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Rachel Dolezal’s ‘Passing’ Isn’t So Unusual - The New York Times

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Magazine 176 COMMENTS Rachel Dolezal’s ‘Passing’ Isn’t So Unusual

By DANIEL J. SHARFSTEIN JUNE 15, 2015

Why do we care so much about Rachel Dolezal, Email the head of the Spokane, Wash., chapter of the N.A.A.C.P. who apparently misrepresented Share herself as African-American when, according to her parents, she is Czech, Swedish and German, Tweet with some remote Native American ancestry?

Pin In one sense, it’s not at all surprising. Stories of white Americans “passing” as members of other Save racial and ethnic groups have often captivated the American public — though the cases that

More have most fascinated us have usually turned on the malicious hypocrisy of the protagonists. In 1965, The Times famously reported that Dan Burros, the Ku Klux Klan’s Grand Dragon in New York State and the former national secretary of the American Nazi Party, was once a Jew who not only was a “star” bar mitzvah student at his shul in Queens but also brought knishes to white-supremacist gatherings. In Rachel Dolezal at her home in Spokane, Wash., on March 2. Colin Mulvany/The Spokesman-Review, via Associated 1991, an Emory University professor drew Press headlines by unmasking Forrest Carter, the author of a best-selling Native American “memoir,” as Asa Earl Carter, an Alabama Klansman and a speechwriter for George Wallace, the state’s segregationist governor.

But nowhere in the details that reporters and Internet sleuths have uncovered about Dolezal is there any inkling of personal commitment to white supremacy; her work with the N.A.A.C.P., now finished, and as a professor of Africana studies suggests quite the opposite. Her story spins at a far lower orbit of oddity than the trajectories of Burros and Carter, yet she is attracting a similar level of attention. More puzzling still, her case has gone viral at a moment when we are learning that Rachel Dolezals have been much more common in this country’s history than we once might have thought.

The history of people breaching social divides and fashioning identities for themselves is as old as America. These stories were never exclusively about blacks who “passed” for white or Jews who, as my grandparents would say,

http://www.nytimes.com/2015/06/25/magazine/rachel-dolezals-passing-isnt-so-unusual.html[8/20/2015 11:10:14 AM] Rachel Dolezal’s ‘Passing’ Isn’t So Unusual - The New York Times

“got over it” and found their way to the Episcopalian side of the ledger — people who felt compelled to shed their birth identities to reap the full rewards of white privilege. From the beginning of the American experience, the color line bent and broke in many directions, and for many reasons.

In 17th-century Virginia, as the genealogist Paul Heinegg has documented, most of the first free families of color descended from white women who had children with slaves or free black men. Because a 1662 Virginia law classified people as “bond or free only according to the condition of the mother,” the status of these families depended on the women’s affirming their whiteness as an official matter. But in everyday life, white mothers of black children were creating new ways for their families and themselves to parse slavery, freedom and race, akin to James McBride’s account in his memoir, “The Color of Water,” of how his mother described her own identity while raising 12 African-American children. When McBride asked her about her parents, she would respond, “God made me.” When he asked if she was white, her answer was, “I’m light-skinned.”

Over time, as racial categories ossified and state legislatures criminalized interracial sex and marriage — an idea that was ruled unconstitutional by the Supreme Court in the 1960s — people continued to define themselves outside the law’s oppressive reach. White people who fell in love with African-Americans could avoid sanction if they asserted that they, too, were black. In 1819, a Scottish immigrant named James Flint described witnessing a black man’s attempt to marry a white woman near Jeffersonville, Ind., just across the Ohio River from Louisville, Ky. The local justice of the peace refused to marry them, citing a legal prohibition, but then had second thoughts, suggesting, Flint wrote, “that if the woman could be qualified to swear that there was black blood in her, the law would not apply.” In a scene anticipating “Showboat” by a hundred years, the groom promptly took a lancet to his arm, and according to Flint, “the loving bride drank the blood, made the necessary oath and his honour joined their hands” and married them.

White people have claimed African-American identity across time, region and class. The historian Martha Sandweiss has documented the case of Clarence King, a celebrated explorer from an elite Newport, R.I., family

http://www.nytimes.com/2015/06/25/magazine/rachel-dolezals-passing-isnt-so-unusual.html[8/20/2015 11:10:14 AM] Rachel Dolezal’s ‘Passing’ Isn’t So Unusual - The New York Times

who could trace his ancestry back to three signers of the Magna Carta. At the end of the 19th century, he led a double life as James Todd, a black Pullman porter whose wife was born a slave. It is not hard to find other examples, all the way up to the present.

This kind of “reverse passing” could occur because the gap between America’s rigid insistence on racial purity and the reality of pervasive mixing left a conceptual blur instead of any defensible boundary between black and white. American history is a history of dark-skinned white people and light-skinned black people. Innumerable men and women explained away their complexions with stories of Spanish, Portuguese, Italian and, in an 1874 Tennessee court case, Carthaginian ancestry. More whites have claimed Cherokee grandmothers than is demographically possible.

Conversely, for John Hope, the first African-American president of RECENT COMMENTS Morehouse College and Atlanta University; John Ladeveze, who helped Joe June 22, 2015 bring the first challenge to segregated education after Plessy v. Ferguson; The Rachel Dolezal dilemma is very interesting and Charles Chesnutt, the acclaimed early twentieth-century African-American should cause one to think about the connotation of novelist; or the longtime N.A.A.C.P. head Walter White, it was a routine the word"race". Where did these...

part of life to insist that you were black despite all indications to the John June 22, 2015 contrary. In 1871, Charles Sauvinet, sheriff of Orleans Parish during It seems to me that if a person has both black and white ancestors then the matter of which race they Reconstruction, sued the owner of a bar for refusing him service because identify with should very simply and... of his race. In court, Sauvinet’s fair complexion prompted a lawyer to ask on cross-examination something very similar to a Spokane TV news MommacatRed June 22, 2015 Knishes at decades-past white-power meetings? reporter’s question — “Are you African-American?” — that so flustered Admittedly, it's bad form to look gift deli in the Dolezal. Sauvinet’s answer speaks volumes about the complexity of mashed potatoes, but this truly raised no... American racial experience. “Whether I am a colored man or not is a SEE ALL matter that I do not know myself,” Sauvinet said. “But I am, and was COMMENTS legally, for this reason: that . . . you had always refused me, though born and raised here, the rights of citizenship.”

In a sense, the controversy surrounding Dolezal is a product of our own contradictory moment, when Americans are at once far more open to racial boundary-crossing and as preoccupied with those same boundaries as ever. Part of what’s striking about Dolezal’s self-constructed identity is how anachronistic it appears in 2015 — more the stuff of fiction, as in the over-the-top plot conceit of Nell Zink’s “Mislaid,’’ than reality. There seems to be little reason that Dolezal would have needed to identify as black to live the life she has led. After all, white people can form meaningful relationships with African-Americans, study, teach and celebrate black history and culture and fight discrimination without claiming to be African-American themselves. Dolezal was pale with straight blond hair when she earned her master of fine arts degree from the historically black Howard University. She is hardly the first white woman to take an interest in ‘‘the Black Woman’s Struggle,’’ one course she taught at Eastern Washington University.

But Dolezal’s exposure also comes at a time when racial categories have never seemed more salient. The same social media that is shaming Dolezal has also aggregated the distressingly numerous killings of African- Americans by the police into a singular statement on racism and inequality. In this moment, when blackness means something very specific — asserting that black lives matter — it follows for many people that categorical clarity has to matter, too.

The drive for authenticity that Dolezal has prompted is bound to raise more questions than answers. The enormous wealth of historical and

http://www.nytimes.com/2015/06/25/magazine/rachel-dolezals-passing-isnt-so-unusual.html[8/20/2015 11:10:14 AM] Rachel Dolezal’s ‘Passing’ Isn’t So Unusual - The New York Times

genealogical information that is currently being digitized, along with the increasing availability and decreasing cost of DNA analysis, is bending our critical lens for viewing race; the secrets that people took to their graves are no match for Ancestry.com. Among other revelations, the records are proving that an enormous percentage of black men — nearly a fifth, according to one recent study — passed as white in the late 19th and early 20th centuries, suggesting that millions of white Americans could conceivably have African-American ancestry. A tan and curls do not make someone black. Nor does a graduate degree from Howard or a leadership position in the N.A.A.C.P. But it’s becoming harder to say what, exactly, does, even as racism remains real and deadly.

Daniel J. Sharfstein teaches legal history at Vanderbilt University and is the author of “The Invisible Line: A Secret History of Race in America.”

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