Citations:of color

English citations of of color and of colour

nonwhite, including multiracial

1992, Maria P. P. Root, Racially Mixed People in America, page 206:
Experiencing and working through racial ambivalence is seen as a necessary task for people of color, including biracial children, as a consequence of racial prejudice in society.
2005, Robert S. Feldman, Improving the First Year of College: Research and Practice, Psychology Press (→ISBN), page 53:
Renn's qualitative research reinforced the notion that students of color experience the campus climate in a variety of ways, from identification with a separate cultural space for students of color, including multiracial students, to experiences of ...
2011, Gaetane Jean-Marie, Brenda Lloyd-Jones, Women of Color in Higher Education: Turbulent Past, Promising Future, Emerald Group Publishing (→ISBN), page 24:
[...] attention also needs to be paid to the differences across groups of women of color, including multiracial women (Thompson, 2010).
2015, Jason Irizarry, Latinization of U.S. Schools: Successful Teaching and Learning in Shifting Cultural Contexts, Routledge (→ISBN)
[...] exposure to people of color, including multiracial people. Because of a lack of experience with culturally diverse communities, teachers sometimes make assumptions when they hear Spanish accents or see a student who “looks Latino” [...]
2015, Glenn L. Starks, African Americans at Risk: Issues in Education, Health, Community, and Justice [2 volumes]: Issues in Education, Health, Community, and Justice, ABC-CLIO (→ISBN), page 387:
[...] children of color, including multiracial children. A central dimension of a bicultural identity is achieving and maintaining “groundedness,” defined as one's relational interdependence within a cultural group.
2018, Roudi Nazarinia Roy, Alethea Rollins, Biracial Families: Crossing Boundaries, Blending Cultures, page 161
[…] described to represent the varying ways families of color, including biracial families, employ racial socialization practices.

obsolete or historical: of mixed black and white (and sometimes Native) ancestry in the Americas (contrasted with black)

spelling "of colour"

1801 (edition; original c. 1793), Bryan Edwards, The History, Civil and Commercial, of the British West Indies:
[page 1:] Chap. 1. [...] The inhabitants of the French part of St. Domingo, as of all the West Indian Islands, were composed of three great classes: 1st, Pure whites. 2d, People of colour, and blacks of free condition. 3d, Negroes in a state of slavery. The reader is apprised that the class which, by a strange abuse of language, is called people of colour, originates from an intermixture of the whites and the blacks. The genuine offspring of a pure white with a negro is called a mulatto; but there are various casts, [...]. All these were known in St. Domingo by the term sang-melées, or gens de couleur [...]

[page 67:] Chap. VI. Consequences in St. Domingo of the Decree of the 15th of May—Rebellion of the Negroes in the Northern Province, and Enormities committed by them—Revolt of the Mulattoes at Mirebalais—Concordat or Truce between the Inhabitants of Port au Prince and the Men of Colour of the 13th of September—Proclamation by the National Assembly of the 20th of September.
1843, James Mursell Phillippo, Jamaica : Its Past and Present State:
[page 143:] CHAPTER X. PEOPLE OF COLOUR AND FREE BLACKS. [...] there arose, from among the sons and daughters of Ethiopia, an increasing body of persons of free condition denominated free blacks and people of colour. The latter, descended from an intermixture of whites, blacks, and Indians, soon formed an intermediate race [...]

[page 313:] CONVERSION OF A LADY OF COLOUR. [...] The individual whose christian experience it [a letter] records is a respectable female of colour, who has been for many years the leader of a class of females connected with the Baptist Church [...]
2011, Cecily Jones, Free at Last? Reflections on Freedom and the Abolition of the British Transatlantic Slave Trade, Cambridge Scholars Publishing (→ISBN), page 63:
By the second half of the century, “Jamaican law's essential task was 'to preserve a marked distinction between the white inhabitants and the people of colour and free blacks'” (Wilson 2003, 148).
2017, David Head, Encyclopedia of the Atlantic World, 1400–1900: Europe, Africa, and the Americas in An Age of Exploration, Trade, and Empires [2 volumes], ABC-CLIO (→ISBN), page 142:
Most important, article 59 of the Code Noir accorded to free blacks and people of color the same rights, privileges, and protections enjoyed by white subjects in the French Empire. In the sixteenth and seventeenth centuries, blacks in France ...

spelling "of color"

1880, The Reformed Presbyterian and Covenanter, page 388:

Singling out St. Domingo, we find during slavery its population contained three classes, "the whites and blacks," and a third class "arising from the intermixture of the white and black races." This class constituted "the people of color." And as "these mulattoes or people of color" in obedience to slavery, "kept aloof both from the pure whites and pure blacks," the "freed black" was added to their class. The true "colored" race, then, is or was, the half breeds [...]
1934, Carter Godwin Woodson, Rayford Whittingham Logan, The Journal of Negro History
The free persons of color and free blacks grew in number with the passing years, but they continued to remain in their semi-free condition. In Antigua there was an increase in their numbers and a decrease in the white population between ...
1990, Resistance and Rebellion in Suriname: Old and New:
During this time period the population was composed of Europeans, free persons of color and free blacks, urban and plantation slaves, Maroon communities and American Indian groups. Slavery was abolished in 1863.
1995, Kathleen Mary Butler, The Economics of Emancipation: Jamaica & Barbados, 1823-1843
Those who owned the smaller plots were mainly poor whites, free people of color, and free blacks, none of whom had been affected by emancipation.
1998, James Alexander Robertson, The Hispanic American Historical Review:
Free individuals of color and free blacks were also crucial in propagating the message of the missionaries, acting as teachers and preachers as well as defenders of the missionaries when they were attacked by the whites.
2003, Selwyn Reginald Cudjoe, Beyond Boundaries: The Intellectual Tradition of Trinidad and Tobago in the Nineteenth Century:
The People of Color

Because the people of color and free blacks greatly outnumbered the whites, they became important elements in Trinidadian society.
2004, Christopher McAuley, The Mind of Oliver C. Cox:
[...], San Domingue (Haiti), also fulfilled all of the requirements for a ruling-class situation: more than 450,000 enslaved sugar producers, 40,000 people of primarily European ancestry, and 28,000 free people of color and free blacks.
2012, Watson W. Jennison, Cultivating Race: The Expansion of Slavery in Georgia, 1750-1860, page 299:
Georgia's policy toward free people of color and free blacks changed over the course of the nineteenth century.

"not all [...] people of color were of mixed ancestry" in the historical category

2020, A. B. Wilkinson, Blurring the Lines of Race and Freedom, page 209:
Again, not all free people of color were of mixed ancestry, but when considering that the majority of those in Saint-Domingue were mulâtres libres or sang-mêlés, it is clear that the colony had one of the leading free mixed-heritage populations in the Caribbean next to the Spanish islands. Still, hypodescent operated across all European colonies, because free people of color could only rise to attain the same socioracial position as "whites" after several generations of intermixutre with other Europeans.