Mixed Race Studies

Theorizing Race in the Americas: Douglass, Sarmiento, Du Bois, and Vasconcelos

Oxford University Press
2017-05-01
280 pages
6-1/8 x 9-1/4 inches
Hardcover ISBN-13: 978-0190633691

Juliet Hooker, Associate Professor of Government and African and African Diaspora Studies
University of Texas, Austin

• The first book to simultaneously analyze U.S. African-American and Latin American political thinkers and their ideas about race.
• Transforms understandings of prominent U.S. African-American and Latin American intellectuals through a hemispheric analysis.
• Challenges political theory’s preoccupation with East/West comparisons by foregrounding the Americas.
• Brings African-American and Latin American political thought into conversation and shows how each discipline was developed through transnational intellectual exchanges.
• Maps a genealogy of racial thought in the Americas.

In 1845 two thinkers from the American hemisphere – the Argentinean statesman Domingo Faustino Sarmiento, and the fugitive ex-slave, abolitionist leader, and orator from the United States, Frederick Douglass – both published their first works. Each would become the most famous and enduring texts in what were both prolific careers, and they ensured Sarmiento and Douglass’ position as leading figures in the canon of Latin American and U.S. African-American political thought, respectively. But despite the fact that both deal directly with key political and philosophical questions in the Americas, Douglass and Sarmiento, like African-American and Latin American thought more generally, are never read alongside each other. This may be because their ideas about race differed dramatically. Sarmiento advocated the Europeanization of Latin America and espoused a virulent form of anti-indigenous racism, while Douglass opposed slavery and defended the full humanity of black persons. Still, as Juliet Hooker contends, looking at the two together allows one to chart a hemispheric intellectual geography of race that challenges political theory’s preoccupation with and assumptions about East/West comparisons, and questions the use of comparison as a tool in the production of theory and philosophy.

By juxtaposing four prominent nineteenth and twentieth-century thinkers – Frederick Douglass, Domingo F. Sarmiento, W. E. B. Du Bois, and José Vasconcelos – her book will be the first to bring African-American and Latin American political thought into conversation. Hooker stresses that Latin American and U.S. ideas about race were not developed in isolation, but grew out of transnational intellectual exchanges across the Americas. In so doing, she shows that nineteenth and twentieth-century U.S. and Latin American thinkers each looked to political models in the ‘other’ America to advance racial projects in their own countries. Reading these four intellectuals as hemispheric thinkers, Hooker foregrounds elements of their work that have been dismissed by dominant readings, and provides a crucial platform to bridge the canons of Latin American and African-American political thought.

Table of Contents

• Acknowledgments
• Introduction: Race Theory and Hemispheric Juxtaposition
• Part I : Ambas Américas
  • 1. “A Black Sister to Massachusetts”: Latin America and the Fugitive Democratic Ethos of Frederick Douglass
  • 2. “Mi Patria de Pensamiento”: Sarmiento, the United States, and the Pitfalls of Comparison
• Part II: Mestizo Futurologies
  • 3. “To See, Foresee, and Prophesy”: Du Bois’ Mulatto Fictions and Afro-Futurism
  • 4. “A Doctrine that Nourished the Hopes of the Non-White Races”: Vasconcelos, Mestizaje’s Travels, and U.S. Latino Politics
  • Conclusion
• Notes
• Bibliography
• Index

Embodying the Oppressed and the Oppressor: Critical Mixed Race Studies for Liberation and Social Justice Education

University of San Francisco
April 2017
71 pages

Gwendlyn C. Snider

A Thesis Presented to The Faculty of the School of Education International and Multicultural Education Department In Partial Fulfillment Of the Requirements for the Degree Master of Arts in International and Multicultural Education

This study will focus on the educational and social experiences of mixed race Filipinx PEP (Pin@y Educational Partnerships) instructors in the San Francisco/Bay Area and the connection of these various, lived experiences to their teaching pedagogy and praxis in Ethnic Studies curriculum. The main purpose of this research is to create additional evidence for the need of critical mixed race studies and acknowledgement of mixed race students’ unique experiences to be valued and included in Ethnic Studies curriculum. In addition, the research will also serve as reaffirmation of not only the efficacy of Ethnic Studies curriculum but also the need for Ethnic Studies at a national and global level for every student regardless of race or cultural background. This research will also examine the ways in which knowing ourselves in connection to our personal histories, ethnicities, and traditions can not only create a stronger sense of identity but also provide the transformation needed for social justice education and activism. When an individual is able to self-actualize and evolve through education, decolonization, and identity formation, they are potentially in a space where they can utilize this knowledge through education and social justice initiatives to teach youth along with connecting and contributing to their local communities.

By conducting detailed qualitative interviews with mixed race PEP teachers, I aim to further reconcile what it means to be a mixed race Filipinx individual specifically teaching Filipinx history and culture in connection to the larger conceptualization of mixed race identity being integrated into Ethnic Studies curriculum. Through the various experiences of PEP instructors, what does it mean to be a mixed race PEP teacher, teaching Filipinx history while grappling with their own identify formation, and how does that play a role into how they teach? Because of the complex nature of mixed race individual experiences, research suggests that mixed race experiences are not yet fully captured by the existing critical theories because a majority of these theories cater to monoracial identities and realities. This study aims to disrupt and dispel stereotypical notions of race, recognize the lived experiences of mixed race individuals, and push forward Ethnic Studies curriculum for all students at all levels.

Read the entire thesis here.

Know Your Black History: Deconstructing the Quadroon Ball

Afropunk
2016-10-27

Nick Douglas, AFROPUNK Contributor

“The swooning woman of color” This was an advertisement from 1858 New Orleans and is the first proof I had ever seen of a Quadroon Ball. I had never come across any proof that these balls actually happened. I fully believed these balls were the creation of Southern white male fantasies about needy, swooning, sexual women of color hoping to have the opportunity to have a relationship with them—i.e., a white male privilege fantasy. But as I looked in wonder at the very first proof I had ever seen of a Quadroon Ball, everything about the advertisement struck me as wrong and contradicted every bit of history I knew about New Orleans and Louisiana society. Then I did something that too few consumers of history do: I began deconstructing the advertisement in the context of the history of Louisiana and New Orleans. When I did this it crushed and destroyed the mythical ideals behind Quadroon balls.

“Quadroon” Referred to women of color whose ancestry was supposedly mixed with only one quarter black blood. The term was popularized by President Jefferson, a slaveholder who never arranged to free his own black children, borne by his slave Sally Hemmings, or any of the other 200 slaves he held at his death.

Grand, Fancy, Superior” In the myth of Quadroon Balls women of color attended lavish dances with the hope of forming a plaçage relationships with eligible white men. But the historic practice of plaçage relationships between white men and free women of color were legally binding contractual agreements, drawn up in the presence of a notary public. In these arrangements for monogamous or extramarital relationships, women were typically set up with a house and income, and any children were financially provided for by the white father. Americans had outlawed marriages between races and made it very difficult for children of color to inherit from their colonial fathers. Plaçage agreements were a logical alternative; couples also simply cohabited.

Free women of color in Louisiana were a powerful group in their own right…

Read the entire article here.

Save Your Mixed Tears™ and Other Tips for Mixed Living

Psychology Today
2017-04-28

Jonathan Fisk

Source: Jonathan Fisk

I want to start by prefacing that this article is mostly written with white-POC mixed people in mind. As a white-Puerto Rican mixed person who strongly claims their Black and Taíno backgrounds, this is what I am, this is what I know, and so this is what I felt capable of writing about. Conversations about non-white mixes are definitely needed, and something being had, but not the focus of this article. That said, many themes here run true for other mixed people who might not fit this category, as well as for white-passing Latinx people.

Know that this has all been written all out of love. I’m writing this with not a hint of shade in my words, but as someone who wishes they heard these words earlier on in their exploration of identity as a mixed person.

1. Don’t feel the need to downplay your non-white identity…

Read the entire article here.

Seeking better data on Hispanics, Census Bureau may change how it asks about race

Pew Research Center
2017-04-20

D’Vera Cohn, Senior Writer/Editor

Federal officials are considering major changes in how they ask Americans about their race and ethnicity, with the goal of producing more accurate and reliable data in the 2020 census and beyond. Recently released Census Bureau research underscores an important reason why: Many Hispanics, who are the nation’s largest minority group, do not identify with the current racial categories.

Census officials say this is a problem because in order to obtain good data, they need to make sure people can match themselves to the choices they are offered. Census data on race and Hispanic origin are used to redraw congressional district boundaries and enforce voting and other civil rights laws, as well as in a wide variety of research, including Pew Research Center studies…

Read the entire aticle here.

A Response to Richard Alba’s “The Likely Persistence of a White Majority”

New Labor Forum: A journal of ideas, analysis, and debate
2017-04-28

G. Cristina Mora, Assistant Professor of Sociology
University of California, Berkeley

Michael Rodríguez-Muñiz, Assistant Professor of Sociology and Latina/o Studies
Northwestern University, Evanston, Illinois

Photo Credit: Stephen Phillips

That politics undergirds censuses is a truism. At least since Benedict Anderson wrote Imagined Communities: Reflections on the Origin and Spread of Nationalism in 1983 [1]. scholars have accepted that censuses are both political and scientific enterprises. Census racial classifications are a case in point because they have historically become instituted through political efforts. For example, “Mulatto” became a census classification in 1850 after politicians, alarmed by racial miscegenation, demanded that the Census Bureau enumerate those of black/white parentage [2] More recent ethnoracial categories have arisen as a result of the political efforts championed by community stakeholders. To wit, the Hispanic/Latino classification emerged as Mexican, Puerto Rican, and other community leaders pressured the Census Bureau for official recognition during the 1970s [3] And if a Middle Eastern/North African category is added to the next census in 2020, as is predicted, it will be because activists, academics, and others have lobbied over two decades for its inclusion. In effect, rather than reflecting an existing reality, all census racial categories emerge, or are negotiated, in such a political fashion—none exists in nature.

Despite the political origins of our official racial and ethnic categories, lay and academic prognostications about the country’s demo- graphic future rarely take politics seriously.

Take, for example, sociologist Richard Alba’s provocative commentary published in The American Prospect, “The Likely Persistence of a White Majority.”…

Read the entire article here.

The first real New Orleans saint? Henriette Delille’s path to canonization

The Times-Picayune
2017-03-02

Kim Chatelain

Portrait of Henriette Delille. This “carte de visite” albumen photo was taken by New Orleans photographer A. Constant at his studio on Hospital Street (now Governor Nichols). It’s the only known portrait of Delille.

It was 2011, and Archbishop Gregory Aymond was seeking a sacred antidote to the violence, murder and racism infesting his hometown. He turned to a venerable figure in New Orleans history, but a person only vaguely known to even the most ardent Roman Catholics, and composed a prayer that is now recited at every local Mass. It ends with the plea: “Mother Henriette Delille, pray for us that we may be a holy family.”

Unknown to many Catholics, the object of their prayers was a French-speaking woman of African descent. She was born in 1812 and grew up in the 500 block of Burgundy Street, and she lived a part of her life as a mistress in a social system known as placage, whereby wealthy white European men entered relationships with free women of color to circumvent laws against interracial marriage.

After the deaths of her two young children born through a concubine relationship, however, Delille at age 24 formally rejected the societal norms and experienced a religious transformation that eventually led to the formation of the Sisters of the Holy Family order. The community of Creole nuns provided care for those on the bottom rung of antebellum society, administering to the elderly, nursing the sick and teaching people of color who at the time had limited education opportunities. To this day, Holy Family nuns continue to serve out the mission launched in the mid-1800s by doing good works around the globe.

Now, 175 years after she founded the order, Delille stands at the doorstep of sainthood. If canonized, she will become the first New Orleanian, and the first U.S.-born black person, to be recognized as a saint by the Roman Catholic Church…

Read the entire article here.

Art Presentation and Discussion on Creative Practices

University of Maine Museum of Art
40 Harlow Street
Bangor, Maine 04401
Wednesday, 2017-04-26 @13:00-14:00 EDT (Local Time)

On Wednesday, April 26 at 1 p.m., University of Maine Intermedia MFA students Alicia Champlin and Eleanor Kipping will present their work and discuss creative practices at University of Maine Museum of Art.

Admission is free. Audiences are welcome to bring their own lunch.

Alicia Champlin will discuss her recent performance installation, “MOTIVE,” in the context of a research-based experimental practice. The performance, which took place in December 2016, was intended to spark questions about the relationships between media and maker, between language and listener, and between truth and metaphor. Instead, like many experiments, the work led to some unexpected outcomes, but rather than discounting the effort as a failure, Alicia will share some of the resulting insights that continue to move her practice forward into the unknown.

Eleanor Kipping is a second year MFA student. Her work explores the contemporary black female experience as ‘other’ in America in light of identity, hair politics, colorism and racial passing. She draws heavily on popular culture, and personal, historical and political narratives to drive her investigations. In her talk Coming of Race, Eleanor will share her experiences as a mixed-race female growing up in the predominantly Caucasian state of Maine. While sharing how she has come to terms with her own identity as a black and white woman, she will discuss how her creative practice and use of photography, video, performance, and installation is used as a way to continue her own explorations as well as educate and facilitate discussion surrounding topics of identity…

The Intermedia MFA program is a creative studio-centered degree on the hybrid nature of contemporary art. The MFA focuses on the intersection of creative practice arts with other disciplines and areas of interest, technology, and social praxis to model a new direction and approach to teaching and learning in the creative fields. For more information, visit www.intermediamfa.org.

For more information, click here.

Race is more than just black and white. This new podcast explores some of that middle ground.

The Washington Post
201-04-24

Alex Laughlin

(Illustration by Chris Kindred)

There’s this literary theory called the “mulatto canary in the coal mine.”

It holds that the treatment and depictions of mixed-race people in art and culture is a reflection of the broader state of race relations in America at that moment. The theory has been applied to works throughout American history, from Nella Larsen’s 1929 novel, “Passing,” to Danzy Senna’s “Caucasia” in 1999.

These multiracial characters, their very bodies providing evidence of racial lines crossed, are marked by confusion and betrayal, jealousy and cowardice, and most frequently, a tragic ending.

Well, it’s 2017 — 50 years since the Loving v. Virginia Supreme Court decision invalidated anti-miscegenation laws across the country. It’s been legal to cross these racial lines for five decades now, almost two full generations. What does it mean to be mixed race in America today?

I suppose I should tell you a little about myself and why I’m so interested in this topic…

Read the entire article here.

A Young Latino Arab American Throws His Hat in Congressional Ring

NBC News
2017-04-20

Brian Latimer, Assistant Producer

Ammar Campa-Najjar, 28, of Latino and Palestinian descent hopes he can unseat a long-term Republican representative in California’s District 50. Courtsey of Ammar Campa-Najjar

A young, American-born man of Latino and Arab heritage decided to throw his hat in the political ring after working as a community activist and in the Obama administration.

Ammar Campa-Najjar, 28, announced his candidacy Thursday in the hopes of unseating a long-term Republican representative in California’s District 50 in 2018.

Campa-Najjar is the fifth Democrat entering a crowded battlefield that includes Josh Butner, Pierre “Pete” Beauregard, Patrick Malloy and Gloria Chadwick. He hopes his experience as a community organizer during former Pres. Barack Obama’s second presidential campaign will give him an advantage.

Campa-Najjar, whose mother is Mexican American and whose father is Palestinian American, says he spent a lot of time speaking to Hispanic voters in his district to get them to the polls. In 2012, the district voted for Obama, but four years later did not show support for Hillary Clinton…

Read the entire article here.