Mixed Race Studies

Rumblings of The Earth: Wifredo Lam, His Work and Words

Filmakers Library (an imprint of Alexander Street Press)
1996
23 minutes

Denise Byrd

Awards

• San Antonio CINEFEST, 1996
• Latin American Studies Association, 1995

The Afro-Cuban artist Wifredo Lam played a leading role in bringing the art of the non-white world to the attention of the international community. Of mixed race and cultural heritage, he was born in 1902 in Sangua La Grande, Cuba to a mother who was a descendent of slaves and a father who was a Chinese immigrant. In his youth he was exposed to the rich heritage of African, Santaria and Confucian traditions. These traditions affected him deeply and are reflected in his art which is in the collections of major museums here and abroad.

This film follows Lam from student days in Havana through his development as an artist in Europe where he became a close friend of Picasso and other luminaries. Upon returning to Cuba, Lam rediscovered his roots, became a leader in the Négritude movement, and produced his most famous work, “The Jungle.”

This richly illustrated film uses Lam’s paintings and writing along with interviews with authorities on art and Caribbean culture to trace the evolution of a unique and truly multicultural twentieth century artist.

Seoul II Soul

Filmakers Library (an imprint of Alexander Street Press)
1999
25 minutes

Hak J. Chung

Produced at USC School of Cinema & Television Directed by Hak J. Chung

Korean American filmmaker Hak J. Chung explores his own identity by taking a close look at a very engaging family. The Yates’ household consists of the father, a black Korean war veteran, his war bride and their three grown children. This love match has endured for thirty-five years because of the couple’s intellectual and spiritual unity. When they first settled in America, they faced discrimination and misunderstanding.

We learn how their children felt growing up as mixed race kids in a home where both cultures were valued. However, it is a surprise to learn that this seemingly well-adjusted family cannot escape the pain of cultural miscommunication. The beloved eldest son is estranged from his parents because his blonde wife and his mother are at odds. His wife does not understand the nuances of her in-laws expectations. His mother is offended that his wife won’t eat kimchi and addresses her by her first name.

This candid film makes a valuable contribution to resources on multiculturalism and diversity.

‘Amerasians’ in the Philippines fight for recognition

Cable News Network (CNN)
2012-03-03

Sunshine Lichauco de Leon

Manila, Philippines (CNN) — When Susie Lopez, 43, was a little girl she would run outside her home in Angeles City, near the U.S. Clark Airbase in the Philippines, every time she heard a plane fly by.

“I would say ‘bye bye, Dad’ because the only thing I knew about my father was my dad was riding a plane,” she recalls.

The daughter of an American naval pilot and a Filipino mother, Lopez is one of an estimated 52,000 “Amerasians” fathered by American military servicemen during the decades the U.S. Navy and Air Force had bases in the Philippines.

The majority of their mothers worked as bar girls in the area’s thriving “rest and recreation” industry, where soldiers were their regular clients. When the American military left the bases in the early 1990s, these children were left behind.

On March 4, in honor of International Amerasian Day, a group of 60 Filipino Amerasians from the cities surrounding former bases will celebrate in a special way. Their “100 Letters to our Fathers” campaign will see the group – whose members range from teenage to those in their 50s—reach out with messages of love and hope to fathers almost all of them never knew. Many of the handwritten letters will be read aloud and will be accompanied by their photos and a short video showing conditions Amerasians have faced…

…They were stigmatized for being illegitimate and for being the children of prostitutes. Amerasians fathered by African American soldiers say they suffered the most extreme prejudice.

Brenda Moreno, 44, does not know the name of her African-American father or her mother. She does not know where she belongs.

She remembers a childhood where she hid at home because she looked different. “They see my color and my hair and they tease me ‘negra’. I am always crying because I don’t feel good. I tell them when I grow up I am going to change my blood so I am going to be white,” she recalls…

…Alex Magno, Professor of Political Science at University of the Philippines, explains that this racial prejudice is deeply-rooted, but was strengthened by the country’s colonial past.

“We long ago considered the Malayo-Polynesian tribes superior and the Negrito tribes inferior,” he says. “Hispanic culture merely reinforced that prejudice with its Eurocentric paradigm. Superimpose Hollywood. The standard of beauty is fair skin, tall nose, straight hair.”

Growing up with such a lack of acceptance and economic hardship has taken an emotional and psychological toll on many.

According to a three-year study conducted by Dr. Peter Kutschera, Director of the Philippine Amerasian Research Institute in Angeles City, “we have a severely socioeconomically impaired population, especially among Africans, who contend with serious physical and mental stress issues, including homelessness, alcohol and drug abuse.”…

Read the entire article here.

Essentializing Race: Implications for Bicultural Individuals’ Cognition and Physiological Reactivity

Psychological Science
Volume 18, Number 4 (April 2007)
pages 341-348
DOI: 10.1111/j.1467-9280.2007.01901.x

Melody Manchi Chao
University of Illinois, Urbana-Champaign

Jing Chen
University of Illinois, Urbana-Champaign

Glenn I. Roisman
University of Illinois, Urbana-Champaign

Ying-yi Hong
University of Illinois, Urbana-Champaign

It is a widely held belief that racial groups have underlying essences. We hypothesized that bicultural individuals who hold this essentialist belief about race are oriented to perceive rigid interracial boundaries and experience difficulty passing between their ethnic culture and the host culture. As predicted, we found that the more strongly Chinese American participants endorsed an essentialist belief about race, the less effective they were in switching rapidly between Chinese and American cultural frames in a reaction time task (Study 1), and the greater emotional reactivity they exhibited (reflected in heightened skin conductance) while they talked about their Chinese and American cultural experiences (Study 2). Taken together, these findings suggest that essentialist beliefs about race set up a mind-set that influences how bicultural individuals navigate between their ethnic and host cultures.

Read or purchase the article here.

hafu (half Japanese)

Lakeland Lectures
Lakeland College
5-7-12 Shinjuku, Shinjuku-ku, Tokyo, 1st Floor
2012-03-07, 19:00 JST (Local Time)

Marcia Yumi Lise, Researcher and Co-Founder
The Hafu Project

Lakeland College is pleased to present our ongoing lecture series, free of charge, for scholars, students and members of the public to discuss contemporary issues. You are cordially invited to our next lecture.

This lecture asks the very question of what it is to be a Hafu in Japan from a sociological perspective. We will explore the complex nature of the Hafu experiences, which are often a result of the racially designated society surrounding us, as well as the various individual factors ranging from physical appearance, upbringing, or education. Ultimately, it seeks to characterise the negotiation and self-definition of ethnic/racial territory & identity in relation to the cultural and racial discourse in Japan.

Marcia was born in Kanagawa, Japan to a Japanese mother and an Italian-American father. She moved to London in 2001 where she studied Sociology and completed an MA in Social Research at Goldsmiths College, University of London in 2008. She is now based in Tokyo and is the thematic advisor of the Hafu Film.

For more information, click here.

Hybrid Identities and Adolescent Girls: Being ‘Half’ in Japan

Social Science Japan Journal
Published Online: 2012-01-19
DOI: 10.1093/ssjj/jyr053

Stephen Murphy-Shigematsu
Stanford University

Hybrid Identities and Adolescent Girls: Being ‘Half’ in Japan, by Laurel D. Kamada. Bristol, UK: Multilingual Matters, 2009, 272 pp., (hardcover ISBN 978-1-84769-233-7), (paperback ISBN 978-1-84769-232-0)

I hated it when I was little … the school trip photo … only MY face was somehow different, so I hated that, and now … it’s like it’s good, I guess.

Hybrid Identities and Adolescent Girls captures the raw voices of teenage girls, revealing their intimate feelings about being ‘half ’ in Japan. Laurel Kamada gives us a rich account of adolescent development and identity construction, based on group interviews with six girls of mixed ancestry, presenting their actual voices in conversations with her and each other. Kamada takes up three central questions: (a) tensions and dilemmas of hybridity, (b) celebration of hybridity, and (c) the intersection of hybridity and gender. Her study is informed and inspired by her insider knowledge of the data collection site of Western Japan, and her long residences living, working, and raising her own mixed-ancestry child there. She is careful to position herself as a white, Western woman and acknowledges how she influences the research through reflexive commentary.

The girls are a population rarely heard from—public school students from intact families, with one Japanese parent and one non-Japanese (white-foreign) parent. They are from families who made a conscious decision to raise them by integrating them into Japanese society through education at regular local Japanese schools, rather than sending them to private international schools. Historically, this is a major dilemma for mixed-ancestry children, going back to Miki Sawada’s famous Saunders Home, where she raised and educated children after World War II, and continuing up to the recent Amerasian School in Okinawa. The controversy of whether mixed-ancestry children should be educated in public schools or in special schools has been not only an issue of race but also of class, with those whose families could afford it opting for the friendlier, more comfortable environment of international schools,…

Read or purchase the review here.

My Transnational, Hapa Identity in Question

Stephen Murphy-Shigematsu
2012-02-19

Stephen Murphy-Shigematsu
Stanford University

I like to say that I have a transnational, multicultural, multiethnic identity. I am hapa, haafu, I am both/and, Japanese AND American. But I know that many others still see the world in dichotomies, as either/or, Japanese OR American.
 
I know what I look like. I’ve seen my face in the mirror before. But I forget that others might see me differently than I see myself. And I know who I am. But I am aware that others usually do not know me.
 
I was reminded of this while riding in a taxi with my 108 year-old grandmother in Matsuyama, a city on the island of Shikoku. Incredibly, she still likes shopping and chatted excitedly as we drove downtown to Mitsukoshi, her favorite department store. The taxi driver eyed me for a while in the rear view mirror before asking the inevitable question, “Where are you from?” I tried to dampen his curiosity. “Tokyo,” I answered curtly. But he was not easily discouraged, “I mean which country?” “Country?” I repeated, as if it was a dumb question. “I think Tokyo is in Japan, isn’t it?”
 
He looked at me strangely before laughing nervously. He was puzzled. He expected me to say America. Of course I could say America. My father was American and I lived there half my life. But I could also say Japan. I was born here, my mother, wife and children are Japanese and I have lived the other half of my life here. Then again, I could also say that I am multicultural, multilingual, multinational, transnational, international or a global citizen, not just a citizen of any one country…

Read the entire article here.

Making the Chinese Mexican: Global Migration, Localism, and Exclusion in the U.S.-Mexico Borderlands

Stanford University Press
2012-02-29
320 pages
26 illustrations, 5 maps.
Cloth ISBN: 9780804778145; E-book ISBN: 9780804783712

Grace Peña Delgado, Assistant Professor of History
University of California, Santa Cruz

Making the Chinese Mexican is the first book to examine the Chinese diaspora in the U.S.-Mexico borderlands. It presents a fresh perspective on immigration, nationalism, and racism through the experiences of Chinese migrants in the region during the late nineteenth and early twentieth centuries. Navigating the interlocking global and local systems of migration that underlay Chinese borderlands communities, the author situates the often-paradoxical existence of these communities within the turbulence of exclusionary nationalisms.

The world of Chinese fronterizos (borderlanders) was shaped by the convergence of trans-Pacific networks and local arrangements: against a backdrop of national unrest in Mexico and in the era of exclusionary immigration policies in the United States, Chinese fronterizos carved out vibrant, enduring communities that provided a buffer against virulent Sinophobia. This book challenges us to reexamine the complexities of nation-making, identity formation, and the meaning of citizenship. It represents an essential contribution to our understanding of the U.S.-Mexico borderlands.

Mixed-race children face new obstacles

Korea Joongang Daily
2012-02-16

Yim Seung-hye

Abandonment and abuse put them at disadvantage from the start

It was around 5 a.m. on the morning of March 20, 2010, when a woman surnamed Park from Bangbae-dong, southern Seoul, heard a baby crying and ran to her door. On her doorstep was a dark-skinned newborn in a box with a note that said, “Please take good care of my baby. His name in English is Jeromy. I don’t have enough money to support him. I really love him. He was born at home on March 19, 2010, at 10:15 a.m.”

Park called the police, and Jeromy was transferred to the Seoul Child Welfare Center, which found a permanent home for him at Eden I Ville, an infants’ home in Seongdong District, eastern Seoul.

“We predict Jeromy was born of a Korean father and a Filipino mother,” said Lee So-young, the director of Eden I Ville. “As we want all children who were abandoned to be adopted and find a family, we wanted Jeromy to be adopted as well, but because he differs in appearance from other Korean children, most of the Korean couples who have visited our center have been reluctant to consider him.”

Read the entire article here.

Finding culture in ‘poetic’ structures: The case of a ‘racially-mixed’ Japanese/New Zealander

Journal of Multicultural Discourses
Online Before Print: 2012-01-18
19 pages
DOI: 10.1080/17447143.2011.610507

Masataka Yamaguchi, Professor of Japanese Studies
University of Otago, Dunedin, New Zealand

In this article, I analyze discourse taken from my interviews with a ‘racially-mixed’ Japanese/New Zealander in which he represents his ethno-national identities to me in New Zealand. Drawing on the concept of ‘poetic’ structure, I reveal implicit assumptions in the patternings of discourse. Specifically, he discursively constructs his ‘racially-mixed’ identities by presupposing ‘pure race’ as a social fact. It is also shown that a powerful implicit assumption is the hegemony of whiteness, to which he responds in the construction of New Zealander identities. For comparative purposes, I further analyze interview data taken from another Japanese-heritage participant. Based on the analyses, I discuss implications for the analysis of multicultural discourses, and suggest that the reproduction of hegemonic values deserves more attention.

Read or purchase the article here.