Mixed Race Studies

Meaning, Without the White Gaze

The Atlantic
2019-08-07

Rebecca Carroll, Host
WNYC Radio, New York, New York

Kate Martin / The Atlantic

I’m writing my memoir for the late, great Toni Morrison.

I had been writing it for her. For her, and for Pecola Breedlove. Perhaps too ambitious or presumptuous or high-minded, I had, until the announcement of her death this week, been writing my memoir, Surviving the White Gaze, for Toni Morrison and Pecola Breedlove. Because I survived the white gaze for Pecola, and Morrison taught me how.

I knew Pecola first. I lived inside her skin, her ache; felt sickened, ashamed, and unseen by that baby doll’s dead blue eyes on one of the book’s early covers. Page after page of The Bluest Eye, I felt Pecola’s mind curl into anguish and succumb to a delusion better than reality. Pecola lost her mind because she wanted the blue eyes set inside the ceaseless standard of white beauty—a gaze so narcotic that it ravaged her body from flesh to bone—and I almost did, too.

I say that I knew Pecola first because Morrison’s writing of her was so thorough and fully realized that in my initial reading of The Bluest Eye, the character loomed larger than the author. This is what will happen to me, I remember thinking. If I keep internalizing the white gaze and contorting my own reflection in response to it, I will spiral into madness and still be seen as ugly…

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Mulata Nation: Visualizing Race and Gender in Cuba by Alison Fraunhar (review)

The Americas
Volume 76, Number 4, October 2019
pages 727-728

Mey-Yen Moriuchi, Assistant Professor of Art History
LaSalle University, Philadelphia, Pennsylvania

Mulata Nation: Visualizing Race and Gender in Cuba. By Alison Fraunhar. Jackson: University Press of Mississippi, 2018. Pp. 262. $70.00. Cloth.

Alison Fraunhar discerningly examines how the mulata has been represented and performed in Cuban visual culture from the nineteenth century to the present. She analyzes a variety of visual media, from prints and paintings to film and photography, to demonstrate how the identity and stereotypes of the mulata developed within popular culture and the national imagination.

Considered a bridge between European subject and African other, the mulata was “European enough to be visible and beautiful to the white male subject, and African enough to be typologized as sexual, primitive, desirable, and available” (4). Invoking Antonio Benítez-Rojo’s notion of “The Repeating Island,” Homi Bhabha’s concept of colonial mimicry, Stuart Hall’s model of identity based on ambivalence, and Judith Butler’s performativity of identity, along with the work of other theorists, Fraunhar investigates how performance and representation of the mulata and mulataje (performativity of the mulata) are intertwined. The study is not focused on actual life experiences of mulatas but rather their visual representation across media.

Fraunhar begins her analysis through the lens of costumbrismo, a literary and artistic movement popular in Spain and the Americas that represented scenes and types from everyday life. The figure of the desirable mulata, though in existence since the seventeenth century, was cemented during the nineteenth century with costumbrismo. An interesting manifestation of this occurs in marquillas cigarreras, small chromolithographed papers in which cigarettes for the Cuban domestic market were bundled. In this fascinating medium, Fraunhar shows how marquillas served as sites of cubanidad (Cuban identity). Fraunhar argues that the images of mulatas on marquillas demonstrate colonial anxiety and the inability to clearly define racial, social, and spatial boundaries. Unfortunately, the images presented in this chapter were all misnumbered, disrupting the fluidity of the text.

Chapter 2 focuses on the performance of the mulata on the stages, dances, and streets of nineteenth-century Cuba. In popular theater, like teatro bufo and zarzuela, the mulata was one of several principal stock characters performed, along with the negrito (black boy) and the gallego (Spaniard). During this time, the connection between prostitution and mulataje became explicit, thus producing tension between the mulata as a symbol of the nation and desire. Several Cuban actresses found success outside of Cuba in Mexican cabaretera films, performing cultural and racial passing.

Chapter 3 considers the mulata as a sign of femininity, cosmopolitanism, and modernity. Fraunhar examines how the mulata was variously depicted on magazine covers and in avant-garde paintings by early twentieth-century artists such as Jaime Valls, Mario Carreño, Carlos Enríquez, and José Hurtado de Mendoza. Although an icon of modernity, representations of the mulata were still rooted in past tropes of desire and availability. After the revolution of 1959, women’s roles in society were debated as leaders struggled to redefine the nation.

In Chapter 4, Fraunhar investigates how the revolution sought to reform the mulata as a revolutionary citizen. Several Cuban films produced in the 1960s and 1970s have mulata protagonists, presented to showcase how Cuban revolutionary society was constructed upon utopian ideas of equality and community. The mulata became the “new (wo)man” of the revolution (157).

After the collapse of the Soviet Union in 1989 and the beginning of the Período Especial, cultural production was disrupted, and economic crisis ensued. Cuba now positioned itself to foreign visitors as an exotic, nostalgic, tropical tourist destination. Mulatas resumed the role of the sensual, the desirable, and available body of the nation. The rise of jineterismo (hustling) and prostitution associated with the mulata became ubiquitous in Cuba in the 1990s, as did the emergence of drag and cross-gender performativity.

In Chapter 5, Fraunhar discusses the work of several photographers who capture the plight and agency of these mulata jinetera, gay, and trans performers.

A strength of this study is the wide range of popular visual culture that is included, though at times this means less in-depth analysis of specific…

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A powerful look into the invisible world of children and mothers who are rejected by their nations because of mixed lineage

International Examiner
Seattle, Washington
2019-10-29

Midori Friedbauer

Fredrick D. Kakinami Cloyd makes a powerful debut with Dream of the Water Children, a book which transcends genres and enlightens readers with ethereal beauty and judicious use of research in a memoir which recounts his relationship with his family.

Kakinami Cloyd is the child of a Japanese war bride and an African American soldier, and in his book, he offers readers a glimpse into the invisible world of the children and mothers rejected by their nations because of their mixed lineage.

One of the many legacies of World War II are the children of unions between occupiers and the occupied, and all too often these children have been forgotten. Kakinami Cloyd has gifted the world with the knowledge he gathered through survival. He has also uncovered the circumstances of mixed-race children who did not survive the U.S. occupation of Japan; including children who were killed by their own mothers…

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Who Do Multiracials Consider Part of Their Racial In-Group?

Social Psychological and Personality Science
First Published 2019-10-24
11 pages
DOI: 10.1177/1948550619876639

A. Chyei Vinluan, Graduate Students
Department of Psychology
Tufts University, Medford Massachusetts

Jessica D. Remedios, Principal Investigator
Social Identity and Stigma Laboratory
Tufts University, Medford Massachusetts

We propose that Multiracials have flexible racial in-groups in that Multiracials can potentially consider members from three target racial groups as in-group members: same-race Multiracials, racial component Monoracials, and different-race Multiracials. Across three studies, we find that Black/Whites and Asian/Whites consider racial component Minorities (i.e., Blacks or Asians) and different-race Multiracials who share their Minority identity (i.e., Black/Asians) as in-group members in addition to, but to a lesser extent than, same-race Multiracials (i.e., Black/Whites or Asian/Whites). Moreover, participants who reported frequently encountering discrimination related to their Black or Asian backgrounds were more likely to consider individuals who share their Minority background as in-group members. Implications for Multiracials’ psychological well-being and the broader intergroup literature are discussed.

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The National Geographic Twins and the Falsehood of Our Post-Racial FutureThe National Geographic Twins and the Falsehood of Our Post-Racial Future

The New Yorker
2018-03-14

Doreen St. Félix, Staff Writer

National Geographic has made a rare, and refreshing, admission of past racism. But its most recent cover story undermines this corrective. Photograph Courtesy National Geographic

On Monday, National Geographic opened its April issue with a sombre letter from the editor, Susan Goldberg, presented with the even more sombre headline “For Decades, Our Coverage was Racist. To Rise Above Our Past, We Must Acknowledge It.” “The Race Issue,” which marks the fiftieth anniversary of the assassination of Dr. Martin Luther King, Jr., inaugurates the magazine’s yearlong “Diversity in America” series. In the letter, Goldberg—who is the first woman and the first Jewish person in the top post since the magazine’s founding, in 1888—informs her readers that John Edwin Mason, a historian of photography and of the African continent, having studied the magazine’s archive, found that, through failures of omission, overwrought inclusions, a melodramatic tone, and other editorial choices, National Geographic had mismanaged its reportage on nonwhite cultures. As Goldberg summarized, “until the 1970s National Geographic all but ignored people of color who lived in the United States . . . . Meanwhile it pictured ‘natives’ elsewhere as exotics, famously and frequently unclothed, happy hunters, noble savages—every type of cliché.”

The magazine’s admission is rare, and vindicates readers who, like me, have always had a visceral reaction to National Geographic’s covers and ethos. A recent project at the Times was similarly refreshing—offering obituaries for the indefatigable journalist Ida B. Wells, the writer Sylvia Plath, and thirteen other women who hadn’t been memorialized in the paper at the time of their deaths. The Times, which calls its project “Overlooked,” uses oddly passive language in presenting its past missteps: its archives offer “a stark lesson in how society valued various achievements and achievers,” the copy reads. Mason uses more pointed language: “National Geographic comes into existence at the height of colonialism . . . . and National Geographic was reflecting that view of the world.”…

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Race, genetics and pseudoscience: an explainer

Ewan’s Blog: Bioinformatician at Large
2019-10-24

Ewan Birney, Joint Director
European Molecular Biology Laboratory, European Bioinformatics Institute (EMBL-EBI), Cambridgeshire, United Kingdom

Jennifer Raff, Assistant Professor of Anthropology
University of Kansas

Adam Rutherford, Professor of Genetics, Evolution & Environment
University College London

Aylwyn Scally, Professor of Genetics
University of Cambridge

Human genetics tells us about the similarities and differences between people – in our physical and psychological traits, and in our susceptibility to disorders and diseases – but our DNA can also reveal the broader story of our evolution, ancestry and history. Genetics is a new scientific field, relatively speaking, merely a century old. Over the last two decades, the pace of discovery has accelerated dramatically, with exciting new findings appearing daily. Even for scientists who study this field, it’s difficult to keep up.

Amidst this ongoing surge of new information, there are darker currents. A small number of researchers, mostly well outside of the scientific mainstream, have seized upon some of the new findings and methods in human genetics, and are part of a social-media cottage-industry that disseminates and amplifies low-quality or distorted science, sometimes in the form of scientific papers, sometimes as internet memes – under the guise of euphemisms such as ‘race realism’ or ‘human biodiversity’. Their arguments, which focus on racial groupings and often on the alleged genetically-based intelligence differences between them, have the semblance of science, with technical-seeming tables, graphs, and charts. But they’re misleading in several important ways. The aim of this article is to provide an accessible guide for scientists, journalists, and the general public for understanding, criticising and pushing back against these arguments…

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How ‘mixed-ish’ Failed To Tackle Biracial Identity and Chose To Rely On Tropes

Wear Your Voice
2019-10-02

Nylah Burton

Set in the 1980s, ABC’s mixed-ish, the newest black-ish spin-off, tells the story of Dr. Rainbow “Bow” Johnson’s (Arica Himmel) experience growing up biracial. The Johnson family — white father Paul (Mark-Paul Gosselaar), Black mother Alicia (Tika Sumpter), Bow and her siblings Johan (Ethan William Childress) and Santamonica (Mykal-Michelle Harris) — are also former members of a “hippy” commune, where presumably, neither race nor racism existed.

The show’s premise is that being forced into the “real world,” where race and racism do exist, is a major source of culture shock that the entire family must now navigate.

As a Black multiracial woman who doesn’t have a white parent, I’m tired of portrayals of mixedness that mock Blackness, portray multiraciality and interracial marriages as the more “righteous” path, and ignore experiences that don’t fit into POC/white binaries.

Unfortunately, mixed-ish embodies all this and more…

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My Asian Mom bought me a Blonde Wig.

Medium
2019-10-25

Kate Rigg

Yeah I wore it ONE TIME. To Wigstock at the end of high school. Doesn’t count.

And Other Adventures in Internalized Racism

“It will make you feel like success! You can be anyone you want in America. So why not have blonde hair and blue eyes?”

My mom’s big idea was that I should go to my first day of high school wearing a blonde wig and blue eye contacts.

“Why not? It will be a change! Fantastic! I will buy them for you! we can get matching it will be fun!”

So many exclamation points! So much fun! Gesturing at me with a People magazine with Pam Anderson on the cover! I was fourteen; and even then I knew that this situation was no fun. Not for me. And deep down, I bet, not for her.

I tried to verbally tap dance out of it. “I don’t have time for all that. I have to get school supplies and clean my room. Ok see you later byeeee.” Tried to lie my way out of it. “Oh yeah, sure I would totally do that, but I want to pay for it myself so it really feels like me.” Tried out reverse psychology out of it “People should like me for who I really am. Isn’t that what you taught me?”

The one thing I didn’t do was flat out say “No.”…

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Psychophysiological Stress Responses to Bicultural and Biracial Identity Denial

Journal of Social Issues
First published: 2019-08-14
DOI: 10.1111/josi.12347

Analia F. Albuja, Social Psychology Ph.D. Student
Rutgers, The State University of New Jersey

Sarah E. Gaither, Assistant Professor of Psychology and Neuroscience
Duke University, Durham, North Carolina

Diana T. Sanchez, Associate Professor of Psychology
Rutgers, The State University of New Jersey

Brenda Straka, Ph.D. Student
Duke University, Durham, North Carolina

Rebecca Cipollina, Social Psychology Ph.D. Student
Rutgers, The State University of New Jersey

Bicultural and biracial individuals (those who identify either with two cultures or two races) are often denied membership in the groups with which they identify, an experience referred to as identity denial. The present studies used an experimental design to test the effects of identity denial on physiological and self‐reported stress, and naturalistic behavioral responses in a controlled laboratory setting for both bicultural (Study 1; N = 126) and biracial (Study 2; N = 119) individuals. The results suggest that compared to an identity‐irrelevant denial, bicultural participants who were denied their American identity and Minority/White biracial individuals who were denied their White identity reported greater stress and were more likely to verbally reassert their identity. Bicultural participants also demonstrated slower cortisol recovery compared to those in the identity‐irrelevant denial condition. The results are the first to highlight the negative physical health consequences of identity denial using an experimental design for both bicultural and biracial populations, underscoring the necessity to promote belongingness and acceptance.

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A Simplistic View of a Mixed-ish America

The Atlantic
2019-10-26

Hannah Giorgis

ABC / Byron Cohen

ABC’s Black-ish spinoff joins a new memoir by Thomas Chatterton Williams in presenting a seemingly enlightened but ahistorical view of race.

Mixed-ish, the prequel of the Tracee Ellis Ross–fronted sitcom Black-ish, begins with a rupture. At the tender age of 12, Rainbow “Bow” Johnson (played by Arica Himmel) is ejected from the hippie commune where she and her family live. As the adult Bow, Ross narrates the predicament that follows the government raid of the utopian community: Bow’s black mother and white father must now raise their three biracial children in the harsh world of mid-1980s suburban America. Though it’s set during the broader tumult of the Reagan era, Mixed-ish is driven by the identity crisis that Rainbow and her siblings, Johan and Santamonica, face. On their first day at their new school, the trio are stopped by a pair of dark-skinned students who ask them, “What are you weirdos mixed with?” When the fairer-skinned Johnson kids naively respond, “What’s ‘mixed’?” their classmates laugh.

Ross, who also serves as a series writer and executive producer, talks viewers through this confrontation in a didactic voiceover. “I know the idea of not understanding what it means to be mixed sounds crazy, but you have to understand—growing up on the commune, race wasn’t a thing,” she says. “Do you have any idea how many more mixed babies there are today? Probably because interracial marriage was illegal until the Loving Act of 1967,” she explains, adding that she and her siblings were “were basically the beta testers for biraciality.” In this scene and in later episodes, Mixed-ish falls into the trap of framing its protagonists as pioneers of mixed-race consciousness, rather than inheritors of a long and complex history…

…In addition to Mixed-ish, Loving and the mythos surrounding it has provided fodder for another recent work about biraciality. In his new book, Self-Portrait in Black and White: Unlearning Race, the author Thomas Chatterton Williams notes that his “black” father and “white” mother met the year after the Loving decision. (In an author’s note, Williams explains that he sought “to cast doubt on and reject terms … such as ‘white,’ ‘black,’ ‘mixed,’ ‘biracial,’ ‘Asian,’ ‘Latino,’ ‘monoracial,’ etc.” by placing them in quotation marks.) The author’s second memoir, Self-Portrait was inspired by a moment of shock. When Williams’s white French wife gave birth to their daughter, he was stunned to see that the child had blond hair. The baby’s appearance upended Williams’s self-conception: How could he, a biracial man who’d identified as black and written Obama-era columns about his future children being undeniably black, produce a child who looked, well, white?…

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