Mixed Race Studies

Not as simple as black or white

The Voice
2011-11-21

Elizabeth Pears

How mixed-race Brits are tackling issues surrounding dual heritage

LAST MONTH, the UK’s fastest growing ethnic minority, as part of the BBC’s Mixed Britannia series, reignited the debate of what it means to be ‘mixed-race’.

Demographers have predicted that Britain’s mixed-race population will reach 1.3 million by 2020 – almost double the number recorded in 2001. Of this figure, 45 percent are mixed white and black.

But despite increasing acceptance of inter-racial relationships and more visible mixed-race people such as Formula One driver Lewis Hamilton, actress Thandie Newton and Olympian Kelly Holmes, the concept of being mixed-race remains quite literally a grey area – a type of no man’s land where nothing is as simple as black or white.

Some critics find the need for mixed-race people to identify as such divisive, and argue that biologically there can be no such thing. Others argue that by merit of having a collective experience, mixed-race people should be free to align themselves in this way, and subsequently, get their voice heard when it comes to policy and decision-making.

Self-defining

Then there are those who are comfortable self-defining as black in the political sense as a means of navigating British society.

Bradley Lincoln, founder of social enterprise Mix-D, whose aim is to provide a year-round national platform for mixed-race debate, said: “When we talk about being mixed-race there is a danger of either over-celebrating or sounding like a victim.

“Mixed-race people are not foot soldiers for a new racism. It is not a homogenous group. It is not a separate ethnic grouping – but it is time to move the conversation forward, particularly within the education and the social care system where many mixed children are considered just black.”…

Read the entire article here.

Faking It: Poetics & Hybridity: Critical Writing 1984-1999

NeWest Press
Spring 2000
288 pages
Paperback ISBN 13: 978-1-896300-07-8

Fred Wah

According to Fred Wah, the act of thinking critically is one of exploration and discovery. In Faking It, Wah demonstrates how writing poetry is writing critically. This scrapbook of Wah’s work—collected from fifteen years of his writing—contains essays, reviews, journals, notes and, most importantly, poetic improvisations on contemporary poetry and identity. Faking It was written between 1984 and 1999—during major shifts in critical thinking and cultural production—and the hybrid style of the book is an apt reflection of these changing times, as well as a reflection and study of Wah’s own hybrid identity.

ENGL 490: Multi-Ethnic and Mixed-Race Identities in Literature and Film

University of British Columbia
Winter 2011

Glenn Deer, Assistant Professor of English

This course will examine literary and selected filmic representations of interracial and inter-ethnic identities, mixed-race relationships and intermarriage, and bicultural communities in comparative national and international contexts. We shall be especially concerned with the ways in which North American literature and cinema challenge dominant constructions of community identities in terms of ethnic and racial categories. (We will also look at one British film by Mike Leigh.) We will consider such pertinent issues as the problems of identity formation and voice in mixed-race communities, the politics of multiculturalism, and the history of attitudes towards racial boundary crossing.

THEORY (Selections from the following to be available as a custom course packet at the UBC bookstore.)

1. David Parker and Miri Song, eds., Rethinking ‘Mixed Race’ (Pluto 2001)
2. Les Back and John Solomos, eds., Theories of Race and Racism: A Reader (Routledge 2000)
3. Martha Hodes, ed., Sex, Love, Race: Crossing Boundaries in North American History (New York UP 1999)
4. Robert Young, Colonial Desire (Routledge 1995)

Required readings will include the following:  We will usually consider one literary work or a film alongside a relevant critical article or chapter each week.

1. Canadian multiracial writing
   • Maria Campbell, Halfbreed (M&S 1973)
   • Marty Chan, Mom, Dad I’m Living With a White Girl (NeWest 2000)
   • Sky Lee, Disappearing Moon Cafe (Douglas and McIntyre 1990)
   • Fred Wah, Diamond Grill (NeWest 1996)
   • Lawrence Hill, Black Berry, Sweet Juice (Harper Perrenial 2002)
   • Carol Camper, ed., Miscegenation Blues (Sister Vision 1994) [Selections]
2. American multiracial writing
   • Gish Jen, Mona in the Promised Land (Vintage 1996)
   • Nella Larsen, Passing (Penguin 2000)
   • James McBride, The Color of Water (Riverhead 1997)
   • Sigrid Nunez, A Feather on the Breath of God (HarperCollins 1994)
   • Chang-rae Lee, Native Speaker (Riverhead 1995)
3. Canadian, American, and British Films
   • Spike Lee, Do The Right Thing and Jungle Fever
   • Mina Shum, Double Happiness
   • Mike Leigh, Secrets and Lies
   • Anne Marie Nakagawa, Between: Living in the Hyphen
   • Others TBA and guided by student preferences

Course requirements:

• An oral presentation
• a prepared response to a classmate’s oral presentation
• a seminar essay
• regular participation in the class discussions

ENGL 487: The Mulatto in American Fiction

Kenyon College, Gambier, Ohio
Fall 2004

Jené Schoenfeld, Assistant Professor of English

The mulatto balances precariously on the razor-thin edge of the color line between black and white. In the antebellum era, the mulatto’s proximity to whiteness made the mulatto an attractive object for Abolitionist sympathy. In the Jim Crow era, that proximity made the mulatto a threat to the security of white privilege. In our present moment, this figure has all but disappeared, though it seems to be re-emerging in a new form with Tiger Woods, Cablinasian, and Vin Diesel, “multiracial movie star.” This course will explore representations of the mulatto in American fiction and culture. In addition to reading some great works of literature, by authors such as William Faulkner, Nella Larsen, Charles Chesnutt, and Mark Twain (to name only a few), we will use our discussions about the trope of the mulatto to consider some of the more perplexing theoretical issues concerning race in America. We’ll begin with concerns generated specifically by the mulatto, such as: passing (the “problem” of the racially ambiguous body), racial allegiance, biological determinism (nature/nurture), hybrid degeneracy, and the mulatto’s “tragic” marginality. From there, we’ll move to the big questions, including, but not limited to: What is race? What is its determining factor: physical features, ancestry, culture? Can it be chosen or rejected? The course will concentrate on fiction of the Jim Crow era, a period of particularly intense struggle over the significance of race, but may also draw on other disciplines, such as science and law, and other historical moments. This course fulfills the post-1900 requirement. It can be used to fulfill requirements in African Diaspora Studies. Prerequisite: permission of instructor.

The Role of Racial Identification, Social Acceptance/Rejection, Social Cognition, and Racial Socialization in Multiracial Youth’s Positive Development

Sociology Compass
Volume 5, Issue 11 (November 2011)
pages 995-1004
DOI: 10.1111/j.1751-9020.2011.00418.x

Annamaria Csizmadia, Assistant Professor, Human Development & Family Studies
University of Connecticut, Stamford

Deficit-based scholarship has suggested that multiracial youth are maladjusted due to racial identity confusion and social marginality. This paper proposes an integrative model of multiracial youth’s positive development. This model highlights the important role of social cognition in understanding multiracial youth’s development. Drawing on Spencer’s PVEST [Phenomenological Variant of Ecological Systems], developmental research on monoracial and multiracial youth, and the racial socialization literature, I argue that multiracial youth’s perceptions of how their racial identity choices are accepted in their social environment have implications for their adjustment. Serving as developmental resources, parents can attenuate their children’s social perceptual biases or enhance their abilities to cope with actualized negative social experiences by engaging in cultural socialization, preparation for bias, and transmitting race-related messages that help multiracial children reframe their negative perceptions.

Read or purchase the article here.

Redefining their races: More students choosing to identify as mixed

The Western Front
Western Washington University
Bellingham, Washington
2011-11-18

Casey Malloy

When Western Washington University junior Emily Goronkin applied to the university three years ago, she came to a point in the application at which she was asked for her racial identity. She checked Hispanic because she is 25 percent Mexican.

Goronkin said she doesn’t always select Hispanic when she is asked for her race. The other three quarters that make up her ethnicity — Norwegian, Russian and Scottish — are considered white. She said she usually has trouble deciding what to choose.
 
“I’ve definitely selected just white on some forms,” Goronkin said. “I’ve also done mixed or chose both Mexican and Caucasian, if I could.”
 
Goronkin doesn’t celebrate any traditions of Mexican culture, but she believes selecting multiple races represents her accurately.

…When political science professor Vernon Johnson looks out his office window into Western’s Red Square, he doesn’t physically see these statistics represented on campus.
 
“If you’re walking across campus with a mass amount of people, you will pass people that consider themselves of mixed races, and with a quick observation of those particular students you could think they are white,” Johnson said. “However, they could be Hispanic, and they might have checked that box.”…

Read the entire article here.

The Black Musketeer: Reevaluating Alexandre Dumas within the Francophone World

Cambridge Scholars Press
August 2011
260 pages
8.1 x 6 x 1.1 inches
ISBN 13: 978-1-4438-2997-7
ISBN: 1-4438-2997-8

Edited by:

Eric Martone, Assistant Professor of History and Social Studies Education
Mercy College, Dobbs Ferry, New York

Alexandre Dumas, author of The Three Musketeers, The Count of Monte Cristo, and The Man in the Iron Mask, is the most famous French writer of the nineteenth century. In 2002, his remains were transferred to the Panthéon, a mausoleum reserved for the greatest French citizens, amidst much national hype during his bicentennial. Contemporary France, struggling with the legacies of colonialism and growing diversity, has transformed Dumas, grandson of a slave from St. Domingue (now Haiti), into a symbol of the colonies and the larger francophone world in an attempt to integrate its immigrants and migrants from its former Caribbean, African, and Asian colonies to improve race relations and to promote French globality. Such a reconception of Dumas has made him a major figure in debates on French identity and colonial history.

Ten tears after Dumas’s interment in the Panthéon, the time is ripe to re-evaluate Dumas within this context of being a representative of la Francophonie. The French re-evaluation of Dumas, therefore, invites a reassessment of his life, works, legacy, and previous scholarship. This interdisciplinary collection is the first major work to take up this task. It is unique for being the first scholarly work to bring Dumas into the center of debates about French identity and France’s relations with its former colonies. For the purposes of this collection, to analyze Dumas in a “francophone” context means to explore Dumas as a symbol of a “French” culture shaped by, and inclusive of, its (former) colonies and current overseas departments. The seven entries in this collection, which focus on providing new ways of interpreting The Three Musketeers, The Man in the Iron Mask, The Count of Monte Cristo, and Georges, are categorized into two broad groups. The first group focuses on Dumas’s relationship with the francophone colonial world during his lifetime, which was characterized by the slave trade, and provides a postcolonial re-examination of his work, which was impacted profoundly by his status as an individual of black colonial descent in metropolitan France. The second part of this collection, which is centered broadly around Dumas’s francophone legacy, examines the way he has been remembered in the larger French-speaking (postcolonial) world, which includes metropolitan France, in the past century to explore questions about French identity in an emerging global age.

Table of Contents

• Acknowledgements
• Introduction: Alexandre Dumas as a Francophone Writer—Eric Martone
• Part One: Life and Works
  • The Paternal Mystery of Alexandre Dumas—Simone Dubrovic
  • “White Negroes, Nothing More”: The Ambiguous Role of the “Mulatto” in Alexandre Dumas’s Georges—Molly Krueger Enz
  • Monte Cristo Brings the Empire Home: Alexandre Dumas and the Promise of Postcolonial Philology—Indra N. Mukhopadhyay
  • Georges, or the “Mixed-Blood” Settles Scores—Claudie Bernard
• Part Two: Legacy
  • From the Literary Myth to the Lieu de Mémoire: Alexandre Dumas–and French National Identity(ies)—Roxane Petit-Rasselle
  • “Dent pour dent”: Injustice, Revenge, and Storytelling in The Count of Monte Cristo and Balzac and the Little Chinese Seamstress—Barbara T. Cooper
  • “A French Precursor of Obama”: The Commemoration of General Alexandre Dumas and French Reconciliation with the Past—Eric Martone
• Contributors

Negotiating Mixed Race: Projection, Nostalgia, and the Rejection of Japanese-Brazilian Biracial Children

Journal of Asian American Studies
Volume 14, Number 3 (October 2011)
pages 361-388

Zelideth María Rivas, Professor of Chinese and Japanese
Grinnell College, Grinnell, Iowa

Since their arrival in Brazil in 1908, the presence of Japanese immigrants has shaken Brazilian conceptions of race. Narratives of interracial marriages and biracial children in 1930s medical documents and short stories demonstrate the incorporation of the Japanese into Brazil and their subsequent marginalization within the Japanese community. This article compares and contrasts the shifting depictions of biracial Japanese-Brazilian children in Brazil by Brazilians and first generation Japanese immigrants in order to understand how their presence challenges and “negotiates” national identity. The process of othering and marginalizing biracial children upsets the hegemonic understandings of racial categorization in Brazil.

Read or purchase the article here.

My hero: Audre Lorde by Jackie Kay

The Guardian
Series: My Hero
2011-11-18

Jackie Kay, Professor of Creative Writing
Newcastle University

Refusal to be defined by single categories: Lorde in 1983. Photograph: Robert Alexander/Getty Images

‘Lorde was openly lesbian before the gay movement existed. Her wise words often seem eerily prescient’

Audre Lorde dropped the y from Audrey when she was still a child so she could be Audre Lorde. She liked the symmetry of the es at the end. She was born in New York City in 1934 to immigrants from Grenada. She didn’t talk till she was four and was so short-sighted she was legally blind. She wrote her first poem in eighth grade. The Black Unicorn, her most unified collection of poems, partly describes a tricky relationship with her mother. “My mother had two faces and a frying pot / where she cooked up her daughters / into girls … My mother had two faces / and a broken pot /where she hid out a perfect daughter /who was not me.”…

…I first met Audre in 1984, when I was 22. She told me her grandfather had been Scottish, and that I didn’t need to choose between being Scottish and being black. “You can be both. You can call yourself an Afro Scot,” she said in her New York drawl. Lorde was Whitman-like in her refusal to be confined to single categories. She was large. She contained multitudes…

Read the entire article here.

Commentary: Debating Coloured Identity in the Western Cape

African Security Review
Volume 14, Number 4 (2005)
pages 118-119

Cheryl Hendricks, Senior Research Fellow
Security Sector Governance Programme
Institute of Security Studies, (Tshwane) Pretoria

The nature and form of coloured identity in the Western Cape has been vociferously debated. Coloured identity became a particular concern after the 1994 general elections when the coloured vote returned the National Party to the Western Cape provincial government. More recently, a spate of incidents in the Western Cape have propelled the group into the national spotlight.
 
Many coloureds have indicated that they feel marginalised in the post-apartheid dispensation, and are especially resentful at what they perceive to be a preferential allocation of resources to Africans in the Western Cape, when their needs are just as great. These tensions were highlighted when a group of coloureds protested against the relocation of Africans, whose informal housing had been destroyed in a fire, to a hostel in the coloured township of Bokmakkierie…

…The typical response has been to debate coloured identity. The underlying assumption is that there is something fundamentally wrong with this identity and that some ideological transformation of the bearers of the identity will resolve the problems. This type of response draws on the dominant discourse that has portrayed that identity as bureaucratically constructed and therefore deviant. The onus is then placed on coloureds to change. This is a limited response that forecloses debate on the identity, does not grapple with the larger context of identity constructions in South Africa, and does not adequately address the issues that generate conflict in the Western Cape.
 
We cannot have a meaningful discussion on coloured identity in isolation from other identities that shape its expression. When discussing the identity we need to take into account conceptual issues (Whom are we speaking about?), discursive issues (How has the identity been constructed? By whom? In which contexts?), and perceived power relations in South Africa…

…Who are the coloureds?

Coloureds are often identified as South Africans who are of mixed race. Since everyone is of mixed race (as there is no such thing as a pure race), the identity is ipso facto meaningless (but then so are all other racial identities presumed on the basis of authenticity or purity). However, we do not dismiss these identities because they have social meaning and material consequences. Coloureds are descendants of the sexual liaisons between colonialists, slaves and the indigenous Khoisan. This ‘mixing’ took place centuries ago and state-enforced self-reproduction has largely been the means through which the group multiplied.

However, coloureds are not simply the offspring of inter-racial liaisons. And, conversely, children of ‘mixed marriages’ do not automatically lay claim to a coloured identity. This is a complex historically located identity that stems from the processes of slavery, genocide, rape and perceived miscegenation. The identity construction has been cloaked by the perceived shame of ‘illegitimacy’ and lack of authenticity that has to a large extent psychologically disempowered the bearers of the identity. For most of the history of this community, steeped in oppression and struggles for liberation, had been erased and/or silenced by successive regimes and the group members themselves…

Read the entire article here.