Mixed Race Studies

Passive Voice, Active Prejudice: Mary Seacole in Children’s Literature and Media

theracetoread: Children’s Literature and Issues of Race
2016-10-20

Karen Sands-O’Connor, Professor
English Department
Buffalo State, The State University of New York, Buffalo, New York

[David] Harewood’s ITV programme celebrates the new statue of Mary Seacole in London–but not everyone is pleased

This week, Britain’s ITV showed a programme on Mary Seacole entitled “In the Shadow of Mary Seacole.” In some ways, the programme could have been titled, “Mary Seacole in the Shadow of British Racism.” Many people who initially celebrated the fact that ITV was telling the story of the woman labeled “The Greatest Black Briton” in 2004 were dismayed to find that the programme was put on the schedule at 10:40 pm. Others complained that the programme focused on the opinions of white historians. Indeed, it seemed that most, though not all, of Seacole’s defenders in the programme were non-historians: actors, comedians, nurses. Unfortunately, none of this is new when it comes to Mary Seacole—and children’s books about the Jamaican Crimean War nurse are no exception…

Read the entire article here.

Citizen Monsters: Race and Cannibalism in Suzette Mayr’s Venous Hum

Andrea Beverley, Assistant Professor of Canadian Cultural and Literary Studies
Mount Allison University, Sackville, New Brunswick, Canada

Journal of Canadian Studies/Revue d’études canadiennes
Volume 47, Number 1, Winter 2013
pages 36-58

Halfway through Suzette Mayr’s 2004 novel Venous Hum, a number of the central characters are revealed to be cannibalistic vampires, some of whom are reformed and loveable while others are violent and villainous. The novel is funny and satirical with connections to cult horror films and canonical Canadian literature. By reading Venous Hum in terms of magic realism and literary cannibalism, this essay focusses on the ways in which Mayr’s evocations of vampires and cannibals lead readers towards a politicized questioning of the relationship between perceived differences and official nation-state discourse. This essay thus examines the novel’s magic realist monster imagery in relation to racialization and the politics of interpellation, visibility, inclusion, and assimilation in multicultural Canada. Mayr makes ironic use of the colonial resonances of cannibalistic discourse in order to critique the relationship between the nation-state and its varied citizens, and between official multicultural policy and the lived experience of racialization.

After Canaan: Essays on Race, Writing, and Region

Arsenal Pulp Press
2011-05-10
176 pages
Paperback ISBN: 9781551523743
ePub ISBN: 9781551523873

Wayde Compton

Finalist, City of Vancouver Book Award

After Canaan, the first nonfiction book by acclaimed Vancouver poet Wayde Compton, repositions the North American discussion of race in the wake of the tumultuous twentieth century. It riffs on the concept of Canada as a promised land (or “Canaan“) encoded in African American myth and song since the days of slavery. These varied essays, steeped in a kind of history rarely written about, explore the language of racial misrecognition (a.k.a. “passing“), the subjectivity of black writers in the unblack Pacific northwest, the failure of urban renewal, black and Asian comedy as a counterweight to official multiculturalism, the poetics of hip hop turntablism, and the impact of the Obama phenomenon on the way we speak about race itself. Compton marks the passing of old modes of antiracism and multiculturalism, and points toward what may or may not be a “post-racial” future, but will without doubt be a brave new world of cultural perception.

Written with the same poetic perceptiveness as cultural theorists Rinaldo Walcott and Dionne Brand, After Canaan is a brilliant and thoughtful collection of essays that ought to be required reading for all.

Zadie Smith: By the Book

The New York Times
2016-11-17

Zadie Smith Credit Illustration by Jillian Tamaki

The author, most recently, of “Swing Time” says the best gift book she ever received was from her dying father, who “gave me his copy of ‘Ulysses,’ along with the confession he had never read it.”

What books are on your night stand now?

I’m on a reading jag after a long period of only writing, so there’s a towering “to read” pile: “Sudden Death,” by Álvaro Enrigue; “Using Life,” a novel by the imprisoned Egyptian Ahmed Naje; “Homegoing,” by Yaa Gyasi; “Heroes of the Frontier,” by Dave Eggers; “The Underground Railroad,” by Colson Whitehead; “Diary of the Fall,” by Michel Laub; “The Good Immigrant,” edited by Nikesh Shukla; “Why Nations Fail: The Origins of Power, Prosperity, and Poverty,” by Daron Acemoglu and James A. Robinson; “Birth of a Bridge,” by Maylis de Kerangal; “Known and Strange Things,” by Teju Cole; “The Little Communist Who Never Smiled,” by Lola Lafon; “The Fire This Time,” edited by Jesmyn Ward; “At the Existentialist Café,” by Sarah Bakewell; “Time Reborn,” by Lee Smolin; “Moonglow,” by Michael Chabon; and let’s say the last four or five novels by Marías, several by Krasznahorkai, and — as always — unfinished Proust. I much prefer reading to writing: I can’t wait…

Read the entire interview here.

Hollywood has long shown discomfort with interracial couples, but change is happening

The Los Angeles Times
2016-11-10

Lewis Beale

Katherine Houghton puts a flower in Sidney Poitier’s hair in a scene from the film “Guess Who’s Coming To Dinner.” (Getty Images)

In 1967, the same year the Supreme Court case Loving vs. Virginia struck down laws banning miscegenation, Sidney Poitier starred in “Guess Who’s Coming to Dinner” as a black man romantically involved with blond Katherine Houghton.

Yet in both real and reel life, black-white romantic relationships were problematic, fraught with legal and social taboos. In the case of Loving, that meant rural Virginia couple Richard and Mildred Loving, who married in Washington, D.C., in 1958, were arrested in their home state, forced to move away or be jailed, and spent years fighting the racist law that affected them until the Supreme Court unanimously overturned it.

“The fact any miscegenation laws even existed, these are vestiges of slavery,” says Jeff Nichols, director of “Loving,” a new film based on the famous case starring Joel Edgerton and Ruth Negga. “All of this speaks to the institutionalized racism in the South.”

“Guess,” which was released six months after the Loving decision, was, in its own way, meant to be a liberal antidote to situations like this. In director Stanley Kramer’s film,  parents and friends of the romantic couple discuss the pros and cons of their romance in a civilized manner until the woman’s father (played by Spencer Tracy) gives his blessing to the relationship…

Read the entire article here.

Reaping Something New: African American Transformations of Victorian Literature

Princeton University Press
November 2016
304 pages
6 x 9
12 line illus.
Hardcover ISBN: 9780691169453
eBook ISBN: 9781400883745

Daniel Hack, Associate Professor of English
University of Michigan

Tackling fraught but fascinating issues of cultural borrowing and appropriation, this groundbreaking book reveals that Victorian literature was put to use in African American literature and print culture in the nineteenth and early twentieth centuries in much more intricate, sustained, and imaginative ways than previously suspected. From reprinting and reframing “The Charge of the Light Brigade” in an antislavery newspaper to reimagining David Copperfield and Jane Eyre as mixed-race youths in the antebellum South, writers and editors transposed and transformed works by the leading British writers of the day to depict the lives of African Americans and advance their causes. Central figures in African American literary and intellectual history—including Frederick Douglass, Frances Ellen Watkins Harper, Charles Chesnutt, Pauline Hopkins, and W.E.B. Du Bois—leveraged Victorian literature and this history of engagement itself to claim a distinctive voice and construct their own literary tradition.

In bringing these transatlantic transfigurations to light, this book also provides strikingly new perspectives on both canonical and little-read works by Charles Dickens, George Eliot, Alfred, Lord Tennyson, and other Victorian authors. The recovery of these works’ African American afterlives illuminates their formal practices and ideological commitments, and forces a reassessment of their cultural impact and political potential. Bridging the gap between African American and Victorian literary studies, Reaping Something New changes our understanding of both fields and rewrites an important chapter of literary history.

Table of Contents

• List of Illustrations
• Acknowledgments
• Introduction: The African Americanization of Victorian Literature
• 1. Close Reading Bleak House at a Distance
• 2. (Re-) Racializing “The Charge of the Light Brigade”
• 3. Affiliating with George Eliot
• 4. Racial Mixing and Textual Remixing: Charles Chesnutt
• 5. Cultural Transmission and Transgression: Pauline Hopkins
• 6. The Citational Soul of Black Folk: W.E.B. Du Bois
• Afterword After Du Bois
• Notes
• Bibliography
• Index

How America Bought and Sold Racism, and Why It Still Matters

Collectors Weekly
2015-11-10

Lisa Hix, Associated Editor

Today, very few white Americans openly celebrate the horrors of black enslavement—most refuse to recognize the brutal nature of the institution or actively seek to distance themselves from it. “The modern American sees slavery as a regrettable period when blacks worked without wages,” writes Dr. David Pilgrim, the Vice President for Diversity and Inclusion and a sociology professor at Ferris State University and the author of Understanding Jim Crow: Using Racist Memorabilia to Teach Tolerance and Promote Social Justice, who has spent his life studying the artifacts that have perpetuated racist stereotypes.

The urge to forget this stain on our nation’s history is everywhere. In Texas, McGraw-Hill recently distributed a high-school geography textbook that refers to American slaves as immigrant workers. At Southern plantation museums that romanticize the idea of genteel antebellum culture, the bleak and violent reality of enslaved plantation life is whitewashed and glossed over. Discussions about how slavery led to modern-day racism are often met with white defensiveness. How many times have black people heard this line? “Slavery happened a long time ago. You need to get over it.”

The truth is when President Lincoln signed the Emancipation Proclamation in January 1863, the economic subjugation of African Americans, and the terrorism used to maintain it, did not come to a grinding halt. The Jim Crow racial caste system that emerged 12 years after the Civil War ended in 1865 was just as violent and oppressive as slavery—and it lasted nearly a century. Up through Martin Luther King Jr.’s assassination in 1968, black people across the country, in Northern states as well as Southern ones, were routinely humiliated, menaced, tortured and beaten to death, and blocked from participating in business and public life. Thanks to smartphone and social-media technology, we’re seeing how such violence continues in 2015, 50 years after the height of the Civil Rights Movement…

Puerto Rican actress Rita Moreno played the “tragic mulatto” in the 1960 film “This Rebel Breed.”(From Understanding Jim Crow)

…Another caricature was inflicted upon mixed-race women: the “tragic mulatto,” which is based on the “one-drop rule” that says any African American blood in your lineage makes you a black person. In this story, the mixed-race woman grows up living as a privileged white person. When her white father dies, her black heritage is revealed, and she’s enslaved and subjected to violence by white men. Rejected by both racial groups, she’s often suicidal and alcoholic, and she in particular loathes her black side.

Reality, of course, tells a different story. In Understanding Jim Crow, Pilgrim says it’s true that in the days of slavery, mixed-race slaves (usually the illegitimate sons and daughters of their owners), sometimes sold for higher prices, and masters saw these women as particularly sexually desirable, claiming their beauty drove them to rape. Enslaved mixed-race women were also frequently sold into prostitution, and freeborn mixed-race women sometimes became the mistresses of white men under the “plaçage system.” Some people with “Negro blood” worked to “pass” as whites, which helped them get better education, pay, and homes. But throughout history, mixed-race people—who had the slur “mongrels” hurled at them by whites—have been well accepted in the black community: Take for example, W.E.B. Du Bois, Booker T. Washington, Mary Church Terrell, Thurgood Marshall, Malcolm X, Louis Farrakhan, Langston Hughes, and Billie Holiday…

Read the entire article here.

Postcolonial Palimpsests: Entwined Colonialisms and the Conflicted Representation of Charles Bon in William Faulkner’s Absalom, Absalom!

ariel: A Review of International English Literature
Volume 47, Number 4, October 2016
pages 1-23
DOI: 10.1353/ari.2016.0044

Jenna Grace Sciuto, Assistant Professor, English/Communications
Massachusetts College of Liberal Arts

This essay argues that Charles Bon in William Faulkner’s Absalom, Absalom! (1936) embodies a fluidity that confronts the hierarchies of race, gender, class, and sexuality on which colonialism and neocolonialism depend for coherence and meaning. The biracial, sexually fluid Bon and his contradictory depiction by competing narrators reveal entwined colonialisms in the United States South that complicate the divide between the colonial and neo-colonial periods employed in linear surface narratives: Bon is portrayed as living multiple stories of colonialism simultaneously in the novel. With an awareness of the narrators’ divergent colonial mindsets, I show how Faulkner uses Bon’s métissage, or blending of cultural, racial, and sexual categories, to confront the resilient colonial mentalities that persist in the twentieth-century American South through imagining an alternative: the acceptance of this fluidity.

Racial awareness lacks “One Drop of Love”

The Current
St. Petersburg, Florida
2016-10-06

Mereysa Taylor, Co-Opinion Editor

Cox DiGiovanni artfully narrates her own education about being mixed race in America in efforts to start a larger national dialogue. photo by Jeff Lorch

Fanshen Cox DiGiovanni graced Eckerd with her one-woman performance about how race was constructed in the U.S. and the ways in which it affects our most intimate relationships on Sept. 15.

“People lived with the rule, that one drop of black blood, deemed you black in a national census,” she said, remarking on the history of our national census and the notorious “one drop rule.”

Her performance, called “One Drop of Love,” barely filled Miller Auditorium; more senior citizens of the surrounding St. Petersburg area attended than Eckerd students did. Shame on us.

Cox DiGiovanni tours around the country, performing her wildly entertaining, educational and autobiographical piece on race, justice, truth and love. A mixed race woman herself, she found her passion in acting and storytelling, and what began as a thesis project for her Master of Fine Arts (MFA) in 2013 bore an influential piece of performance art. She has since then used her platform and creative license to educate and empathize with the plight of racial minorities in this country, including those of mix race.

At this school, this is a particular conversation that nobody really wants to have — it’s too awkward, too uncomfortable to face the fact that there may be something wrong with the way race is handled at Eckerd– whether that be in the classroom, on tours or with Eckerd brochures that like to depict a rainbow of color in our predominantly white student body…

Read the entire article here.

Meta-Melodrama: Branden Jacobs-Jenkins Appropriates Dion Boucicault’s The Octoroon

Modern Drama
Volume 59, Number 3, Fall 2016
pages 285-305

Verna A. Foster, Professor of English
Loyola University Chicago

In adapting the nineteenth-century melodrama The Octoroon, Jacobs-Jenkins both satirizes Boucicault’s racial assumptions and emulates his aesthetic principles to produce a meta-melodrama, a play that at once celebrates and critiques its own form while providing a stinging indictment of racial attitudes in the twenty-first century. This essay draws on both the published script and audience responses to Soho Repertory Theatre’s two stagings of the play in 2014 and 2015 gleaned from reviews, blogs, and interviews. The contemporary context and cross-racial casting of An Octoroon ironize and adapt the meaning of Boucicault’s play, making it appropriate for the twenty-first century. Through his use of italicization, Brechtian quotation, the new contemporary dialogue he writes for the slave characters, and his shocking updated sensation scene, Jacobs-Jenkins induces his audience to question their own and each other’s racial reactions even as they are caught up in the play.