Mixed Race Studies

ENGL S-88 Study Abroad in Venice, Italy: Interracial Literature (32137)

Harvard Summer Program in Venice, Italy: Liberal arts studies in Italy’s city of canals
2010-06-03 through 2010-07-30
Mondays, Wednesdays, 10:00-12:30 CEST (Local Time)
(4 credits: UN, GR) Limited enrollment

Werner Sollors, Henry B. and Anne M. Cabot Professor of English and African-American Studies
Harvard University

This course examines a wide variety of literary texts on black-white couples, interracial families, and biracial identity, from classical antiquity to the present. Works studied include romances, novellas, plays, novels, short stories, poems, and nonfiction, as well as some films and examples from the visual arts. Topics for discussion range from interracial genealogies to racial “passing,” from representations of racial difference to alternative plot resolutions, and from religious and political to legal and scientific contexts for the changing understanding of race. Focus is on the European tradition and the Harlem Renaissance.

Prerequisites: none.

For more information, click here.

Mixed-race theory for everyone

Mixedness & mixing: New perspectives on mixed-race Britons
A Commission for Racial Equality eConference
2007-09-04 through 2007-09-06

Jin Haritaworn, Assistant Professor in Gender, Race and Environment at the Faculty of Environmental Studies
York University, Canada

What insights does mixed-race theory bear for mixed-race people, our allies, and the professionals who work with us? This paper introduces three lessons which are especially relevant in this time and place.

Table of Contents

Lesson 1: Scandalising the ‘What are you?’ encounter
Lesson 2: The good mix and the bad
Lesson 3: A Mongrel Nation?

Mixed-race theory helps us challenge the voyeuristic entitlement which some people feel to find out intimate things about us. Many of us are used to giving unreciprocated information about our identities, origins and families. We endure this treatment as we know from experience that the person asking ‘Where are you from?’ will not be satisfied with ‘Northampton’. We rarely risk challenging this inappropriate ‘smalltalk’, for fear of being labelled irritating.

Read the entire paper here.

Black Skins, Black Masks: Hybridity, Dialogism, Performativity

Ashgate Publishing
February 2005
188 pages
234 x 156 mm
Hardback ISBN: 978-0-7546-3641-0

Shirley Anne Tate, Professor of Sociology
Leeds Beckett University, Leeds, United Kingdom

Black Skin, Black Masks: Hybridity, Dialogism, Performativity offers a timely exploration of Black identity and its negotiation. The book draws on empirical work recording everyday conversations between Black women: friends, peers and family members. These conversations are discussed in the light of the work of Homi Bhabha, Stuart Hall, Gerd Baumann, Claire Alexander and others on questions of hybridity, identity, otherness and the development of ‘new ethnicities’. Tate aims to address what she sees as significant omissions in contemporary Black Cultural Studies. She argues that theorists have rarely looked at the process of identity construction in terms of lived-experience; and that they have tended to concentrate on the demise of the essential Black subject, paying little attention to gender.

The book points to a continuation of a ‘politics of the skin’ in Black identities. As such it argues against Bhabha’s claim that essence is not central to hybrid identities. The conversations recorded in the book reveal the ways in which women negotiate the category of Blackness, in what Tate calls a ‘hybridity-of- the-everyday’.

The book introduces a new interpretative vocabulary to look at the ways in which hybridity is orchestrated and fashioned, showing it to be performative, dialogical and dependent on essentialism.

Table of Contents

• Introduction
• Foucault, Bakhtin, ethnomethodology
• Critical ontologies and racialized gender
• Storied hybridity and gendered readings of ‘Race’
• Beyond hybridity: bodily schema and the ‘Third Space’
• Resisting Black skin
• Hybridity, dialogism, performativity
• Fetishizing community: a politics of skin, homes and belonging
• Conclusion; Bibliography
• Index

Multiracial Identity [Movie], World Premiere Screening

Politics on Film 2010 Festival
Saturday, 2010-05-08, 13:30 EDT (Local Time)
E Street Cinema (Purchase tickets on-line here.)
555 11th Street, NW
Washington, DC

Year: 2010
Director: Brian Chinhema
Writer: Brian Chinhema
Producer: Brian Chinhema (Abacus Production)
Running Time: 01:22:00

Multiracial people are the fastest growing demographic in America, yet there is no officially political recognition for mixed-race people. Multiracial Identity examines what it means to be multiracial in America and explores the social, political, and religious impact of the multiracial movement.

The film is produced and directed by Brian Chinhema and features commentary from noted scholars, Rainier Spencer, Naomi Zack, Aliya Saperstein, Aaron Gullickson, Susan J. Hayflick and Pastor Randall Sanford. 

For more information, click here.  Purchase tickets on-line here.

What Are You? Multi-racial and Bi-racial College Student Experiences [Session Handout]

Association of College Unions International Annual Conference
New York, New York
2010-03-01
13:00Z – 14:15Z
1 March 2010
11 pages

Megan E. Bell, Assistant Director
University Memorial Center
University of Colorado, Boulder

Seven million people checked more than one box to select their ethnicity in the 2000 census. As an increasing number of multiracial students enter campus, it is crucial to understand how identity development for these students is unique. This session will showcase student interviews on video, as well as include dialogue and a gallery exercise.

Read the entire handout here.

Biracial Student Voices: Experiences at predominatly white institutions

The Bulletin
Association of College Unions International
Volume 77, Issue 6 (November 2009)

Willie L. Banks Jr., Associate Dean of Student Life
Cleveland State University

Race is a complex issue for campuses to address. Often, universities tout their diversity by sharing statistics about the respective racial populations present within their study body, all boxes that can be neatly checked: African-American, Asian, Hispanic, etc. While “other” may be used as a catchall, rarely is a category for biracial or multiracial students included in this list. In the January 2002 issue of American Demographics, Alison Stein Wellner reported that 2.4 percent (approximately 6.8 million people) of the total U.S. population were living in households that included two or more races. In the Aug. 8, 2006 issue of Inside Higher Ed, Scott Jaschik indicated the biracial population was increasingly growing and attending institutions of higher education, requiring the need for research reflecting the experiences of these students on college campuses. Biracial students have been on campus for a number of years; however, their voice has not been adequately represented within the literature as Donna M. Talbot described in the 2008 book, “Biracial and Multiracial Students.”

April Jourdan commented in the 2006 Journal of Counseling and Development that the majority of research on minority populations on college campuses focused on monoracial ethnic categories (i.e., Asian, African American, or Hispanic) and not on the lives of biracial or multiracial individuals in higher education.

For many campuses, biracial individuals provide an interesting challenge and pose more questions than answers. Who comprises this population? What are this population’s needs? How can institutions provide resources and services to address those needs? Unfortunately, there is not one answer to these critical questions. Just as biracial individuals are complex and multilayered, so are their needs and experiences.

Earlier this year, a new study was conducted to examine the experiences of biracial students with one parent of African American heritage attending predominantly white institutions in the southern United States. The findings demonstrate some practical strategies that campus professionals can employ to improve the educational environment in which biracial students develop their identities.

Read the entire article here.

Children of the French Empire: Miscegenation and Colonial Society in French West Africa 1895-1960

Oxford University Press
1999
216 pages
Hardback ISBN13: 9780198208198; ISBN10: 0198208197

Owen White, Associate Professor of History
University of Delaware

This book recreates the lives of the children born of relationships between French men and African women from the time France colonized much of West Africa towards the end of the 19th century, until independence in 1960. Set within the context of the history of miscegenation in colonial French West Africa, the study focuses upon the lives and identities of the resulting mixed-race or métis population, and their struggle to overcome the handicaps they faced in a racially divided society. This author has drawn an evaluation of the impact and importance of French racial theories, and offers a critical discussion of colonial policies in such areas as citizenship and education, providing insights into problems of identity in colonial society.

Table of Contents

Abbreviations
Map of French West Africa and Togo
Introduction
1. Miscegenation in French West Africa
2. Abandonment and Intervention
3. Education and Employment
4. Race and Heredity
5. Paternity and the Mother Country
6. Métis and the Search for Social Identity
Conclusion
Bibliography
Index

Don’t tell me who I am

The Guardian
2002-01-12

Libby Brooks, Deputy Comment Editor

Jackie Kay has become used to all kinds of assumptions being made about her identity—literary, national, sexual and familial. The more annoying, because the joy of being a writer is that you can create any persona you like. On the other hand, she does want to stand and be counted. She explains to Libby Brooks

Jackie Kay tells a tale of mistaken identity. “I went to sit down in this chair in a London pub and this woman says, ‘You cannae sit doon in that chair – that’s ma chair.’ I said, ‘Oh, you’re from Glasgow, aren’t you?’ and she said, ‘Aye, how did you know that?’ I said, ‘I’m from Glasgow myself.’ She said, ‘You’re not, are you, you foreign-looking bugger!'” Kay roars delightedly. “I still have Scottish people asking me where I’m from. They won’t actually hear my voice, because they’re too busy seeing my face.” Meanwhile, in Glasgow, her black female friends are stopped in the street and asked if they’re Jackie Kay…

…Born in Edinburgh to a Scottish mother and Nigerian father, Kay herself was adopted by a white couple and brought up in Glasgow. A lesbian – she lives in Manchester with poet Carol Ann Duffy, her own 13-year-old son, Matthew, and Duffy’s daughter, Ella, six – Kay has found her own identities too easily commodified for comfort. “Your characters are fiction, but when you’re a public writer people often try to make them you. Often, they have this real need, which seems to come out of our culture, to relate things back to this big thing called the personality. There’s something discomforting about that gaze being on you because, by writing, you’ve deliberately chosen to put yourself behind the scenes…

…Kay has always read and always written. As a young girl growing up in predominantly white Glasgow, books such as Anne Of Green Gables and the Famous Five series offered her other lives, while writing gave her the chance to create her own. When she was 12, she wrote the 80-page One Person, Two Names in a school jotter, illustrated by a pal, about a girl living in the States who was black but pretended to be white. “It interests me that I still write about the same things,” she notes dryly…

Read the entire article here.

Census Nonsense: Why Barack Obama isn’t black.

The New Republic
2010-04-07

John Judis, Senior Editor and Visiting Scholar at the Carnegie Endowment for International Peace

When asked about his race on the census form, Barack Obama, the child of a white Kansan and black African, did not take the option of checking both “white” and “black” or “some other race.” Instead, he checked “black, African American or Negro.” By doing that, Obama probably did what was expected of him, but he also confirmed an enduring legacy of American racism…

…The obvious question—perhaps not to an American, but certainly to a visitor from another planet—is why if someone’s ancestry is predominantly white, they are not identified as “white” rather than “black.” It’s not because of the way they look. Walter White was widely “mistaken” as a white person. As a student at Colgate, Adam Clayton Powell [, Jr.] was initially believed to be “white.” But once it became known that they had black ancestry, they became black. And American law backed up this conclusion. In the South, the idea that any black ancestry would qualify someone as black, negro, or colored was called the “one-drop rule.”…

…In its American incarnation, blackness emerged as a social category in the seventeenth century as part of Southern whites’ attempt to justify the economic and social subordination of Africans who had been brought to the country in bondage. The legal interpretation of blackness was accompanied by laws barring miscegenation between whites and blacks. The one-drop rule endured after the Civil War and after emancipation as a justification of racial segregation and of the tiered economy of the sharecroppers…

Read the entire article here.

Legal History of the Color Line: The Rise and Triumph of the One-Drop Rule

Backintyme Publishing
2005
542 pages
Paperback ISBN: 9780939479238

Frank W. Sweet

• Every Year, 35,000 Black-Born Youngsters Redefine Themselves as White
• About 1/3 of “White” Americans have detectable African DNA

Genealogists were the first to learn that America’s color line leaks. Black researchers often find White ancestry. White genealogists routinely uncover Black ancestry. Molecular anthropologists now confirm Afro-European mixing in our DNA. The plain fact is that few Americans can truly say that they are genetically unmixed. Yet liberals and conservatives alike agree that so-called Whites and Blacks are distinct political “races.” When did ideology triumph over reality? How did America paint itself into such a strange corner?

Americans changed their concept of “race” many times. Eston Hemings, Jefferson’s son, was socially accepted as a White Virginian because he looked European. Biracial planters in antebellum South Carolina assimilated into White society because they were rich. Intermarried couples were acquitted despite the laws because some courts ruled that anyone one with less than one-fourth African ancestry was White, while others ruled that Italians were Colored. Dozens of nineteenth-century American families struggled to come to grips with notions of “racial” identity as the color line shifted and hardened into its present form.

This 542-page book tells their stories in the light of genetic admixture studies and in the records of every appealed court case since 1780 that decided which side of the color line someone was on. Its index lists dozens of 19th-century surnames. It shows that: The color line was invented in 1691 to prevent servile insurrection. The one-drop rule was invented in the North during the Nat Turner panic. It was resisted by Louisiana Creoles, Florida Hispanics, and the maroon (triracial) communities of the Southeast. It triumphed during Jim Crow as a means of keeping Whites in line by banishing to Blackness any White family who dared to establish friendly relations with a Black family. This analysis of the nearly 300 appealed court cases that determined Americans’ “racial” identity may be the most thorough study of the legal history of the U.S. color line yet published.