Mixed Race Studies

The Illusion and Elusiveness of Whiteness: Between Politics and Polemics

ISGAP: Flashpoint
Institute for the Study of Global Antisemitism and Policy
2018-12-04, Flashpoint 52

Katya Gibel Mevorach, Professor in the Anthropology Department; Chair of the American Studies Concentration
Grinnell College, Grinnell, Iowa

Katya Gibel Mevorach is a Professor in the Anthropology Department and the Chair of the American Studies Concentration at Grinnell College in Grinnell, Iowa. She earned her PhD in Cultural Anthropology from Duke University. Prof. Gibel Mevorach received her BA and MA in African Studies from the Hebrew University of Jerusalem in Israel.

The tenor of “identity politics and polemics” has lost listeners even as the tone of debates has intensified: there is a dialectic of tuning in and out of conversations about whether Jews who look white are, in fact, White? The argument, which gained media traction over the last twenty years – a relatively short period of time for some, but a lifetime for millennials – latched on to the phrase “white Jews” set in juxtaposition to “Jews of color” and “Black Jews.” These expressions may have insinuated themselves into the Jewish forum, but they foolishly ignore Jewish and general history. Too many Jews overlook the significance of scientific racism in Nazi ideology and among white supremacists as well as the simple fact that in all racist societies, ancestry always trumps appearance. This is a central lesson from places where domestic genocide (e.g., Belfast, Kigali and Sarajevo) confounds “outsiders” who do not “see” physical distinctions that locals presume to be obvious.

“Whiteness” in America is not and has never been self-evident – and that is the point of passing: of not revealing information that would reposition someone from “being white” to “not quite white” or “not white” at all.^[1] This difference between looking white (appearance) and being white (an existential registry of racial purity) inspired the subtitle of my book “…not the color of your skin but the race of your kin.”^[2] It is this difference that was forcefully communicated by white supremacists in Charlottesville and reiterated in Pittsburgh to the consternation of some Jews who feel entitled to whiteness and cry mea culpa while enjoying its privilege.

The desire to identify as white remains astounding to a few people, like me, who were born in the United States only because one of their Jewish parents was among the lucky few to escape Nazi Europe on a passport listing “Jew” as his or her Race. Once upon a time, not long ago, there was a simple question: are you a Jew or are you white? And the answer might have been: I am a Jew and I am perceived as a white person to the extent that I am not too visibly Jewish [i.e. assimilated]…

Read the entire article here.

I dig through archives to unearth hidden stories from African-American history

The Conversation
2018-12-04

Jane Landers, Gertrude Conaway Vanderbilt Professor of History
Vanderbilt University, Nashville, Tennessee

An archivist works with a document from Paraiba, Brazil. David Lafevor, CC BY-SA

Many years ago, as a graduate student searching in the archives of Spanish Florida, I discovered the first “underground railroad” of enslaved Africans escaping from Protestant Carolina to find religious sanctuary in Catholic Florida. In 1738, these runaways formed Gracia Real de Santa Teresa de Mose, the first free black settlement in what became the U.S.

The excitement of that discovery encouraged me to keep digging. After doing additional research in Spain, I followed the trail of the Mose villagers to Cuba, where they had emigrated when Great Britain acquired Florida. I found many of them in 18th-century church records in Havana, Matanzas, Regla, Guanabacoa and San Miguel del Padrón.

Today, those records and others live on in the Slave Societies Digital Archive. This archive, which I launched in 2003, now holds approximately 600,000 images dating from the 16th to the 19th centuries. Since its creation, the archive has led to new insights into African populations in the Americas…

…Previously unknown church records for Havana’s black Brotherhood of St. Joseph the Carpenter document the membership of Jose Antonio Aponte, executed by Spanish officials in 1812 for leading an alleged slave conspiracy. Our records similarly document the marriage and death of another famed “conspirator” – the mulatto poet Gabriel de la Concepcion Valdes, better known as Placido…

Read the entire article here.

Call for Papers: Representations of Afrolatinidad in Global Perspective Conference

Representations of Afrolatinidad in Global Perspective
University of Pittsburgh
2019-04-11 through 2019-11-13

Conference Convened by the Afro-Latin American and Afro-Latinx Studies Initiative

Contact: Dr. Michele Reid-Vazquez, University of Pittsburgh

Keynote Speakers:

Dr. Juliet Hooker, Professor of Political Science,
Brown University, Providence, Rhode Island

Dr. Nancy Mirabal, Associate Professor of American Studies; Director of the US Latina/o Studies Program
University of Maryland, College Park

The intersections of race, ethnicity, and representation have shaped historical and contemporary articulations of Afrolatinidad. As an expression of multivalent identity, both shared and unique, Afrolatinidad informs the experiences of over 150 million Afro-Latin Americans and millions more within diasporic communities in the United States, Canada, Europe, and beyond. The conference seeks to foster an international dialogue that addresses regional, national, and transnational links among the ways Afro-Latin Americans and Afro-Latinxs create, sustain, and transform meanings surrounding blackness in political, social, and cultural contexts.

This two-day symposium aims to engage multiple depictions of Afro-Latin Americans and Afro-Latinxs – whether self-fashioned or imposed. The varied portrayals in the past and present reflect the ongoing global realities, struggles, vibrancy, and resiliency of Afro-Latin diasporas throughout the Americas and elsewhere. The symposium will feature keynote addresses by Dr. Juliet Hooker, Professor of Political Science at Brown University, and Dr. Nancy Mirabal, Associate Professor of American Studies and Director of the U.S. Latina/o Studies Program at the University of Maryland-College Park. Their work on Afro-descendant politics in Latin America and Afro-Latinx discourses of race, gender, and territoriality, respectively, will spark broader exchanges around Afrolatinidad and representation among presenters and attendees.

We invite submissions that address aspects of Afrolatinidad, particularly through ethnicity/race, gender, history, technology, and expressive culture, such as music, dance and art. We are especially interested in papers that analyze these themes across a variety of conceptual frameworks, including Africana Studies, Anthropology, Caribbean Studies, Cultural Studies, History, Latin American Studies, Latinx Studies, Media Studies, Political Science, and Sociology.

Submissions need not be confined to these topics, but, if possible, please indicate at least two themes that correspond to your proposal.

Themes:

• Slavery and Its Legacies in Latin America
• Politics of Culture/Cultural Expression
• Visibility and Invisibility
• Theorizing Afro-Latinidad
• Race, Gender, and Migration
• Diaspora, Community, and Technology/Social Media…

For more information, click here.

Exploring mixed race identity in CGI influencers

Dazed Digital
2018-09-26

Stephanie Phillips
London, United Kingdom

From Lil Miquela to Lil Wavi, we look at why the majority of CGI influencers are being conceived as mixed race

Historically the It girls of the moment have reflected the true values of their time. 60s model Veruschka’s flowing blonde tresses and chiseled bone structure represented the decade’s youthful outlook. The 70s gave birth to the unconventional where powerhouse Grace Jones and avant-garde Donna Jordan came to life. Kate Moss started heroin chic in the 90s, and Brazilian Gisele Bündchen ended it. Today we have a new It girl to shape our confused and conflicted era.

With her constellation of freckles, millions of followers, and collection of side hustles that includes modelling and a pop career, 19-year-old Brazilian-American Lil Miquela, aka Miquela Sousa, could be your average beautiful, woke celeb crush except for one crucial fact; she’s not real. Created by the mysterious robotics company Brud, Miquela is one of a number of racially ambiguous CGI avatars taking over Instagram using a collage of mixed race identity…

Read the entire article here.

Shades of Gray: Writing the New American Multiracialism

University of Nebraska Press
December 2018
348 pages, index
Hardcover: 978-0-8032-9681-7

Molly Littlewood McKibbin, Assistant Professor of Instruction
English and Creative Writing Department
Columbia College Chicago

In Shades of Gray Molly Littlewood McKibbin offers a social and literary history of multiracialism in the twentieth-century United States. She examines the African American and white racial binary in contemporary multiracial literature to reveal the tensions and struggles of multiracialism in American life through individual consciousness, social perceptions, societal expectations, and subjective struggles with multiracial identity.

McKibbin weaves a rich sociohistorical tapestry around the critically acclaimed works of Danzy Senna, Caucasia (1998); Rebecca Walker, Black White and Jewish: Autobiography of a Shifting Self (2001); Emily Raboteau, The Professor’s Daughter (2005); Rachel M. Harper, Brass Ankle Blues (2006); and Heidi Durrow, The Girl Who Fell from the Sky (2010). Taking into account the social history of racial classification and the literary history of depicting mixed race, she argues that these writers are producing new representations of multiracial identity.

Shades of Gray examines the current opportunity to define racial identity after the civil rights, black power, and multiracial movements of the late twentieth century changed the sociopolitical climate of the United States and helped revolutionize the racial consciousness of the nation. McKibbin makes the case that twenty-first-century literature is able to represent multiracial identities for the first time in ways that do not adhere to the dichotomous conceptions of race that have, until now, determined how racial identities could be expressed in the United States.

Socioemotional wellbeing of mixed race/ethnicity children in the UK and US: Patterns and mechanisms

SSM – Population Health
Volume 5, August 2018
Pages 147-159
DOI: 10.1016/j.ssmph.2018.06.010

James Nazroo, Honorary Professor of Sociology
Cathie Marsh Institute, University of Manchester, United Kingdom

Afshin Zilanawala, Senior Research Associate
University College London, London, United Kingdom

Meichu Chen, Research Associate Social/Behavioral Sciences Intermediate
University of Michigan, Ann Arbor

Laia Bécares, Senior Lecturer in Applied Social Science (Social Work and Social Care)
University of Sussex, Brighton, United Kingdom

Pamela Davis-Kean, Professor of Psychology; Research Professor
Institute for Social Research, University of Michigan, Ann Arbor

James S. Jackson, Daniel Katz Distinguished University Professor of Psychology; Professor of Health Behavior and Health Education
University of Michigan, Ann Arbor

Yvonne Kelly, Professor of Lifecourse Epidemiology
University College London, London, United Kingdom

Lidia Panico, Researcher
Institut National d’Etudes Demographiques, Paris, France

Amanda Sacker, Professor of Lifecourse Studies
University College London, London, United Kingdom

Highlights

• Mixed race/ethnicity children are thought to have poorer socioemotional wellbeing
• We find no evidence that mixed race/ethnicity children have poorer socioemotional wellbeing in a study covering children aged 5/6 in the US and UK
• We find that mixed race/ethnicity children do have socio-economic advantage
• This socio-economic advantage is protective for socioemotional wellbeing

Existing literature suggests that mixed race/ethnicity children are more likely to experience poor socioemotional wellbeing in both the US and the UK, although the evidence is stronger in the US. It is suggested that this inequality may be a consequence of struggles with identity formation, more limited connections with racial/ethnic/cultural heritage, and increased risk of exposure to racism.

Using data from the UK Millennium Cohort Study (n = 13,734) and the US Early Childhood Longitudinal Study-Birth Cohort (n ~ 6250), we examine differences in the socioemotional wellbeing of mixed and non-mixed 5/6 year old children in the UK and US and explore heterogeneity in outcomes across different mixed groups in both locations. We estimate a series of linear regressions to examine the contribution of factors that may explain any observed differences, including socio-economic and cultural factors, and examine the extent to which these processes vary across the two nations.

We find no evidence of greater risk for poor socioemotional wellbeing for mixed race/ethnicity children in both national contexts. We find that mixed race/ethnicity children experience socio-economic advantage compared to their non-mixed minority counterparts and that socio-economic advantage is protective for socioemotional wellbeing. Cultural factors do not contribute to differences in socioemotional wellbeing across mixed and non-mixed groups.

Our evidence suggests then that at age 5/6 there is no evidence of poorer socioemotional wellbeing for mixed race/ethnicity children in either the UK or the US. The contrast between our findings and some previous literature, which reports that mixed race/ethnicity children have poorer socioemotional wellbeing, may reflect changes in the meaning of mixed identities across periods and/or the developmental stage of the children we studied.

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Mixed Up: ‘There are certain elements of English life that Iranian culture would deem totally disgusting’

Metro UK
2018-12-12

Natalie Morris, Senior Lifestyle Writer

Ariana Alexander-Sefre

Welcome to Mixed Up, a series looking at the highs, lows and unique experiences of being mixed-race.

Mixed-race is the fastest-growing ethnic group in the UK. It means your parents hail from two (or more) different ethnicities, leaving you somewhere in the middle.

In 2001, when the ‘mixed’ categories were first introduced to the national census, mixed-race people made up 1.3% of the population. Fast-forward 10 years, and that figure almost doubles to 2.3%.

It’s a trajectory that’s unlikely to slow down.

Alongside the unique pleasures and benefits of being exposed to multiple cultures, being mixed comes with complexities, conflicts and innate contradictions.

Ariana, founder of Sweat & Sound, is half Persian and half British. The Persians are an Iranian ethnic group that make up half of the population of Iran – they have their own language, Farsi.

Some schools of thinking class Persians as technically Caucasian, but recent census categorisation changes in the US have definied Iranian and Middle-Eastern heritage as different to white…

…Ariana identifies as mixed. She says her family is made up of a combination of intensely different cultural traditions.

But because of her appearance, her light skin and European features, she says she’s often assumed to be white by both English and Iranian people.

‘I actually find it really frustrating to be honest,’ Ariana tells Metro.co.uk…

Read the entire article here.

Tanya K. Hernández, “Multiracials and Civil Rights: Mixed-Race Stories of Discrimination”

Center for the Study of Race and Ethnicity in America
Brown University, Providence, Rhode Island
2018-12-06 (Recorded on 2018-10-25)

Tanya K. Hernández, Archibald R. Murray Professor of Law
Fordham University School of Law, New York New York

In her new book “Multiracials and Civil Rights: Mixed-Race Stories of Discrimination,” Professor Tanya Katerí Hernández explores the question of how to pursue racial equality in a growing multiracial world. The growth of a mixed-race population has led some commentators to proclaim that multiracial discrimination is distinct in nature from the racial discrimination that non-multiracial persons experience, and that as a consequence a whole new approach to civil rights law is required. Hernández describes her own experience as an Afro-Latina mixed-race person and then shares how she tracked down the court case narratives of multiracial discrimination and the story of racial privilege they revealed. The stories she uncovered are especially timely. Coming at a time when explicit racism is resurfacing, Hernández’s look at multiracial discrimination cases is essential for fortifying the focus of civil rights law on racial privilege and the lingering legacy of bias against non-whites, and has much to teach us about how to move towards a more egalitarian society.

White Lies: Ijeoma Oluo On Privilege, Power, And Race

The Sun Interview
The Sun
December 2018

Mark Leviton
Nevada City, California

“Race has always been a prominent part of my life,” Ijeoma Oluo writes in her new book So You Want to Talk about Race. “I have never been able to escape the fact that I am a black woman in a white-supremacist country.”

Oluo was born in 1980 in Denton, Texas. Her father, a Nigerian college professor and politician, returned to his native country when she was three and never came back to the U.S. She and her brother, Ahamefule (often called Aham), had no contact with him growing up. Their mother, a white woman from the Midwest, raised them by herself in Seattle…

..Oluo is an editor-at-large for the online magazine The Establishment. In her blog on Medium.com she often covers serious subject matter — white supremacy, representations of race in the media, the U.S. crisis of mass incarceration and police violence — but her approach is personal and down-to-earth; she’s rarely without a rueful joke or a post about what her two sons said at breakfast. In 2015 she self-published The Badass Feminist Coloring Book, a project that developed from her habit of sketching famous feminists to relieve stress. She hit the New York Times best-seller list earlier this year with So You Want to Talk about Race. Though she realizes that most of her readers will be white, she says she wrote the book to help people of color make themselves heard. Her website is ijeomaoluo.com.

I met with Oluo at her favorite independent Seattle coffeehouse, which also serves as an informal community center and work space. We sat at a small table and struggled to talk over the sound of the coffee grinder and the not-so-quiet background music before moving to a bench across the street. It was a beautiful spring day, and despite her sometimes dire message, Oluo’s energy and humor never flagged.

Leviton: You believe that if you’re white in America, you’re racist, and if you’re a male in America, you’re sexist. Are you saying I can’t transcend my received culture no matter what kind of a person I am?

Oluo: I don’t think you can escape it. But that doesn’t mean you can’t fight racism or patriarchy. You can fight the racism in society even while you fight the racism inside you. It’s like fighting a cancer inside you: you’re not “pro-cancer” because you have it.

There’s no way to avoid absorbing our American culture, which was designed to benefit white males. We absorb American racism in ways we’re not fully aware of. You can’t undo a lifetime of experience in a few years of work. While you are struggling against racism, the culture keeps reinforcing it, telling you who is “normal” and who isn’t, who deserves to be seen and who is made invisible. Racism is alive.

I want to move people away from thinking of racism as a feeling of hatred, because it’s rare to find someone who blatantly hates people of color. But the impact of racial bias isn’t lessened because it’s not blatant. If someone denies me a job because I’m “not the right fit,” without realizing that their idea of the right fit is almost always a white person, it doesn’t hurt me any less than if I’m told, “I won’t hire you because you’re black.” Racism is not necessarily an intention or a feeling. It is a system that produces predictable results.

In this country there are large racial divides in everything from infant mortality, to how much you earn, to your chances of being arrested or incarcerated. This is not because a bunch of white people wake up every day and decide to oppress people of color; it’s not just the actions of individuals with hate in their hearts. We cannot understand American racism unless we recognize it as a system that was built to run — and that still runs — on principles of oppression and domination. Four hundred years of history doesn’t go back into the toothpaste tube…

…Leviton: You were always a high achiever in school. You didn’t have disciplinary problems.

Oluo: Yes, I was well suited for Western education. I scored high on standardized tests — which are very prejudiced in many ways. While I was growing up, my mom was going to college, and because she couldn’t afford day care, she would sneak my brother and me into her big auditorium classes. My father was a college professor; he didn’t raise us, but I was aware of that heritage. So education was always something I loved.

But there were costs. One was that my blackness was erased. People could accept that I was talented and smart only if they saw me as less black. I had teachers who would insist I was “mixed,” not black. Many people told me I didn’t “act black” — I guess because doing well in school and loving to read were not “black” behaviors to them. And in many ways that robbed me of my sense of community and identity. I was often used as an example to other black students: “Why can’t you be more like Ijeoma?” I became a reason to withhold sympathy from other black students: “She gets it. Why can’t you?”

I grew up in Seattle, and I talk like someone who grew up in Seattle. I was raised by a white single mom. I have a lighter skin tone than many black people. And I was treated as if I were fundamentally better than my black peers, because I looked and sounded whiter. I grew up feeling very isolated as a result. I was the only black kid in the advanced programs up to seventh grade. In high school there was one other black kid. Today my son is in an advanced school program, and there’s only one other black kid in there with him. So my son has to carry that burden of representing black students…

Read the entire interview here.

Court declares one must “look like an African descendant in the eyes of the average man” to qualify for affirmative action, rejecting another case of a white student “passing” for black

Black Women of Brazil
2018-11-12

Marques Travae, Creator and Editor

One of numerous examples of fraud, Vinícius Loures defined himself as black to attain access to a Medicine course at the Universidade Federal de Minas Gerais.

Court declares one must “look like an African descendant in the eyes of the average man” to qualify for affirmative action, rejecting another case of a white student “passing” for black

In a recent decision that will have huge repercussions on persons who attempt to obtain access to certain jobs and vacancies in universities, a panel upheld a policy that defined that for anyone wishing to qualify through affirmative action, it is not enough that said person be of African descent, but rather must look like an African descendant in the eyes of the average man. This was an argument I made several months ago. A little background here.

Due to the lack of diversity on Brazil’s college and university campuses, the nation began to experiment with affirmative action policies nearly 20 years ago. The discussion on the policies generated debates on race in the public sphere that had never happened to such a degree in Brazil. Sure, the topic of race in Brazil had been studied in academia for decades, but never had the general public had such public debates on the topic. Since the first half of the 20th century, the belief system in Brazil had been that Brazil was a “racial democracy” in which any person, regardless of their racial appearance had an equal opportunity to attain a middle class lifestyle. In fact, because of widespread miscegenation, it was even difficult to determine what race the average Brazilian was anyway…

Read the entire article here