Mixed Race Studies

Black, White and Red All Over: Genevieve Gaignard

Musée: Vanguard of Photography Culture
2019-04-24

Ashley Yu

Genevieve Gaignard This American Beauty, 2019. Vintage magazine cutouts, clear acrylic, on panel, 48 x 36 x 2.5 in. (121.9 x 91.4 x 6.3 cm). Courtesy the artist and Monique Meloche Gallery, Chicago.

Genevieve Gaignard’s first solo show “Black White and Red All Over” is currently exhibited at the Monique Meloche Gallery in Chicago from April 5th-May 24th. The exhibition showcases Gaignard’s new body of mixed media artwork and a new site-specific installation. In this exhibition, the artist speaks on the intersecting representational issues of race, femininity and class in modern American society.

Ashley Yu: Why do you use photo collages of magazine cutouts as your medium of choice?

Genevieve Gaignard: I wouldn’t say this is my medium of choice per se. It’s more that I’m an artist that works in various mediums (photography, installation, sculpture and collage) in order to address the topics of gender, class and racial injustice in America. For me, it’s very instinctual to work with magazine images. I grew up collaging my bedroom walls as a teenager. I feel like, in a way, I’m taking from that memory and applying it to my practice…

…Ashley: You often refer to the “invisibility” of growing up mixed-race in America. Would you explain that to us?

Genevieve: Sure. My particular experience growing up in a predominately white town and looking white to most people felt like I wasn’t really seen at all…

Read the entire interview here.

Black Achilles

Aeon
2018-05-09

Tim Whitmarsh, A.G. Leventis Professor of Greek Culture
University of Cambridge

Achilles slaying Penthesilea. Detail from an amphora, 530-525 BCE. Photo courtesy the Trustees of the British Museum

The Greeks didn’t have modern ideas of race. Did they see themselves as white, black – or as something else altogether?

Few issues provoke such controversy as the skin-colour of the Ancient Greeks. Last year in an article published in Forbes, the Classics scholar Sarah Bond at the University of Iowa caused a storm by pointing out that many of the Greek statues that seem white to us now were in antiquity painted in colour. This is an uncontroversial position, and demonstrably correct, but Bond received a shower of online abuse for daring to suggest that the reason why some like to think of their Greek statues as marble-white might just have something to do with their politics. This year, it was the turn of BBC’s new television series Troy: Fall of a City (2018-) to attract ire, which cast black actors in the roles of Achilles, Patroclus, Zeus, Aeneas and others (as if using anglophone northern European actors were any less anachronistic).

The idea of the Greeks as paragons of whiteness is deeply rooted in Western society. As Donna Zuckerberg shows in her book Not All Dead White Men (2018), this agenda has been promoted with gusto by sections of the alt-Right who see themselves as heirs to (a supposed) European warrior masculinity. Racism is emotional, not rational; I don’t want to dignify online armies of anonymous trolls by responding in detail to their assertions. My aim in this essay, rather, is to consider how the Greeks themselves viewed differences in skin colour. The differences are instructive – and, indeed, clearly point up the oddity of the modern, western obsession with classification by pigmentation…

Read the entire article here.

Culture, Identity, And Erasure

The Odyssey Online
2015-11-17

Lina Chaoui, Contributing Writer
Île-de-France, France

Do not put me in a box you are more comfortable with.

An open letter to anyone who has ever tried to define me by appearances. To those who are of a mixed background and have had their identities ruled by others. If you break it down, I am 1/4 swiss, 1/4 Irish, 1/4 Moroccan, 1/8 Italian and 1/8 Lithuanian. I don’t really claim my Italian or Lithuanian side because it is relatively minuscule and the culture was never prevalent in my life…

Read the entire article here.

Rediscovering My Father

The New York Times
2019-05-31

Shannon Luders-Manuel

Lucy Jones

In a lost photo, I found the memory of my dad I wanted to preserve.

One night in 2001, newly married and in my first real apartment, I pulled out my grandma’s vintage leather suitcase. Its handle was long gone, but I used it to store hundreds of old photos.

I searched through each photo and negative, hoping I might find a double of the one good picture of my dad and me.

My dad had recently died of lung cancer. The last photo I had was of him lying on his hospice bed, feeble and hooked to an oxygen tank. Any hope of future connection was buried along with his ashes.

Back when I was in high school and living in San Jose, my friends Pamela and Emily had joined me on a rare weekend train ride to see my father in Sacramento. The infectious giggles of teenage girls rubbed off on my dad, who was a natural kidder but always reserved and debonair. He and I were growing apart, as parents and teenagers often do, but the space between us was inflated by the extra complications of alcoholism, poverty and racially-blended families…

Read the entire article here.

Novels That Reach for the Stars : DECORATIONS IN A RUINED CEMETERY, By John Gregory Brown (Houghton Mifflin: $19.95; 244 pp.)

The Los Angeles Times
1994-01-23

Margaret Langstaff

I wish more people today would attempt books like this one, novels that take on the big questions, the eternal verities, and, without pretense and a whole lot of claptrap, address the difficulty of finding meaning and significance in life. For this is the stuff of which classics are made and what literature, certainly, is all about. That John Gregory Brown had the nerve to square off before such issues in his first novel is by itself laudable. The fact that he wrote a fine story with believable, memorable characters in the process is reason for applause.

Brown, not yet 40, writes out of the Southern tradition in fiction, and is midway, in terms of depth and accessibility, between Faulkner and Walker Percy, (sort of a Lite-Faulkner or a Percy au jus.) Race, family, heritage, faith, good and evil are the obsessions in question, and the plot turns on critical choices having to do with one’s understanding of the difference between virtuous behavior and cowardice, and one’s courage to do the right thing. More readable than Faulkner, less comedic than Percy, Brown is nonetheless in their direct line of descent, their natural heir, without any obvious imitation.

“Decorations in a Ruined Cemetery” concerns the Eagen family of New Orleans and its immediate vicinity, Irish Catholics whose lineage is made more colorful, if not more difficult, by containing within it a black matriarch who mysteriously, in midlife, disappears, leaving her husband and small son to continue their lives without her. The legacy of this racial intermarriage and the mystery of Molly Moore Eagen’s disappearance–unsolved until the book’s final pages–haunt and twist the lives of three generations of Eagens…

Read the entire review here.

Reviewed Work: Passing Interest: Racial Passing in US Novels, Memoirs, Television, and Film, 1990–2010 by Nerad, Julie Cary

CLA Journal
Volume 61, Number 3 (March 2018)
pages 250-253
DOI: 10.34042/claj.61.3.0250

Sharon L. Jones, Professor of English
Wright State University, Dayton, Ohio

Nerad, Julie Cary. Passing Interest: Racial Passing in Novels, Memoirs, Television, and Film, 1990-2010. Albany: SUNY Press, 2014. 360pp. ISBN: 9781438452272. $95.00. Hardcover.

Passing Interest. Racial Passing in US Novels, Memoirs, Television, and Film, 1990-2010 provides relevant, meaningful information because of its scope and range. Julie Cary Nerad, the editor and the other contributors, should be praised for the book, which features innovative contributions offering new and useful analysis of literature and film from varying critical perspectives. Overall, it serves an important purpose in advancing knowledge, discussion, and debates about different genres and centuries. Ultimately, Passing Interest: Racial Passing in US Novels, Memoirs, Television, and Film, 1990-2010 promotes a reconsideration of how numerous factors influence literature and popular culture.

In “Preface: The ‘Posts’ of Passing,” Gayle Wald assesses the book in an enlightening and thoughtful manner by drawing upon personal and academic contexts (vii-x). Wald states, “In particular, this book expands upon a rich body of scholarship on passing by exploring recent literary and visual texts produced in an era often referred to as ‘post-racial,’ and by bringing a host of new voices to the scholarly con-versation” (vii). Wald astutely acknowledges the scholarly writings of other authors, and some examples include the following: Barbara Christian, Houston Baker, Valerie Smith, Henry Louis Gates, Jr., as well as Werner Sollors (viii). Wald also stresses, “In some ways, the essays in Passing Interest are about the conditions of the possibility of post-ness itself “ (ix). Wald’s approach demonstrates the book’s relevant position in helping potential readers to better understand contemporary and earlier times.

As both editor and contributor, Julie Cary Nerad highlights her careful and meticulous approach to analyzing the book’s topic. In “Introduction: the (Not So) New Face of America,’’ (chapter one) Nerad argues that “ln the United States, race does still matter. Indeed, the concept of race continues to be a fundamental element of identity in America” (5). Nerad identifies several books that are noteworthy including Crossing the Line: Racial Passing in Twentieth-Century U.S. Literature and Culture, Passing and the Fictions of Identity, Passing: Identity and Interpretation in Sexuality, Race, and Religion, as well as acknowledging additional scholarship (12). Nerad contends “These works generally read passing texts from early American literature up to the Civil Rights Era” (12). Nerad’s introductory essay then lays a foundation for the idea that Passing Interest: Racial Passing in US Novels, Memoirs, Television, and Film, 1990-2010 proves distinct from many other books because of its emphasis on analyzing more recent publications (12).

The subsequent chapters offer useful insight or perspectives. For example, the second and third chapters concentrate on nonfiction and present illuminating commentary. In “On the Margins of a Movement: Passing in Three Contemporary…

Read or purchase the article here.

Fear of a Multiracial Planet: Loving’s Children and the Genocide of the White Race

Fordham Law Review
Volume 86, Issue 6 (2018)
pages 2761-2771

Reginald Oh, Professor of Law
Cleveland-Marshall College of Law, Cleveland, Ohio

Part I analyzes the Loving decision striking down antimiscegenation laws and examines the segregationists’ justifications for antimiscegenation laws. Next, Part II explores the historical opposition of white segregationists to interracial marriages, families, and children and argues that the principle and practice of endogamy is a central feature of Jim Crow segregation. Finally, Part III examines the present ideology of white nationalism and shows that white nationalists oppose interracial unions and families for some of the same reasons that white segregationists opposed them. Specifically, white nationalists oppose interracial families because they are one of the main factors contributing to the so-called genocide of the white race.

Read the entire article here.

Multiracial Malaise: Multiracial as a Legal Racial Category

Fordham Law Review
Volume 86, Issue 6 (2018)
pages 2783-2793

Taunya Lovell Banks, Jacob A. France Professor of Equality Jurisprudence
University of Maryland Francis King Carey School of Law

The focus of this Article is the underlying assumption of the Brookings Institution report that multiracial individuals constitute a separate racial category. My discussion of legal racial categories focuses only on government “racial” definitions. Multiracial individuals should enjoy the freedom to self-identify as they wish—and, like others, be afforded the protections of anti discrimination law. The question is whether a separate legal racial category is needed to provide that protection. Race in this country has been “crafted from the point of view of [white] race protection” protecting the interests of white Americans from usurpation by non whites and, unless the creation of a separate multiracial legal category advances this goal, change will be resisted. Commentaries grounded in Fourteenth Amendment Equal Protection Clause and federal statutory anti-discrimination jurisprudence shape the construction of racial categories in U.S. law. This jurisprudence influences the racial categories and definitions used for the census. The next Part briefly discusses the attempt to get a multiracial category on the U.S. census.

[R]ace is at once an empty category and a powerful instrument. —Melissa Nobles¹

Racism is about race: more races can lead . . . to changes in the way racism is presented, and ultimately to more, rather than less, racism. —Paulette M. Caldwell²

INTRODUCTION

The fiftieth anniversary of Loving v. Virginia,³ which struck down Virginia’s antimiscegenation statute, provides an opportunity to reflect on Loving’s impact. A 2017 Pew Research Center analysis of U.S. Census Bureau data found that interracial marriages constitute 17 percent of all marriages,⁴ which represents an increase of 14 percent since the U.S. Supreme Court decided Loving in 1967.⁵ One byproduct of the increase in interracial marriages is the growing number and prominence of multiracial children. For example, a July 2017 Brookings Institution report characterizes Barack Obama, born six years before Loving, as the person who gave growing “prominence” to the emergence of multiracial people in America.⁶

Increasingly, there is interest in the offspring of interracial unions and how they compare to monoracial individuals. The Brookings Institution, for example, reported that “there is no test score gap between white and multiracial high school students.”⁷ The report seems to define “multiracial” very narrowly as people with parents from different racialized groups.⁸ Yet the multiracial population in the United States is not a new phenomenon. By limiting multiracial “to first-generation children of interracial couples,”⁹ as others have, the report fails to acknowledge older and larger generations whose genealogical mixture is more distant. Many of the people within this older multiracial population are racially classified by government and custom as black or African American, and they constitute “around 40 [percent] of the total population.”¹⁰ In contrast, according to the 2000 census, firstgeneration multiracial individuals (including those with remote African ancestry) make up roughly 2 percent of the total population and are more likely to be seen as multiracial.¹¹

Proponents of a multiracial legal category complain that multiracial individuals are harmed by not being recognized under law as multiracial. Specifically, they argue that the law neither recognizes their personal identity nor protects their right to self-identify racially and to have that identity accepted.¹² Despite the long history of multiracial people in the United States, Fourteenth Amendment equal protection constitutional jurisprudence, statutory antidiscrimination laws, and the census do not formally recognize a separate multiracial category. Thus, the question is whether legal recognition is needed to remedy race-based discrimination experienced by multiracial individuals.¹³

Historically, courts grappling with racial-identity questions looked at three factors, phenotypical characteristics, ancestry, and racial reputation in the community, to resolve the issue.¹⁴ The courts relied on a binary classification system of white and nonwhite; the underlying issue in these cases being whether one party had any nonwhite ancestry. Thus, until recently, Barack Obama, despite his white mother, would be classified racially as black, since twentieth-century notions of race held that any known African ancestry made one black.¹⁵

Admittedly, since Loving, conventional notions of race in the United States have “destabilized” as a result of “increases in immigration, intermarriage, and cross-racial adoptions.”¹⁶ Reflecting the era of racial self-identification,¹⁷ racial categories are more fluid in the twenty-first century, even for people who, historically, racially classified as black. These attitudinal changes are reflected in a 2007 Pew Research Center finding that “[n]early four-in-ten African Americans (37%) say that blacks can no longer be thought of as a single race” because of increasing diversity within that community.¹⁸

Conventional blackness, where one is “black” if one’s African ancestry is visible or known,¹⁹ is on the wane. As critical race theory legal scholar Neil Gotanda posits, race—particularly the racial category “black”—while a consistent and constant “social divider,” is not a “stable, coherent legal and social concept.”²⁰ Today, people with some African ancestry may move away from blackness and, in some respects, the legal multiracial category movement is an example.²¹

The focus of this Article is the underlying assumption of the Brookings Institution report that multiracial individuals constitute a separate racial category. My discussion of legal racial categories focuses only on government “racial” definitions. Multiracial individuals should enjoy the freedom to self-identify as they wish—and, like others, be afforded the protections of antidiscrimination law. The question is whether a separate legal racial category is needed to provide that protection. Race in this country has been “crafted from the point of view of [white] race protection”²²— protecting the interests of white Americans from usurpation by nonwhites and, unless the creation of a separate multiracial legal category advances this goal, change will be resisted.

Commentaries grounded in Fourteenth Amendment Equal Protection Clause and federal statutory antidiscrimination jurisprudence shape the construction of racial categories in U.S. law. This jurisprudence influences the racial categories and definitions used for the census. The next Part briefly discusses the attempt to get a multiracial category on the U.S. census…

Read the entire article here.

I’m Darker Than My Daughter. Here’s Why It Matters.

NYT Parenting
The New York Times
2019-05-21

Norma Newton

Norma Newton and her daughter at their home in Los Angeles. Carolina Adame

Breaching colorism with my little girl sent me reeling back into my childhood shame.

Our bedtime routine that night started off like so many others, harried but mostly sweet. After making our way through brushing teeth and getting into pajamas, my daughter and I lay down on her bedroom floor to sing songs, the final step before crawling into bed.

When I tried to curl up next to my 4-year-old, though, I sensed her hesitation. She wiggled her little body away from mine each time I inched closer. “Do you not want mommy close to you, sweetie?” I asked, assuming she was initiating a game to extend our nighttime ritual. Her light-brown eyes locked in on me as she brushed her honey-colored locks aside with her hand.

In a casual on-the-edge-of-sleep voice she cooed, “Your skin is dark. I don’t want you to touch me.”

My brown Indigenous Latina body stiffened; I labored to breathe, outraged and confused. She rendered me speechless…

Read the entire article here.

Three Things the Jewish Community Can Do Better, According to a Mixed-Race Jewish Professional

My Jewish Learning
2018-05-23

Ruth Abusch-Magder, Education Director and Rabbi-in-Residence
Be’chol Lashon

Tema Smith

Tema Smith’s own experiences as a mixed race person shape her vision as a Jewish professional.

Tema Smith is often mistaken for white, but this mixed-race Jew is proud of both her Bahamian and Ashkenazi roots. She is also one of a growing number of Jews of color who are making careers in the Jewish world. We met up with Smith to learn about her professional life and personal experience and to hear what advice she has for Jewish institutions.

Be’chol Lashon: Tell us about your job.

Smith: I am the Director of Community Engagement at Holy Blossom Temple in Toronto, Canada’s largest Reform congregation. Not only do I ensure that the basics of synagogue life, like becoming a member and connecting with the community, are smooth, but it is also my responsibility to keep the door wide open for prospective members. It also includes creating partnerships in the community and making connections more broadly…

…Be’chol Lashon: Does being mixed-race play into the work you do at Holy Blossom?

Smith: Being mixed-race has always given me a broader perspective on the work I do. I came into this work as someone who had only been an observer, and not as someone who grew up in the Jewish community, which has made me attuned to the experiences of those who are new to the community. As I mentioned before, the fact that we were not part of Toronto’s Jewish community had a lot to do with our family’s racial makeup. This makes me especially aware of the barriers to participation that people face and pushes me to work harder on inclusion, which is what we need to do to ensure the Jewish future as the demographics shift and we become more multicultural and multiracial. I find that my position as both an insider and outsider to Jewish life lets people open up to me. I am upfront about my identity, coming from both an interfaith and an interracial family. Because of that, I’ve noticed that it is not uncommon for people to share information about their lives that they are not sure the synagogue would welcome knowing, like their own faith journey or lack of observance.

Additionally, because I pass as a white Jew, I am able to walk into communal spaces and challenge some of the assumptions of who the Jewish community insiders are. My very existence often breaks down stereotypes of who we imagine to be a committed or engaged Jew…

Read the entire interview here.