Mixed Race Studies

Han Suyin’s Many-Splendored World

The New York Times
1985-01-25

Georgia Dullea

Being remembered as the author of  ”A Many-Splendored Thing,” the semiautobiographical love story of a Eurasian physician and a British journalist in Hong Kong, which inspired a sentimental movie and an even more sentimental song, is a bore, says Han Suyin, 33 years and 16 books after the fact.

In this country, “they still identify me with Jennifer Jones and that song,” the 68-year-old Dr. Han said with a weary smile, ”and I do get bored because, well, I’ve done other things.”

Dr. Han, who lives in Lausanne, Switzerland, was sitting in her pied-à-terre on Beekman Place, drinking beer from a china mug and reflecting on change – both in China and in her own mind.

“I’m a person who changes, who adapts,” she said. “It’s because of my avidity for learning. If tomorrow you prove to me something new, I’ll be quite willing to overturn my ideas because ideas are made to be overturned.”

Exploring Two Cultural Identities

Born in Peking of a Chinese father and Belgian mother, Dr. Han has devoted her literary career to exploring her two cultural identities and to explaining East to West. “Instead of remaining torn and frayed, as so many other people, I come together and now both my worlds have come together,” she said, pressing one palm on the other. “To be quite honest, I was not very happy in a world where China and the West were at odds”…

Read the entire article here.

Regular screening mammography before the diagnosis of breast cancer reduces black:white breast cancer differences and modifies negative biological prognostic factors

Breast Cancer Research and Treatment
Volume 135, Number 2 (2012)
pages 549-553
DOI: 10.1007/s10549-012-2193-3

Paula Grabler
Feinberg College of Medicine
Northwestern University

Danielle Dupuy
Metropolitan Chicago Breast Cancer Taskforce, Chicago, Illinois

Jennifer Rai
University of Michigan College of Medicine

Sean Bernstein
Rush University Medical Center, Chicago, Illinois

David Ansell
Rush University Medical Center, Chicago, Illinois

Black women present with later stage breast cancers compared to white women, and their cancers are more likely to be larger, receptor negative, and undifferentiated. This study evaluated black:white differences in the stage and biology of breast cancer among women who had a screening mammogram at one of two Chicago academic medical centers within two years of the breast cancer diagnosis (regularly screened) and compared them to the black:white differences in the stage and biology of breast cancer in women who had not received mammographic screening within two years of a breast cancer diagnosis (irregularly screened.) There were no significant black:white differences in the proportion of early breast cancers (black = 74 %; white = 69 %, p = NS) in the regularly screened population or in the irregularly screened group (black = 60 %; white = 68 %, p = NS.) The regularly screened population received significantly more mammograms (58 % ≥4 mammograms) compared to the irregularly screened population (41 % ≥4 mammograms.) Black women in the regularly screened population were less likely than irregularly screened black women to have estrogen negative breast cancers (26 vs. 36 %, p < .05), progesterone negative breast cancers (35 vs. 46 %, p < .05), and poorly differentiated breast cancers (39 vs. 53 %, p < .05.) White women in the irregularly screened population also had worse prognostic factors than white women in the regularly screened population, though these were not statistically significant. Regular mammographic screening can contribute to the narrowing of black:white differences in presentation of breast cancer.

Read or purchase the article here.

What Can We Learn about White Privilege and Racism from the Experiences of White Mothers Parenting Biracial Children?

Wilfrid Laurier University
2008
175 pages

Shannon Cushing

A THESIS Submitted to the Department of Psychology in partial fulfillment of the requirements for Master of Arts Degree in Community Psychology

Despite progress in the movement toward anti-racism, racism remains a problem in Canada. While the presence of racism and the problem of racism are recognized by Canadian society, there is still a long way to go before racism and white privilege are eliminated. In the present study, I apply Community Psychology values to the examination of an as-yet relatively unexamined minority population: white mothers of biracial children. Guided by epistemological views that place my research within the critical and social constructivist research paradigms, I explore my research question, “How can the experiences of white mothers parenting biracial children inform us about white privilege and racism?”, using a grounded theory analysis of self-reported experiences of six white mothers living in Greater Waterloo Region, in Ontario, Canada. My informants participated in semi-structured individual and small group interviews and completed a photographic journaling project. While all the mothers were united by their common experience of being white women parenting biracial children, they represented a diverse range of socioeconomic classes and family compositions, and were parenting children whose fathers came from several ethnic backgrounds. Through my analysis of my informants’ stories, I identified a new perspective of the “experience of racism” in society. In addition, my findings led to the development of a theoretical framework that merges white privilege and racism into inseparable entities and fosters critical understanding of how racism is perpetuated in Canadian society. Recommendations for additional contributions to the anti-racism movement are suggested.

Read the entire dissertation here.

Learning to be different: A white mother of biracial children experiences racism

University of St. Thomas (Minnesota)
December 2004
194 pages
Publication Number: AAT 3154007
ISBN: 9780496146376

Jennifer Ann Greer Johnson

A Dissertation Submitted to the Education Faculty of the University of St. Thomas in Partial Fulfillment of the Requirements of the Degree Doctor of Education

This qualitative autoethnographic study examines the experiences of an inner-city assistant principal in a multiracial high school who is also a Caucasian mother of biracial children of African American and Caucasian descent. The narratives throughout this study illustrate encounters with prejudice, discrimination, and racism in public and private places. The stories are analyzed through the lens of racial formation theory and Critical Race Theory. Results indicate that the identity of a mother of biracial children is complex as she straddles two cultures, that of the black and white community. An Ethnic Identity Development Model illustrates the struggles of rearing biracial children while working in an urban high school. This autoethnographic study illustrates the mother’s identity shift as she learns to be different in both worlds.

TABLE OF CONTENTS

• ABSTRACT
• LIST OF TABLES AND FIGURES.
• PREFACE
• CHAPTER 1: JUMPING THE BROOM
  • A journey into difference
  • Evolution of the study
  • Autoethnography
  • Data collection and analysis
  • Validity and ethics
  • Organization of the Dissertation
• CHAPTER 2: REVIEW OF LITERATURE
  • Interracial Relationships
  • Biracial Identity
  • Class Issues
  • Racial Formation Theory
  • Critical Race Theory
• CHAPTER 3: AWAKENINGS
  • Is she adopted?
  • Their father is Black.
  • Children are not supposed to be out in the sun
  • Intraracial Discrimination
  • We can only choose one
  • Would you buy a warranty on a Cadillac?
  • Another Awakening
  • Is that your child?
  • I will never be with another white woman again!
  • His mouth fell open, and he stared at my children and then at me
• CHAPTER 4: HAIR: POLITICAL IMPLICATIONS OF RACE
  • What is this, the next Shirley Temple?
  • Do you use this on your hair?
  • I decided that you need to do something with Jacqueline’s hair
  • Everyone stopped and stared at me
  • Shampoo and conditioner for one colored girl
  • I have to get their hair “right” in the eyes of the Black community
• CHAPTER 5: WILL MY CHILDREN HAVE A PLACE AT THE TABLE?
  • I was raised in a strict Catholic household
  • The Archbishop’s Letter
  • Racism is a sin
  • For my children’s sake, great changes need to be made
• CHAPTER 6: WILL MY CHILDREN BE LEFT BEHIND?
  • Appointment as Assistant Principal
  • “Are those your children?”
  • I circled ‘White’ even though my son does not look White
  • “She does not like you”
  • “So you’re kickin it with a black man”
  • You’re just picking on me because I am Black
  • Does anyone speak another language?
  • Mama, will you still like us even though your skin is white and mine is brown?
  • Let’s not just give people the boots, let’s give them the straps
  • Most of the International Baccalaureate students are white
• CHAPTER 7: A MOTHER’S STRUGGLE
  • “Second-Hand Racism”
  • Racism at school and the workplace
  • Rearing my children
  • Ethnic Identity Development Model
• REFERENCES
• BIBLIOGRAPHY

LIST OF TABLES AND FIGURES

• TABLE 1 Changing Racial Combinations of Interracial Marriages in Minnesota.
• TABLE 2 My Journey in a Racialized Society
• FIGURE 1 2000 Census Self-Identification Questionnaire
• FIGURE 2 Ethnic Identity Development Model (Fluid)

Purchase the dissertation here.

Scholars fix gaze on changing racial landscape

Chicago Tribune
2012-10-29

Dawn Turner Trice

Laura Kina, 39, is half Asian-American and half white. Her husband is Jewish, and her stepdaughter is half Hispanic. Her family, including her fair-skinned, blue-eyed biological daughter, lives near Devon Avenue in the heart of Chicago’s Indian and Pakistani community.

Kina, who’s a DePaul University associate professor of art, media and design, views her life as a vibrant collage of culture, religion and race, pieced together by chance and choice.

“I grew up in the ‘Sesame Street’ generation,” she said. “This is just my normal.”

On Thursday, Kina and DePaul professor Camilla Fojas will begin a four-day conference on campus that explores the emerging academic field of critical mixed-race studies. Hundreds of scholars and artists from around the country and globe are expected to participate in research presentations, spoken-word performances and discussions.

Kina and Fojas, who hosted a similar conference in 2010, hope to cover an array of topics on identity, discrimination and racial “passing.” Additionally, panels will tackle issues such as the role of the mixed-race person as exotic “everyman” in advertising and film, and the impact of President Barack Obama and Tiger Woods, among others, as biracial icons…

Read the entire article here.

Beyond Confronting the Myth of Racial Democracy: The Role of Afro-Brazilian Women Scholars and Activists

Gettysburg College Faculty Publications
Paper 1 (November 2007)
55 pages

Nathalie Lebon, Assistant Professor of Women, Gender, and Sexuality Studies
Gettysburg College, Gettysburg, Pennsylvania

This paper offers a synopsis of the current scholarship mapping the social and economic exclusion of women of African descent in Brazil. It highlights the work of and role played by Afro-Brazilian women scholars and activists in redressing the paucity, until recently, of basic data and research on the life conditions of women of African descent. Finally, it provides some initial thoughts on the national and transnational dynamics of knowledge production underlying this state of affairs.

Despite its rank as the ninth largest economy in the world, Brazil holds the unsavory distinction of being a showcase for the socio-economic inequalities that characterize much of Latin America. The divide cuts many ways, European versus African or Native American descent, male versus female, urban versus rural, as well as along class of origin and region of residence. Forty-five percent of Brazilians are of African descent (or, according to census categories 5.39% “preto” (black) and 39.9% “pardo” (brown)). This places Brazil second only to Nigeria in the world in terms of the size of its black population. Women of African descent thus represent nearly a quarter of all Brazilians (Articulação de Mulheres Brasileiras (Brazilian Women’s Articulation, hereafter AMB), 2001: 10). Despite this incontrovertible fact, until recently, very little research has been conducted about this segment of the Brazilian population. This paper offers a synopsis of the emerging scholarship mapping the social and economic exclusion of women of African descent in Brazil. The race and gender disaggregated statistics that pioneering scholars and activists, in many cases Afro-Brazilian women, have been painstakingly gathering and/or compiling, are beginning to reveal in concrete ways the depth of the inequalities that shape the lives of women of African descent in the birthplace of the now embattled myth of racial democracy…

…INTERLOCKING RACE AND GENDER HIERARCHIES AND THE DYNAMICS OF KNOWLEDGE PRODUCTION

Understanding the paucity of data on the lived experiences of women of African descent, especially in some areas, demands that we consider both racial and gender ideology and related structural features in the social, political and academic realms. For most of the 20th century, the notion that Brazil was a racial democracy was an essential component of the Brazilian racial formation. Later denounced as myth, this founding narrative of the modern Brazilian nation focused on mestiçagem (racial mixing), claiming since the 1930s, that there is no racism in Brazil due to the fact that most Brazilians are of mixed descent. It is interesting to note that it was equally adopted by elites as by pre-64 black movements as an ideal to be reached. While there is much debate as to what extent this myth truly prevailed in the past and to what extent it still is -as sociologist Antonio Guimarães (2001) argues-, the first roadblock to the dismantling of racial inequalities in Brazil, most would agree that we now need to move beyond simply denouncing it. Yet there is no doubt that some form of denial of racial inequalities has contributed to the erasure of race as a fundamental structuring axis of Brazilian institutions, including the academy, and daily life. In academia, throughout most of the 20th century and until the late 1990s, the majority of scholars of racial difference steered clear of discussions of contemporary racial inequalities to focus on studies of African culture and religions, synchretisms, and regional variation in and resistance to slavery (Reichmann, 1999: 24). Reichman rightly surmises that this was in part a result of the difficulties of facing white privilege for the majority of academics, and of the insecure position within academia of the first academics of African descent (ibid: 24). One could argue it was even more difficult in a cultural and political context, which extolled racial harmony.

More pointedly, at the hands of the authoritarian State, the myth of racial democracy was used to justify the complete elimination of the gathering of racially disaggregated data from the 1970 census, leading to almost twenty years without information (Berquó, 2001). As late as the 1990s, Brazilian scholars still faced an indifferent census bureau administration, unable “to disseminate timely statistical data on race and to disaggregate socioeconomic indicators by race (or gender)” (Reichmann 1999:26). Due to scarce resources many were unable to pay for the much needed “special tabulations”(ibid: 26) as well as suffered from having to work in isolation…

Read the entire article here.

The Long Walk to Freedom: Runaway Slave Narratives

Beacon Press
2012-08-21
288 pages
6″ x 9″
Cloth ISBN: 978-080706912-7

Devon W. Carbado, Professor of Law and African American Studies
University of California, Los Angeles

Donald Weise, Independent Scholar in African American history

The first book about the runaway slave phenomenon written by fugitive slaves themselves.

In this groundbreaking compilation of first-person accounts of the runaway slave phenomenon, editors Devon W. Carbado and Donald Weise have recovered twelve narratives spanning eight decades-more than half of which have been long out of print. Told in the voices of the runaway slaves themselves, these narratives reveal the extraordinary and often innovative ways that these men and women sought freedom and demanded citizenship. Also included is an essay by UCLA history professor Brenda Stevenson that contextualizes these narratives, providing a brief yet comprehensive history of slavery, as well as a look into the daily life of a slave. Divided into four categories-running away for family, running inspired by religion, running by any means necessary, and running to be free-these stories are a testament to the indelible spirit of these remarkable survivors.

The Long Walk to Freedom presents excerpts from the narratives of well-known runaway slaves, like Frederick Douglass and Harriet Jacobs, as well as from the narratives of lesser-known and virtually unknown people. Several of these excerpts have not been published for more than a hundred years. But they all portray the courageous and sometimes shocking ways that these men and women sought their freedom and asserted power, often challenging many of the common assumptions about slaves’ lack of agency.

Among the remarkable and inspiring stories is the tense but triumphant tale of Henry Box Brown, who, with a white abolitionist’s help, shipped himself in a box-over a twenty-seven-hour train ride, part of which he spent standing on his head-to freedom in Philadelphia. And there’s the story of William and Ellen Craft, who fled across thousands of miles, with Ellen, who was light-skinned, disguised as a white male slave-owner so she and her husband could achieve their dream of raising their children as free people.

Gripping, inspiring, and captivating, The Long Walk to Freedom is a remarkable collection that celebrates those who risked their lives in pursuit of basic human rights.

Read the Introduction here.

Roles of a Lifetime | Halle Berry

The New York Times Magazine
2012-10-20

Joyce Maynard

It’s 10 in the morning, and already Halle Berry is being chased, though a better word for what’s going on might be “hunted.” Considering this, the Oscar-winning actress — one of the stars of the film “Cloud Atlas” — makes her way into the lounge of the Four Seasons Hotel as if emerging from savasana at the end of a two-hour yoga class. Her smile appears warm, her outfit (perfectly ripped jeans and a T-shirt) unremarkable. Her hair — back to the short cut she has favored over the years, that only a woman this beautiful could pull off with such success — looks great though un-fussed-over, as does the rest of her, never mind that she just celebrated her 46th birthday. She doesn’t carry herself like a woman under siege.

“They’re outside my house every morning,” she says. We’re speaking of the paparazzi, of course. Even here in L.A. — a town not short on movie stars — Halle Berry gets special attention from the press. Not the good kind.

“I get it about the celebrity stuff,” she tells me softly, sliding into her seat. “It’s part of my job to recognize that there’s a certain part of my life the public wants to hear about. But it’s not O.K. that they’re doing terrible things to my daughter. One night, after they chased us, it took me two hours just to get her calmed down enough to get to sleep.”…

…Berry grew up in Cleveland as the child of a white mother (a psychiatric nurse) and a black, alcoholic father — a hospital orderly — who abused her mother and older sister (not Berry herself, she says), and who left when she was 4. He returned six years later for what she describes as “the worst year of my life.” But it was her mother, Judith, who raised her.

After her mother showed up for the first time at her all-black elementary school, Berry was shunned. “Kids said I was adopted,” she says. “Overnight, I didn’t fit in anymore.” When the family moved to the suburbs in search of a better education for Berry and her sister, she was suddenly the lone black child in a nearly all-white school. People left Oreo cookies in her locker. When she was elected prom queen, the school principal accused her of stuffing the ballot box and suggested she and the white runner-up flip a coin to see who got to be queen. Berry won the toss.

“I always had to prove myself through my actions,” she says. “Be a cheerleader. Be class president. Be the editor of the newspaper. It gave me a way to show who I was without being angry or violent. By the time I left school, I had a lot of tenacity. I’d turned things around.”

When she was 16, her mother stood with her in front of a mirror and asked what she saw. “My mother helped me identify myself the way the world would identify me,” Berry says. “Bloodlines didn’t matter as much as how I would be perceived” — as beautiful but also as a black woman in a world in which the images of beautiful, successful black women were notably absent.

In the late 1960s, when Berry was a toddler, it wasn’t hard to find a black maid on the screen, large or small. But except for Diahann Carroll, and Nichelle Nichols on “Star Trek,” there were virtually no glamorous black leading ladies on television. Before that, on the large screen there had been Dorothy Dandridge, a serious actress and singer, but one who never came close to achieving the fame or success of her white contemporaries Grace Kelly and Marilyn Monroe. Among Oscar winners, the only name on the list: Hattie McDaniel, for her role as the maid in “Gone With the Wind.” (And in 1990, Whoopi Goldberg, as Best Supporting Actress in “Ghost.”)

A similar problem faced her at home. “My mother tried hard,” Berry says. “But there was no substitute for having a black woman I could identify with, who could teach me about being black.”

A black school counselor named Yvonne Sims entered her life in fifth grade. She remains one of Berry’s closest friends. “Yvonne taught me not to let the criticism affect me. She inspired me to be the best and gave me a model of a great black woman.”…

…Berry identifies herself as African-American, and in her acceptance speech for the Oscar, she chose to honor Dorothy Dandridge, Lena Horne and Diahann Carroll. Yet spending time with Berry, I have the feeling that more than belonging to one race or another, what she feels like most is an outsider.

We speak of her own experience, but also that of President Obama. She hasn’t met him, but she attended the inauguration and feels a connection to another dark-skinned child of an absent black father, raised by a white mother. “Being biracial is sort of like being in a secret society,” she says. “Most people I know of that mix have a real ability to be in a room with anyone, black or white.”…

Read the entire article here.

“Maneuvers of Silence and the Task of ‘New Negro’ Womanhood”

Journal of Narrative Theory
Volume 42, Number 1, Spring 2012
pages 46-68
DOI: 10.1353/jnt.2012.0006

Emily M. Hinnov, Assistant Dean of Curriculum & Lecturer of English
Granite State College, Concord, New Hampshire

Yes, she has arrived. Like her white sister, she is the product of profound and vital changes in our economic mechanism, wrought mainly by the World War and its aftermath. Along the entire gamut of social, economic and political attitudes, the New Negro Woman, with her head erect and spirit undaunted is resolutely marching toward the liberation of her people in particular and the human race in general.

— Editorial, The Messenger’s “New Negro Woman” issue (1923)
But I have no civilized articulation for the things I hate. I proudly love being a Negro woman; [it’s] so involved and interesting. We are the PROBLEM—the great national game of TABOO.

— Anne Spencer, qtd. in Countee Cullen’s Caroling Dusk (1927)
Here is a woman who tried to be decisive in extremis. She “spoke,” but women did not, do not, “hear” her. Thus she can be defined as a “subaltern”—a person without lines of social mobility.

— Gayatri Chakravorty Spivak, “Can the Subaltern Speak?”

Given the primitivist stereotypes projected upon African American women as oversexed, exotic creatures during the Harlem Renaissance era, contemporaneous poet Anne Spencer’s statement suggests that women writers’ doubly conscious performance of self must have been challenging (to say the least). With her comment about the state of “New Negro Womanhood” in mind, we might ask: to what extent were women writers associated with the Harlem Renaissance successful in critiquing representations of race or gender within the context of that male-dominated literary and cultural movement? Forthright literary depictions of race, gender, and mobility in now canonical Harlem Renaissance works by Nella Larsen and Zora Neale Hurston allow expression of varied facets of the African American woman’s experience during the early part of the twentieth century. Hurston’s women (and Hurston herself) refuse to be “tragically colored” and instead embrace the power inherent in their female sexuality—even using it, in part, remain perpetually mobile. For Larsen, however, the triple bind of double-consciousness, female sexuality, and white supremacy eventually disallows any true mobility for her fictional characters. When Larsen was accused of plagiarism in 1930, there were no legal charges, but her career never recovered from this blow. It seemed that “in America, whites might borrow from blacks with impunity, but Negro use of white materials is always suspect” (Douglas 105). As Ann Douglas writes, “The New Negro was a figure with few claims on mainline America’s attention, interest, or sympathy. If he insulted or displeased, he could be cut off, erased, without thought or regret” (106). It is difficult to determine how much mutuality between black and white artists and audiences could have existed in light of Larsen’s fate. She was “cut off” from what has developed into the African American literary canon essentially because she was a black female artist working within the confines of a racist and sexist culture. Thankfully, Larsen’s rediscovery in the 1980s, and the subsequent inclusion of her work in high school, college, and graduate school classrooms, enabled Larsen’s legacy to resist such erasure. Larsen and Hurston’s work has triumphantly evaded the threat of removal from the literary canon thanks to the gynocritical efforts of many feminist scholars, while other writers of the era still languish on the critical precipice of silence.

In this essay, I am especially interested in the ways in which two still largely ignored Harlem Renaissance women writers, Elise Johnson McDougald, in her more straightforward essay “The Task of Negro Womanhood,” and Marita O. Bonner, in her multigenred, haltingly-titled “On Being Young—a Woman—and Colored,” use silence as a means to maneuver among the various identity positions that comprise the interstices of “New Negro Womanhood.” Placing them within the context of more widely known writers of their era such as Hurston and Larsen is edifying,…

Family Portrait in Black and White: Documentary by Julia Ivanova

Interfilm Productions
Vancouver, British Columbia, Canada
2011
Institutional Use: Double DVD (includes 85 and 52 minute versions)
Private Use: 85 minute DVD

Julia Ivanova, Director

Olga Nenya has 27 children. Four of them, now adults, are her biological children; the other 23 are adopted or foster children. Of those 23, 16 are biracial.

She calls them “my chocolates,” and is raising them to be patriotic Ukrainians. Some residents of Sumy, Ukraine, consider Olga a saint, but many believe she is simply crazy. An inheritance from the Soviet era, a stigma persists here against interracial relationships, and against children born as the result of romantic encounters between Ukrainian girls and exchange students from Africa. For more than a decade, Olga has been picking up the black babies left in Ukrainian orphanages and raising them together so that they may support and protect one another.

The filmmakers interview Neo-Nazis in Ukraine reveals the real dangers for a dark-skinned individual in the street. These white supremacist youth joke about their evening raids and how police seem to let them do it. Prosecutors are not particularly determined to give strict sentences to racially motivated crimes, and young thugs can get away with probation for beating someone nearly to death.

Olga sends her foster children to stay with host families in France and Italy in the summers and over Christmas, where they are cared for by charitable families who have committed to helping disadvantaged Ukrainian youth since the Chernobyl disaster. Olga’s kids now speak different languages, and the older girls chat in fluent Italian with each other even while cooking a vat of borscht. But Olga doesn’t believe in international adoption and has refused to sign adoption papers from host families that wanted to adopt her kids.

“At least when the kids grow up, they’ll have a mother to blame for all the failures that will happen in their lives,” she says.

AWARDS:

• 32nd GENIE AWARDS (Canada) (aka Canadian Oscars) “NOMINEE: Best Feature Documentary”
• 18th HOT DOCS FILM FESTIVAL (Canada) “Grand Prize: Best Canadian Film Award”
• 56TH VALLADOLID INTERNATIONAL FILM FESTIVAL (Spain) “Cultural Diversity Award” and “Time of History Third Prize”
• 6TH MIRADASDOC –DOCUMENTARY FILM FESTIVAL (Spain) “Audience Award”
• 6TH ADDIS INTERNATIONAL FILM FESTIVAL (Ethiopia) “Jury Award – Best Documentary”

SCREENINGS:

• Sundance Film Festival (USA)
• International Documentary Film Festival (Amsterdam)
• Los Angeles Film Festival (USA)
• Mumbai Film Festival (India)
• Haifa International Film Festival (Israel)
• Hamptons International Film Festival (USA)
• Cleveland International Film Festival (USA)
• Glasgow International Film Festival (UK)
• Thessaloniki Film Festival (Greece)
• Message To Man Documentary Festival (Russia)
• Bergen International Film Festival (Norway)
• Vancouver International Film Festival (Canada)
• New Zealand International Film Festival
• Seattle International Film Festival (USA)
• One World Film Festival (Romania, Czechoslovakia)
• Human Watch Film Festival (UK)
• Watchdocs (Poland)

What are the areas of interest? The major areas of interest covered by the film include:

• human rights
• critical mixed-race studies
• ideology
• institutionalization
• identity politics
• transitional economy
• international adoption
• foster homes

Who can benefit from the film? Family Portrait in Black and White is valuable for anyone with research interest in the following:

• African Studies
• Slavic Studies
• Child and Family Studies
• Sociology
• Women’s Studies
• Film and Media Studies
• Mixed-Race Studies