Mixed Race Studies

Borderliners

BBC Radio 4
2019-07-06

In a new poem for Radio 4, Hannah Lowe explores the mysteries surrounding the lives of her Chinese Jamaican family.

The term ‘borderliner’ was once a derogatory term for having mixed heritage. “Between ‘bi-racial’ and ‘bounty,'” Hannah writes, “I find the label ‘borderliner’ which the dictionary tells me, means uncertain or debatable.” Using this term and its troubling history as the basis for a new poetic form, the poem reflects on borders and borderlines, both physical and psychological.

Hannah Lowe

Drawing on half-memories and imagined images from her family history, Hannah Lowe re-creates moments from the lives of her Jamaican Chinese father who came to the UK by ship in 1947 and became a professional gambler, her Chinese grandfather who moved to Jamaica as a legacy of indentured labour in the Caribbean, and most elusive of all the mystery surrounding the life of her Jamaican grandmother of whom she has only one photograph.

Producer: Jo Wheeler
Reader: Burt Caesar

A Just Radio production for BBC Radio 4

Listen to the story (00:27:39) here.

Chinyere K. Osuji

New Books Network
2019-07-11

Reighan Gillam, Host and Assistant Professor of Anthropology
University of Southern California

Chinyere K. Osuji, Boundaries of Love: Interracial Marriage and the Meaning of Race (New York: New York University Press, 2019)

The increasing presence of interracial relationships is often read as an antidote to racism or as an indicator of the decreasing significance of race. In her book, Boundaries of Love: Interracial Marriage and the Meaning of Race (NYU Press, 2019), Chinyere K. Osuji examines how interracial couples push against, navigate, and often maintain racial boundaries. In-depth interviews with black-white couples in Rio de Janeiro, Brazil and Los Angeles demonstrate how couples negotiate racial difference with their spouses, within their families, and during public encounters. This comparative study of interracial couples in Brazil and in the United States shows just how race can be constructed differently, while racial hierarchies persist. This book would be of interest to those in fields such as racial and ethnic studies, family and kinship studies, gender studies, and Latin American studies.

Listen to the interview (00:52:56) here. Download the interview here.

Afro-Cuban Diasporas in the Atlantic World

Boydell & Brewer
July 2010
260 pages
12 black and white illustrations
9×6 in
Paperback ISBN: 9781580464734
Hardback ISBN: 9781580463263
eBook for Handhelds ISBN: 9781580468190
eBook ISBN: 9781580467056

Solimar Otero, Professor of Folklore
Indiana University, Bloomington

A study of the interchange between Cuba and Africa of Yoruban people and culture during the nineteenth century, with special emphasis on the Aguda community.

Afro-Cuban Diasporas in the Atlantic World explores how Yoruba and Afro-Cuban communities moved across the Atlantic between the Americas and Africa in successive waves in the nineteenth century. In Havana, Yoruba slaves from Lagos banded together to buy their freedom and sail home to Nigeria. Once in Lagos, this Cuban repatriate community became known as the Aguda. This community built their own neighborhood that celebrated their Afrolatino heritage. For these Yoruba and Afro-Cuban diasporic populations, nostalgic constructions of family and community play the role of narrating and locating a longed-for home. By providing a link between the workings of nostalgia and the construction of home, this volume re-theorizes cultural imaginaries as a source for diasporic community reinvention. Through ethnographic fieldwork and research in folkloristics, Otero reveals that the Aguda identify strongly with their Afro-Cuban roots in contemporary times. Their fluid identity moves from Yoruba to Cuban, and back again, in a manner that illustrates the truly cyclical nature of transnational Atlantic community affiliation.

Table of Contents

• Grassroots Africans: Havana’s “Lagosians”
• Returning to Lagos: Making the Oja Home
• “Second Diasporas”: Reception in the Bight of Benin
• Situating Lagosian, Caribbean, and Latin American Diasporas
• Creating Afrocubanos: Public Cultures in a Circum-Atlantic Perspective
• Conclusion: Flow, Community, and Diaspora
• Appendix: Case Studies of Returnees to Lagos from Havana, Cuba

Sensual Not Beautiful: The Mulata as Erotic Spectacle

ReVista: Harvard Review of Latin America
Spring 2017 (Black is Beautiful)

Jasmine Mitchell, Assistant Professor of American Studies and Media Studies
State University of New York, Old Westbury

The iconic mulata female body is portrayed in Brazil as glistening brown. Photo courtesy of Jasmine Mitchell.

While white actresses and models still dominate beauty and fashion magazines in Brazil, on my last few visits to Brazil, I’ve noticed that actresses of African descent such as Camila Pitanga and Taís Araújo have also graced the covers. Since 2009, both actresses have also starred in telenovelas. Miss Brazil 2016 is the first black winner since Deise Nunes’s crowning in 1986. The 2016 competition had the largest number of black candidates in its history. The dominant conceptualizations of beauty in Brazil are shifting. Erika Moura, the Mulata Globeleza of 2017, did not appear as a bodypainted nude Rio de Janeiro samba dancer, but instead performed in various costumes and dance styles representing a breadth of Brazilian regional cultures.

It’s certainly not been this way for very long. In 2001, on my first trip to Brazil, I yearned to find a refuge, a place where my background as a mixed-race black woman from the United States was neither exotic nor fetishized. Relying on Brazil’s reputed celebration of racial mixing, I believed that it would become my racial paradise in which brown was beautiful and I would find a resistance to the exclusivity of white U.S. beauty norms.

Instead, I became familiar with a Brazilian saying, “Branca para casar, mulata para fornicar, negra para trabalhar (white women for marriage, mulata women for sex, black women for work).”…

Read the entire article here.

Being More ‘Open:’ Black Women Negotiate Dating and Marrying White Men

Chinyere Osuji, PhD
2019-07-10

Chinyere K. Osuji, Assistant Professor of Sociology
Rutgers, The State University of New Jersey, Camden

When I was studying at Harvard in the early 2000s, I had a black professor who had built part of his career gas-lighting anti-black discrimination in favor of 1990s-style black cultural inferiority tropes. My grad school girlfriends and I awkwardly giggled over “the sex parts” of his book on black upward mobility. He cited statistics saying that black women did not perform oral sex as often as white women, making them less desirable sexual partners. Sexual incompatibility on this sex act was part of the motor driving black men to date interracially more than black women. I was struck by how he ignored scholarship showing how white women are lauded as the essence of beauty, domesticity, and ideal womanhood. Instead, in a reversal of the Jezebel stereotype, he explained this race-gender imbalance as due to black women being prudes. I remember that when we stopped laughing, we speculated on which black woman might have hurt him and whether this was scholarly revenge porn against black women. We also questioned how his much paler wife felt about this discussion.

Over a decade later, I noticed the increasing popularity of a similar dynamic: “Black women need to be more open!”

How many black women have heard this in reference to our dating and marriage prospects?…

…In my book, Boundaries of Love: Interracial Marriage and the Meaning of Race, I conducted over 100 interviews with people in black-white couples in Los Angeles and Rio de Janeiro. I had the privilege of listening to men and women across racial pairings share the monotony, excitement, struggles, and joys of being married to a person on the other side of the ethnoracial hierarchy. Almost all couples seemed content in their relationships. Several were parents navigating how to raise children who were comfortable with the black, white, multiracial, and multi-ethnic sides of their extended families.

One thing that struck me about the black women whom I interviewed was how several of them complained about their white husbands who “just didn’t get it.” As people on the top of gender, racial, and often class hierarchies, these white men often could not make sense of the privileges they accrued in a society that fought very hard to occlude them. The work often fell on their black wives to teach them how they navigated the world as white middle class men. A few white husbands were “woke” to these dynamics. When I interviewed them individually, we laughed about their couple tactic of wives “tagging” them for interactions with customer service representatives and other outsiders. This strategy ensured that they used their race and gender privileges for the good of the family. Still, black women in other relationships described the emotional labor of explaining intersections of disadvantage to their oblivious white husbands…

Read the entire article here.

Jamaica gets first Taino chief in over 500 years

The Gleaner
Kingston, Jamaica
2019-06-19

Paul H. Williams, Gleaner Writer

Paul H. Williams

When the Europeans came to what is now known as Jamaica (Yamaye), the Tainos had established themselves in several villages all over the island. They had functional social, commercial, religious and political systems.

The cacique (also spelt kasike/cacike) was the paramount chief of the cacicazgo (chiefdom), which consisted of several villages. The cacique’s power was vast, and he was highly respected. The power that he wielded and the respect he commanded were obliterated after the Spaniards arrived.

The history books are explicit in their narratives about the total genocide of the Tainos in Jamaica. Yet, it is a fact that the Taino DNA had survived through interbreeding, and there are many Jamaicans, some of whom are academics, who have laid claim to their Taino ancestry and preserving Taino heritage.

Robert Pairman is one of the people who are active in preserving the Taino heritage in Jamaica, and recently he was enstooled in an elaborate ritualistic ceremony as kasike (cacique) of the Taino Tribe, Jamaican Hummingbird (YukayekeYamayeGuani), inside the Asafu Yard at Charles Town Maroon village in Portland.

For more than two hours, people watched as history unfolded in front of their eyes. They listened to the impassioned voice of Boriken (Puerto Rico) Taino elder Bibi Vanessa Inarunikia Pastrana as she guided the participants and informed onlookers about their Taino and Africa heritage, and the need to embrace them. It was she who handed Pairman the mayana (Jamaican Taino ceremonial axe) that was used by a Jamaican cacique…

Read the entire article here.

Racism ‘won’t go away’ even if we’re all mixed-race in the future

METRO.co.uk
2019-06-18

Natalie Morris, Senior lifestyle Reporter

The idea of ‘divide and conquer’ harks back thousands of years.

Whether it is by gender, class, wealth or race, humans love walling themselves into distinct categories then using those categories to create hierarchies.

In the case of race, this hierarchical distinction ended up with slavery, countless programmes of ethnic cleansing and the retention of ‘othering’ based on the colour of skin even to the present day.

But what happens if we take away these racial categories that divide us into subgroups?

If, instead of defining as black, white, Asian or any other singular category, we defined ourselves as a little bit of everything, would it herald the dawn of a more accepting, ‘post-racial’ age?

And would that mean racism would end?…

Read the entire article here.

Sociologist’s Book Highlights Experiences of Interracial Couples and the Meanings They Give to Race and Ethnicity

Rutgers-Camden News Now
Rutgers, The State University of New Jersey
2019-06-10

Tom McLaughlin, Media Relations Specialist

Throughout her book, Osuji uses her findings to challenge the notion that society should rely on interracial couples and their multiracial children to end racism.

While people in American society often talk about race mixture as an antidote to the country’s racial problems, interracial couples remain stigmatized, according to a new book by a Rutgers University–Camden sociologist.

“The idea is that, the more people who are interracially marrying, then we will have more multiracial children and magically there won’t be racial inequality or racism anymore,” says Chinyere Osuji, an assistant professor of sociology at Rutgers University–Camden.

That’s not the case, says the Rutgers–Camden researcher.

According to Osuji, looking at interracial couples in Brazil – a country historically known for its racial diversity – shows how racism can coexist with race mixture. She explains that, although the country does have a substantial multiracial population, interracial couples are very much still stigmatized and race mixing is segregated by class – more likely to occur “in poor communities, where brown and black people live.”

These are just a few of the illuminating findings in Osjui’s groundbreaking new book, Boundaries of Love: Interracial Love and the Meaning of Race (NYU Press, 2019)…

Read the entire article here.

New Academic Minor in Critical Mixed Race Studies

San Francisco State University
College of Ethnic Studies
1600 Holloway Avenue
San Francisco, California 94132-4100

2019-06-05

Professors Wei Ming Dariotis and Nicole Leopardo have founded a new academic minor in Critical Mixed Race Studies (in the College of Ethnic Studies at San Francisco State University. This is the first degree-granting program in the field of mixed race studies in the United States!

Critical Mixed Race Studies emphasizes the mutability of race and the porosity of racial boundaries to critique processes of racialization and social stratification based on race. Critical Mixed Race Studies addresses local and global systemic injustice rooted in systems of racialization.

Total Units for Minor: 18
Introductory Course (3 units)

• ETHS 110: Critical Thinking in the Ethnic Studies Experience^*

Ethnic Focus (9 units)
Choose three courses, no more than one from each of the sections A through D)^*

• Section A: Asian American Studies
  • AAS 301: Asian Americans of Mixed Heritage
  • AAS 330: Nikkei in the United States
• Section B: American Indian Studies
  • American Indian Studies 350/AFRS 350/LTNS 355: Black-Indians in the US
• Section C: Latina/Latino Studies
  • LTNS 380 Afro/Latina/o Diasporas^* (has not been taught in the last 5 years)
  • LTNS 278: History of Latinos in the U.S.
• Section D: Africana
  • AFRS 401: Pan African Black Psychology: A North American, South American and Caribbean Comparison

Comparative/Elective (3 units)
Choose one course from the following)

• RRS 625: Mixed Race Studies⁺
• AAS 522: Transracial Adoptee Experience⁺

Applied Courses (at least 3 units; choose one from below; must be with CMRS Faculty)

• ETHS 685: Projects in Teaching Critical Mixed Race Studies (must be for one of the courses listed above or any course with a; repeatable for 1-4 units)
• ETHS 697: Field Research or Internship in Critical Mixed Race Studies (repeatable for 1-6 units)
• ETHS 699: Special Study^*

Key: ^*Required Course ⁺Elective Course

For more information, click here.

The Prism of Race: The Politics and Ideology of Affirmative Action in Brazil

University of Michigan Press
2018
272 pages
2 tables
6 x 9
Hardcover ISBN: 978-0-472-13084-9
Ebook ISBN: 978-0-472-12389-6
DOI: 10.3998/mpub.9736376

David Lehmann, Emeritus Reader in Social Science
Cambridge University

Foreword by:

Antonio Sergio Guimarães, Senior Professor of Sociology
University of São Paulo, São Paulo, Brazil

Brazil has developed a distinctive response to the injustices inflicted by the country’s race relations regime. Despite the mixed racial background of most Brazilians, the state recognizes people’s racial classification according to a simple official scheme in which those self-assigned as black, together with “brown” and “indigenous” (preto-pardo-indigena), can qualify for specially allocated resources, most controversially quota places at public universities. Although this quota system has been somewhat successful, many other issues that disproportionately affect the country’s black population remain unresolved, and systemic policies to reduce structural inequality remain off the agenda.

In The Prism of Race, David Lehmann explores, theoretically and practically, issues of race, the state, social movements, and civil society, and then goes beyond these themes to ask whether Brazilian politics will forever circumvent the severe problems facing the society by co-optation and by tinkering with unjust structures. Lehmann disrupts the paradigm of current scholarly thought on Brazil, placing affirmative action disputes in their political and class context, bringing back the concept of state corporatism, and questioning the strength and independence of Brazilian civil society.

Table of Contents

• Foreword
• Preface
• 1. Introduction
• 2. After Durban
• 3. Classification Wars
• 4. Race, Class, and Education in the Search for Social Justice
• 5. The Movimento Negro between State, Civil Society, and Market
• 6. The Campaign and Theories of Social Movements
• Appendix A: Selected Indicators on the Growth of the Brazilian Higher Education System (2003–2014)
• Appendix B: Interviews Carried Out between 2008 and 2014
• Glossary
• Footnotes
• Bibliography
• Index