Mixed Race Studies

FILM: Mixed-Race People Tell Their Stories in ‘Hafu’

The Rafu Shimpo: Los Angeles Japanese Daily News
2013-05-03

J.K. Yamamoto, Rafu Staff Writer

“Hafu,” a new documentary about mixed-race people in Japan, will be screened Wednesday, May 8, at 7:30 p.m. at the Japanese American National Museum, First and Central in Little Tokyo, as part of the 29th L.A. Asian Pacific Film Fest.

Directed by Lara Perez Takagi and Megumi Nishikura, the film had its Los Angeles premiere on April 5 at JANM during the Hapa Japan Conference. The Bay Area premiere was on April 7 at UC Berkeley.

The title, the Japanese pronunciation of “half,” is the most common term in Japan for people who are half Japanese. It is similar to the Hawaiian word “hapa,” which originally meant someone half Native Hawaiian and half Caucasian.

The film focuses on five stories that reflect the diversity of the Hafu experience:…

…At the L.A. premiere, Koji Sakai of JANM noted the connections between “Hafu” and the museum’s ongoing exhibition “Visible & Invisible: A Hapa Japanese American History”: “In a lot of ways the community, or people in general, think of Hapa as a new phenomenon, but in reality Hapas have been there from the very beginning in our community, and it’s time we acknowledge and support that.”

Duncan Ryuken Williams, co-director of the USC Center for Japanese Religions and Cultures, convener of Hapa Japan 2013, and co-curator of “Visible & Invisible,” had high praise for “Hafu”: “It’s a really thoughtful and inspirational film … The film directors did a great job of picking these five individuals. I think you’ll agree they represent the spectrum, the range of possible people in this Hafu experience … I’ve followed the making of this film and I know it’s a major labor of love for the two film directors. They put a lot into making this happen with the help of dozens of people who volunteered their time, most of whom were Hafu individuals.”…

Read the entire article here.

Contact of Races in Brazil

Social Forces
Volume 19, Number 4 (May, 1941)
pages 533-538
DOI: 10.2307/2571211

Arthur Ramos
University of Brazil, Rio de Janeiro

BRAZIL, as well as other American countries, was originally a land of conquests; the growth of its population has developed by the contact or confluence of European settlers with the Indians. In this vast laboratory of races, the New World, Brazil affords a splendid field for investigation of how heterogeneous peoples from many sources have mingled and formed one homogeneous people, one language, and one culture.

When the Portuguese settlers came to Brazil in 1500 with the caravel guided by Pedro Álvatres Cabral, they met an Indian population occupying the Brazilian coast in an extension of about 5,000 miles. With the Portuguese settlers in the six-teenth century came an enormous number of Africans, at first from the sixteenth to the eighteenth centuries as slaves for agricultural work, and afterwards for work in mining and other tasks. After the abolition of slavery in 1888, other European contingents immigrated to Brazil. In addition to the Portuguese there were Germans, Italians, Spaniards, and other European peoples, and also some oriental peoples such as the Japanese.

Because of the heterogeneous sources of its population, Brazil is a splendid field for investigation of human hybridism. Unfortunately the field researches are few and without any definite conclusion. But we have at our disposal several centuries of a vast experience of contact of races, this contact being moulded according to a very old Portuguese tradition, that is, the contact between the Portuguese and the peoples they discovered in their exploration and colonization. In the contact between Portuguese and Negroes, for instance, Brazil never had anything similar to the Black Code and other legal prohibitions of contacts of races by miscegenation and intermarriage such as were very frequent elsewhere in the New World, especially in the English America.

The religious feeling has also favored interbreeding, and it was very common among the colonists. Many have emphasized the action of Catholicism with its doctrine of essential equality of mankind and its estimation of racial scruples. This position of Catholicism has been adopted by many Protestant countries influenced by modern missionaries. Important also is the legislation and the strength of the public opinion in several South American countries with reference to miscegenation and intermarriage. In…

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Black and Bengali

In These Times
2013-03-02

Fatima Shaik

A new book traces the hidden story of a mixed-race community.

The federal census taker comes every 10 years and, for most people in the United States, this has little consequence. But not where I lived, in New Orleans, just outside the historic district of Tremé. There, people talked to each other about whether to lie to the census taker and which lie to tell, and that conversation produced stories about who had disappeared from us and who had stayed, and what was more important: loyalty or money.

That was the mentality in Creole New Orleans from as far back as I can remember—that is, the 1950s—until recently. The lying, the disappearing, the money and lack of it had everything to do with race.

We were part of a mixed-race community of immigrants and Louisiana natives, and there was no place for us in the data tables of the census or in the mind of a black-and-white America. And yet we existed, for generations. Now, in a thoroughly researched new book, Bengali Harlem and the Lost Histories of South Asian America, Vivek Bald traces one vein of our lineage, from a most distant country…

…Racially, the Bengalis confounded the official categories. On documents, they appeared as “white, colored, Negro, Indian and East Indian,” Bald notes. And after their intermarriages to local women of color, their descendants still operated in all of these categories. When I was growing up, people talked on front porches and at kitchen tables about light-skinned family members who “passed” for white and were never seen again. Other people “passed” by simply going across town each day to work in banks, stores and other places where jobs were unavailable to Negroes. Bald notes that some darker-skinned Indians escaped Negro segregation by wearing turbans and calling themselves “Turks” and “Hindoos” while selling their wares, before coming home to their black families.

But the Bengalis in the mixed-race community kept few written accounts of their lives. Bald’s evidence is their footprint in business—restaurants and shops—and their occupations listed in census tables, for example, as countermen, chauffeurs, porters, firemen and subway laborers.

My grandfather became a shopkeeper and lived the rest of his life in the black community of New Orleans. People from around the world melded easily into our location. In the 19th century, Tremé was home to one of the most powerful and liberal communities of free people of color in America, rooted not only in Africa but also Europe, the Caribbean and—I recently learned from a classmate—as far away as New Zealand…

Read the entire article here.

“Colorblindness” Overlooks Structural Inequality

Jesus For Revolutionaries: A Blog About Race, Social Justice, and Christianity
2013-04-30

Robert Chao Romero, Associate Professor of Chicana/o Studies and Asian American Studies
University of California, Los Angeles

Good morning.  Thanks to all who have been tracking with our multi-part series on Critical Race Theory and Christianity.  It seems like we’ve struck a nerve with this one, so I’m excited to keep sharing ideas—back and forth—between us.

Some very thoughtful comments came in last week from Paul, a teacher, pastor, and doctoral student at my old stomping grounds—U.C. Berkeley.   He raised the important point that the colorblind approach to race ignores not only the cultural diversity which God Himself created, but also the stubborn racism which continues to pervade U.S. socio-economic and political institutions.   It is to this important point that we turn to this week.

Supporters of “colorblindness” say that racism is behind us.  Sure, racism rears its ugly head once in a while in individual encounters between people, but, as a whole, it’s a thing of the past.  As evidence they say, “see, we elected a black, Kenyan president…”

Read the entire article here.

The Atlantic Wins Two National Magazine Awards

The Atlantic
Press Releases
2013-05-02

For media inquiries, please contact: Natalie Raabe at  (202) 266-7533.

Washington, D.C. and New York, N.Y. (May 2, 2013)—The Atlantic won two National Magazine Awards, it was announced tonight by the American Society of Magazine Editors (ASME). Atlantic senior editor Ta-Nehisi Coates won in the Essays and Criticism category and TheAtlantic.com was selected best Web site.

“I’m so happy for Ta-Nehisi and the entire team at The Atlantic. It’s wonderful to be recognized by our peers for excellence in one of our oldest journalistic forms, the essay, and one of our newest–the work we do every day on TheAtlantic.com,” said M. Scott Havens, president of The Atlantic.

Coates was honored in the Essays and Criticism category for “Fear of a Black President,” published in the September 2012 issue. Marshaling history, original reporting, memoir, and a fierce but understated moral passion in advance of the 2012 election, Coates outlines the predicament constraining President Obama: wary of coming across as a politically untenable Angry Black Man, he must always strive—as many professional African Americans must—to appear “twice as good.”…

Read the entire press release here.

New Demographic Perspectives on Studying Intermarriage in the United States

Contemporary Jewry
Published Online: May 2013
pages 1-17
DOI: 10.1007/s12397-013-9103-9

Bruce A. Phillips, Professor of Jewish Communal Service
Hebrew Union College-Jewish Institute of Religion, Los Angeles

The study of Jewish intermarriage has largely ignored the measurement conventions prevalent in the field of demography such as using first marriages (as opposed to current marriages) and not controlling for mixed parentage. I re-analyze the NJPS 2000–2001 using first marriages and controlling for parentage and find evidence that intermarriage has leveled off among single ancestry Jews. Jewish intermarriage is placed in an American context by (1) putting in Kalmijn’s conceptual schema and (2) using the odds-ratio to compare intermarriage in controlling for group size. Single ancestry Jews are surprisingly endogamous compared with other groups in America. Two new directions for further research in a demographic context are discussed: including non-jewish spouses in population studies and thinking about mixed ancestry Jews in the context of multi-racial persons.

Within this Article

• What’s Missing in the Measurement of Intermarriage
• Considering Jewish Intermarriage in the American Context
• Discussion
• References

Read or purchase the article here.

Double-Checking the Race Box: Examining Inconsistency between Survey Measures of Observed and Self-Reported Race

Social Forces
Volume 85, Issue 1
pages 57-74
DOI: 10.1353/sof.2006.0141

Aliya Saperstein, Assistant Professor of Sociology
Stanford University

Social constructivist theories of race suggest no two measures of race will capture the same information, but the degree of “error” this creates for quantitative research on inequality is unclear. Using unique data from the General Social Survey, I find observed and self-reported measures of race yield substantively different results when used to explain income inequality in the United States. This occurs because inconsistent racial classification is correlated with other respondent characteristics such as immigrant generation, educational attainment and age.

Read or purchase the article here.

“Black No More”?: Walter White, Hydroquinone, and the “Negro Problem”

American Studies
Volume 47, Number 1 (Spring 2006)
pages 5-30

Eric Porter, Professor of American Studies
University of California, Santa Cruz

In an August 1949 Look magazine article—”Has Science Conquered the Color Line?”—NAACP Executive Secretary Walter White pondered the social implications of monobenzyl ether of hydroquinone, an antioxidant used in rubber and plastics manufacturing that had recently been found to remove melanin from human skin. Government investigators had publicly identified this effect in 1940, after investigating complaints by black and Mexican workers at a Texas tannery who developed pale patches of skin on their hands, arms and torsos because of the presence of hydroquinone in their protective gloves. Hydroquinone would eventually be used medicinally to treat severe forms of vitiligo (a disease involving the progressive loss of melanin which makes one’s skin appear mottled) by removing the remaining melanin from patients’ skin, thus evening out their skin tone. It has also been used as a fading compound to treat different kinds of localized hyper-pigmentations and is still found in often-dangerous skin lightening cosmetic products sold to people with dark complexions across the globe.

In 1949, however, the ultimate medical, cosmetic, and social impacts of hydroquinone were still unknown. White wrote his article after traveling to Chicago to meet with scientists engaged in research on the substance. Afterwards, he took it upon himself to speculate on its future in ways that echoed George Schuyler’s 1931 prototypical black science fiction novel Black No More, in which Dr. Junius Crookman, a fictional Harlem physician, devises a way to induce vitiligo “at will” and “solve the American race problem” by turning dark skins pale. Unfortunately for White, his speculations, which might be described as a bad piece of journalism that degenerated into an involuntary piece of science fiction, rendered him a lightning rod for criticism. For the civil rights leader seemed to suggest that hydroquinone provided a solution to the problems of segregation, racism, and colonialism in the post-World War II world by enabling non-white peoples to bleach their skins.

White’s article baffled his contemporaries. Not only did he seem to be advocating an absurd, demeaning, and physically damaging political strategy; some were also struck by the irony that the comments about hydroquinone came from the blond-haired, blue-eyed Executive Secretary of the NAACP. Early in his tenure with the organization, White had been sent to the South to gather information for the organization’s anti-lynching crusade and did so, risking his life in the process, by passing as a white traveling salesman. His career as a “race man” and his leadership of the NAACP since 1931 both affirmed as well as called into question definitions of racial identity, which in turn prompted questions about his role at the organization’s helm…

…What I will argue, however, is that, whatever White’s professional motivations, the ideas embedded in “Has Science Conquered the Color Line?” and especially in a somewhat longer, unpublished version of the piece, the resonances of these ideas with other bits of White’s public commentary, and responses to the Look article by black leaders and lay people alike—all give insight into some of the political and moral dilemmas revolving around race, science, and civil and human rights during the immediate postwar period. Moreover, they illustrate how a scientific, political, and moral imperative to abandon racial thinking had entered African American political and popular discourse by the end of the 1940s. This imperative emanated from decades of research seeking to debunk race as a biological category, and it was given new immediacy by both the horrors of Nazi racial science put into practice and a post-Hiroshima and Nagasaki faith in science, technology, and rational thought as vehicles by which to overcome the problems of the world (the racist and genocidal applications of the bombing notwithstanding). The notion that race was irrational and irrelevant was increasingly prominent, albeit in complicated ways, through the 1940s within a broader, transnational context of academic writing, journalistic reportage, and the rhetoric of statecraft. But it had a particular and no less complicated resonance among African Americans during the immediate post-World War II era.

White’s article and the controversies it elicited demonstrate how dilemmas around race and rights, conditioned by scientific research on race, were, in fact, significant components of black racial formations at mid-century. The imperative to move beyond race affected other political and personal choices—for example, national versus international affiliation, the primacy of race or class in social analysis, integrationist versus nationalist civil rights agendas, race consciousness versus color blindness in personal deportment and interpersonal relations—facing African Americans. And it caused people to ponder the usefulness of the sense of black virtue that constituted their own understanding of what it meant to be human.

This essay moves next to an assessment of “Has Science Conquered the Color Line?” and issues that arose as White, a middle-class “race man” capable of passing as white, tried to debunk the idea that race had a biological basis while maintaining a link to his racial community. The investigation continues by examining the controversy surrounding White’s piece, which demonstrates how political leaders and lay people alike addressed the limitations and value in racial affiliation and racial transcendence. In the process, it explores some of the conceptual and political questions about race, science, and rights that emerged as black leaders like White contemplated the Faustian bargain of linking domestic civil rights struggles to U.S. foreign policy goals and a concomitant ethos of color blindness. The conclusion revisits the idea that engagements with scientific accounts of race were significant to African American racial formations at mid-century, and it ponders the implications of these engagements in light of scholarly claims about the importance of black political cultures and racial discourses during this period…

Read the entire article here.

Becoming Mexipino: Multiethnic Identities and Communities in San Diego [FitzGerald Review]

Journal of American History
Volume 99, Issue 4 (2013)
pages 1285-1286
DOI: 10.1093/jahist/jas672

David FitzGerald, Associate Professor of Sociology
University of California, San Diego

Becoming Mexipino: Multiethnic Identities and Communities in San Diego. By Rudy P. Guevarra Jr. (New Brunswick: Rutgers University Press, 2012. xiv, 239 pp.)

I recently bought a house in San Diego whose records included a 1945 racial covenant stating that houses in the neighborhood would never be sold or occupied to “persons not of the white or Caucasian race.” The original owners would have been distressed to learn that the house was sold to me by a Jewish and Vietnamese American couple and that one of the Mexican kids on the block boasts of learning Amharic from his Ethiopian classmates. Rudy P. Guevarra Jr.’s book helped me understand the historical changes on my own street and draw broader lessons about U.S. immigration and ethnicity.

Guevarra, a fourth-generation Mexipino from San Diego, makes major contributions to scholarship on the history of immigration to California and the history of San Diego as he tells the forgotten story of ethnic mixing of thousands at Filipinos and Mexicans. Drawing on oral histories, census data, newspapers, and public records, he explains how a hostile racial atmosphere anchored in discriminatory law and hiring practices brought these two marginalized populations together. After the U.S. colonization…

Read or purchase the review here.

Excursus on “Hapa”; or the Fate of Identity

Asian American Literature: Discourses & Pedagogies
Volume 3 (2012): Special Issue: Mixed Heritage Asian American Literature
11 pages

Nicole Myoshi Rabin
University of Hawai‘i, Manoa

When I was growing up the license plate on my mom’s Dodge minivan read: R3HAPAS. My mom explained to my sister, brother, and me that a Hapa was someone like us—part Asian. And, when I was a kid it made me feel special, gave me a sense of pride-in-difference, to be named in that way because in the predominately Jewish part of Los Angeles where I grew up, we were the only three Hapas I knew. In that community, it also offered me a shelter, something “identifiable” and nameable, to combat the questions about my identity. More than twenty years later, from the vantage point of a self-conscious multiracial individual and student of literature and cultural studies at the University of Hawai’i, I have come to separate myself from that license plate. Thinking back to the text of the plate, I see now that the letters—the possessive “R”—were more about my parents than they were about my siblings or me. For my parents, an interracial couple whose own parents refused to attend their wedding, Hapa was a term of empowerment, pride, creation—it embodied their (our) family. For my mother, it also symbolized a link to her memories of summers in Hawai’i. And while my brother and sister still identify as Hapa, and my family and friends identify me that way, I see that hunk of metal on my mother’s car not as my own, but as naming an identity I took on in the past, as her identity for me.

This story of the license plate summarizes some of the contradictions and tensions of the term Hapa. For many people, including my family members and me when I was younger, Hapa is, as Wei Ming Dariotis claims, “a word of power.” It gives individuals a term for a mixed race identity and access to a community of others who claim the same. But Hapa is also a term fraught with contradictions. It is a term that in some ways depends on and produces the very notions it hopes to subvert. It is this space of contradiction that I want to explore through this article. This examination of the term Hapa is crucial at this particular moment in Asian American Literature because there has been a recent rise in the number of conferences, panels, autobiographies, theoretical texts, and various other projects dealing with mixed heritage Asian Americans. May-lee Chai’s Hapa Girl: A Memoir (2007), Kip Fulbeck’s Part Asian 100% Hapa (2006), Theresa Williams-Leon and Cynthia L. Nakashima’s The Sum of Our Parts (2001), and Rudy P. Guevarra, Jr.’s Dissertation Mexipino: A History of Multiethnic Identity and the Formations of the Mexican and Filipino Communities of San Diego, 1900-1965 (2007) [now a published book] are just a few examples of the literary/cultural productions concentrated on mixed heritage Asian Americans. There have been panels focused on mixed heritage Asian Americans at the Critical Ethnic Studies Association, Asian American Association, and American Studies Association over the past few years. And, in Spring 2012 the Transnational Mixed Asians in Between Spaces (TMABS) hosted a symposium at the University of California, Berkeley. These examples demonstrate the growing interest in the Asian American community with issues of mixed heritage. As this concern continues to manifest within our culture, especially within our literature, examinations of terms like Hapa that are used to identify mixed heritage Asian Americans becomes increasingly important…

…Not only is the (self-) recognition of Hapa, as an identity, a means of reproducing the hegemony of monoraces through language; but it also works to reproduce racial hierarchy and stabilize and limit notions of racial identity. In her discussion on the legalization of gay marriage, Judith Butler makes an interesting point about recognition. She concludes that in the matter of recognition, there exists a sort of dilemma. On the one hand, to be outside the realm of recognition is to be disenfranchised in various ways. On the other hand, to become recognized can “lead to new and invidious forms of social hierarchy,” foreclosures, and support for the extension of state power (115). Although Butler is making her point about the foreclosure of the sexual field, the definition of the family and kinship, etc., her notion of the dilemma of recognition holds lessons for multiracial activists, scholars, and other individuals in a similar pursuit. In many ways, Hapa offers recognition (perhaps not state sanctioned) that works against a sense of disenfranchisement as a marginal racial identity in a society where racial identity has come to be one of the major ways in which we are identified and participate in public life. But some scholars, like Rainier Spencer in Reproducing Race, argue that some multiracial individuals, like Hapas, in their move for (self-) recognition are moving towards a position of “honorary whiteness” (108), leading to a “new form” of social hierarchy. In this argument (a version of hybrid vigor), the identification as Hapa works to separate the multiracial individual from his/her constituent “parts” and elevate him/her to a place above the lower-caste monoracial group. Although Spencer’s term, “honorary whiteness” suggests the presumption that Hapa refers to individuals of a white-Asian racial mixture who “elevate” above the monoracial category of Asian, his argument can be extended to non-white/Asian mixes as well. Spencer suggests that taking on a multiracial identity in some ways allows an individual to separate/elevate himself/herself from the racial group that he/she considers of lower privilege—whether that is Black, Hispanic, Asian, or Native American—as he/she moves toward whiteness, which remains positioned at the top. In this way, the term “honorary whiteness” in relation to Hapas can encompass other variations of mixedness beyond the Asian/white dialectic. And, although Spencer argues that the racial hierarchy is firmly rooted with African Americans on the bottom, I would add that the hierarchy might actually shift in specific contexts for particular individuals. In any case, whether or not “racial” elevation is the intention of the Hapa-identifying-individual, it is a concern that should be recognized and understood so that the multiracial individual can avoid becoming complicit in a racial hierarchy that continues to privilege whiteness…

…Finally, Hapa can work to uphold notions of race and racial essentialism. Multiracial scholars, as well as other race theorists, have long argued about the social construction of race and racial identity. In many Mixed Race Studies contexts, multiracial individuals are said to depict the instability of race and racial categories because of their inability, or determination not, to fit into the monoracial categories. By creating Hapaness as an oppositional category/identity, demanding to be recognized as such, or claiming membership to such a group, Hapas are in some ways (re)stabilizing racial identity in an alternate form. Spencer argues against “the [multiracial] movement’s loud proclamations inveighing against biological race while simultaneously and quite explicitly advocating for federal recognition of a new biological racial identity” (102). He goes on to argue that the construction of a multiracial community/identity “creates new racial subjects while conforming to the preexisting U.S. racial order” (239). While not all Hapa, or other multiracial, groups are advocating for state recognition, Spencer makes an interesting point about the reliance on a biological definition of race and the dependence upon the current racial schema. Even as we consciously recognize race as a socio-historic construction, the definition of Hapa as someone of part Asian descent implies its reliance upon a certain form of biological race, or ethnicity, and its adherence to the current racial order (in this case its dependence on the racial category of Asian/Pacific Islander)…

Read the entire article here.