Mixed Race Studies

Jesse Williams: ‘Celebrity culture? I am not going to participate in that’

The Guardian
2015-10-01

Jana Kasperkevic

The Grey’s Anatomy star is back on screen as TV pin-up Jackson Avery, but for the former teacher it’s his civil rights work he wants people to talk about

There is a heatwave making its way through Los Angeles. It’s the second week of September yet temperatures remain at 32C (89F). At 8am, most of the city is still asleep or just waking up, while surfers at Venice Beach have already spent hours searching for the perfect wave. About 5,000 of the city’s residents will wake up to no power as demand on the power grid has triggered blackouts.

On South La Brea Avenue, the street seems deserted except for Jesse Williams, who has seemingly appeared out of nowhere – with no car in sight or handlers in view as he casually strolls up the street. It’s a surprisingly low-key entrance into the world of a man millions of viewers watched when Grey’s Anatomy returned to ABC for its 12th season. On average, about 8.22 million viewers tuned in every Thursday night during its 11th season…

..Being biracial – his mom is white and his dad is black – Williams has been able to experience both sides of the spectrum. “I have access to rooms and information. I am white and I am also black. I am invisible man in a lot of these scenarios. I know how white people talk about black people. I know how black people talk about white folks. I know I am there and everyone speaks honestly around me,” he says.

“I remember a mom of a friend of mine in the suburbs made some comment about a black person and – I had to be 12, about 60 pounds – and I said something and she said: ‘Oh no, not you. You are not black. You are great.’ It was real. That fucking happened. And she meant it. And she meant it sincerely and sweetly. She was paying me a compliment.”…

Read the entire article here.

Jesse Williams Discusses Biracial Privileges and Social Justice: ‘Black Americans Are Not Angry. They Are Hurting’

The Root
2015-10-02

Diana Ozemebhoya Eromosele

It has always been a pet peeve of mine when biracial people seem to ignore their white side and act as if the world perceives them as black through and through. I always felt that in their determination to identify solely and sternly as black, they were missing out on an opportunity to share some of the insight they may have about how white people feel and think about race relations. That they might be missing out on an opportunity to act as a conduit between both racial groups.

In an interview with The Guardian, Grey’s Anatomy star Jesse Williams does a fantastic job of articulating the privileges and insights that being biracial affords him, and how he uses that knowledge to inform his work as an activist in working-class black communities. Williams’ mom is white, and his dad is black.

“I have access to rooms and information. I am white and I am also black. I am invisible man in a lot of these scenarios,” Williams said, referring to the Ralph Ellison classic. “I know how white people talk about black people. I know how black people talk about white folks. I know I am there and everyone speaks honestly around me.”…

Read the entire article here.

‘One Drop of Love’

The Sophian: The Independent Newspaper of Smith College
Northampton, Massachusetts
2015-09-24

Eliza Going, Contributing Writer

Fanshen Cox DiGiovanni performed her well-known one-woman play challenging the construct of race, “One Drop of Love,” on Sept. 18 and 19 in the Hallie Flanagan Studio Theatre. In this show, she not only tells the story of her own experiences with race as a multicultural woman, but she also gives a taste of many different incidents experienced by people of varying ages, backgrounds and cultural identities through the ups and downs of their most intimate relationships.

The play is presented in two formats. In one, DiGiovanni plays a variety of different characters talking conversationally about their experience with race; in the other, she jumps through U.S. history as a census taker. A projector lights up a simple white screen with the year and race section of the corresponding census…

Tying the census into the play introduces a political component that connects the stories of racial injustice to a tangible account of the government’s inattention toward racial or cultural identity. Only in 2010 [2000] did it become possible to check more than one box on the census. “I’m glad she connected the personal and the political in this way because, to me, they’re inextricably linked, and one can’t talk about one without the other,” Elizabeth Haas ’17 said…

Read the entire review here.

These are the beautiful, complex Blaxicans of Los Angeles

Fusion
2015-09-24

Jorge Rivas, National Affairs Correspondent

Back when Walter Thompson-Hernandez was in graduate school, his friends and family would give him blank stares as he explained what he was studying.

Finally, in an effort to make his work more accessible, he started an Instagram account dedicated to his research: @BlaxicansOfLA.

Thompson-Hernandez, who grew up in Los Angeles, identifies as Blaxican—his mother is Mexican, and his father is black.

“The term Blaxican is really is an example of the reinvention of language that exist in the U.S,” said Thompson-Hernandez, now a researcher at the University of Southern California who studies the impacts of interracial mixing between African Americans and Latinos in South Los Angeles…

Read the entire article here.

Incidents in the Life of a Slave Girl, Written by Herself

Thayer and Eldridge
1861

Harriet Ann Jacobs (1813-1897)

Edited by Lydia Maria Child (1802-1880)

Read the entire book here or here.

Genetic Approaches to Health Disparities

Chapter in Genetics, Health and Society (Advances in Medical Sociology, Volume 16) (2014)
pages 71-93
DOI: 10.1108/S1057-629020150000016003

Catherine Bliss, Assistant Professor of Sociology
University of California, San Francisco

Purpose

This chapter explores the rise in genetic approaches to health disparities at the turn of the twenty-first century.

Methodology/approach

Analysis of public health policies, genome project records, ethnography of project leaders and leading genetic epidemiologists, and news coverage of international projects demonstrates how the study of health disparities and genetic causes of health simultaneously took hold just as the new field of genomics and matters of racial inequality became a global priority for biomedical science and public health.

Findings

As the U.S. federal government created policies to implement racial inclusion standards, international genome projects seized the study race, and diseases that exhibit disparities by race. Genomic leaders made health disparities research a central feature of their science. However, recent attempts to move toward analysis of gene-environment interactions in health and disease have proven insufficient in addressing sociological contributors to health disparities. In place of in-depth analyses of environmental causes, pharmacogenomics drugs, diagnostics, and inclusion in sequencing projects have become the frontline solutions to health disparities.

Originality/value

The chapter argues that genetic forms of medicalization and racialization have taken hold over science and public health around the world, thereby engendering a divestment from sociological approaches that do not align with the expansion of genomic science. The chapter thus contributes to critical discussions in the social and health sciences about the fundamental processes of medicalization, racialization, and geneticization in contemporary society.

Read or the purchase the chapter here.

The Marketization of Identity Politics

Sociology
Volume 47, Number 5 (October 2013)
pages 1011-1025
DOI: 10.1177/0038038513495604

Catherine Bliss, Assistant Professor of Sociology
University of California, San Francisco

Sociology has begun to question how new genetic sciences affect older ways of constructing and contesting social identity, including forms of identity politics that have brought women and minorities significant gains. This article presents US debates on genetics, identity politics, and race in order to theorize emergent transformations in light of the genomic revolution. Examining recent developments in the realms of pharmaceuticals and ancestry estimation, I argue that traditional forms of identity politics are still actively at work, though they are being marketized in novel ways. This article combines theories of racialization and medicalization to detail how genomics ushers in a subtle new version of identity politics: a pharmaceuticalized citizenship wherein health rights and political participation are co-envisioned in individualistic molecular terms.

Read the entire article here.

Review: Trevor Noah Keeps ‘Daily Show’ DNA in Debut

The New York Times
2015-09-29

James Poniewozik, Television Critic

The post-Jon Stewart version of “The Daily Show” that Trevor Noah and Comedy Central unveiled on Monday night was a bit like a new iPhone. It was sleeker, fresher and redesigned. There were tweaks here and there — look, even a new font!

But it still does essentially the same thing.

Sure, the 31-year-old, South African-born Mr. Noah is a new face and voice. Likening Mr. Stewart to a comedic father, he joked: “Now it feels like the family has a new stepdad. And he’s black.” Assured, handsome and with a crisp delivery, Mr. Noah was a smoother presenter than Mr. Stewart, who made an art form of sputtering and exasperated facepalming.

But if Mr. Noah’s debut was largely successful, it was also because of the operating system — the show’s writing — running under the surface. That algorithm, capable of processing a day’s media inputs into a satirically argued package, is what makes “The Daily Show” “The Daily Show.” This first outing was about proving that he could run the software without crashing…

Read the entire article here.

Black No More? The Recent Recognition of Mixed-Race Identity

Acta Philologica
Issue 45 (2014)
pages 78-84

Joanna Chojnowska, Assistant Professor
American Literature Section, Department of Modern Philology
University of Warsaw, Warsaw, Poland

Artykuł omawia relatywnie niedawną zmianę, jaka zaszła w kategoryzacji tożsamości rasowej w USA. Tradycyjnie postrzegani i identyfikujący się jako podgrupa Afroamerykanów zgodnie z zasadą „jednej kropli krwi”, dawni „Mulaci” zyskali w ciągu ostatnich dziesięcioleci nowe możliwości definiowania swej tożsamości rasowej dzięki teoriom postetniczności i hybrydowości, tożsamości „new mestiza” i wpływom świata latynoskiego. Jednocześnieujawniły się głosy krytyki wobec porzucenia esencjalistycznego postrzegania rasowości. Porównując przeciwstawne stanowiska w tej sprawie, artykuł przedstawia różne możliwości (auto)identyfikacji rasowej w USA.

For most of the history of the United States, the racial categorization of mixed black/white persons was illogical and often contradictory (Sollors, “Introduction” 6). Generally speaking, people with any percentage of black ancestry were most commonly classified simply as black (according to the “one-drop rule” imposed by whites), and, at times, recognized as a separate subgroup within this category. Interestingly, black and biracial people internalized the “one-drop” thinking, and by the 1920s people were unlikely to identify themselves as mulattoes (Pabst 199–200; Morton 116). This situation remained largely unchanged until the 1990s, which witnessed a noticeable shift towards acceptance and even celebration of mixedness (Hollinger 1370). This article aims to demonstrate how the new approaches to mixed race – postethnicity, hybridity and “mestizaje” – have complicated the traditional “either-or” racial division in the United States. It also argues that the long-established racial ideas – the “one drop” thinking and essentialism (albeit in a modified form) – are still strongly present in the American racial discourse. Comparing opposing stances on this matter, the article illustrates different possibilities of racial self-identification in the United States.

Since the 1990s, popular and academic interest in multiracialism has been growing (Elam xiii). For the first time since 1920, mixedness was also officially recognized by the state in the National Census 2000 (Zack 15). In the words of Patricia Morton, “American scholars are not only exploring the contemporary role of mulattoes, but also recognizing their historical existence and roots. [. . .] Americans of mixed black-white ancestry are no longer the most invisible ‘invisible man’ of American history” (122). Studies and anthologies on mixed race published in the last decade of the 20th century include such important works as: Racially Mixed People in America (1992) and The Multiracial Experience (1996) by Maria P. P. Root, Race and Mixed Race (1993) and American Mixed Race (1995) by Naomi Zack, as well as Neither Black nor White yet Both (1997) and Interracialism (2000) by Werner Sollors. The critical attention to the notion of mixed race continues unabated into the new millennium. Recent works include: Mixing It Up (2004) edited by SanSan Kwan and Kenneth Zack, Complicating Constructions (2007) edited by David Goldstein, The Souls of Mixed Folk (2011) by Michele Elam and Crossing B(l)ack (2013) by Sika A. Dagbovie-Mullins. Significantly, a growing body of such critical works is written by multiracial persons…

Read the entire article here.

Mixed-race students struggle to find their identity

The Daily Pennsylvanian
Philadelphia, Pennsylvania
2015-09-28

Elizabeth Winston

Many students seem to effortlessly fit into cultural groups at Penn [University of Pennsylvania], but for some, it’s more complicated than simply choosing one.

For mixed-race students, finding racial or cultural groups to identify with can be more of a challenge. Being from a mixed cultural background comes with unique experiences that are more complex than simply combining the two — or more.

College sophomore Emily Marucci is Chinese, but was adopted into a white family at a very young age. She said people “are always confused [why] my last name is Italian. It’s too long to be Asian.”

“I feel like sometimes I’m expected to be in different circles than I am,” Marucci added. “Racially, I’m supposed to be Asian-American, but I identify more as white. No one ever thinks that when they look at me.”

Wharton sophomore Deena Char also identifies with this frustration. With a mix of Japanese, French and Native-American backgrounds, she finds it insulting when people pigeonhole her into one identity.

“Just because I’m Asian, it doesn’t mean that I want to be in an Asian organization,” Char said.

One of the struggles mixed-race people face is formally identifying their ethnicities on demographic forms. Often they must fill in a bubble marked “other,” choose one identity over the other or occasionally have the option to choose a “multiracial” or “mixed” bubble.

“To lump us all into one ‘none of the above’ category just doesn’t feel right,” Wharton sophomore Avery Stephenson, who identifies as Filipino and black, said…

Read the entire article here.