Mixed Race Studies

Republican, Fear, Love, Blood: The Many Meanings of Red

Elephant
2019-04-29

In Full Bloom, 2019. Courtesy the artist and Monique Meloche Gallery, Chicago

Genevieve Gaignard is invested in examining the cultural divide between being black and white in the US, navigating a place for all the incremental shades that exist in between. Her latest work brings identities, experiences, appearances and materials together in symbolic shades of black, white and red. Words by Charlotte Jansen

When I first saw Genevieve Gaignard‘s work, staged photographs she shot of herself in 2017, fresh out of Yale, I immediately identified. As biracial woman like Gaignard, my experiences growing up, too white within my family, too brown in my majority white school, I could relate to the pain of being projected onto, and never quite fitting in. Yet my experiences are quite different to hers, growing up in the south of the US, half black, half white, with red hair; listening to Billy Stewart and watching John Waters films. Music and drag have been major influences on her work, as well as her sense of family and femininity. America has always been louder, brasher and more confident than the UK when it comes to exploring race, for the good and the bad…

…Can you tell me what your own relationship with magazines like Jet and Ebony has been?

I remember we had Jet and Ebony delivered to our house when I was growing up. My mother also held onto a lot of those magazines and had her own archive from years prior. Although I work with other magazines as well, such as Life, Women’s Day and McCall’s, it should be acknowledged that in those magazines, especially from the sixties and earlier, black people were not represented at all! It’s quite shocking to flip through an entire magazine from the forties or fifties and not see a single person of colour. It’s disturbing how white America refused to acknowledge an entire race of people. If black folks were present in all the magazines marketed to “Americans”, then I wouldn’t have had to make a point that I also source cut-outs from Jet and Ebony. My works aim to reflect a more inclusive view because that’s more like real life…

Read the entire interview here.

The Intersection of Race and Blood

The New York Times
2019-05-14

Rose George

Keith Negley

Blood can be racially or ethnically specific, so having more blood donors in certain groups can be crucial for saving the lives of patients who share their backgrounds.

“We need black blood.”

I didn’t know what to say to this, not least because it had been said by the head of donor services at England’s National Health Service Blood and Transplant. The interview was for a book I was writing on blood, a topic I knew a little about by then, but the baldness of his statement still shocked me. Surely we’re all the same under the skin?

I knew the history of race and blood was an ugly one. America’s earliest blood bank, founded in 1937 at Cook County Hospital in Chicago, noted race on donor forms and other blood banks followed suit. During World War II, African-American blood was labeled N for Negro (and some centers refused African-American donors outright) and given only to African-American soldiers. Writing to Eleanor Roosevelt, the chairman of the American Red Cross, Norman H. Davis, admitted that segregating blood was “a matter of tradition and sentiment rather than of science,” but didn’t stop doing it until 1950. Louisiana banned the segregation of blood only in 1972.

But the Red Cross was wrong: While no one is suggesting forced segregation of blood bags, it’s now scientifically established that blood can be racially or ethnically specific…

Read the entire article here.

‘Funnyhouse of a Negro’ gets under character’s skin

KU Today
The University of Kansas
Lawrence, Kansas 66045
2019-05-01

Rick Hellman, KU News Service
Telephone: 785-864-8852

LAWRENCE – More than one white politician has landed in hot water this year after old photographs of them dressed in blackface surfaced. Clearly, racial stereotypes are still a touchy subject. So is it OK for minorities to dress in whiteface? What if it’s meant to represent an inner conflict among people of mixed-race identity?

“This question implies that there is such a thing as reverse racism, and I don’t think we can even ask that without discussing the systemic inequality and racial hierarchies that result in internalized racism experienced by historically underrepresented groups,” said Nicole Hodges Persley, University of Kansas associate professor of theatre.

Melting Pot Theatre in Kansas City, Missouri, goes there this month when Hodges Persley directs an avant-garde play from 1964 titled “Funnyhouse of a Negro” by Adrienne Kennedy. The play, which opens at 7:30 p.m. Friday, May 3, for a two-week run, is part of Hodges Persley’s exploration of the ways 20th-century black artists undermined racial and mixed-race stereotypes in their creative work.

For the past couple of years, Hodges Persley has been working on the first major biography of actress Fredi Washington (1903-1994), a woman of mixed racial background who fought against the racial stereotyping of her day while also working for black empowerment…

Read the entire article here.

Red Bone Woman, A Novel

John Day Company
1950
314 pages

Carlyle Tillery (1904-1988)

The Stark Novel Of A Swamp Girl And A Lonely White Man — Carries The Wallop Of Faulkner And The Skills Of Caldwell

Literary Guidepost

Corsicana Daily Sun
Corsicana, Texas
page 18, column 2
Thursday, 1950-04-06

W. G. Rogers

Red Bone Woman, by Carlyle Tillery (John Day; $3.)

Son George packs up and goes off to a city job: daughter Molly is already married to Bill; wife Rose has died. That leaves Mr. Randall all by himself on the big Randall place in Louisiana, with a lot of his land exhausted, too much stock for one fellow to tend to and too many acres to plant.

A man can go from lonesome to shiftless to worse, or he can figure, as Mr. Randall does, that he isn’t finished just because he’s abandoned, and that if the first family he raised has left him, there’s time to raise a second.

For he isn’t so old, and he gets to thinking about the barefoot Red Bone girl down the road a piece. She is Temple Hamper, who stands day after day fishing in the creek near where he hoes. White women would rather live in the city, he has discovered; anyway, he isn’t young enough nor well enough off for a white woman. So though he knows how some folks in his neighborhood feel about the Red Bones, or Spanish white as they call themselves, he ups and asks Temple how she’d like to live in the big house with him.

She would, she says. After they settle down to the daily chores in the fields together, after he becomes used to her ways about his home, ho decides, though it seems unnecessary to her, to marry her. That’s pretty hard for George to take, and Molly won’t take it at all. These Red Bones, with skin darker than whites’ and lighter than negroes’, are almost illiterate. Temple, and Randall, too, are not educated enough to philosophize about race relations: they just solve them, for after all, they are intelligent. A determined couple, they make a happy life for themselves, a life so happy it is worth fighting for when a white-sheeted gang threatens it.

They are a rare couple, too, simple and honest, trying doggedly to master their personal and social problems. Sharing in their delights and appalled at their tragedy, the reader will remember them with a lasting affection. Tillery is a name to add to the large list of distinguished southern writers.

How Fears of “Passing” Changed the 1930 United States Census

History with Gabby Womack
2019-05-02

Gabrielle C. Womack, Reference/Access Associate
McQuade Library
Merrimack College, North Andover, Massachusetts

The presentation argues that mulattoes became negroes in the 1930 census because white Americans feared that black people were secretly among them, passing for white. Furthermore, it argues that the census change did not end the practice of racial passing or diminish white Americans fascination with it and fear of this act.

Watch the video here.

“I Will Not Say Nigger” excerpt

Vimeo
2017-09-25

Eleanor Kipping

The artist begins performance before audience enters the space. She writes i will not say nigger on a large sheet of charcoal covered brown paper. An hour passes. She begins her monologue by asking audience and herself who the word nigger belongs to, who has the right to use it, and who exactly is a nigger. She concludes that she is a nigger and begins to remove her eurocentric makeup and dress. She stands nude before the audience, revealing her natural hair and skin color and speaks in open confession on the reasons that her ‘light skin is not right skin’ and changes her entire outfit to that more stereotypical of a black female. She packs her white identity into a suitcase and returns to writing lines until she is alone.

The black female experience is heavily dominated by the constant need to navigate the spaces within and between dominant cultures. Many black and brown females are too familiar others monitoring their behavior, language, and appearance, and have to choose where and how they will relate to dominant standards. Despite their double-consciousness, they are still situated as ‘other’ within society. These experiences define their identities and sense of self.

“I Will Not Say Nigger” explores the language and exchanges that take place between dominant and minority cultures/races, but often go unaddressed. The unspoken is present in relationships, the workplace, and other social encounters. They are subtle, difficult to define, and are often brushed under the rug, yet reveal that we are far from the post-racial society that so many insist exists. The character that you in see this piece explores the spectrum of these experiences through her mixed-race identity and shares them in through a spoken and physical confession.

Photo and video shot by Amy Olivia Pierce, edited by Eleanor Kipping, audio recorded live at the University of Maine Innovative Media Research and Commercialization Center.

UMaine artist explores the many shades of colorism in exhibit

Bangor Daily News
2018-02-21

Emily Burnham

It wasn’t until she moved away from her home state of Maine, the whitest state in the country, that visual artist Eleanor Kipping realized it isn’t just her mixed race that affects the way she moves in the world — it’s also her lighter skin tone.

Discrimination toward people based on the shade of their skin, with favor given to fairer tones, is known as colorism — related to racism but often practiced within a specific community of people of color.

“I knew that I was a person of color, but it was in exploring that that I discovered colorism and my light skin in relation to that,” said Kipping, 29, a native of Old Town now back in Maine as a graduate student in the Intermedia MFA program at the University of Maine….

…The images are mounted on frames, on the backside of which is brown paper. The “brown paper bag test,” for which the installation is named, was a real “test” administered by among black people in the late 18th and 19th centuries, in which skin the same tone or lighter than a brown paper bag was deemed desirable for acceptance into black fraternities or social clubs, and darker was not…

Read the entire article and watch the video here.

Harmless Like You: A Novel

W. W. Norton
February 2017
320 pages
5.9 × 8.6 in
Hardcover ISBN: 978-1-324-00074-7

Rowan Hisayo Buchanan

Written in startlingly beautiful prose, Harmless Like You is set across New York, Connecticut, and Berlin, following Yuki Oyama, a Japanese girl fighting to make it as an artist, and Yuki’s son Jay who, as an adult in the present day, is forced to confront his mother’s abandonment of him when he was only two years old.

The novel opens when Yuki is sixteen and her father is posted back to Japan. Though she and her family have been living as outsiders in New York City, Yuki opts to stay, intoxicated by her friendship with the beautiful aspiring model Odile, the energy of the city, and her desire to become an artist. But when she becomes involved with an older man and the relationship turns destructive, Yuki’s life is unmoored. Harmless Like You is a suspenseful novel about the complexities of identity, art, adolescent friendships, and familial bonds that asks—and ultimately answers—how does a mother desert her son?

The Celestials

Tin House Books
2013-06-06
320 pages
Paperback ISBN: 978-1-935639-55-8

Karen Shepard

In June of 1870, seventy-five Chinese laborers arrived in North Adams, Massachusetts, to work for Calvin Sampson, one of the biggest industrialists in that busy factory town. Except for the foreman, the Chinese didn’t speak English. They didn’t know they were strikebreakers. The eldest of them was twenty-two.

Combining historical and fictional elements, The Celestials beautifully reimagines the story of Sampson’s “Chinese experiment” and the effect of the newcomers’ threatening and exotic presence on the New England locals. When Sampson’s wife, Julia, gives birth to a mixed-race baby, the infant becomes a lightning rod for the novel’s conflicts concerning identity, alienation, and exile.

A Graphic Novel That Answers a Child’s Question About Being Biracial

Book Review
The New York Times
2019-05-02

Ed Park

Mira Jacob

For a person of color in America, the term person of color can be both useful and divisive, at once a form of solidarity and a badge of alienation. There’s a flattening effect, too: A multitude of ethnicities and cultures, with their own color-coded nuances, get crammed into the initials P.O.C.

Among its many virtues, Mira Jacob’s graphic memoir, Good Talk (One World, $30), helps us think through this term with grace and disarming wit. The book lives up to its title, and reading these searching, often hilarious tête-à-têtes — with her parents and brother, confidantes and strangers, employers and exes — is as effortless as eavesdropping on a crosstown bus.

Mira lives in New York with her husband, Jed, who is white and Jewish, and their young son, Z., who is dark-skinned like his mother — a poster for racial harmony that can, in the current climate, feel like a target. Born in New Mexico to parents who immigrated from India in 1968, Mira is simply “brown,” if ethnically obscure, while growing up (“You’re Indian like feathers or Indian like dots?” a boy asks her). Ironically, she first feels the stigma of skin color on trips to her parents’ native country, thanks to not being as “fair” as the rest of her family. As a girl, Mira envisions the “lighter, happier, prettier me.”…

Read the entire review here.