Mixed Race Studies

Can Biracial Activists Speak To Black Issues?

The Establishment
2016-07-06

Shannon Luders-Manuel

While my first instinct was to celebrate Jesse Williams’ recent Humanitarian Award from BET, my second instinct, which came just seconds later, was to brace myself for the backlash.

The Grey’s Anatomy actor and former teacher has been a highly visible activist within the Black Lives Matter movement, recently executive producing the documentary Stay Woke: The Black Lives Matter Movement. Yet those born of racial admixture are often viewed as half-as, half-ass appropriators of blackness. We’re often seen as deceitful, dangerous, and damaging to black solidarity.

In his BET acceptance speech, Williams called out police brutality and the racial injustices black people have faced throughout history: “There has been no war that we have not fought and died on the front lines of. There has been no job we haven’t done. There is no tax they haven’t levied against us.” He added that, “We want [freedom] now.”

While fallout from his speech continues to reverberate—dueling petitions are now raging, calling for him to be fired from/kept on Grey’s Anatomy, respectively—his words were largely well-received in both black and white spheres. But, like anyone of mixed parentage who publicly rails against racial injustice, some questioned his right to speak at all…

Read the entire article here.

White people, don’t tell me what Martin Luther King would think of Black Lives Matter

Vox
2016-07-08

Jon Crowley
Toronto, Ontario, Canada

I woke up Thursday morning and accidentally watched a video of Alton Sterling being killed by the police. In a world of social feeds and autoplaying video, I’m far from the only person who had this experience. Within 10 minutes I was reading descriptions of how Philando Castile had been killed, again by the police.

Like many people of color, I’ve been warned about interactions with the police since I was a little kid. Despite being a light-skinned, mixed-race black person, despite growing up in a safe suburban area, this warning was a part of my childhood.

And seeing, very explicitly, how easily two black men met violent deaths at the hands of people who are supposed to serve their communities, pushed me past my hard-earned emotional distance from the subject and made me feel scared. Scared and alone, even as I saw the reactions pouring out from people of every race, nationality, and culture, looking to express the same fear and outrage.

There are a lot of people from other communities or racial groups who want to express support, and a lot of people who want to explain why these men had it coming.

If you’ve made it this far, I’m going to assume you’re trying to find something positive to do or say, beyond offering hopes or prayers or condolences.

If you want to know what I’d consider the bare minimum of support you could offer to the people of color in your life, here’s a starting point:…

Read the entire article here.

La Esclava Blanca: The New Telenovela Rewriting Colombia’s History of Slavery

AAIHS: African American Intellectual History Society
2016-07-06

Yesenia Barragan
Columbia University, New York, New York

This is a guest post by Yesenia Barragan, a historian of race, slavery, and emancipation in Colombia, Afro-Latin America, and the Atlantic/Pacific worlds. She recently received her Ph.D. in Latin American and Caribbean History at Columbia University and will be a Postdoctoral Fellow in the Society of Fellows at Dartmouth College in the Fall 2016. She is currently revising her book manuscript, tentatively titled The Darkest Place: Slavery and Emancipation on the Colombian Pacific, which is the first detailed study of the gradual abolition of slavery (1821-1852) and the immediate aftermath of emancipation in the Pacific lowlands of Colombia. Yesenia is also a longtime activist and has published several pieces for the Latin American news agency Telesur on the historical memory of slavery in the Americas, Black Lives Matter, and Colombian politics.

Between Underground and Roots, the past year has witnessed a boom in the cinematic portrayal of the ugly business of and resistance to slavery in the U.S. South. Little known to American audiences, however, is the recent debut of a television series from the Latin American country of Colombia titled La Esclava Blanca (The White Slave), which depicts the slaveholding world of post-colonial Colombia, currently the country with the third largest Afro-descendent population in the Western Hemisphere (after the United States and Brazil). Produced by Caracol TV (Colombia’s largest television network) and first aired in late January 2016 in Colombia, La Esclava Blanca was transmitted to a larger Spanish-language audience in the United States via Telemundo in April. In contrast to Brazil’s longer history of telenovelas (soap operas) set during the time of slavery (see, for example, Greg Childs’s AAIHS piece on A Escrava Isaura), La Esclava Blanca is actually the first telenovela about slavery in the history of Colombia. Yet, as reflected in the title of the telenovela (The White Slave), the show engages in a violent historical revisionism by centering the fantastical travails of a white woman who ostensibly holds the key of freedom for the region’s enslaved…

Read the entire article here.

Your Blackness Isn’t Like Mine: Colorism And Oppression Olympics

The Huffington Post
2016-06-28

Sil Lai Abrams

Monday night, actor and activist Jesse Williams gave a powerful speech at the BET Awards upon receiving the Humanitarian Award, during which he spoke eloquently, passionately, and dare I say — even lovingly to the audience of millions. I have seen hundreds of awards show acceptance speeches and Williams was the first Black man I witnessed stand up and acknowledge the sacrifices of Black women on this type of platform. In fact, through this speech he acknowledged damn near everyone, from “activists,” to “the civil rights attorneys, the struggling parents, the families the teachers, the students, that are realizing that systems built to divide and impoverish us cannot stand if we do.” He called out the names of those who have been killed by the police and railed against cultural appropriation and exploitation by White media corporations.

Williams’ speech was profound and emblematic of what it means to be “truly woke,” yet for some it wasn’t enough. While many tweeted their adoration for his message, there was a vocal group of people expressing their frustration that Williams — a light-skinned, biracial Black man, was being given center stage as “the face” for the Black Lives Matter movement. While criticizing his appearance, they conveniently ignored that there are plenty of prominent Black folks with darker complexions who haven’t said a damn thing their entire lives about social justice, stars with platforms even bigger than Williams…

Read the entire article here.

How Jesse Williams Stole BET Awards With Speech on Racism

The New York Times
2016-06-27

Katie Rogers

Jesse Williams accepting the humanitarian award at the BET Awards on Sunday in Los Angeles. Credit Matt Sayles/Invision, via Associated Press

The BET Awards Sunday featured tributes to Prince and Muhammad Ali, and a performance by Beyoncé and Kendrick Lamar. But this year, the actor Jesse Williams commanded the spotlight with an impassioned speech calling for an end to police killings, racial inequality and cultural appropriation.

His was far from the only political statement of the evening: With the words “Don’t Trump America” written on his back, the singer Usher used his performance to make a statement against Donald J. Trump. And when Taraji P. Henson, the star of “Empire,” accepted her best actress award, she also warned the audience about Mr. Trump.

Since 2009, Mr. Williams has been played the role of Dr. Jackson Avery on “Grey’s Anatomy.” When he is not working on the set of the hospital drama, Mr. Williams, a former teacher, champions causes related to civil rights. He starred in and produced “Stay Woke: The Black Lives Matter Movement,” a documentary that premiered last month on BET. He produces Question Bridge, an art project about the experience of black men in America, and works with Sankofa, an organization dedicated to ending racial injustice.

The child of a white mother and a black father, Mr. Williams told The Guardian last October that his parents had shaped his activist roots, and said that being biracial allowed him to see both sides of a cultural divide.

“I have access to rooms and information,” he told the newspaper. “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.”…

Read the entire article here.

Go Off!: Amandla Stenberg on Intersectionality and the Impact of White Supremacy

Colorlines
2016-06-02

Kenrya Rankin, News Editor

“I cannot separate my gender from my race from my sexual orientation. If in that moment I’m speaking out about gender, then I’m also in some way speaking out about race and about feminism.”

In the latest example of “Amandla Stenberg is so woke,” the teenage actress and activist held an online “Ask Amandla” Q&A session with Rookie magazine’s young readers. In it, the teen—who identifies as non-binary and prefers the pronoun “they”—discussed gender identity, how White beauty standards impact the lives of Black people and the importance of intersectionality in advocacy. Watch the May 31 video and soak in Amandla’s preternaturally mature wisdom.

You Can’t Go from Zero to ‘The Daily Show’: The Playboy Interview with Trevor Noah

Playboy
2016-05-19

David Hochman, Contributing Editor

Has there ever been a more auspicious moment to chase after clown cars on the road to the White House? Since bravely taking over for Jon Stewart as host of The Daily Show last September, South African comedian Trevor Noah has watched American politics burble into a molten mess of a reality series that even Comedy Central would find too ludicrous to green-light. Then again, Noah did not campaign for the role of satirist in chief; it found him. In March of last year, he was in a taxi heading to an event in Dubai when his manager called to ask if he wanted the planet’s most coveted fake news-anchoring job. This, after appearing a mere three times as a Daily Show correspondent. As Noah said around the time to his friend and early champion Jerry Seinfeld, “I get out of the car, and my legs—I didn’t have legs.”

Thick skin is what he really needed. The instant the gig was announced, social media cried out with a collective “Who the fuck?” followed by a judge-y indictment over a handful of old Twitter barbs that painted the little-known comic as a menace to Jews, Ebola victims and “fat chicks.” It didn’t help that TV critics held Noah to crazy-high standards: not to Jon Stewart’s early days but to Stewart at the glorious end of a 16-year run. But the sharp-suited newcomer, now 32, settled in with polish and intelligence (and without issuing any apologies) and continues to build a following with a young, plugged-in crowd that no longer treats him like Job.

Trevor Noah was born in Johannesburg on February 20, 1984 and survived a lot worse than web controversy. He grew up in the final decade of apartheid with a white Swiss German father and a black Xhosa mother who never married because mixed-race marriage was illegal in that era. Noah spent his early years in a “whites only” neighborhood where his mom had to pretend she was the maid. (His dad would walk across the street from them “like a creepy pedophile,” Noah joked in one of his routines.) After the relationship dissolved, Noah and his mother moved in with family members in the black municipality of Soweto. Experiencing such contrasting worlds made him fluent in a range of cultures and languages, including six South African dialects, English and German…

…Eight years with a black man in the White House does not appear to have eased tensions around race.

This is hard to explain to white people, but the thing about race is that you can’t turn it off. If you’re black, you are constantly black and that blackness is always affecting you in some way or another. That’s a tough conversation to have, because it can be subtle. It’s often very small things, but they pile up. Cabdrivers don’t pick you up. It happens to me. Or you go into a corner store and get followed, or people say things about you. It’s often not blatant, but it’s entrenched in the system. Over time, it might change, but if you’re black in the United States, even after two terms of President Obama, you still feel black.

I think the benefit of a movement like Black Lives Matter is that people have seen the influence they can have by actively getting out and doing something about ending the silencing of a voice. It has been a fantastic proponent for new conversations about race, which is amazing…

Read the entire interview here.

Charleston Syllabus: Readings on Race, Racism, and Racial Violence

University of Georgia Press
May 2016
336 pages
Trim size: 6 x 9
Hardcover ISBN: 978-0-8203-4956-5
Paper ISBN: 978-0-8203-4957-2
Author Website

Edited by:

Chad Williams, Associate Professor of African & Afro-American Studies
Brandeis University, Waltham, Massachusetts

Kidada E. Williams, Associate Professor of History
Wayne State University, Detroit, Michgan

Keisha N. Blain, Assistant Professor of History
University of Iowa

On June 17, 2015, a white supremacist entered Emanuel AME Church in Charleston, South Carolina, and sat with some of its parishioners during a Wednesday night Bible study session. An hour later, he began expressing his hatred for African Americans, and soon after, he shot nine church members dead, the church’s pastor and South Carolina state senator, Rev. Clementa C. Pinckney, among them. The ensuing manhunt for the shooter and investigation of his motives revealed his beliefs in white supremacy and reopened debates about racial conflict, southern identity, systemic racism, civil rights, and the African American church as an institution.

In the aftermath of the massacre, Professors Chad Williams, Kidada Williams, and Keisha N. Blain sought a way to put the murder—and the subsequent debates about it in the media—in the context of America’s tumultuous history of race relations and racial violence on a global scale. They created the Charleston Syllabus on June 19, starting it as a hashtag on Twitter linking to scholarly works on the myriad of issues related to the murder. The syllabus’s popularity exploded and is already being used as a key resource in discussions of the event.

Charleston Syllabus is a reader—a collection of new essays and columns published in the wake of the massacre, along with selected excerpts from key existing scholarly books and general-interest articles. The collection draws from a variety of disciplines—history, sociology, urban studies, law, critical race theory—and includes a selected and annotated bibliography for further reading, drawing from such texts as the Confederate constitution, South Carolina’s secession declaration, songs, poetry, slave narratives, and literacy texts. As timely as it is necessary, the book will be a valuable resource for understanding the roots of American systemic racism, white privilege, the uses and abuses of the Confederate flag and its ideals, the black church as a foundation for civil rights activity and state violence against such activity, and critical whiteness studies.

Jews of Color Get Personal and Political at First-Ever National Gathering

Forward
2016-05-04

Sigal Samuel, Opinion Editor

If you want to get black Jews, Mizrahi Jews and a Palestinian-American Muslim to burst into tears at the same time, invite Yavilah McCoy to talk about hair.

Speaking at the opening plenary of the Jews of Color National Convening, which took place May 1–3 in Manhattan, McCoy gestured at the woman beside her, a fellow black Jewish leader named April Baskin . “I was there one night when she was just a girl and she was crying with joy on the shoulder of another black woman, because that was the first time she’d worn her hair in a full afro in a Jewish space — the first time she felt like she could show up as her full self.”

Hearing this memory brought to life, Baskin teared up and diverted her gaze from the 100-plus Jews of color who had piled into the synagogue sanctuary at Congregation Beit Simchat Torah, which hosted the conference.

But McCoy wasn’t done. She turned to the audience and said, “Everyone here needs to hear this: You are beautiful. You are gorgeous. Anyone who told you otherwise was lying in the name of white supremacy.”…

Read the entire article here.

“Diversity” Won’t Challenge Jewry’s Role in White Supremacy

Jewschool: Progressive Jews & Views
2016-04-27

Mark Tseng Putterman
New York, New York

In addition to my own mother, “Linda” was the only other Asian American woman at the Reform synagogue I grew up attending. It was a friendly, liberal, and white Jewish space in our affluent New England suburb, a space where I often felt welcome while always, at some level, aware that I could count the number of people of color in our synagogue on one hand. That didn’t stop my indomitable mother from becoming more and more invested in our Jewish community. But amidst her drive and commitment to her adopted community was a twinge of cynicism: when she became our temple’s president, she joked that she only did it so that people would finally stop confusing her with Linda.

I wonder — would our temple peers have been better able to decipher my mother’s “foreign” face  if there were simply more of us? Would a more diverse congregation have prepared our white, liberal, and colorblind community to address the realities of racism for Jewish youth of color like myself? To prepare my youth leader to unpack why El Al security singled me out for questioning during my 9th grade trip to Israel? Or to provide my white Jewish peer with the language with which to challenge the Hasidic man who questioned her of my presence on our flight there?…

Read the entire article here.