Mixed Race Studies

Race and ethnicity II: Skin and other intimacies

Progress in Human Geography
Volume 37, Number 4  (August 2013)
pages 578-586
DOI: 10.1177/0309132512465719

Patricia L. Price, Professor of Geography
Florida International University

The intimate turn in geography has centralized approaches to race and ethnicity which foreground bodily encounters. The quirky spatialities of intimacy, involving not just proximities but also distancing and borders, operate in racial and ethnic ‘contact zones’. Skin is one of these, and it is central to an understanding of race and ethnicity as arising through bodily encounters in places. Geographic scholarship emphasizing embodied racial and ethnic topics has highlighted processes of approximation, distancing, and bordering in race and ethnicity as lived events. Set within the intimate turn, this work has the potential to inform geographers and geographic scholarship with respect to criticality, the stickiness of place, and visceral geographies. In addition, the need to elucidate further the relationship between race and ethnicity is underscored.

Read or purchase the article here.

I Am What I Say I Am

Time Magazine
2001-03-18

Lise Funderburg

According to Russell (my personal trainer by night, a lawyer by day, and a philosopher by disposition), I have white calves. Not white as in pasty, but as in Caucasian. My calves are–how to put it?–substantial, and their shape not only pegs me racially, Russell says, but also makes clear what kind of runner I would be (distance) if, say, hell were to freeze over and I were to take up that sport.

When I filled out my Census form last spring, the issue of my calves never came up. What did arise, however, was a new option that allowed Americans to claim identity in more than one racial group. When the result of this historic change was released last week, it showed that an unexpectedly large number of people had taken advantage of this choice: nearly 7 million, or 2.4% of the population. While the complexity of the outcome has sent demographers scrambling, I celebrate its promise.

Due to circumstances beyond my control (e.g., my birth), race is more plastic for me than for some. The catalog of purported racial characteristics I could assemble seems to be compounded rather than dissolved by my particular heritage: one black parent and one white.

Examples follow…

Read the entire article here.

Afro-Rebel (Or Why I am not an Afropolitan)

Black Girl Dancing at Lughnasa
2013-07-09

Emma Dabiri, Teaching Fellow
Africa Department, School of African and Oriental Studies, London
Visual Sociology Ph.D. Researcher, Goldsmiths University of London

The following is from a discussion I recently took part in ‘Fantasy or Reality? Afropolitan Narratives of the 21st Century’ as part of the Africa Writes 2013 Festival. I was joined on the panel by Minna Salami and Nana Ocran, and the Chair was Professor Paul Gilroy.

When I first heard Afropolitan I was excited. I am always looking for language that expresses my position as an Irish/Nigerian woman who is deeply connected to her Nigerianess. I’d rather refrain as describing myself as half anything, and I detest the word mixed-race. I thought perhaps Afropolitan presented an alternative to this terminology and interestingly, positioned me with others through a shared cultural and aesthetic leaning rather than a perceived racial classification. Further it identified that you could be black or African without having to subscribe to the depressingly limited identities widely perceived as being authentic.

The enduring insights of Afropolitanism as interpreted by Mdembe, should be its promise of vacating the seduction of pernicious racialised thinking, its recognition of African identities as fluid, and the notion that the African past is characterised by mixing, blending and superimposing. In opposition to custom, Mdembe insists the idea of ‘tradition’ never really existed and reminds us there is a pre-colonial African modernity that has not been taken into account in contemporary creativity.

As Minna Salami writes on her blog Africans should be as free to have multiple subcultures as anyone else but the problem with Afropolitism to me is that that the insights on race, modernity and identity appear to be increasingly sidelined in sacrifice to the consumerism Mdembe also identifies as part of the Afropolitan assemblage. The dominance of fashion and lifestyle in Afropolitanism is worthy of note due to the relationship between these industries, consumption and consumerism…

Read the entire article here.

Dwayne Johnson – ‘Race Shifter’ In A Post Racial World?

Shadow and Act: On Cinema Of The African Diaspora
2013-03-27

Sergio Mims, Staff Writer

We all know that there’s been a lot of talk about how we are all now living in a “post-racial” society. Though I think, most of us will respond to that with a “Yeah right.”

But things are changing, albeit slowly, but they are changing. And it dawned on me last night, during  an advance screening of G.I. Joe: Retaliation, that the one person who could be an example of this post racial utopia we’re supposed to be living in, is Dwayne Johnson.

It should be very obvious by now the Johnson has been positioning himself to be a major A–list movie star. He easily could have just gone on to be a B-movie actor, content with doing supporting roles in action/exploitation films, and starring in direct-to-video movies, like some of his former WWE cohorts. But Johnson has much higher aspirations.

And it’s not just the film projects that he’s attached himself to, but also, either by design or by happenstance, how he’s been perceived racially by the public. He has become a “race shifter” for lack of a better word.

Through his obviously ethnic, but not clearly defined looks (he’s black Canadian/Samoan), he has managed to become “identified” as it were, by different audiences, as different things, and has used that to his advantage.

I should say that, of course, we identify him as black on S & A, or else we wouldn’t always be reporting news about his various film projects. And Johnson has neither ever obscured, or refused to acknowledge his bi-racial heritage, unlike Vin Diesel, who has gone out of his way to not publicly acknowledge his mixed heritage, preferring to instead let people think he’s, perhaps, Italian…

Read the entire article here.

New class: The Multiracial Experience

The Portland State Vanguard
Portland, Oregon
2013-01-16

Gwen Shaw

The eye of the storm.

That’s what Black Studies professor Ethan Johnson calls the Northwest, when it comes to multiracialism.

“The Northwest has some of the highest rates, within the black community in particular, of marrying outside of their race—in the whole country,” Johnson said.

This fact, along with many others, is discussed in Johnson’s course, titled “The Multiracial Experience.”

Johnson explained that the course has three focuses: interracial relationships, both friend and romantic; transracial adoptions; and people who identify as, or are identified as, multiracial.

With a primary focus on discussion, the class looks into these topics and considers how gender, class and sexuality play roles in the multiracial experience. In class, students will look at and discuss poetry, commercials, pop culture, music and documentaries.

“I see myself as a facilitator of discussion,” Johnson said…

Read the entire article here.

Quiting India: the Anglo-Indian Culture of Migration

sites: a Journal of Social Anthropology and Cultural Studies
Volume 4, Number 2 (2007)
pages 32-56
DOI: 10.11157/sites-vol4iss2id73

Robyn Andrews, Lecturer, Social Anthropology Programme
Massey University

In my work with the Anglo-Indians in Calcutta I was reminded of Caplan’s (1995) comment that Anglo-Indians had a ‘culture of emigration’, as I observed a steady stream of Anglo-Indians leaving India. Even though destination opportunities are being eroded, the Anglo-Indians I spoke with regularly referred to relatives living abroad, and in the main wanted to emulate this pattern of migration.

In this paper I draw particularly on case study material collected in India and Australia over the past five years. I explore the nexus between Anglo-Indian identity, which they often regarded as more Western than Indian, and their migration patterns. Concentrating on their reasons for leaving, I contribute to the ‘culture of migration’ literature through this analysis of the migration culture of an ethnic group which exhibits variations on the set of reasonably distinct characteristics associated with groups having a ‘culture of migration’.

Read the entire article here.

Anglo-Indians: Is their culture dying out?

BBC News Magazine
2013-01-03

Kris Griffiths

A product of the British Empire, with a mixture of Western and Indian names, customs and complexions, 2,000 Anglo-Indians are to attend a reunion in Calcutta. But their communities in both the UK and the subcontinent are disappearing, writes Anglo-Indian Kris Griffiths.

Southall in west London is home to Britain’s first pub accepting rupees, railway station signs in English and Punjabi, and main thoroughfares alive all year with street food stalls, colourful saris and Bhangra music.

It’s my hometown, where I spent my first 20 years among the country’s most concentrated population of Indians, but as one of the minority 10% white British inhabitants. Indeed, I was the only white person on my avenue in the years before I left.

My mother is Anglo-Indian, raised in Jamshedpur, near Calcutta, before moving eventually to London’s own “Little India”. After she married a Welshman, I and my siblings were born fair with blue eyes.

We are symptomatic of the biggest problem facing the global Anglo-Indian community – it is dying out. In the UK and the Commonwealth, it is losing its “Indianness”, while back home in India its “Anglo” element is fading…

…The definition of Anglo-Indian has become looser in recent decades. It can now denote any mixed British-Indian parentage, but for many its primary meaning refers to people of longstanding mixed lineage, dating back up to 300 years into the subcontinent’s colonial past.

In the 18th Century, the British East India Company followed previous Dutch and Portuguese settlers in encouraging employees to marry native women and plant roots. The company would even pay a sum for every child born of these cross-cultural unions.

By the late 19th Century, however, after the Suez Canal’s construction had made the long journey shorter, British women were arriving in greater numbers, mixed marriages dwindled and their offspring came to be stigmatised by many Indians as “Kutcha-Butcha” (half-baked bread).

When the British finally departed in 1947 they left behind a Westernised mixed-race subpopulation about 300,000-strong who weren’t necessarily glad to see them leave…

Read the entire article here.

Census report shows multiracial and minority population growing fastest

PoliticsNation with Rev. Al Sharpton
NBC News
2013-06-13

Morgan Whitaker, Producer

As white birth rates declined, Asian-American and Hispanic populations grew significantly, but the latest Census Report shows that multiracial populations grew fastest.

America’s young children are more racially diverse than ever before, according to a Census report released Thursday morning, which finds that approximately half of all children under five are racial minorities.

Additionally, the fastest percentage of population growth is among self-identified multiracial Americans—especially fascinating in a time when ads featuring interracial families still spark controversy…

Read the entire article here.

Label me American

The Massachusetts Daily Collegian
University of Massachusetts
2008-03-24

John Gruenenfelder

I come to you today as the son of a mixed race couple, of a white father and a Hispanic mother. And yet, I feel allegiance to neither. I look at my father and say, yes, he is white. And I look upon my mother and say, yes, she is Hispanic.

Yet I, the child of both, am neither. I am not white, nor am I Hispanic. I am both. I am not a Mexican-American, nor a white-American. Rather, I am just an American.

This is, I believe, something rather unique to our nation. If I had to assign a label, I suppose I would be a Mexican-American, but that does not begin to tell the whole truth…

…To be honest, I have never felt like an outcast. Though my last name of Gruenenfelder might lead you to think otherwise, I am indeed half Hispanic, or Mexican, or Latino or whatever. I look at my father and he is most definitely white. I look at my mother and she is most definitely Hispanic. Yet I am neither.

Of course, I grew up and spent my first 25 years in the Southwest. Surely this will color my opinion. Arizona has, especially of late, not looked fondly at its mixed heritage, but it is there nonetheless.

I do not feel put off by this. Rather, I consider myself an American. I am a product of those who came before me. I read the Constitution and wholeheartedly believe that our forefathers had remarkably forward thinking ideals – ideals which I believe in and wish to uphold.

I am not white, nor am I Hispanic. I am both, and I am an American. A wholly unique demographic shared by those people who are children of this land, half native, half immigrant or otherwise. I feel no less American than those who have lived here for five generations. Indeed, my Hispanic grandmother has just become a great-great grandmother. Is she no less American than I?…

Read the entire opinion piece here.

Mississippi rebel’s descendants seek family facts

The Jackson Sun
2013-07-04

Laura Tillman, Associated Press

SOSO, MISS. — One hundred and fifty years have passed since the Civil War, but in Mississippi, the descendants of a legendary rebel are still separating the facts of his life from fiction.

Newton Knight, a white farmer from central Mississippi’s Jones County, rebelled against the Confederate Army. He spent years evading capture, living in swamps and the Piney Woods. He married a white woman named Serena and later moved in with a former slave named Rachel. She was owned by Knight’s family and carried their surname, and she had helped him during his days dodging the Confederate Army.

He shared his life with both women.

Today, Florence Knight Blaylock, 81, and her sister, Dorothy Knight Marsh, 69, are among those fascinated with the family legend. The sisters — who live in Soso — consider Newton and Rachel Knight their great-grandparents…

…According to historian Victoria Bynum, the county first acquired a reputation as the “Free State of Jones” because of the plentiful land that could be claimed by squatters. The title gained new significance after Knight’s rebellion against the Confederate Army.

Some say Rachel was of African descent, while others say she was an American Indian. Still others say she had a mixture of African, American Indian and white ancestry. Confusion is increased by the existence of several photographs purporting to show Rachel — all of different women.

The popular narrative holds that Serena, Newton’s wife, was white, but others say she also had American Indian ancestry…

…Davis Knight, a great-grandson of Newton Knight, Serena Knight and Rachel Knight, was tried in court on charges of illegal interracial marriage in 1948. Edgar and Randy Williamson, Newton Knight’s great-great-grandchildren, went to court in the 1960s after they were banned from a white school.

Blaylock recalls her family being called names such as “half-breed” and “white negro,” or worse, in the 1930s or ’40s. She remembers being stared at and whispered about as a child, and watching a band of rowdy white men pull her father and brother out of the house to beat them…

…Bynum, whose family also descends from Jones County, has written about the complicated social and legal terrain Knight’s descendants were forced to negotiate. Her work has been made more challenging by conflicting stories passed down by different branches of the Knight family…

Read the entire article here.