Tounderstand the tradition of “passing for white,” you have to walk a mile in Black Americans’ shoes. That’s the only way the practice of race-swapping will make sense. In this case, that requires considering what life was like for them during the Jim Crow era (1877–1964). Southern states passed black codes authorizing racial segregation and discrimination in their jurisdiction. They cast Black people as second-class citizens and deprived them of equal rights. And access to opportunities. Even outside this formal system, they endured racism from white citizens. One such example would be the prevalence of racial terror lynchings. These extrajudicial killings became commonplace, so much so that any interracial interaction could end in calamity.
For instance, the tragic story of Henry Patterson, a Black construction worker. On May 11, 1926, he was completing road work in LaBelle, Florida. The 22-year-old became thirsty and approached Hattie Crawford, a white woman, to ask for water. But as he came, she ran away, screaming. Neighbors, driven by prejudice, assumed he assaulted her. Faced with this false accusation, he fled the scene. A mob of “about 200” White men pursued Patterson. At times, mocking his attempts to escape. They shot him as he tried to jump over a wire fence, fatally wounding him. And paraded his body throughout the town. Lynchings of Black citizens were rarely investigated. But this case was different. Indeed, the NAACP noted this was the first case in the state to be “followed by rigorous prosecution.” Yet, witnesses recanted their statements at trial. They told prosecutors they “no longer remembered what they testified to.”
“Negroes here live in perpetual fear of lynching,” editors of The Daily Worker wrote a month after Patterson’s death. Unchecked violence created a hostile environment for Black Americans. Even a Black man’s simple request for water from a white woman was enough to provoke violence. Due to no fault of their own, many became victims of unspeakable horrors. People often see the tradition of “passing for white” as the byproduct of self-hate. But, given the legacy of lynching, it’s clear more is at play here. It’s fair to consider the role collective self-esteem played in race-swapping. But we shouldn’t overlook the social complexities of this period. It’s not as if this aversion to blackness manifested in a vacuum of space. Passing in a society hostile to Black people is more than a vanity project, but a survival strategy. Being seen as white enabled some Black people to qualify for good-paying jobs. And protect themselves from the cruel prejudice and violence inflicted upon dark-skinned people. The benefits afforded to white people and the dangers of being Black created a perfect storm.—one where some Black people felt pressured to identify as white.
Discussions about passing often provoke a discussion of colorism. This is natural because it is easier for Black people with a lighter complexion to pass for white. And yet, evidence suggests that even some with darker complexions attempted to pass. A 1909 Lincoln Journal Star article documented efforts to “escape the Negro race.” They found that “darker Octoroons desiring to pass for white” adopted different strategies. When in the presence of White friends, they would identify as “Cubans or Kanakas or even Filipinos.” Some went so far as to “master[ing] the languages of the countries from which they pretended to come.” Those who were light-skinned often attempted to distance themselves from family members. Yet, some fair-skinned Black women adopted another approach. The Pittsburg Post noted some “mothers are servants to their daughters.” This strategy allowed them to keep their family members nearby. But this means their dark-skinned mother had to become a housekeeper. Or fulfill other domestic roles. That way, they could stay in their daughter’s life without exposing her lineage.
“The sole reason for a Negro desiring to pass as white is to enjoy rights and privileges vouchsafed by the constitution whites enjoy and to secure employment commensurate with his abilities it is easy for a white man to secure, but almost impossible for him as a Negro to obtain.” — Ralph W. Tyler
Another assumption about passing is that these cases were scarce. Yet, Navy auditor Ralph W. Tyler claimed in a 1909 report the practice was quite common. “One thousand Negroes who pass for white” live in Washington. And “never associate with members of their race. Of course, not everyone who passed for White engaged in this practice at all times. Tyler estimated at least “two thousand colored people of Washington occasionally pass for white.” They do so to “gain admission to theaters, cafes, or to secure ‘equal’ consideration in the stores and shops.” It’s tragic they argued that being a “law-abiding, industrious, and intelligent” man or woman would face discrimination simply because “through their veins runs a wee bit of Negro blood.” And relevant to the point of this essay, they found “unjust discrimination” and “forced and ungodly segregation drive them to practice deception.” Editors described passing for white as an “awful experience.” Noting “the fear of detection haunts” those engaging in the practice. They often suffered in silence, estranged from the black community.
Passing for White grew in popularity during Jim Crow because of anti-black racism. Society positioned Black people as inferior. And thus, many sought to disassociate with this group. To cast themselves as separate and apart. This practice was more common among light-skinned individuals. But, it’s also true that dark-skinned people engaged in the practice as well. Despite the best intentions of some to engage in self-preservation, passing caused harm. It fed into the notion that whiteness is something to aspire to. And those who don’t are undeserving of care. So many rejected Black family, friends, and community members. While the motivations vary in the modern era, the practice has continued. Many have Black heritage but don’t mention it to others. Some guard the secret under lock and key. And others who want to be seen as Black despite appearing White. This is a reminder that racial identity is complex. It involves not just how we see ourselves but also how others see us. Passing is what happens when Black people attempt to manipulate negative societal perceptions. Their narratives suggest racism inspired this widescale practice of deception.
This post originally appeared on Medium and is edited and republished with author's permission. Read more of Dr. Allison Gaines' work on Medium.