Maria Root looks into the socially repressive status placed on biracial individuals and describes a model for identity resolution for individuals experiencing conflict with the "other" status. The feeling of not belonging to any racial group and having only the option of identifying as "other" on census surveys. She lists these others as being given names such as "half-breed, mulatto, mixed, Eurasian, mestizo, and Amerasian. It is Roots aim to achieve a feminist’s perspective trying to maintain a non-oppressive theory and therapy. This article is divided into three main parts: Assumptions About the Hierarchy of Color in the United States, The Beginnings of "Otherness," Facing Racism: The End of Childhood, and Strategies for Resolution of "Other" Status.

     This paper proceeds with the assumptions that the United States is divided into white and non-white—the vision of the melting pot does not include Africans, Asians, Hispanics, or American Indians. A second assumption is that being white is considered superior to non-whites, which results in attempts to prevent racial mixing. The third assumption that she makes is that the hierarchy of racial groups is based on their likeness to the white middle-class social structure and social values. All of these dynamics have resulted in any person with ethnic features or traceable non-white blood to be considered non-white. Therefore, mixed race persons—if they are part white—are viewed as belonging only to their minority race.

     Mixed children begin to be aware of their "otherness" at around the age of three, when they start noticing differences in racial appearances. The role of the family is vital in helping to teach the children and teenagers about their heritages and the values of both races. When these racial issues are not discussed, it causes biracial children to have more difficulty dealing with their racial heritage. It is also important for the children to see members of the extended family treating their parents with respect. If one parent is seen as lesser by the other side of the family, then the child may start to see their own features related to that parent as inferior.

     If children do not find in the community the acceptance that was in their household regarding race, then the children may feel resentful. Dating is especially hard because all dating with monoracial individuals is interracial. When children and teenagers experience alienation outside the home they may disregard all the positive comments about themselves and may become extra sensitive to the negative feedback. It is often thought that biracial individuals were at an advantage because they had a choice, but if they choose to identify as the race that they are not perceived as, they must struggle to exercise that choice. Biracial persons limited options is oppressive and creates a marginal status. There is a need for more options for biracial identity then what is presently offered.

     Root discusses various models for different stages of development for biracial individuals. It is natural to move among the models to fit the stage at which the person is at the time. The first model is based on accepting the identity that society assigns. The second model is to identify with both racial groups. The last two models are identifying with a single racial group (chosen by the individual) and identification as a new racial group. "Marginality is a state created by society and not inherent in one’s racial heritage. As long as the biracial person bases self-acceptance on complete social acceptance by any racial reference group, they will be marginal" (p. 204). The objective then is to open the door to allowing biracial individuals the freedom to chose their own identity and offer the option of a new race—that of biracial.