Desy Eka Fatmawati – Racial Passing Practiced by Mulattoes: A New Historicist Reading of Nella Larsen’s Passing and Jessie Fauset’s Plum Bun

RACIAL PASSING PRACTICED BY MULATTOES: A NEW HISTORICIST READING OF NELLA LARSEN’S PASSING AND JESSIE FAUSET’S PLUM BUN

Desy Eka Fatmawati [email protected]

Abstract Racial passing practice is the act of passing or disguising as white by mulattoes, and it became a phenomenon during Harlem Renaissance. Harlem Renaissance is an era when African American culture related to arts, literature, and music were greatly celebrated. This era can also be said as the most glamorous and happiest moment for African Americans since the antebellum era. Using two of the prominent racial passing narratives during Harlem Renaissance: Passing by Nella Larsen and Plum Bun by Jessie Fauset, this research aims to find the depiction of racial passing practice in the two narratives in order to get deeper understanding of the issue. This research is under American Studies paradigm of Post- nationalist to take into account the minorities’ perspective in understanding America. The minorities’ perspective in this context is from African American’s mixed raced descents (mulattoes). As the focus of this research is historical phenomenon, this research also applies New Historicism as an approach. Based on the analysis, racial passing practice was a reaction from white’s domination through Jim Crow laws, and African Americans considered racial passing practice as a form of both “fooling the white folks” and a betrayal to their “true people”.

Keywords: Racial Passing, Mulattoes, Harlem Renaissance, Jim Crow, New Historicism

Introduction never tells her husband and others about Jessie Fauset’s Plum Bun and Nella her African ancestry until her tragic death. Larsen’s Passing had long been considered Plum Bun tells about a light skinned as two of Harlem Renaissance prominent mulatto woman named Angela Murray racial passing narratives. The authors were who moves to New York. In order to have mulatto women who lived during Harlem better job opportunities and be happy, she Renaissance and stayed in Harlem. Both passes as white. She never tells her white literary works also depict the vibes of the boyfriend and her white friends about her era and racial passing phenomenon clearly. racial status until she “comes home” to her Passing tells about a light skinned mulatto African family. woman named Clare Kendry who moves Most critical analysis on both works to Chicago and passes as white. She have focused on the struggle of African marries a white man, and have a rather American in getting the acknowledgment fulfil life among the “white folks”. She from the whites by using their African

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Culture and Arts. Many also use feminist that prosperity condition, this era then, can perspective either in seeing the limit of be said as the most glamorous and happiest identity as an African woman in society or moment for African Americans since the seeing gender and sexuality of the main antebellum era. characters. However, best on the Harlem Renaissance was not only researcher’s knowledge, at the time of about having the best moment in the which this researched is conducted, there prosperity boom, but was also an is no critical analysis which explore both important moment and turning point to works using new historicism as an show the pride in being African American, approach yet, to inspect the issue regarding as according to Hutchinson (2007), also the power relation in society during the “…the need to disengage from and era. overcome an old Negro stereotypes” (p.3). Harlem Renaissance is the moment During this era, African Americans of extraordinary flowering in African- showed their existence and pride by using American culture. The Harlem their black culture and arts. It was as a way Renaissance spanned from the 1920s until to overcome the negative stereotypes 1930s. Harlem, in New York City, was the towards them that had been adhered to principal location or the center of activity them for decades. associated with the Renaissance (Brown, Unfortunately, aside of being the 2006: 218). This era is said as the most glamorous, happiest, and the time in flowering of the African American culture taking pride in their African heritage, because they started to recognize the Harlem Renaissance was also famous with richness of their African culture and then racial passing practices where many explored it. mulattoes decided to pass as whites. Hakim (2003) explains that during Mulatto is a mixed blood (white and black) the era, more people in America had more individual. According to Reuter (1928), money than ever before, and “hardly the term mulatto includes individual whose anyone seems to worry that some people parents is black and the other one is white. are being left out of the prosperity boom” It is also includes individual whose (p.264). Most people lived well, parents, or both, is of mixed blood (p.1). particularly in Harlem as the center of the Mulattoes are born from one of those era where all activities occurred. Based on parents. As their descendants, they usually

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have lighter skin than any of the pure from the south, as Allyson Hobbs (2014) Negroes. If both parents were also further emphasizes, it was “blacks with mulattoes, usually the children’s skins “no connections” and they brought nothing would be even lighter. but themselves…” (p.118) to start a new Belluscio (2006) explains that racial life as whites. passing involves crossing the boundary This great migration gives chance that separates usually between the for those migrants who happened to be dominant and marginal culture, racial, light skinned mulattoes to take the and/or ethnic groups in which done by the opportunity and pass as whites. They then member of either group (p.1). In the live in “the other side” and blurred the context of this research, this practice is “color line” or the racial boundaries in about the act of crossing the racial society, in which never happened boundaries to be in the dominant race, as significantly before. Belluscio (2006) seen in the way mulattoes were passing or argues that “passing has traditionally disguising themselves as whites. treated as an exclusively African American Seeing from the historical phenomenon” (p.1). The sum of this perspective, Du Bois (1986) argues that “passers” during the great migration and “…the problem of the twentieth century is following through the Harlem Renaissance the problem of the color line” (p.359). It is makes this practice as one of African because there was a massive migrants of American phenomena in which would be African Americans who moved from the interesting to study. South to the North, beginning in 1890 until 1914. During this period, roughly 500,000 Methodology African Americans left their southern This research is under American homeland (Wintz and Finkelman, 2004: Studies, a discipline which focuses on the 438). Following the Great Migration, the study of America from many aspects such racial passing practice increased. as social, cultural, historical, political, Historians Thomas and Dorothy Hoobler economy, literature, popular culture, and (2003) record that between 1910 and 1930, many others. Carlos Rowe (2010) more than 1.5 million African Americans mentions that many scholars of American moved to the Northern and Western cities Studies should lead the way in developing (p.139). The migrants were mostly blacks new methods of inquiry to be able to see

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America in a broader context and to better Passing, Nella Larsen uses first person suited to global condition (p.1). Regarding point of view from light skinned mulatto the Global condition, scholars of American who observe the “passing”. Both works Studies is demanded to create new ways to combined give deeper understanding of see America. Nowadays, understanding this practice during the era. America is not only from the perspective As the object matter is a historical of European descents or whites (myth and phenomenon, this research uses new ideals) anymore, but also from the historicism as an approach to gain both the perspective of minority groups. Post- historical and the author’s perspective of national American Studies is a result of racial passing practice during Harlem this thinking because it takes into account Renaissance. Furthermore, new historicism the minority groups’ perspective. is not only about using historical context to According to Rowe (2002), post- understand literary works, but also nationalist values the work, from both inspecting the power relation within the recent and historical, of “scholars whose society, as Mojdegani (2016) describes, concept of the nation and of citizenship using Michael Foucault’s work as a has questioned dominant American starting point, new historicism aims at myths”. Post-nationalist also treated racial interpreting literary works as an expression and ethnic issues as problem specific to the of or reaction to the power relation in the multicultural America (pp. 3; 9). surrounding society. In other words, new Therefore, this research is under post- historicist seeks to find examples of power nationalist paradigm in American Studies within the text, and “power is a means because it deals with the issue in the through which the marginalized are minority group, in this context is African controlled, and the thing that the Americans which includes their mixed- marginalized seek to gain” (p.14). race descendants (mulattoes). The issue is New historicism is also about about racial passing practice phenomenon looking at “how the text represents power during Harlem Renaissance from the and comparing that to social power at the mulattoes’ perspective. Accordingly, in time a text was written” (Vizan, 2017: 202- Plum Bun, Jessie Fauset uses first person 203). In that process, historical records are point of view from a light skinned mulatto needed greatly. Therefore, as racial passing woman who “pass”. On the other hand, in practice which depicted in the two

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narratives is a historical phenomenon, the emphasizing the European characters, analysis will relate to the actual events of refers to mulattoes who have the chance in mulattoes who passed as whites during the doing the practice of racial passing era. Lastly, as racial passing is also a because of their light skinned. reaction of whites’ power in controlling African Americans through Jim Crow Laws, the analysis will relate to Michael Foucault’s power relation theory.

Discussion The Classification of Mulatto

A Harvard Antropologist, Caroline Fig. 1. Illustration of three types of mulatto. Bond Day published her master thesis The dominant type (left), the recessive type (middle), the intermediate type (right). entitled A Study of Some Negro-White https://cdn.brainpop.com/artsandmusic/musi calgenres/harlemrenaissance/screenshot1.png Families in 1932. She classifies mulatto

into three groups: 1. a recessive type, In Plum Bun, from the way Angela leaning towards the Negro ancestral line; describes her sister’s bronzed skinned and 2. an intermediate type; and 3. a dominant great wavy black hair indicates that her type emphasizing the European characters sister, Virginia, belong to the intermediate (Hobbs, 2014: 144-145). type. Virginia have both black and white The first group “a recessive type” characteristics, and the black belong to mulattoes with darker skin. Day characteristics still can be seen clearly for describes them as “…leaning towards the people who see her will still be able to Negro ancestral line” because the African recognize her African heritage. On the traits are more dominant. The second other hand, Angela belong to the dominant group “the intermediate type” can be said type emphasizing the European characters to have both the same amount of blacks because of her light skin or “creamy and whites’ traits. The mulattoes who complexion and her soft cloudy, chestnut belong to this type could have brown or hair chestnut hair,…” (Fauset, 1929: 14). tan skin. Both African American and Other people who see her will thought of European American traits can be seen her as white, and cannot recognize her clearly. And lastly, “the dominant type”

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African heritage right away which proves them to pretend and be whites. Therefore, beneficial in her passing. In Passing, Clare in this research, the researcher will only Kendry also belongs in the dominant type. focus on these light skinned mulattoes She is described as “an attractive looking (Angela Murray and Clare Kendry) who woman, …with those dark, almost black, undergone “passing” as depicted in the two eyes and that wide mouth like a scarlet narratives. flower against the ivory of her skin” (Larsen, 1929: 15-16). Aside from her dark Mulattoes’ Status in Nineteenth eyes which indicate her “black” Century until Early Twentieth Century appearance, Clare Kendry also has ivory America skin and blond hair, “Clare fair and According to Reuter (1928), the term golden, like a sunlit day” (Larsen, 1929: mulatto includes individuals whose parents 137) which indicate her “white” is Negro and the other is white. It is also appearance. However, using only her ivory includes individuals whose one of the skin and her outstanding blond hair, Clare parents, or both, is of mixed blood (p.1). successfully pass as white. As the descendants from those parents, Mulattoes who undergone racial mulattoes usually have fairer skin than any passing, of course, had to have lighter skin of the pure Negroes. If both parents were than the other common African also mulattoes, usually the children’s skins Americans. Their skins are light enough would be even lighter. Moreover, the which make other people find it difficult to family then is known as biracial family. detect their African heritage in just a glance. Based on the three types of mulatto as mentioned, the only mulattoes who are able to pass are “the dominant type” emphasizing European characters. It is because mulattoes who belong in this type really resemble the whites. They usually have light skin, and other physical traits in Fig. 2. Example of Biracial Family. European American and African American which they got from their European Parents. Vanessa William (bottom left) family ancestors are more prominent. Their portrait. Vanessa has light skin and blue eyes, the first African American who win Miss America dominant European traits made it easy for Pageant in 1984.

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http://www.arogundade.com/is-vanessa-l- makes the person no longer a mulatto, williams-black-white-biracial-mixed-her-ethnicity- nationality-ancestry-heritage-blue-eyes.html which means the person can live legally as white. Meanwhile, having ¼ of Negro On March 4th 1815, in his letter to blood defines the person as a mulatto, Francis C. Gray, Thomas Jefferson which means the person is black. proposed mathematical equations to The application on this equation in answer the question, “What constitutes a daily life turned out to be impossible, mulatto by our law?” He proposed that because in order to get the result from this having 1⁄4 (quadroon)  h/2 + B/2 = a/4 + equation, of course, the family tree would A/4 + B/2 of Negro blood is a mulatto. need to be traced back too. Therefore, the Meanwhile, having 1/8 (octoroon)  C − process of this equation to find its result q/2 + C/2 = a/8 + B/4 + C/2” of Negro will take too much time. According to blood or even less than that, is no longer a Nobles (2000), the categories of mulatto, but is considered as white because "quadroon" and "octoroon" did not survive the dominant white blood washes away the beyond the 1890 census, and "mulatto" African’s blood (Jefferson, 2015: p.1; had a brief hiatus in 1900 (p.68). Hobbs, 2014: 10). It is interesting that after years, Seeing the equations, even whites found it difficult to keep up with inspecting it carefully, is quiet confusing their own equation in categorizing the to understand. The equations made it hard mulattoes, and the equation was left for common people to fathom which made eventually. Given the difficulty in defining it more difficult to be applied in daily life. where they belong, these mulattos even How can people detect right away if had been considered as the tragic mulatto. someone they just met have either 1/4 or Davis (1955) says that tragic mulatto refers 1/8 Negro blood? or were they even a to mulattoes who suffer because of mulatto or not? The answer is very difficulties arising from their biracial impossible. The purpose of the equation background (p.195). Thus, mulattoes were might be to facilitate the judge in defining called as tragic individuals because they the whiteness of a person, to make their did not belong and were not really job easier. It helps a lot in categorizing a accepted by both blacks and whites. person as legally white or not back in the Prof Dugas in his article, The day. Having only 1/8 of Negro blood American Colton Plator 1860 gives a

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comparison of physical qualities of pure efficient. Based on the one-drop rule, there Negro and mulattoes. He argues that were no longer mulatto, as any person who mulattoes are generally much shorter lived had even one single drop of African blood than pure Negroes or unmixed blood. He was considered black. Since then, the one- says that “it is so because God made it so; drop-rule make categorizing became and that he made it so because it was not easier. According to Wald (2000), the one- pleasing to him that the fruits of such an drop rule is a fundamental law which unnatural and unholy commerce should stated that “a drop” or even a remain long on the earth” (Frazier, 1933: preponderance of “white blood” does not 12). It can be seen that the existence of make that person “white” (p.12). It mulattoes during nineteenth century was emphasizes that even a person who has undesirable. The negative stereotypes dominant white blood than black blood did towards blacks were already bad, and not make that person become white. On apparently, the negative stereotypes the contrary, even one single black blood towards mulattoes were worse than that. in a person makes that person completely In the following years, people found black. Therefore, no more equations the equation from Thomas Jefferson about needed. 1/4 or 1/8 Negro blood to define a Negro, The rule then became important as it more difficult to be applied. According to had been used in the US for decades. The Saperstein & Gullickson (2013), “this rule allowed government to categorize perceived lack of reliability in the counts, only whites and blacks, with nothing in along with the eventual widespread between, which means they did not regard adoption of the one-drop rule prompted the mulattoes at all. If then, a mulatto who had Census Bureau to remove the category of only 1/8 Negro blood and less can be “mulatto” after the 1920 count” (p.4). considered as white and be legally white, Along that time, whites simplify their this one-drop rule defined every mulatto as difficulty in defining these mulatto by blacks because of their African blood. The adopting a new rule, the one-drop rule. term mulatto is still used, however, there The term mulatto was not included were no longer white mulattoes or black in the census anymore, as seen in the 1920 mulattoes, only mulattoes as Negro, count. Apparently, even for whites, the regardless of the white traits and white equation proved to be difficult and was not blood they have. Therefore, it can be seen

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that this rule exist not for the sake of Whites’ Domination over Blacks equality between blacks and whites, but through Jim Crow Laws for the sake of whites who want to As Mojdegani (2016) states, using maintain their dominant and superiority Michael Foucault’s work as a starting over blacks. point, new historicism aims at interpreting literary works as an expression of or reaction to the power relation in the surrounding society. In other words, new historicist seeks to find examples of power within the text, and “power is a means through which the marginalized are controlled, and the thing that the Fig. 3. The Jhonstons Family Portrait. marginalized seek to gain” (p.14). Light Skinned Mulatto Family during the twentieth century. The whole family passed as Furthermore, new historicism is also about whites. https://www.colombotelegraph.com/index.p looking at “how the text represents power hp/passing-is-the-caste-system-real-or-fiction- among-tamils/ and comparing that to social power at the time a text was written” (Vizan, 2017: During Harlem Renaissance, 202-203) by using historical records. regardless of this rule, many mulattoes still During Harlem Renaissance, despite took risk by doing racial passing practices. the glamor, the happy vibes, and the pride As long as no one found out, light skinned of being African Americans, racial passing mulattoes took as much as advantages still happened. It was because racial from their appearance. The Jhonstons discrimination towards blacks still lurking family as seen in the historical portrait throughout the nation, as seen in the above, was one of the real examples of existence of Jim Crow laws. The laws racial passing practice. Having the segregated whites and blacks in daily life. dominant European traits, the whole Although blacks and whites lived side by family passed as whites to have better life. side, blacks were placed in the not so In Passing and Plum Bun, the one-drop- comfortable places with many limitations rule also affected light skinned mulattoes, in many aspects in life such as: Angela and Clare, in choosing their life occupations, social, economy, education, path as whites. and many others. From these laws, it can

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be seen that whites maintain their power Angela learn the difference of their skin and superiority over blacks. color, what it means, and what it entails. The segregation between blacks and Unconsciously, the brown Virginia started whites existed in America for quite a long to follow her father’s step which is taking time. According to Axelrod (2002), racial pride of being Negro. Indeed, they only segregation of Jim Crow effected roughly have that choice because of their physical from the 1880s through the 1960s (p.156), appearance. Meanwhile, the white Angela which means, Harlem Renaissance during follows her mother’s step which is the early twentieth century also enjoying the advantages of having light experienced this segregation life and got skin in every chance. the impact from it. Seeing as segregation While Fauset in Plum Bun still existed in all states in America at that introduces the segregation life in time, “passing” as whites was a promising Philadelphia, Larsen in Passing introduces path. Accordingly, this segregation then the segregation life in Chicago. Early in can also be said as the main cause of racial the narrative, Larsen introduces the passing practice which done by many light segregation life in an interesting way. She skinned mulattoes during the era. starts her story by describing her character In Plum Bun, every Saturday, the Irene Redfield, who went out of her town white Angela usually go with her white on Harlem to Chicago. Irene was shopping mother, and the brown Virginia with her in when she decided to take some rest in black father. Angela and her mother the middle of that sizzling day. Her taxi- usually go downtown to white-only places driver then drove her to Drayton, one of to enjoy its services indoor. It is so easy the finest ‘white-only’ café in Chicago. As because of their light skinned. On the a mulatto, and having light skin herself, contrary, the only pleasant place for she calmly enters the café and have the Virginia and her father, Junius, which they waitress serviced her a tea. Later she could really enjoy were outdoors doing thought, “It was not that she was ashamed outdoor activities or sports. Whereas, if of being a Negro, or even of having it they went downtown, there were only few declared. It was the idea of being ejected choices of place that gave access to people from any place, even in the polite and with dark skin like them. Since their early tactful way in which the Drayton would age, the brown Virginia and the white

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probably do it, that disturbed her” (Larsen, White for Freedom 1929: 19). This segregation arose the idea that Irene decision to use her light skin to white was the color of freedom. As pass as a white woman to enjoy her depicted in the two narratives, being white afternoon tea in the most respectable place means easier life, prosperity and respect was unplanned. Supported by her white’ (Larsen, 1929: 37; Fauset, 1929: 82). appearance, she did that effortlessly. Accordingly, in the segregation society, However, Irene still cautious that people in being whites as the dominant group of race the café would know about her African’s means having freedom and was better than blood, would know of her passing, and that being blacks as the inferior group of race she will be ejected from the place. From with many limitations. It is because whites this narrative, it can be seen that in as the dominant groups have access to the segregation society, the best of public nicest, the finest, and respectable places of privileges were served only to the whites. all. Meanwhile, blacks as the marginal The whites as the dominant groups have groups have to be satisfied enough for access to the nicest, finest, and respectable whatever they were given by the whites. places of all. Meanwhile, the black as the In Passing, Clare Kendry declares to marginal groups have to be satisfied Irene in the early narrative that it was enough for whatever they were given by easier to be white than to be blacks. the whites. Just as depicted in Plum Bun “You’d be surprised, Rene, how much and Passing, whether it was in easier that is with white people than with Philadelphia or it was in Chicago, the us.” (Larsen, 1929: 37). According to segregation was the same. During this era, Clare, it was so much easier to live among the segregation really separated the whites white people and be white rather than to and blacks activities in daily life. The live among blacks with all the racial separation was really more beneficial to discrimination towards them, “… or the whites than to the blacks. Whites maybe because they [whites] are secure maintain their power and superiority over and so don’t have to bother. I’ve never black through this segregation of Jim quite decided” (Larsen, 1929: 38), she Crow. said. The way Clare Kendry describes her easy life as a white woman during her “passing” depicts that to be white as the

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dominant and marginal ones in the because they often deprived of the best job segregation society means that you were opportunities. more secure, free and could get whatever In Plum Bun, to her sister Virginia, you need easily. On the other hand, being Angela shares her experiences of often black as the inferior ones in the being regarded as a white woman because segregation society means the opposite. of her light skin. “But as long as they As depicted in the two narratives, the didn’t know it didn’t matter” (Fauset, passers, Angela Murray and Clare Kendry 1929: 78). People treat her nicely and with think that white people were free to choose respect, yet when they know about her their own path and free to use all the best African’s blood, people starts to treat her privileges that the government offered, differently. Her instructors Mr. and Mrs. which means life would be easier and Shields in the academy where Angela took fulfilment in life can be reached. her course in painting often praised her Meanwhile, being blacks means there were works by saying that she would be a great no freedom as life would be harder to live artist someday, and they also offered her in with the limitation from Jim Crow laws. many recommendations to choose. Thus, it means no fulfillment in life, However, when they know that Angela because African Americans as the inferior was actually a “colored” girl, they ones during the segregation and through retreated themselves from her and kept Harlem Renaissance lives under the their distance. It can be seen that during white’s control. the segregation, having African blood or Being African Americans who lived just being African Americans decrease the during the segregation was unpleasant opportunity to be a successful individual. experiences. Kennedy (1999) explains that Despite Angela’s skill and talents in Jim Crow is social and economic painting, she was deprived of the segregation (p.19). It is not just keeping opportunity of success after her African the barrier between whites and blacks in blood is known. daily life, for instance, separated access on During this segregation, whites were public services, this segregation also given better job opportunities than blacks. creates difficulties for African Americans The choices of job opportunities for blacks to be better individuals economically were limited by Jim Crow Laws. Thus, for blacks to be a successful individual were

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difficult to achieve. In Plum Bun, Angela African heritage was known, they were says, “…all the things which she most treated differently. “…it isn’t being wanted were wrapped up with white colored that makes the difference, it’s people. All the good things were theirs” letting it be known”, Angela said (Fauset, (Fauset, 1929: 74). The depiction of 1929: 78). As a result, for those light difficulty regarding black occupations in skinned mulattoes, hiding the African which depicted in Plum Bun is very similar heritage is a better option for them who to the real life. From the narrative, it can desired to be treated better and to be free be said that many racial passing narratives to choose better opportunities. Based on which created during this era were a this view, it is not surprising that during reaction from writers to the whites’ the segregation and following through domination over blacks through Jim Crow Harlem Renaissance, many light skinned Laws. mulattoes hide their African heritage to In Plum Bun, when Angela went to pass as whites not only temporarily, but the theater with her black friend Matthew, also permanently. They moved out of their the security guard restrained Matthew hometown, hide their past, and live in a from entering the theater and not Angela. new world full of promises of being white. Angela was save because the security Using the famous saying from cannot see her African blood through her Alyson Hobbs (2014) “What you don’t light skin. If the security knew that Angela know won’t hurt you”, she further explains was also “colored”, he would definitely that in a segregation society, “as long as restrain her from entering the theater. race was invisible or unknown, it did not Accordingly, in the segregation society, it matter” (p.11). When white people did not was not the matter of individuals’ quality aware of the African’s blood in the that made them special, it was the matter mulattoes, they treated them like they of belonging in the dominant race or not. treated other whites. They treated them It is very often for light skinned nicely and with respect. Only when they mulattoes to be mistaken as white in daily were aware of the African’s blood that the life, just like Angela, and experience the barrier started to go up and the color line disappointment. Ironically, as long as redrawn. Thus why in Plum Bun, during people thought they were white, they her passing and staying in New York, would be treated nicely, yet when their Angela often wonders what would

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happened to her if people around her knew opportunities in life. By wearing the pink about her. “If she were to say to this next hat and act like a white woman, Sarah’s woman for instance, I’m colored, would life became better. she refuse to sit by her or make complaint Sarah realization that she could use to the usher? ... I wonder what he’d say if her light skin for better opportunities in he really knew?” (Fauset, 1929: 92;102). life mirrors Angela in Plum Bun. Angela She was afraid that the color line would be often stressed to Virginia and her black redrawn, and that she would be divested of friends in the neighborhood, that every her achievements once her African blood individual deserved to be happy, and it was is known. no use to deny something that would In December 1926, Opportunity create happiness, “doesn’t anyone think magazine published a semi auto- that we have a right to be happy simply, biographical story by Caroline Bond Day. naturally?” (Fauset, 1929: 54). Even The story was about Sarah, a Negro during her passing, Angela was proud of women of mixed blood, who enjoys herself that she let her appearance helped limitless courtesies while wearing a pink her in getting the happiness she deserved. hat. The hat is said to be plain and made of She realizes that her appearance is the key straw, but it metamorphosed into her to her happiness, “here I am having “enchanted cloak,” it re-creates Sarah’s everything that a girl ought to have just life into more possibilities and adventure because I had sense enough to suit my as a white woman. Because of the hat, her actions to my appearance (Fauset, 1929: life changes. “A gentleman offered her a 124). seat on the train, a young man helped her When Angela shared to her sister off of a railway car and retrieved her lost that she intended to go away and pass as gloves, and a salesgirl addressed her as white, she said, “…after all I am both “Mrs.”, a respectful title reserved for white white and Negro and look white. Why women only”. All of that happened shouldn’t I declare for the one that will because Sarah allows the hat to conceal bring me the greatest happiness, prosperity her curly Negro hair (Hobbs, 2014: 124). and respect?” (Fauset, 1929: 82). Seeing From this issue, it can be seen that by that her happiness would only come by acting and dressing the part of being white, using her light skin, Angela saw it as no mulattoes can get more possibilities and need to reject the opportunity anymore.

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Angela reckons that “…all the things using the author’s perspective, and vice which she most wanted were wrapped up versa. with white people. All the good things Greenblatt (1989) shows the were theirs” (Fauset, 1929: 74). Therefore, possibility of understanding history not she went to New York to pass as white and only from historians, but also from the started a new life as a white woman. She author’s perspectives in literary works believes that being white would bring her (p.12). It is because both are “…the greatest happiness, prosperity and interconnected. Tyson (2006) further respect”. She welcomes the freedom to be argues that historical analysis is able to choose her own path, and also unavoidably subjective (p.289). It further welcomes the unlimited opportunities by supports that understanding history need being white. more perspectives, and cannot only focusing on the historians’ perspective. In Fauset and Larsen’s Views about Racial the context of literary works, the author’s Passing Practice perspective could add more understanding Greenblatt (1989) in his essay, on particular issue in history. entitled “Towards a Poetic of Culture” Regarding the author’s perspective, proposes that the new historicism will both authors view the racial passing view the work of art itself as “the product practice for those who pass temporarily as of a negotiation between a creator or class depicted by Angela and her mother in of creators” and practices of society (p.12). Plum Bun and by Irene in Passing as an It can be concluded that the work of art, entertainment or a joke. The act of was socially and historically determined “fooling the white folks” was very by the “practices of society”. In the context common during the era. Light skinned of literary works, there was a negotiation mulattoes found it was fun to fool the between the author and the society where whites by using their appearances. It is the author had lived and stayed. That interesting to know that what Irene negotiation gave birth to the literary works Redfield did in Passing also happened in of the era. Therefore, it can be said that Larsen’s real life. In her letter to Carl Van literary works can be used in Vechten in 1932, Larsen described her understanding a particular issue in history real-life experience. In the company of her friend Grace Nail Johnson, James Welden

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Johnson’s light-skinned wife, and without when the opportunity present itself, Larsen her own identifiably black husband, Larsen and Irene did not hesitate in using their and her friend easily passed as white. They light skin to their advantage. Larsen “walked to the best restaurant in a rather founds it quite entertaining and satisfying conservative town called Murfreesboro that she and her friend succeed in, as and demanded lunch and got it, plus all the Langston Hughes would say as “fooling service in the world and an invitation to the white folks”. By doing that, it shows return” Larsen wrote (Hobbs, 2014: 175). that the racial boundaries, the color line, The “stunt” that Nella Larsen and which was created by Jim Crow laws were Grace Nail Johnson pulled off in a useless for light skinned mulattoes like restaurant called Murfreesboro mirrors them. Irene Redfield’s “passing” in the white- The act of fooling the white folks only café called Drayton in Larsen’s was famous among the mulattoes because narrative. Irene disdains the practice of it is actually depicted in many racial “passing” as depicted in the way she passing narratives during Harlem dislike Clare’s passing. She also states that Renaissance, and Passing and Plum Bun she was not ashamed of being a Negro. were just two of them. Langston Hughes However, away from her neighborhood on (1950) illuminates it in his essay entitled Harlem and unaccompanied by her black “Fooling Our White Folks”, he argues that, husband and son, she took the elevator up “as long as white folks remain foolish, to the Drayton’s roof, which she describes prejudiced and racially selfish, they as “…like being wafted upward on a deserved to be fooled. No better for them!” magic carpet to another world, pleasant, (p.41). It can be understood that regarding quite, and strangely remote from the racial discrimination towards blacks, as sizzling one that she had left below” seen in Jim Crow laws, Hugest saw it as a (Larsen, 1929: 13) and passing as a white selfish act of the whites, and for that woman. whites deserved to be fooled. Furthermore, The description of the condition of the act of fooling the white folks is also Irene mirrors the condition of Larsen and depicted in Plum Bun. The success of her friend in real life. Both Larsen and her Angela and her mother in enjoying character in Passing, Irene Redfield, themselves every Saturday in the “white- disdain the act of “passing”. However,

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only” places also mirrors the way Larsen Harlem and feel its vibes and its pride. and her friend succeed in their “stunt”. Both authors might also hope that the The act of “fooling the white folks” readers can see the possibility of living by the mulattoes could also be seen as happily, and proudly as African Americans challenging the racial boundaries or color in Harlem. line from Jim Crow laws. The temporary passing done by Nella Larsen and Grace Johnson, Irene Redfields as depicted in Passing, and also by Angela and her mother as depicted in Plum Bun suggest that the segregation of Jim Crow is the main cause of racial passing practice. If Fig. 7. African American lived in Prosperity in there were no segregation at that time, Harlem which means there were no racial Howes, K. King. Harlem Renaissance. Ed. Christine Slovey. Boston: UXL Publishing, 2001. boundaries between the whites and the Print. blacks, the mulattoes during this era did not have to pretend to be white. Conclusion In the ending of both narratives, both As depicted in Passing and Plum authors also view the practice of racial Bun, whites maintain their power and passing as a betrayal. It is depicted by superiority over black through this Angela in Plum Bun and by Clare in segregation of Jim Crow. The way Jim Passing. In both narratives, the words “my Crow laws drew the racial boundaries people” is often emphasized to further between whites as the dominant group and support the writers’ preference, which they blacks as the inferior group placed blacks prefer their protagonist who undergone in a disadvantage position. Therefore, the passing started to take pride in being a racial passing practice can be said as a Negro and “come home” to their people. reaction of blacks to the laws. Moreover, the way Larsen and Fauset Furthermore, the existence of one-drop depict Harlem in both narratives also rule during Harlem Renaissance further invites their readers during the era, arose the need in mulattoes to pass. Many especially African Americans out there, light skinned mulattoes who passed during whether they are passer or not, to come to

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the era saw that there was no need in Brown, Lois. 2006. Encyclopedia of denying the prospect of having freedom Harlem Literary Renaissance: The Essential Guide to the Lives and and having better life from the use of their Works of the Harlem Renaissance light skin anymore. Writers. New York: Facts On File. In both narratives, Larsen and Fauset Davis, Arthur P. 1955. “The Tragic Mulatto Theme in Six Works of view the practice of racial passing both as Langston Hughes.” Phylon (1940- fooling the white folks (a joke) and as a 1956), vol. 16, no. 2, pp.195–204. betrayal. For those who pass temporarily Jstor.org. retrieved. 23 May 2017. Du Bois, W.E.B. 1986. “The Souls of the like Angela with her mother in Plum Bun Black Folk. Atlanta. Feb 1st, 1903”. and Irene in Passing, both authors view it Du Bois Writing: The Suppression of just as an entertainment or a joke for the the African Slave-Trade, The Souls fools (white folks). Somehow, it was fine of Black Folk, Dusk of Dawn, Essay and Article. 6th ed. Ed. Nathan to do that. However, for those who pass Huggins. New York: The Library of permanently as did by Angela in Plum Bun America. and Clare in Passing, both authors view it Fauset, Jessie R. 1929. Plum Bun: A Novel without a Moral. New York: as an act of betrayal to “their true people”. Frederick A. Strokes ‘Company Somehow, it was a wrong thing to do. In Publishers. both narratives, the words “my people” are Frazier, E. Franklin. 1933. “Children in Black and Mulatto Families.” often emphasized to further support the American Journal of Sociology, vol. authors’ preference. It is clearly seen that 39, no. 1, pp.12–29. Jstor.org. both authors prefer their protagonist who retrieved 23 May 2017. Greenblatt, Stephen. 1989. “Towards a undergone passing started to take pride in Poetics of Culture”. The New being a Negro and “come home” to their Historicism. Ed. H. Aram Veeser. true people. New York: Routledge, pp.1-14. Habib, M. A. R. 2005. Modern Literary Criticism and Theory: A History. References Malden: Blackwell Publishing. Axelrod, Alan. 2002. Minority Rights in Hakim, Joy. 2003. Freedom: A History of America. Washington DC: CQ Press. US. New York: Oxford University Belluscio, Steven J. 2006. To Be Suddenly Press. White: Literary Realism and Racial “Harlem Renaissance”. Brainpop.com. Passing. Columbia: University of Web. 21 July 2017. < Missouri Press. https://cdn.brainpop.com/artsandmus

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ic/musicalgenres/harlemrenaissance/ Mojdegani, Fatemeh. 2016. “The New screenshot1.png> Historicist Reading of Arthur Hugest, Langston. 1950. “Fooling Our Miller’s The Crucible”. Canadian White Folks”. Negro Digest. Social Science, Vol. 12, No. 7, Hutchinson, George, ed. 2007. The pp.13-17. Cscanada.org. retrieved 23 Companion to the Harlem June 2017. Renaissance. Cambridge: Cambridge Nobles, M. 2000. Shades of Citizenship: University Press. Race and the Census in Modern Hobbs, Alyson. 2014. A Chosen Exile: A Politics. Stanford, CA: Stanford History of Racial Passing in University. American Life. Cambridge: Harvard “Passing—Is the Caste System Real or University Press. Fiction Among Tamils?”. 2015. Hoobler, Thomas, Dorothy Hoobler. 2003. Colomboteelegraph.com. 10 Nov. We Are Americans: Voices of the retrieved 21 July 2017. < Immigrant Experience. New York: https://www.colombotelegraph.com/i Scholastic. ndex.php/passing-is-the-caste- Howes, K. King. 2001. Harlem system-real-or-fiction-among- Renaissance. Ed. Christine Slovey. tamils/> Boston: UXL Publishing. Reuter, E. B. 1928. “The American Jefferson, Thomas. 2015. “Thomas Mulatto.” The Annals of the Jefferson to Francis C. Gray, 4 American Academy of Political and March 1815”. National Archives Social Science, vol. 140, pp.36–43. Founders Online. Jstor.org. retrieved 26 April 2017. Founders.archives.gov. retrieved 2 Rowe, J. Carlos, ed. 2010. A Concise July 2017. Companion to American Studies. Kennedy, David M. 1999. Freedom from Malaysia: Wiley-Black Well. Fear: The American People in Rowe, J. Carlos. 2002. Post-nationalist Depression and War. 1929-1945. American Studies. Berkeley, CA: Oxford: Oxford University Press. University California Press. Larsen, Nella. 1929. Passing. New York: Saperstein, Aliya, and Aaron Gullickson. Alfred A Knopf. 2013. “A ‘Mulatto Escape Hatch’ in “Light Skin, Straight Hair, Blue Eyes & the United States? Examining Black? 25K Google Vanessa Evidence of Racial and Social Williams Ethnicity, Nationality & Mobility during the Jim Crow Era.” Parent Race”. Arogundade.com. Demography, vol. 50, no. 5, retrieved 21 July 2017. < pp.1921–1942. Jstor.org. retrieved http://www.arogundade.com/is- 26 April 2017. vanessa-l-williams-black-white- Tyson, Louis. 2006. Critical Theory biracial-mixed-her-ethnicity- Today: a user friendly guide. 2nd ed. nationality-ancestry-heritage-blue- New York: Routledge. eyes.html>

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Vizan, Iuliana. “A New Historicist Reading of Julie Otsuka’s The Buddha in the Attic and When the Emperor was Divine”. University of Constanta. retrieved 23 June 2017. Wald, Gayle. 2010. Crossing the Line: Racial Passing in Twentieth-Century U.S Literature and Culture. London: Duke University Press. Wintz, Cary D, and Paul Filkenman, eds. 2004. Encylopedia of the Harlem Renaissance. 1 vol. New York: Routledge.

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