What Constitutes Intermarriage for Multiracial People in Britain?

Intermarriage is of great interest to analysts because a group’s tendency to partner across ethnic boundaries is usually seen as a key indicator of the social distance between groups in a multiethnic society. Theories of intermarriage as a key indicator of integration are, however, typically premised upon the union of white and nonwhite individuals, and we know very little about what happens in the unions of multiracial people, who are the children of intermarried couples. What constitutes intermarriage for multiracial people? Do multiracial individuals think that ethnic or racial ancestries are a defining aspect of their relationships with their partners? In this article, I argue that there are no conventions for how we characterize endogamous or exogamous relationships for multiracial people. I then draw on examples of how multiracial people and their partners in Britain regard their relationships with their partners and the significance of their and their partners’ ethnic and racial backgrounds. I argue that partners’ specific ancestries do not necessarily predict the ways in which multiracial individuals regard their partners’ ethnic and racial backgrounds as constituting difference or commonality within their relationships

Feminismos negros. Una antología

La apropiación de la historia por parte de los feminismos de las muje- res blancas ha despojado de su propia historia a los otros feminismos. Apro- piándose de la memoria histórica se apropian también de la definición de la opresión así como del diseño de las estrategias políticas transformadoras. Anulando las historias particulares inventan una sola historia, la que ha pro- tagonizado el movimiento feminista blanco desde el periodo ilustrado. Y des- de esa historia, se legitiman como el movimiento feminista por excelencia. «La historia siempre da legitimidad a quien tiene un pasado político tan excelente en términos morales y políticos como lo tiene el feminismo», mantenía Rosa Cobo haciéndose eco de las palabras de Amelia Valcárcel, una de las filosofas feministas españolas más prestigiosas. Pero decía más, también esperaba el reconocimiento por parte de aquellos feminismos a los que desde esta posición condenaba a no-ser: «Me resulta insatisfactorio el escaso reconocimiento a estos feminismos de mujeres blancas que hoy permiten edificar otros feminismos más atentos a las opresiones específicas». Y lo planteaban desde la soberbia de quien cree que tiene la voz y el análisis.The appropriation of history by white women's feminisms has stripped other feminisms of their own history. By appropriating historical memory they also appropriate the definition of oppression as well as the design of transformative political strategies. By annulling particular histories, they invent a single history, the one that has been the protagonist of the white feminist movement since the Enlightenment. And from that history, they legitimize themselves as the feminist movement par excellence. "History always gives legitimacy to those who have a political past as excellent in moral and political terms as feminism has," said Rosa Cobo, echoing the words of Amelia Valcárcel, one of Spain's most prestigious feminist philosophers. But she said more, she also expected recognition from those feminisms that from this position she condemned to non-being: "I find unsatisfactory the scarce recognition of these feminisms of white women that today allow the construction of other feminisms more attentive to specific oppressions". And they raised it from the arrogance of those who believe they have the voice and the analysis