Transracial (identity)
Cultural identity
From Wikipedia, the free encyclopedia
Transracial is a label used by people who identify as a different race than the one they were born into. They may adjust their appearance to make themselves look more like that race, and may participate in activities associated with that race.
History and usage
Historically, the term transracial was used solely to describe parents who adopt a child of a different race.[1][2][3]
The use of the term to describe changing racial identity has been criticized by members of the transracial adoption community. Kevin H. Vollmers, executive director of an adoption non-profit, said the term is being "appropriated and co-opted", and that this is a "slap in the face" to transracial adoptees.[3] In June 2015, about two dozen transracial adoptees, transracial parents and academics published an open letter in which they condemned the new usage as "erroneous, ahistorical, and dangerous".[3][4][5]
In April 2017, the feminist philosophy journal Hypatia published an academic paper in support of recognizing transracialism and drawing parallels between transracial and transgender identity.[6] Publication of this paper resulted in considerable controversy. The subject was also explored in Trans: Gender and Race in an Age of Unsettled Identities, a 2016 book by UCLA sociology professor Rogers Brubaker, who argues that the phenomenon, though offensive to many, is psychologically real to many people, and has many examples throughout history.[7][8] Transracialism has also been defended by the philosopher Andy Lamey, who argued in a 2025 article that accepting transracialism does not entail accepting "trans-speciesism" and other absurd outcomes suggested by critics.[9]
In social media
In 2023, a TikTok trend known as "race change to another" (abbreviated as RCTA) emerged on the platform in where users attempted to transition into a different race from the one they were born into.[10] The majority of RCTA featured users changing their race to mainly Korean or Japanese due to their love of entertainment originating from said cultures.[11] The trend has been met with controversy, as satire videos have been created challenging genuine RCTA users.[11]
Examples
- Rachel Dolezal, known for identifying as a Black woman despite having been born to White parents,[6][12][13] successfully passed as Black, to the extent that she took over leadership of the Spokane branch of the NAACP in 2014, a year before she was "outed" in 2015
- Martina Big, who was featured on Maury in September 2017, a woman of White ancestry who identifies as Black,[14][15][16] has had melanotan injections administered by a physician to darken her skin and hair[14][15][16]
- Jessica Krug, a Jewish-American woman who identified as various Black and Afro-Latina ethnicities over time, including "North African Blackness", "US-rooted Blackness", and "Caribbean-rooted Bronx Blackness"[17][18]
- Oli London, British influencer and singer who previously identified as Korean, and had numerous plastic surgeries to alter his racial identity, modelled his appearance on his idol, BTS singer Jimin[19]
- Korla Pandit, African-American musician who posed as an Indian from New Delhi in both his public and private life, was born John Roland Redd[20]
Ethical considerations
Plastic surgeons Chuma J. Chike-Obi, Kofi Boahene and Anthony E. Brissett distinguish between motivations of aesthetics and racial transformation for patients of African descent seeking plastic surgery. In their opinion, "Patients whose desired surgical outcomes result in racial transformation should be educated about the potential risks of this objective, and these requests should generally be discouraged."[21]
Feminist scholars have split views on the subject. Christine Overall, professor of philosophy at Queen's University at Kingston, has written that personal racial transformation, or as she puts it "transracialism", belongs to a larger class of personal surgical interventions. This larger class includes gender transition, body art, cosmetic surgery, Munchhausen syndrome, and labiaplasty. Her basic thesis is that the arguments against the ethical nature of racial transformation (e.g. "it's not possible", "betrayal of group identity", "reinforces oppression", etc.) stand or fall with the ethical arguments related to transsexual change.[22] Cressida Heyes, professor of Philosophy of Gender and Sexuality at the University of Alberta, disagrees with Overall's schema. Heyes feels that racial transformation is fundamentally different from gender transition since race is also determined by ancestry, personal cultural history and societal definitions. Hence ethical considerations of transracial surgery are different from ethical considerations in gender-affirming surgery.[23]