encompassed other groups, blacks gave it its moral impetus.
But the immigrants of recent decades are helping to forge a new American identity, something more complex than either a melting pot or a confederation of separate but equal groups. And this identity is emerging not as a result of politics or any specific public policies but because of powerful underlying cultural forces. To be sure, the civil-rights movement was instrumental in the initial assault on racial barriers. And immigration policies since 1965 have tended to favor those immigrant groups—Asians and Latinos—who are most open to intermarriage. But in recent years the government's major contribution to the country's growing multiracialism has been—as it should continue to be—a retreat from dictating limits on interracial intimacy and from exalting (through such policies as racial set-asides and affirmative action) race as the most important American category of being. As a result, Americans cross racial lines more often than ever before in choosing whom to sleep with, marry, or raise children with.
Unlike the advances of the civil-rights movement, the future of racial identity in America is unlikely to be determined by politics or the courts or public policy. Indeed, at this point perhaps the best thing the government can do is to acknowledge changes in the meaning of race in America and then get out of the way. The Census Bureau's decision to allow Americans to check more than one box in the "race" section of the 2000 Census was an important step in this direction. No longer forced to choose a single racial identity, Americans are now free to identify themselves as mestizos—and with this newfound freedom we may begin to endow racial issues with the complexity and nuance they deserve.
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