Mixed Race Studies

Scholarly perspectives on the mixed race experience.

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  • ‘We’re the geeks, the prostitutes’: Asian American actors on Hollywood’s barriers

    ‘We’re the geeks, the prostitutes’: Asian American actors on Hollywood’s barriers

    The Guardian
    2017-04-11

    Sam Levin


    Clockwise from top left: Scarlett Johansson in Ghost in the Shell; Pun Bandhu; Matt Damon in Great Wall; Atsuko Okatsuka. Composite: Alamy / Universal Pictures / Courtesy of Pun Bandhu / Courtesy of Atsuko Okatsuka

    Films like Ghost in the Shell have fueled debate over whitewashing, while roles are few for Asian Americans – and when they are wanted, it’s often to play offensive stereotypes

    Pun Bandhu’s training at the prestigious Yale School of Drama didn’t help much with the skill he needed for so many auditions after graduation – the “Asian accent”.

    The Thai American actor – who has appeared in a wide range of TV shows and films over the last 15 years – said he was once told that an accent he used for a Thai character, modeled after his parents, was not working for an “American ear”. Instead, the director went with a Chinese accent.

    While much of the recent debate around Asian representation in Hollywood has centered on whitewashing – when white actors are cast to tell Asian stories – working actors said a lack of opportunity was only one part of the problem. Asian American actors said they rarely, if ever, got auditions for leading roles, and when they did get parts, they were frequently secondary to the plot or portrayed offensive tropes…

    …“We’re so desperate for opportunities,” said Kanoa Goo, a mixed-race actor who is Chinese, Hawaiian and white. “Often it’s pretty one-dimensional. It’s the tech computer analyst who doesn’t have much to say. His role is really just in service of the leads.”…

    Read the entire article here.

  • Genarao Kỳ Lý Smith’s “Fidèle”and Intrusion

    Genarao Kỳ Lý Smith’s “Fidèle”and Intrusion

    Interminable Rambling
    2017-04-13

    Matthew Teutsch, Instructor
    Department of English
    Auburn University, Auburn, Alabama

    Recently, I taught Genarao Kỳ Lý Smith’s The Land Baron’s Sun: The Story of LýLoc and His Seven Wives (2014) for the first time, and during this read through, I began to think about the topic of the American Dream even more along with colonization and intrusion. These themes pop up in numerous poems throughout the collection, and I have written about them before. Today, though, I want to focus on “Fidèle,” a poem that appears later in the book and talks about Pham and her family’s new life in North Louisiana.

    “Fidèle” begins by outlining the religious landscape of Ruston. The town does not have any synagogues, pagodas, or temples; rather, it has “only churches whose steeples/ are wooden hands formed in prayer” (84). From the very beginning, we are told to question the Boudreaux family in the poem based on the title, ““Fidèle,” French for faithful. The Boudreauxs, with their children and dog, repeatedly ask Pham, as she works in her family’s garden, to come to church with them someday. Pham declines these invitations as her husband instructs her…

    Read the entire article here.

  • Portsmouth’s Ona Judge is famous at last

    Portsmouth’s Ona Judge is famous at last

    The Portsmouth Herald
    2017-04-03

    J. Dennis Robinson


    Recently thrust into celebrity, Ona Judge was enslaved by George and Martha Washington. Ona quietly escaped the President’s House in Philadelphia in 1796 and lived as a seamstress in Greenland, New Hampshire. Washington described the runaway in a newspaper as “a light mulatto girl, much freckled.” This illustration by Emily Arnold McCully appears on the cover of her children’s book, “The Escape of Oney Judge,” published by Scholastic Press.
    [Courtesy photo]

    It’s about time America learned her name. Enslaved by George and Martha Washington, a young Ona Judge fled to Portsmouth in 1796. A skilled seamstress, Ona Judge lived the rest of her long life in the shadows — impoverished, independent and defiant. Her presumed burial site remains obscure and unmarked on private land in nearby Greenland. But the story of a young black woman who resisted a president is finally being told — and told again.

    Today you can read about Ona Judge (1773-1848) in The New York Times. You can hear her story on National Public Radio, watch her on a National Geographic special, or find her on popular websites like History.com and CNN. Ona is featured in “Lives Bound Together,” a special exhibit of more than 300 enslaved Africans at Mount Vernon. She is portrayed by re-enactors from New Hampshire to Virginia, and her story is told at the site of the President’s House in Philadelphia, where she made her daring solo escape from the Washingtons at age 20.

    The big news for Ona, and for American history, is the success of a runaway bestseller titled “Never Caught, The Washingtons’ Relentless Pursuit of Their Runaway Slave, Ona Judge.” Author Erica Armstrong Dunbar, examines the first president’s use of “human property” from the slave’s point of view…

    Read the entire article here.

  • Never Caught: The Washingtons’ Relentless Pursuit of Their Runaway Slave, Ona Judge

    Never Caught: The Washingtons’ Relentless Pursuit of Their Runaway Slave, Ona Judge

    Atria (an imprint of Simon and Schuster)
    February 2017
    272 pages
    Hardcover ISBN: 9781501126390
    eBook ISBN: 9781501126437

    Erica Armstrong Dunbar, Blue and Gold Distinguished Professor of Black Studies and History
    University of Delaware

    A startling and eye-opening look into America’s First Family, Never Caught is the powerful narrative of Ona Judge, George and Martha Washington’s runaway slave who risked everything to escape the nation’s capital and reach freedom.

    When George Washington was elected president, he reluctantly left his beloved Mount Vernon to serve in Philadelphia, the temporary seat of the nation’s capital. In setting up his household he took Tobias Lear, his celebrated secretary and eight slaves, including Ona Judge, about whom little has been written. As he grew accustomed to Northern ways, there was one change he couldn’t get his arms around: Pennsylvania law required enslaved people be set free after six months of residency in the state. Rather than comply, Washington decided to circumvent the law. Every six months he sent the slaves back down south just as the clock was about to expire.

    Though Ona Judge lived a life of relative comfort, the few pleasantries she was afforded were nothing compared to freedom, a glimpse of which she encountered first-hand in Philadelphia. So, when the opportunity presented itself, Judge left everything she knew to escape to New England. Yet freedom would not come without its costs.

    At just twenty-two-years-old, Ona became the subject of an intense manhunt led by George Washington, who used his political and personal contacts to recapture his property.

    With impeccable research, historian Erica Armstrong Dunbar weaves a powerful tale and offers fascinating new scholarship on how one young woman risked it all to gain freedom from the famous founding father.

  • Native Affairs newsreader Oriini Kaipara identified as ‘full-blooded Maori’ via DNA test

    Native Affairs newsreader Oriini Kaipara identified as ‘full-blooded Maori’ via DNA test

    The New Zealand Herald
    2017-04-11

    A DNA test appears to have found a woman with 100 per cent Maori DNA.

    An analysis of the DNA of Oriini Kaipara, 33, has shown that – despite her having both Maori and Pakeha ancestry – her genes only contain Maori DNA. That makes her, in her own words, a “full-blooded Maori”.

    Culturally, people identify as Maori through their whakapapa, while legally a person is defined as Maori if they are of Maori descent, even through one long-distant ancestor.

    However, the intermingling of different ethnicities in New Zealand over the past 200 years means all Maori people are thought to have some non-Maori ancestry, so would not be expected to have 100 per cent Maori DNA.

    But Kaipara, 33, is different. The Native Affairs newsreader has some Pakeha ancestry, but it seems through a series of genetic flukes her parents passed on only the DNA from her Maori ancestors…

    Read the entire article here.

  • If interracial relationships were widespread prior to the abolition of slavery in 1888, they became a matter of national duty afterward.

    If interracial relationships were widespread prior to the abolition of slavery in 1888, they became a matter of national duty afterward. That didn’t happen “just because we all happened to get along,” said Mirtes Santos, a law student and Coletivo Negrada member. “It was a way to erase black identity.” Brazil’s government launched a full-on propaganda and policy effort to “whiten” Brazil: It closed the country’s borders to African immigrants, denied black Brazilians the rights to lands inhabited by the descendants of runaway slaves, and subsidized the voyage of millions of German and Italian workers, providing them with citizenship, land grants, and stipends when they arrived.

    Cleuci de Oliveira, “Brazil’s New Problem With Blackness,” Foreign Policy, April 5, 2017. http://foreignpolicy.com/2017/04/05/brazils-new-problem-with-blackness-affirmative-action/.

  • Multicultural kids in a multicultural world

    Multicultural kids in a multicultural world

    The Sputnik
    Brantford, Ontario, Canada
    2017-03-22

    Jelena Vulić

    Canada, a country that prides itself on its diversity, multiculturalism and acceptance of all. It’s hard to believe that not too long ago, mixed race couples and families were widely seen as unacceptable, taboo even. Though for some, that view has not died down, it is undeniable that more and more interracial couples and families are popping up and with them children who are growing up as members of multiple ethnic groups. This kind of environment supposedly harbours such a unique growing experience and perhaps a new argument in the age-old nature versus nurture argument.

    However, just like uni-racial people of colour experience their own struggles against racism and stereotyping and such in our diverse world, mixed race people are dealing with the same issues. Sometimes this even happens within the ethnic groups they identify themselves as members of…

    Read the entire article here.

  • The contradiction at the heart of Rachel Dolezal’s ‘transracialism’

    The contradiction at the heart of Rachel Dolezal’s ‘transracialism’

    The Conversation
    2017-04-11

    Victoria Anderson, Researcher/Teacher in Journalism, Media and Cultural Studies
    Cardiff University


    Rachel Dolezal speaking at Spokane rally, May 2015. Arkathman/Wikipedia, CC BY-SA

    Rachel Dolezal, the former branch president of the National Association for the Advancement of Colored People (NAACP) who gained global notoriety in 2015 after being “outed” as a white woman pretending to be black, is back with a new book on race. Dolezal, who is ethnically German, now claims that she is “transracial”, a condition she compares to transgenderism. By this she means that although she was born white, she identifies with being black, arguing that race is a social construct.

    Dolezal complains of further victimisation because “transracialism” is not recognised in the same way as transgenderism. And Dolezal sees herself as triply stigmatised; because of her race, because of her trans status and also because of the perceived illegitimacy of this status.

    For someone like me, concerned both with race and with the role of narrative in culture, the narrative spun by Dolezal is both confounding and uniquely fascinating. In an interview with BBC Newsnight, she announced – not incorrectly, in my view – that “race is a lie”. At the same time, she laid claim to the transracialism that she demands to be accepted as a truth…

    …Blanket categories of “black” and “white” are an entirely modern phenomenon. In the 17th and 18th centuries, those Europeans who were actively involved in the slave trade made a point of distinguishing between different African ethnic groups; some were considered to be better house slaves, others better field slaves. The Igbo people, for instance, were considered prone to suicidal ideation, which posed problems for the incipient slaver. In the early days of “race” as we know it, there really was no sense of the generic catch-all blackness to which Dolezal lays claim.

    As generations passed, ideas of “black” and “white” were further complicated by the complex striations of racial coding that were implemented both during and after slavery, across the Americas, as a consequence of voluntary and involuntary coupling between Europeans and Africans.

    This led to a dizzying taxonomy of racial mixes, including (but not confined to) so-called mulattoes, quadroons, octoroons, tercerons, quintroons and beyond, depending on how many generations back a person’s African ancestry was traced. A person might be able to pass as white if their direct African ancestry was three or four generations removed – although if their relative “blackness” was discovered, it was a source not only of shame but was a precondition of legal slavery…

    Read the entire article here.

  • Passing and Performing Identity

    Passing and Performing Identity

    Xavier University, Cincinnati, Ohio
    Fall 2017

    Jennifer McFarlane Harris, Assistant Professor of English

    In this course, we will read novels that investigate the phenomenon of racial passing in the United States, whereby “black” persons light-skinned enough to appear “white” cross the color line to live as white people. Along the way, we will read a smattering of cultural theory on the social construction of race, gender, sexuality, socioeconomic class, etc., and what it means to “perform” identity.

  • Black, White, Black and White: mixed race and health in Canada

    Black, White, Black and White: mixed race and health in Canada

    Ethnicity & Health
    Published online: 2017-04-10
    pages 1-12
    DOI: 10.1080/13557858.2017.1315374

    Gerry Veenstra, Professor of Sociology
    University of British Columbia

    • Objectives: To document inequalities in hypertension, self-rated health, and self-rated mental health between Canadian adults who identify as Black, White, or Black and White and determine whether differences in educational attainment and household income explain them.
    • Design: The dataset was comprised of ten cycles (2001–2013) of the Canadian Community Health Survey. The health inequalities were examined by way of binary logistic regression modeling of hypertension and multinomial logistic regression modeling of self-rated health and self-rated mental health. Educational attainment and household income were investigated as potentially mediating factors using nested models and the Karlson-Holm-Breen decomposition technique.
    • Results: Black respondents were significantly more likely than White respondents to report hypertension, a disparity that was partly attributable to differences in income. White respondents reported the best and Black respondents reported the worst overall self-rated health, a disparity that was entirely attributable to income differences. Respondents who identified as both Black and White were significantly more likely than White respondents to report fair or poor mental health, a disparity that was partly attributable to income differences. After controlling for income, Black respondents were significantly less likely than White respondents to report fair or poor mental health. Educational attainment did not contribute to explaining any of these associations.
    • Conclusion: Canadians who identify as both Black and White fall between Black Canadians and White Canadians in regards to self-rated overall health, report the worst self-rated mental health of the three populations, and, with White Canadians, are the least likely to report hypertension. These heterogeneous findings are indicative of a range of diverse processes operative in the production of Black-White health inequalities in Canada.

    Read or purchase the article here.