Mixed Race Studies

The Kidnapped Child Who Became a Poet

The New York Times Magazine
2023-07-27

Wyatt Mason

At age 3, Shane McCrae was taken from his Black father by his white grandparents — a rupture he explores in a new memoir.

“The weird thing about growing up kidnapped,” Shane McCrae, the 47-year-old American poet, told me in his melodious, reedy voice one rainy afternoon in May, “is if it happens early enough, there’s a way in which you kind of don’t know.”

There was no reason for McCrae to have known. What unfolded in McCrae’s childhood — between a June day in 1979 when his white grandmother took him from his Black father and disappeared, and another day, 13 years later, when McCrae opened a phone book in Salem, Ore., found a name he hoped was his father’s and placed a call — is both an unambiguous story of abduction and a convoluted story of complicity. It loops through the American landscape, from Oregon to Texas to California to Oregon again, and, even now, wends through the vaster emotional country of a child and his parents. And because so much of what happened to McCrae happened in homes where he was beaten and lied to and threatened, where he was made to understand that Black people were inferior to whites, where he was taught to hail Hitler, where he was told that his dark skin meant he tanned easily but, no, not that he was Black, it’s a story that’s been hard for McCrae to piece together.

“My grandparents,” McCrae explained in a somewhat gloomy, book-laden office at Columbia University, where he teaches poetry in its M.F.A. program, “were so actively keeping my father away from me — they didn’t want me to investigate him at all — it was just normal.” Normal, McCrae explained, because the story he had been told by his grandparents was that McCrae’s father, whose name he didn’t even know, abandoned him before he was born. “They had been doing it my whole life,” McCrae said matter-of-factly. “I didn’t think of it as, Oh, this is pretty strange.”…

Read the entire article here.

André Watts, Pioneering Piano Virtuoso, Dies at 77

The New York Times
2023-07-14

Javier C. Hernández

One of the first Black superstars in classical music, he awed audiences with his charisma and his technical powers.

André Watts, a pianist whose mighty technique and magnetic charm awed audiences and made him one of the first Black superstars in classical music, died on Wednesday at his home in Bloomington, Ind. He was 77.

The cause was prostate cancer, said his wife, Joan Brand Watts.

Mr. Watts was an old-world virtuoso — his idol was the composer and showman Franz Liszt — with a knack for electricity and emotion. He sometimes hummed, stomped his feet and bobbed his head while he played, and some critics faulted him for excess. But his charisma and his technical powers were unquestioned, which helped fuel his rise to the world’s top concert halls.

“My greatest satisfaction is performing,” Mr. Watts told The New York Times in 1971, when he was 25. “The ego is a big part of it, but far from all. Performing is my way of being part of humanity — of sharing.”

“There’s something beautiful,” he added, “about having an entire audience hanging on a single note.”.

Mr. Watts, whose father was Black and whose mother was white, was a rarity in a field where musicians of color have long been underrepresented. While he preferred not to speak about race, he was celebrated as a pioneer who defied stereotypes about classical music and helped open doors for aspiring artists of color…

Read the entire obituary here.

White Dads and Biracial Black Kids: Concerns and Challenges

Chinyere Osuji, PhD, Author, Professor, Speaker
2023-06-08

Chinyere Osuji, Assistant Professor of Sociology
Rutgers University, Camden

There are some stories that live in your head rent-free years after hearing them.

For my first book Boundaries of Love: Interracial Marriage and the Meaning of Love (2019, NYU Press), I conducted over 100 interviews in Brazil and the United [States] with people in interracial marriages or longterm cohabiting marital unions. There was a smorgasborg of themes that emerged in this cross-national comparison, so only the biggest or most striking ones made it into the book. Yet there are some stories that still gnaw at me.

Around 2010, I interviewed a Black woman, Felice, who married a White man, named Bob. I came to their quiet suburban home and they were kind enough to let me interview them separately AND together! When I spoke to Felice, she said that right before she met Bob, she had dated a different White man before him. His name was– let’s call him Aaron. They were native Angelinos, had grown up together, and had many friends in common. (Note for the haters: she had also dated Black men, she didn’t discriminate.) However, Bob rushed in out of nowhere, winning her heart and sealing the deal…

Read the entire article here.

Not White But Not (Entirely) Black: On the Complex History of “Passing” in America

Literary Hub
2023-05-03

Herb Harris

Herb Harris Explores How His Grandparents’ Defied Racial Categorization

Via New England Review

Read the entire article here.

Topsy-Turvy

New England Review
Volume 44, Number 1 (2023)

Herb Harris

“It’s funny about ‘passing.’ We disapprove of it and at the same time condone it. It excites our contempt and yet we rather admire it. We shy away from it with an odd kind of revulsion, but we protect it.”
—Nella Larsen, Passing

I started with a group of boxes that looked like the oldest ones in the attic. The packing tape easily lifted away, no longer sticking to the cardboard, and wine glasses and dishes emerged from pages of the Washington Post from the 1970s. Several heavy boxes contained papers and photographs belonging to my grandparents, but there was one surprisingly light box. I opened it to find a collection of hand-sewn dolls and animal puppets, just a dozen or so of the thousands I knew my grandmother had made when she was a volunteer at Children’s Hospital over the years.

Among the clowns, frogs, and bunnies was one doll that had clearly been sewn with greater care and detail than the others. I recognized it as Grandma’s work, but it had a design I’d never seen before. It was a girl with light pink skin, blue eyes, and blond hair, wearing a long floral dress with a lace collar and a pink bow. I flipped it over to reveal another girl, this one with very dark brown skin, black hair, and brown eyes. The two figures were joined at the torso, and the exaggerated contrast between their features gave the second doll a blackface quality. I remembered that toys like these were called Topsy-Turvy dolls and vaguely associated them with offensive Jim Crow cartoons and minstrel shows. Why would my grandmother, a Black woman, make such a thing? Grandma had died more than twenty years before, and, holding this strange doll in my hands, I had the sense that this was her last word on race.

A little research reveals that Topsy-Turvy dolls originated during the time of slavery. No one can ascribe a single meaning or purpose to them, but their dual identity suggests a connection to the mixed-race children who were a part of the plantation world. These children were enslaved people who could be bought or sold by law. They were also relatives of their owners: cousins, half-siblings, sons, and daughters. These relationships were usually denied, but they were often open secrets. The children might be symbols of the master’s potency or shameful reminders of his transgressions, or they might be objects of love or victims of abuse, but their existence was always charged with hidden meanings and deep conflicts. They could only be talked about with code words filled with ambiguity, like the language my grandparents used when they talked about race. Topsy-Turvy dolls were part of this language. They embodied many things that could never be said…

Read the entire article here.

Georgia Louise Harris Brown (June 12, 1918 – September 21, 1999)

Pioneering Women of American Architecture
October 2017

Anat Falbel
University of Campinas, Brazil

Roberta Washington, Principal
Roberta Washington Architects, New York, New York

Georgia Louise Harris Brown (1918–1999), a pioneering African American architect practicing in Chicago and Brazil from the 1940s to the 1990s, is recognized as the second African American woman licensed as an architect in the United States.¹ She forged an impressive career in industrial architecture in Brazil, where she may have immigrated in the hope of escaping racial prejudice, though she was rarely credited as the designer in publications about these works. (Generally, it was the engineering firms that received the credit.)

EARLY LIFE AND EDUCATION
Georgia Louise Harris Brown was born in Topeka, Kansas, on June 12, 1918, only six years after the extension of equal voting rights to women in the state.² Her family’s genealogy of strong women of mixed ancestry included former enslaved African Americans who arrived from the South to the Union’s slavery-free state after 1861, Native Americans, and German settlers…

Read the entire article here.

Blackness, Koreanness, and Han: Unmasking Race in Korean Hip Hop

Journal of Black Studies
Volume 54, Issue 2, March 2023
pages 136–156
DOI: 10.1177/00219347231153169

Hyein Amber Kim, Teaching Assistant Professor
Department of Linguistics
State University of New York (SUNY) at Buffalo, Buffalo, New York

Previous studies have analyzed Korean hip hop through the lens of authenticity, language, and cultural hybridity, but not through the lens of race. One of the main characteristics of hip hop culture is that it emerged in the form of resistance against dominant hegemony and as a form of resistance to systemic injustice; however, it is difficult to find K-hip hop artists that defy the racial supremacy of Koreanness and racism through their art. This article utilizes Yoon Mi-rae, who is half-Black and half-Korean, as a significant text to explore how race plays a role in Korean society and how Blackness, Koreanness, and han intersect in the K-hip hop scene. Utilizing the concept of community cultural wealth, interest convergence principle, and Koreanness, the study analyzes how Yoon Mi-rae’s “Black Koreanness” was consumed by Korean media and music industry, and how Yon Mi-rae, as an embodiment of Blackness and Han, uses hip hop and her intersectionality as a tool of resistance to both the mainstream American and mainstream Korean racial ideology and discourse. With the growing influence and popularity of K-hip hop globally, the article problematizes the message K-hip hop is reflecting and sending the world about race.

Read or purchase the article here.

‘I Am Latino, I Am Also White’: Why A Latino Of Mixed Ancestry Struggles Each Time He Fills Out A Form

LAist
2020-12-06

Thomas Lopez

“Mr. Lopez, we need you to turn in the form declaring your son’s race,” said the administrator from my son’s school.

In second grade, we transferred him to LAUSD from his parochial school and filed the necessary stack of paperwork, save one form. That was the statement of racial identity.

It wasn’t intentional, just an honest mistake. But it wasn’t one the school would easily overlook. They called my wife and me individually to obtain the form.

Completing this form was not easy. My son is multiracial — Black, white and Native American. I too am multiracial white and Latino. My wife and I are Mexican American…

Read the entire article here.

Identity Wars: Mixed Separatists v. Black Gatekeepers

Mixed Auntie Confidential
2023-03-16

TaRessa Stovall

Does this fight or fuel racism?

A growing trend has Mixed-race Separatists on one side, insisting that we have to identify ONLY as Mixed or we’re criticized as “One-Droppers” for refusing to separate our Mixedness from our Blackness, and rejected as problematic, inauthentic enemies of “true” Mixed identity.

On the other side, there’s a growing number of young Black folks—seemingly mostly women—who proudly self-identify as Gatekeepers. They’re adamant that Mixed-Black people aren’t Black, can’t call themselves Black, and aren’t welcome in Black spaces. This gatekeeping includes Mixed-Black people who very much identify with Black culture and community…

Read the entire article here.

The Cumulative Effects of Colorism: Race, Wealth, and Skin Tone

Social Forces
Published online: 2023-03-13
DOI: 10.1093/sf/soad038

Alexander Adames, Ph.D. Candidate
Department of Sociology
University of Pennslyvania

Researchers have long documented a persistent Black–White gap in wealth. These studies, however, often treat race as a discrete category, eluding its socially constructed nature. As a result, these studies assume that the “effect of race” is consistent across all individuals racialized as Black. Studies that make this assumption potentially obscure heterogeneity in the size of the Black–White wealth gap. Research on skin color stratification suggests that it is possible that the Black–White wealth gap varies by the extent to which a racial subgroup is deemed to fit the broader racial umbrella. In turn, I adopt a more complex operationalization of race that is based on both racial and skin tone appraisals. Drawing on data from the National Longitudinal Survey of Youth 1997, I find that the Black–White wealth gap does vary by the Black skin tone subgroup. Generally, the Black–White gap in assets is smallest when focusing on lighter-skin Black people and largest when focusing on darker-skin Black people. These differences are not only the result of initial disadvantage but also cumulative disadvantage in the rate of wealth accumulation. Lastly, the findings suggest that the Black–White wealth gaps grow at a faster rate than the skin tone wealth gaps. I found that differences were robust to adjustments for parental socioeconomic status, childhood background, and interviewer characteristics. I conclude by discussing the theoretical implications for our understanding of the mechanisms undergirding Black–White disparities in wealth attainment.

Read or purchase the article here.