Mixed Race Studies

Spiritualism in Nineteenth-Century New Orleans: The Life and Times of Henry Louis Rey

University Press of Mississippi
January 2017
208 pages
25 b&w illustrations, 1 map, chronology, bibliography, index
6 x 9 inches
Hardcover ISBN-13: 978-1496810083

Melissa Daggett

Modern American Spiritualism blossomed in the 1850s and continued as a viable faith into the 1870s. Because of its diversity and openness to new cultures and religions, New Orleans provided fertile ground to nurture Spiritualism, and many séance circles flourished in the Creole Faubourgs of Tremé and Marigny as well as the American sector of the city. Melissa Daggett focuses on Le Cercle Harmonique, the francophone séance circle of Henry Louis Rey (1831–1894), a Creole of color who was a key civil rights activist, author, and Civil War and Reconstruction leader. His life has so far remained largely in the shadows of New Orleans history, partly due to a language barrier.

Spiritualism in Nineteenth-Century New Orleans focuses on the turbulent years between the late antebellum period and the end of Reconstruction. Translating and interpreting numerous primary sources and one of the only surviving registers of séance proceedings, Daggett has opened a window into a fascinating life as well as a period of tumult and change. She provides unparalleled insights into the history of the Creoles of color and renders a better understanding of New Orleans’s complex history. The author weaves an intriguing tale of the supernatural, of chaotic post-bellum politics, of transatlantic linkages, and of the personal triumphs and tragedies of Rey as a notable citizen and medium. Wonderful illustrations, reproductions of the original spiritual communications, and photographs, many of which have never before appeared in published form, accompany this study of Rey and his world.

Our Secret Family Legacy

The Rumpus: Not the end of the Internet, but you can see it from here.
2016-08-31

Ashlie Kauffman, Senior Poetry Editor
jmww

Half my life ago, when I was twenty-one and in my first year out of college, my father brought his new girlfriend back home to Baltimore to visit. It had been over four years since I had last seen him, yet after a lifetime as an alcoholic, he was far from pleasant. We met for dinner at the house of a couple in whose basement he’d lived in before leaving town (I more accurately should say before he had to leave town, because of his then illegal activities). His friends and girlfriend doted on me almost parentally even though we’d just met: the wife, in fact, insisted on giving me four rolls of quarters for my laundry—all three of them engaging in the kind of codependency in which they tried to make up for the frequent offensive statements that my father was dishing out.

The drunker he became, the more personal these statements got, and the more vitriol he loaded into them. He was bragging about things about which anyone else would feel guilty or ashamed, in order to fluff himself up—some things that even now I would never repeat to my mother, for how deeply they pushed the knife. He was enacting the typical bully, typical alcoholic blaming-and-judging behavior: making himself feel better by putting others down. In front of his friends and girlfriend, he criticized my mother for divorcing him and called her, multiple times, “a whore”; then he called her mother—my grandmother—”a nigger.” To prove his point, he slurred, with a knowing tone, as if he were somehow enlightening me, “Your grandmother had nigger lips.”…

Read the entire article here.

On Being a Black Female Math Whiz During the Space Race

The New York Times
2016-09-05

Cara Buckley, Culture Reporter

Katherine Johnson, left, and Christine Darden, two of the former NASA mathematicians in the book “Hidden Figures.” Credit:  Chet Strange for The New York Times

HAMPTON, Va. — Growing up here in the 1970s, in the shadow of Langley Research Center, where workers helped revolutionize air flight and put Americans on the moon, Margot Lee Shetterly had a pretty fixed idea of what scientists looked like: They were middle class, African-American and worked at NASA, like her dad.

It would be years before she learned that this was far from the American norm. And that many women in her hometown defied convention, too, by having vibrant, and by most standards, unusual careers.

Black and female, dozens had worked at the space agency as mathematicians, often under Jim Crow laws, calculating crucial trajectories for rockets while being segregated from their white counterparts. For decades, as the space race made heroes out of lantern-jawed astronauts, the stories of those women went largely untold.

Four of them are the subjects of Ms. Shetterly’s first book, “Hidden Figures,” a history being released on Tuesday by William Morrow. The book garnered an early burst of attention because its movie version, starring Taraji P. Henson, Octavia Spencer and Janelle Monáe, is scheduled for a year-end release and set for an Oscars run. The movie rights were snapped up weeks after Ms. Shetterly sold her book proposal in 2014, and well before she started writing the book in earnest, a disorientingly fast, if exhilarating, turn…

Read the entire article here.

What is Afro-Latin America?

African American Intellectual History Society (AAIHS)
2016-09-04

Devyn Spence Benson, Assistant Professor of Africana Studies and Latin American
Davidson College, Davidson, North Carolina

From Mexico to Brazil and beyond, Africans and people of African descent have fought in wars of independence, forged mixed race national identities, and contributed politically and culturally to the making of the Americas. Even though Latin America imported ten times as many slaves as the United States, only recently have scholars begun to highlight the role blacks and other people of African descent played in Latin American history. This course will explore the experiences of Afro-Latin Americans from slavery to the present, with a particular focus on Haiti, Cuba, Mexico, Brazil, and Colombia. We will also read some of the newest transnational scholarship to understand how conversations about ending racism and building “raceless” nations spread throughout the Americas and influenced the Civil Rights movement in the United States.

In doing so, the course seeks to answer questions such as: What does it mean to be black in Latin America? Why has racism persisted in Latin America despite political revolutions claiming to eliminate discrimination? How have differing conceptions of “race” and “nation” caused the rise and decline of transnational black alliances between U.S. blacks and Afro-Latin Americans?

Last Tuesday, I began my eighth year of university teaching, but my first day at my new institution – Davidson College. Feeling both like a newbie (I was still unpacking boxes of books last week) and like an old pro, I dove right into teaching two introductory courses—Afro-Latin America and History of the Caribbean—passing out the course description pasted above. Both of my courses were cross-listed with Africana and Latin American Studies and fell under my purview as the new professor of Afro-Latin America. Mine is a joint position and the first untenured new hire for both Africana and Latin American Studies. I was initially shocked when I saw the advertisement last summer and remain shocked in many ways that both Africana and Latin American Studies at Davidson were interested in hiring an Afro-Latin Americanist as their first faculty position (other than chair) in two relatively young departments…

Read the entire article here.

Sil Lai Abrams Blooms in Blackness

Los Angeles Review of Books
2016-08-31

Brooke Obie

Sil Lai Abrams, Black Lotus: A Woman’s Search for Racial Identity (New York: Gallery Books, 2016)

SIL LAI ABRAMS HAD HER SUSPICIONS about her race as a very young child. Her brown skin was much darker and her hair much curlier than her fair-skinned, straight-haired younger sister and brother. When she would walk down the street with her Chinese mother and White father, her White neighbors would stare and whisper.

“Your skin is brown because you were born in Hawaii,” her father would tell her anytime she asked, assuring her of her legitimacy as his own White child. It became her retort when she was met with “porch monkey” and other racist slurs by children at her majority-White school: “I’m Hawaiian!” she assured them, not Black.

The same father who raised her in Whiteness would strip her of that safety net of privilege when she was 14 years old. After Sil Lai laughs at racist jokes with her younger sister May Lai, one of which is how to “stop a nigger from jumping on the bed” — par for the course in her Seminole County, Florida, neighborhood — her father came into the room, appearing disgusted, only to say, “I don’t know why you’re laughing, Sil Lai. You’re one.”…

Read the entire review here.

How My White Mother Helped Me Find My Blackness

The Establishment
2016-08-31

Ijeoma Oluo, Editor at Large

The author (left) with her sister, uncle, brother, and mother

“Hold still.”

“Mom, you’re hurting me!”

“I am not. Hold still or your headwrap won’t look right.”

“I don’t want to wear the headwrap. It looks weird. Everyone will laugh at me!”

“What kind of African are you??”

I looked up at my white mom as she tugged on the gele around my head, and tried very hard not to roll my eyes…

Read the entire article here.

Black Like Him: Colin Kaepernick And Race

The Games Men Play: Sports. Culture. Sex.
2016-08-31

Georgette Gouveia

“Only in America could a conversation about racial oppression devolve into one black millionaire calling out a biracial millionaire for not knowing what’s it’s like to be truly oppressed.”

So posted Mark Thomas on an ESPN thread about NFL analyst Rodney Harrison criticizing San Francisco 49ers quarterback Colin Kaepernick after he sat through the National Anthem in a preseason game to protest violence toward blacks and other people of color in this country. Harrison said that Kaepernick – whom all eyes will be on when the Niners take on the San Diego Chargers on CBS’ “Thursday Night Football” – didn’t know what it was like to be a black man…

Read the entire article here.

Five Queers Of Color On What Connects Us To Our Complicated Or Mixed-Race Identities

Autostraddle
2015-01-02

Hannah Hodson

There is a sense of community that comes with being a person of color, but for some of us, settling into that community isn’t always comfortable. Because we don’t get a membership card along with our birth certificate, finding our identity comes with the burden of having to “prove” yourself. Whether you’re bi-racial, adopted, or otherwise ethnically ambiguous, there will always be that person who wants to know, needs to know: “What are you?” And while most of us have a stock answer, secretly we’re thinking “I’ve got no clue, dude.” Many of us struggle to prove our authenticity to ourselves first, and find ourselves deeply attached to little reminders of our roots. And those reminders, large or small, become the thread that weaves the stories of our lives. These are a few of those stories…

Read the entire article here.

Audiology freshman talks finding cultural identity on campus

The Daily Texan: Serving the University of Texas at Austin community since 1900
2016-08-31

Henry Youtt

Audiology freshman Karis Paul is the daughter of an Indian father and a half-Irish, half-Austrian mother. Mixed-race students make up only 3 percent of the students on campus. Photo Credit: Juan Figueroa | Daily Texan Staff

“What race are you?” the questionnaire reads above a set of yet unmarked boxes.

White. Black. Hispanic.

For many people, this requires just another stroke of the pen, but for audiology freshman Karis Paul, there’s a little more to it than that.

Growing up in El Paso — where the population is approximately 80 percent Hispanic — Karis, the daughter of an Indian father and a half-Irish, half-Austrian mother, found acceptance in a town that exudes racial diversity. However, Karis was seen as white, leaving her uncertain of her identity in a nation that didn’t allow people to check multiple boxes in the census’ race category until 2000.

“My situation was nothing that I was very aware of until I got a little older,” Karis said. “I would tell people I’m Indian, and they’d be like, ‘What? Are you serious? Show me a picture of your dad.’ They would say, ‘You’re so not Indian.’”

Only about 3 percent of students on campus identify as mixed race. Karis said this underrepresentation often leads to misunderstandings in conversations about racial identity or, in her case, a sheer lack of such conversations…

Read the entire article here.

Love Sees No Color? Chinese American Intermarriage

AsAmNews
2014-07-10

Karen Ye

Editor’s Note: The following is a question and answer between reporter Karen Ye and Dr. Larry Hajime Shinagawa, Executive Director of New World Research Institute, a non-profit think tank focusing on research on new immigrants to the United States. Among his research areas are intermarriage, multiracial identity, and Asian American culture and community. He is former director of Asian American Studies at the University of Maryland at College Park and director of the Center for the Study of Culture, Race, and Ethnicity and Associate Professor of the Sociology Department of Ithaca College. Shinagawa makes the case that we need to go beyond color-blindness to understand intermarriage among Chinese Americans…

…Q: People say “love sees no color,” how do you feel about it?

A: Not true. When I wrote my dissertation on intermarriage among Asian Americans, I interviewed six dozen interracial couples. When they were with their significant other, they said, “I don’t see color. I just see him/her.” But when I talked to them individually, they discounted the narrative of color blindness and said it indeed played a major role, but one that they tried to overcome.

Q: What do you think that tells us?

A: That interracial relationships and interracial marriages are anything but color-blind. Yes, there is love, but that love is tinged and affected by the history of colonialism, skin color hierarchy, White racial privilege, unequal economic opportunity and by racist/sexist imageries that define the politics of sexual desire and acceptability…

Read the entire interview here.