Multiracial Americans

Olaudah Equiano

Interracial relationships have had a long history in North America and the United States, beginning with the intermixing of European explorers and soldiers, who took native women as companions. After European settlement increased, traders and fur trappers often married or had unions with women of native tribes. In the 17th century, faced with a continuing, critical labor shortage, colonists primarily in the Chesapeake Bay Colony, imported Africans as laborers, sometimes as indentured servants and, increasingly, as slaves. African slaves were also imported into New York and other northern ports by European colonists. Some African slaves were freed by their masters during these early years.

In the colonial years, while conditions were more fluid, white women, indentured servant or free, and African men, servant, slave or free, made unions. Because the women were free, their mixed-race children were born free; they and their descendants formed most of the families of free people of color during the colonial period in Virginia. The scholar Paul Heinegg found that eighty percent of the free people of color in North Carolina in censuses from 1790 to 1810 could be traced to families free in Virginia in colonial years.[9]

In 1789, Olaudah Equiano, a former slave from modern-day Nigeria who was enslaved in North America, published his autobiography. He advocated interracial marriage between whites and blacks.[10] By the late eighteenth century, visitors to the Upper South noted the high proportion of mixed-race slaves, evidence of miscegenation by white men.

In 1790, the first federal population census was taken in the United States. Enumerators were instructed to classify free residents as white or "other." Only the heads of households were identified by name in the federal census until 1850. Native Americans were included among "Other;" in later censuses, they were included as "Free people of color" if they were not living on Indian reservations. Slaves were counted separately from free persons in all the censuses until the Civil War and end of slavery. In later censuses, people of African descent were classified by appearance as mulatto (which recognized visible European ancestry in addition to African) or black.

After the American Revolutionary War, the number and proportion of free people of color increased markedly in the North and the South as slaves were freed. Most northern states abolished slavery, sometimes, like New York, in programs of gradual emancipation that took more than two decades to be completed. The last slaves in New York were not freed until 1827. In connection with the Second Great Awakening, Quaker and Methodist preachers in the South urged slaveholders to free their slaves. Revolutionary ideals led many men to free their slaves, some by deed and others by will, so that from 1782 to 1810, the percentage of free people of color rose from less than one percent to nearly 10 percent of blacks in the South.[11]

Charley Taylor holding an American flag. Charley was the son of Alexander Withers and one of Withers's slaves. Withers sold Charley to a slave dealer and he was sold again in New Orleans.

Of numerous relationships between male slaveholders, overseers, or master's sons and women slaves, the most notable is likely that of President Thomas Jefferson with his slave Sally Hemings. As noted in the 2012 collaborative Smithsonian-Monticello exhibit, Slavery at Monticello: The Paradox of Liberty, Jefferson, then a widower, took Hemings as his concubine for nearly 40 years. They had six children of record; four Hemings children survived into adulthood, and he freed them all, among the very few slaves he freed. Two were allowed to "escape" to the North in 1822, and two were granted freedom by his will upon his death in 1826. Seven-eighths white by ancestry, all four of his Hemings children moved to northern states as adults; three of the four entered the white community, and all their descendants identified as white. Of the descendants of Madison Hemings who continued to identify as black, some in future generations eventually identified as white and "married out," while others continued to identify as African American. It was socially advantageous for the Hemings children to identify as white, in keeping with their appearance and the majority proportion of their ancestry. Although born into slavery, the Hemings children were legally white under Virginia law of the time.

Racial discrimination continued to be enacted in new laws in the 20th century, for instance the one-drop rule was enacted in Virginia's 1924 Racial Integrity Law and in other southern states, in part influenced by the popularity of eugenics and ideas of racial purity. People buried fading memories that many whites had multiracial ancestry. Many families were multiracial. Similar laws had been proposed but not passed in the late nineteenth century in South Carolina and Virginia, for instance. After regaining political power in Southern states by disenfranchising blacks, white Democrats passed laws to impose Jim Crow and racial segregation to restore white supremacy. They maintained these until forced to change in the 1960s and after by enforcement of federal legislation authorizing oversight of practices to protect the constitutional rights of African Americans and other minority citizens.

In 1967 the United States Supreme Court case Loving v. Virginia ruled that anti-miscegenation laws were unconstitutional.[12]

In the twentieth century up until 1989, social service organizations typically assigned multiracial children to the racial identity of the minority parent, which reflected social practices of hypodescent.[13] Black social workers had influenced court decisions on regulations related to identity; they argued that, as the biracial child was socially considered black, it should be classified that way in order to identify with the group and learn to deal with discrimination.[14]

By 1990, the Census Bureau included more than a dozen ethnic/racial categories on the census, reflecting not only changing social ideas about ethnicity, but the wide variety of immigrants who had come to reside in the United States due to changing historical forces and new immigration laws in the 1960s. With a changing society, more citizens have begun to press for acknowledging multiracial ancestry. The Census Bureau changed its data collection by allowing people to self-identify as more than one ethnicity. Some ethnic groups are concerned about the potential political and economic effects, as federal assistance to historically underserved groups has depended on Census data. According to the Census Bureau, as of 2002, 75% of all African Americans had multiracial ancestries.[15]

The proportion of acknowledged multiracial children in the United States is growing. Interracial partnerships are on the rise, as are transracial adoptions. In 1990, around 14% of 18- to 19-year-olds, 12% of 20- to 21-year-olds, and 7% of 34- to 35-year-olds were involved in interracial relationships (Joyner and Kao, 2005).[16]

Despite a long history of miscegenation within the U.S. political territory and American continental landscape, advocacy for a unique social race classification to recognize direct, or recent, multiracial parentage did not begin until the 1970s. After the Civil Rights Era and rapid integration of African-Americans into predominately European-American institutions and residential communities, it became more socially acceptable for White-identified women to date, marry and procreate children fathered by non-White men. This trend evolved a political push that offspring of interracial unions fully inherit the social race classifications of both parents, regardless of the racial classification of the maternal parent. This advocacy countered what had been practiced in the United States since the early 1800s where a newborn's racial classification defaulted to that of their mother, which was by a variety of classifications differing from state to state over the past two centuries. In some states 3/4ths African ancestry determined African identity, in some it was more qualified, or less. The hypodescent or one-drop rule, meaning one African ancestor identified as black was adopted by Virginia in 1924. This one-drop rule was not adopted as law by South Carolina, Louisiana and other states where Creole were or had been slaveowners. White supremacist in effect practicing the one-drop rule during chattel slavery, the rule delegated the racial classification of offspring produced by White male slave masters and female slaves to be slaves, failing to acknowledge the male parentage. Similarly laws were passed punishing free people of mixed heritage, the same as free black men and women, denying their basic rights. Voting, for example, which free blacks could and did do under French rule, were denied after the Louisiana Purchase in 1803 within a few years time. About ten percent of the slave population, according to observers, looked to be white, but had known African ancestors. After the end of slavery most of these people disappeared into the white population simply by moving. Walter White, President of the NAACP in 1920 reported that passing for white from 1880 to 1920 involved about 400,000 descendents of slaves. See Helen Catterall, editor, Judicial Cases Concerning American Slavery and the Negro, 5 Volumes, 1935 and A Man Called White, autobiography by Walter White, first President of NAACP.

In 2009, Keith Bardwell, a justice of the peace in Robert, Louisiana, refused to officiate a wedding for an interracial couple and was summarily sued in federal court. See refusal of interracial marriage in Louisiana.

About 15% of all new marriages in the United States in 2010 were between spouses of a different race or ethnicity from one another, more than double the share in 1980 (6.7%).[23]

Given the variety of the familial and general social environments in which multiracial children are raised, along with the diversity of their appearance and heritage, generalizations about multiracial children's challenges or opportunities are not very useful. A 1989 article written by Charlotte Nitary revealed that parents of mixed raced children often struggled between teaching their children to identify as only the race of their non-white parent, not identifying with social race at all, or identifying with the racial identities of both parents.[24]

The social identity of children and of their parents in the same multiracial family may vary or be the same.[25] Some multiracial children feel pressure from various sources to "choose" or to identify as a single racial identity. Others may feel pressure not to abandon one or more of their ethnicities, particularly if identified with culturally.

Some children grow up without race being a significant issue in their lives because they identify against the one-drop-rule construct. [26] This approach to addressing plural racial heritage is something U.S. society has slowly become socialized into as the general consensus among monoracially identified individuals is plural racial identity is a choice and presents disingenuous motives against the more oppressed inherited racial identity.[27] By the 1990s, as more multiracial identified students attended colleges and university, many were met with alienation from culturally and racially homogenous groups on campus. This common national trend saw the launch of many multi-racial campus organizations across the country. By the 2000s, these efforts for self-identification soon reached beyond educational institutions and into mainstream society.[28]

In her book Love's Revolution: Interracial Marriage, Maria P. P. Root suggests that when interracial parents divorce, their mixed-race children become threatening in circumstances where the custodial parent has remarried into a union where an emphasis is placed on racial identity.[29]

Some multiracial individuals attempt to claim a new category. For instance, the athlete Tiger Woods has said that he is not only African-American but "Cablinasian," as he is of Caucasian, African-American, Native American and Asian descent.[30]

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  Auliʻi Cravalho is of Hawaiian, Irish, Puerto Rican, Portuguese and Chinese descent.[31][32][33]
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  Keanu Reeves has an English mother and a father of English, Hawaiian, Irish, Portuguese and Chinese descent.[34][35][36]
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  Charles Mingus was born to a mother of English and Chinese descent and a father of African-American and Swedish descent.[37][38]
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  Barack Obama's mother was of mostly English and Irish ancestry and his father was from Kenya.
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  Jennifer Beals was born to an Irish-American mother and an African-American father.[39]
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  Kamala Harris was born in Oakland, California to a Tamil Indian mother[40] and an Afro-Jamaican father.[41]
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  Tiger Woods was born to an Asian-American mother and African-American father.
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  Rebecca Hall was born to a mother of English, German, Dutch and African-American extraction and an English father.[42][43][44][45][46]

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  Redd Foxx's mother was half Seminole and his father was African-American.[63]
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  Jimi Hendrix was born to a Cherokee mother and was part English, African-American, Irish and German.[64][65][66]
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  Edmonia Lewis was of Mississauga Ojibwe, African-American and Haitian descent.[67]
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  Claudia McNeil was born to an Apache mother and an African-American father.[68]
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  Rosa Parks was of Cherokee-Creek,[69] African-American and Scots-Irish descent.[70]
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  Della Reese was born to a mother of Cherokee descent and an African-American father.[71][72][73]
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  James Earl Jones has said in interviews that his parents were both of mixed African-American, Irish and Native American ancestry.

Interracial relations between Native Americans and African-Americans is a part of American history that has been neglected.[74] The earliest record of African and Native American relations in the Americas occurred in April 1502, when the first Africans kidnapped were brought to Hispaniola to serve as slaves. Some escaped and somewhere inland on Santo Domingo, the first Black Indians were born.[75] In addition, an example of African slaves' escaping from European colonists and being absorbed by Native Americans occurred as far back as 1526. In June of that year, Lucas Vázquez de Ayllón established a Spanish colony near the mouth of the Pee Dee River in what is now eastern South Carolina. The Spanish settlement was named San Miguel de Gualdape. Amongst the settlement were 100 enslaved Africans. In 1526, the first African slaves fled the colony and took refuge with local Native Americans.[76]

European colonists created treaties with Native American tribes requesting the return of any runaway slaves. For example, in 1726, the governor of New York exacted a promise from the Iroquois to return all runaway slaves who had joined them. This same promise was extracted from the Huron people in 1764, and from the Delaware people in 1765, though there is no record of slaves ever being returned.[77] Numerous advertisements requested the return of African-Americans who had married Native Americans or who spoke a Native American language. The primary exposure that Native Americans and Africans had to each other came through the institution of slavery.[78] Native Americans learned that Africans had what Native Americans considered 'Great Medicine' in their bodies because Africans were virtually immune to the Old-World diseases that were decimating most native populations.[79] Because of this, many tribes encouraged marriage between the two groups, to create stronger, healthier children from the unions.[79]

For African-Americans, the one-drop rule was a significant factor in ethnic solidarity. African-Americans generally shared a common cause in society regardless of their multiracial admixture or social/economic stratification. Additionally, African-Americans found it, near, impossible to learn about their Native American heritage as many family elders withheld pertinent genealogical information.[74] Tracing the genealogy of African-Americans can be a very difficult process, especially for descendants of Native Americans, because African-Americans who were slaves were forbidden to learn to read and write and a majority of Native Americans neither spoke English, nor read or wrote it.[74]

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  Ben Campbell was born to an Azorian mother and father of Northern Cheyenne, Apache and Pueblo Indian descent.[80]
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  Faunceway Baptiste was a multi-racial Native American of Choctaw and Euro-American heritage. He was a lieutenant colonel in the Civil War.
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  Will Rogers was born in the Cherokee Nation to mixed race parents of Cherokee and English descent.
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  Ruth Gordon's ancestor Parthena was an African mistress of Joseph Pendarvis a member of the notable, Native American descended, Landgrave family of South Carolina.[81][82]
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  Maria Tallchief was a member of the Osage Nation and of Ulster-Scots descent.[83]
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  Heather Locklear is of Lumbee descent.[84]

Interracial relations among Native Americans and Europeans occurred from the earliest years of colonization. European impact was immediate, widespread and profound—more than any other race that had contact with Native Americans during the early years of colonization and nationhood.[85]

Some early male settlers married Native American women or had informal unions with them. Early contact between Native Americans and Europeans was often charged with tension, but also had moments of friendship, cooperation and intimacy.[86] Several marriages took place in European colonies between European men and Native women. For instance, on April 5, 1614, Pocahontas, a Powhatan woman in present-day Virginia, married the Virginian colonist John Rolfe of Jamestown. Their son Thomas Rolfe was an ancestor to many descendants in First Families of Virginia. As a result, discrimanatory laws (such as those against African Americans) often excluded Native Americans during this period. In the early 19th century, the Native American woman Sacagawea, who would help translate for and guide the Lewis and Clark Expedition in the West, married the French-Canadian trapper Toussaint Charbonneau.

Some Europeans living among Native Americans were called "White Indians". They "lived in native communities for years, learned native languages fluently, attended native councils, and often fought alongside their native companions."[87] European traders and trappers often married Native American women from tribes on the frontier and had families with them. Sometimes these marriages were done for political reasons between a Native American tribe and the European traders. Some traders, who kept bases in the cities, had what were called "country wives" among Native Americans, with legal European-American wives and children at home in the city. Not all abandoned their "natural" mixed-race children. Some arranged for sons to be sent to European-American schools for their education. Early European colonists were predominately men and Native American women were at risk for rape or sexual harassment especially if they were enslaved.[88]

Most marriages between Europeans and Native Americans were between European men and Native American women. The social identity of the children was strongly determined by the tribe's kinship system. This determined how easy it would be for the child assimilated into the tribe. Among the matrilineal tribes of the Southeast, such as the Creek and Cherokee, the mixed race children generally were accepted as and identified as Indian, as they gained their social status from their mother's clans and tribes and often grew up with their mothers and their male relatives. By contrast, among the patrilineal Omaha, for example, the child of a white man and Omaha woman was considered "white"; such mixed-race children and their mothers would be protected, but the children could formally belong to the tribe as members only if adopted by a man.

In those years, a Native American man had to get consent of the European parents in order to marry a white woman. When such marriages were approved, it was with the stipulation that "he can prove to support her as a white woman in a good home".[89]

In the early twentieth century in the West, "intermarried whites" were listed in a separate category on the Dawes Rolls, when members of tribes were listed and identified for allocation of lands to individual heads of households in the break-up of tribal communal lands in Indian Territory. This increased intermarriage as some white men married Native Americans to gain control of land. In the late 19th century, three European-American middle-class female teachers married Native American men they had met at Hampton Institute during the years when it ran its Indian program.[90] In the late nineteenth century, Charles Eastman, a physician of Sioux and European ancestry who trained at Boston University, married Elaine Goodale, a European-American woman from New England. They met and worked together in Dakota Territory when she was Superintendent of Indian Education and he was a doctor for the reservations. His maternal grandfather was Seth Eastman, an artist and Army officer from New England, who had married a Sioux woman and had a daughter with her while stationed at Fort Snelling in Minnesota.

On census forms, the government depends on individuals' self-identification. Contemporary African-Americans possess varying degrees of admixture with European (and other) ancestry. They also have various degrees of Native American ancestry.[100][101] In addition to being found to have 8% Asian and 19.6% European ancestry, African-Americans, who were sampled in 2010, were found to be 72.5% African; the Asian ancestry serving as a proxy for Native-American.[102]

Many free African-American families descended from unions between white women and African men in colonial Virginia. Their free descendants migrated to the frontier of Virginia, North Carolina and South Carolina in the 18th and 19th centuries. There were also similar free families in Delaware and Maryland, as documented by Paul Heinegg.[103]

In addition, many Native American women turned to African-American men due to the decline in the number of Native American men due to disease and warfare.[85] Some Native American women bought African slaves but, unknown to European sellers, the women freed the African men and married them into their respective tribes.[85] If an African-American man had children by a Native American woman, their children were free because of the status of the mother.[85]

In their attempt to ensure white supremacy decades after emancipation, in the early 20th century, most southern states created laws based on the one-drop rule, defining as black persons with any known African ancestry. This was a stricter interpretation than what had prevailed in the 19th century; it ignored the many mixed families in the state and went against commonly accepted social rules of judging a person by appearance and association. Some courts called it "the traceable amount rule." Anthropologists called it an example of a hypodescent rule, meaning that racially mixed persons were assigned the status of the socially subordinate group.

Prior to the one-drop rule, different states had different laws regarding color. More importantly, social acceptance often played a bigger role in how a person was perceived and how identity was construed than any law. In frontier areas, there were fewer questions about origins. The community looked at how people performed, whether they served in the militia and voted, which were the responsibilities and signs of free citizens. When questions about racial identity arose because of inheritance issues, for instance, litigation outcomes often were based on how people were accepted by neighbors.[104]

The first year in which the U.S. Census dropped the mulatto category was 1920; that year enumerators were instructed to classify people in a binary way as white or black. This was a result of the Southern-dominated Congress convincing the Census Bureau to change its rules.[105][106]

After the Civil War, racial segregation forced African Americans to share more of a common lot in society than they might have given widely varying ancestry, educational and economic levels. The binary division altered the separate status of the traditionally free people of color in Louisiana, for instance, although they maintained a strong Louisiana Créole culture related to French culture and language, and practice of Catholicism. African Americans began to create common cause—regardless of their multiracial admixture or social and economic stratification. In 20th-century changes, during the rise of the Civil Rights and Black Power movements, the African-American community increased its own pressure for people of any portion of African descent to be claimed by the black community to add to its power.

By the 1980s, parents of mixed race children (and adults of mixed race ancestry) began to organize and lobby for the ability to show more than one ethnic category on Census and other legal forms. They refused to be put into just one category. When the U.S. government proposed the addition of the category of "biracial" or "multiracial" in 1988, the response from the general public was mostly negative. Some African-American organizations and political leaders, such as Senator Diane Watson and Representative Augustus Hawkins, were particularly vocal in their rejection of the category. They feared a loss in political and economic power if African-Americans abandoned their one category.

This reaction is characterized as "historical irony" by Reginald Daniel (2002). The African-American self-designation had been a response to the one-drop rule, but then people resisted the chance to claim their multiple heritages. At the bottom was a desire not to lose political power of the larger group. Whereas before people resisted being characterized as one group regardless of ranges of ancestry, now some of their own were trying to keep them in the same group.[91]

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  Tia Mowry Her mother is of Afro-Bahamian descent and her father is of English and Irish ancestry.[107]
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  James Brown was of Apache, African-American and Asian descent.[108][109]
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  Muhammad Ali was of English, African-American and Irish descent.[110]
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  Whitney Houston was part Native American, African-American and Dutch.[111]
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  Martin Luther King Jr. was of Irish and African descent.[112][113]
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  John Mercer Langston was of English, Native American and African descent.[114]
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  Oprah Winfrey is 89% Sub-Saharan African, 8% Native American and 3% East Asian.[115]

Since the late twentieth century, the number of African and Caribbean ethnic African immigrants have increased in the United States. Together with publicity about the ancestry of President Barack Obama, whose father was from Kenya, some black writers have argued that new terms are needed for recent immigrants. There is a consensus that suggests that the term African-American should refer strictly to the descendants of American Colonial Era chattel slave descendants which includes various, subsequent, Free People of Color ethnic groups who survived the Chattel Slavery Era in the United States.[116] It's been recognized that grouping together all Afrodescent ethnicities, regardless of their unique ancestral circumstances, would deny the lingering effects of slavery within the American Colonial Era chattel slave descended community.[116] A growing sentiment within the Descendants of American Colonial Era Chattel Slaves (DOS) population insists that ethnic African immigrants as well as all other Afro-descent and Trans-Atlantic Slave Trade descendants and those relegated, or self-designated, to the Black race social identity or classification recognize their own unique familial, genealogical, ancestral, social, political and cultural backgrounds.[116]

Stanley Crouch wrote in a New York Daily News piece "Obama's mother is of white U.S. stock. His father is a black Kenyan," in a column entitled "What Obama Isn't: Black Like Me." During the 2008 campaign, the mixed-race columnist David Ehrenstein of the LA Times accused white liberals of flocking to Obama because he was a "Magic Negro", a term that refers to a black person with no past who simply appears to assist the mainstream white (as cultural protagonists/drivers) agenda.[117] Ehrenstein went on to say "He's there to assuage white 'guilt' they feel over the role of slavery and racial segregation in American history."[117]

Reacting to media criticism of Michelle Obama during the 2008 presidential election, Charles Steele Jr., CEO of the Southern Christian Leadership Conference said, "Why are they attacking Michelle Obama and not really attacking, to that degree, her husband? Because he has no slave blood in him."[118] He later claimed his comment was intended to be "provocative" but declined to expand on the subject.[118] Former Secretary of State Condoleezza Rice (who was famously mistaken for a "recent American immigrant" by French President Nicolas Sarkozy[119]), said "descendants of slaves did not get much of a head start, and I think you continue to see some of the effects of that." She has also rejected an immigrant designation for African-Americans and instead prefers the terms black or white.[120]

Passing is a phenomenon most widely noted in the United States, which occurs when a person who may be literally classified as a member of one racial group (by law or frequent social convention applied to others with similar ancestry) is accepted or perceived ("passes") as a member of another.

The phenomenon known as "passing as white" is difficult to explain in other countries or to foreign students. Typical questions are: "Shouldn't Americans say that a person who is passing as white is white or nearly all white and has previously been passing as black?" or "To be consistent, shouldn't you say that someone who is one-eighth white is passing as black?" ... A person who is one-fourth or less American Indian or Korean or Filipino is not regarded as passing if he or she intermarries with and joins fully the life of the dominant community, so the minority ancestry need not be hidden... It is often suggested that the key reason for this is that the physical differences between these other groups and whites are less pronounced than the physical differences between African blacks and whites and therefore are less threatening to whites... [W]hen ancestry in one of these racial minority groups does not exceed one-fourth, a person is not defined solely as a member of that group.[145]

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  G. K. Butterfield was born to two mixed race black identified parents of Portuguese and African descent from the Azores.[146]
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  Robert Purvis was born to a part Moorish, German Jewish and Sephardic Jewish free woman of color and an English father. He identified as black and worked to serve his community.[147][148][149]
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  Imitation of Life star Fredi Washington portrayed a woman who passed in the famous film, but was against passing in her own life.[150]
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  Walter Francis White belonged to a middle-class hyperdescent African-American chattel slave descended family who remained negro or black-identified.
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  Daniel Hale Williams was of African-American and Scots-Irish ancestry. Although members of his family passed as white, he exclusively served and identified with African-Americans.

Laws dating from 17th-century colonial America defined children of African slave mothers as taking the status of their mothers and born into slavery regardless of the race or status of the father, under partus sequitur ventrem. The association of slavery with a "race" led to slavery as a racial caste. But, most families of free people of color formed in Virginia before the American Revolution were the descendants of unions between white women and African men, who frequently worked and lived together in the looser conditions of the early colonial period.[151] While interracial marriage was later prohibited, white men frequently took sexual advantage of slave women, and numerous generations of multiracial children were born. By the late 1800s it had become common among African Americans to use passing to gain educational opportunities as did the first African-American graduate of Vassar College, Anita Florence Hemmings.[152] Some 19th-century categorization schemes defined people by proportion of African ancestry: a person whose parents were black and white was classified as mulatto, with one black grandparent and three white as quadroon, and with one black great-grandparent and the remainder white as octoroon. The latter categories remained within an overall black or colored category, but before the Civil War, in Virginia and some other states, a person of one-eighth or less black ancestry was legally white.[153] Some members of these categories passed temporarily or permanently as white.

After whites regained power in the South following Reconstruction, they established racial segregation to reassert white supremacy, followed by laws defining people with any apparent or known African ancestry as black, under the principle of hypodescent.[153]

However, since several thousand blacks have been crossing the color line each year, millions of white Americans have relatively recent African ancestors (of the last 250 years). A statistical analysis done in 1958 estimated that 21 percent of the white population had some African ancestors. The study concluded that the majority of Americans of African descent were today classified as white and not black.[154]