Mixed Race Studies

Olivia Ward Bush-Banks and the Dualism of African and Native American Identity

Amistad Research Center
Tilton Hall, Tulane University
6823 St. Charles Avenue
New Orleans, Louisiana 70118

2014-09-24

Chianta Dorsey

The birth of the African American literary condition occurred in 1773 with the publication of Phyllis Wheatley’s book of poetry and has evolved into a thriving apparatus within American literature ever since. Olivia Ward Bush-Banks is amongst this tradition and the presence of her literary work offers a view into the complex identities of Americans—Black, Native American, and a woman, Bush-Banks had plenty to pull from when she began her writing career at the turn of the 20th century…

Read the entire article here.

America’s first vampire was Black and revolutionary – it’s time to remember him

The Conversation
2020-10-30

Sam George, Associate Professor of Research
University of Hertfordshire

The Black Vampyre is an early literary example of an argument for emancipation of slaves. Thomas Nast/Harper’s Weekly/The Met

In April of 1819, a London periodical, the New Monthly Magazine, published The Vampyre: A Tale by Lord Byron. Notice of its publication quickly appeared in papers in the United States.

Byron was at the time enjoying remarkable popularity and this new tale, supposedly by the famous poet, caused a sensation as did its reprintings in Boston’s Atheneum (15 June) and Baltimore’s Robinson’s Magazine (26 June).

The Vampyre did away with the East European peasant vampire of old. It took this monster out of the forests, gave him an aristocratic lineage and placed him into the drawing rooms of Romantic-era England. It was the first sustained fictional treatment of the vampire and completely recast the folklore and mythology on which it drew.

By July, Byron’s denial of authorship was being reported and by August the true author was discovered, John Polidori.

In the meantime, an American response, The Black Vampyre: A Legend of St. Domingo, by one Uriah Derick D’Arcy, appeared. D’Arcy explicitly parodies The Vampyre and even suggests that Lord Ruthven, Polidori’s British vampire aristocrat, had his origins in the Carribean. A later reprinting in 1845 attributed The Black Vampyre to a Robert C Sands; however, many believe the author was more likely a Richard Varick Dey (1801–1837), a near anagram of the named author…

Read the entire article here.

That Middle World: Race, Performance, and the Politics of Passing

University of North Carolina Press
October 2020
242 pages
6.125 x 9.25, 10 halftones, 1 fig
Paperback ISBN: 978-1-4696-5957-2
Hardcover ISBN: 978-1-4696-5956-5
eBook ISBN: 978-1-4696-5958-9

Julia S. Charles, Assistant Professor of English
Auburn University, Auburn, Alabama

In this study of racial passing literature, Julia S. Charles highlights how mixed-race subjects invent cultural spaces for themselves—a place she terms that middle world—and how they, through various performance strategies, make meaning in the interstices between the Black and white worlds. Focusing on the construction and performance of racial identity in works by writers from the antebellum period through Reconstruction, Charles creates a new discourse around racial passing to analyze mixed-race characters’ social objectives when crossing into other racialized spaces. To illustrate how this middle world and its attendant performativity still resonates in the present day, Charles connects contemporary figures, television, and film—including Rachel Dolezal and her Black-passing controversy, the FX show Atlanta, and the musical Show Boat—to a range of nineteenth- and early twentieth-century literary texts. Charles’s work offers a nuanced approach to African American passing literature and examines how mixed-race performers articulated their sense of selfhood and communal belonging.

How The Vanishing Half fits into our cultural fixation with racial passing stories

Vox
2020-08-14

Constance Grady

Zac Freeland/Vox

The Vox Book Club is linking to Bookshop.org to support local and independent booksellers.

“Passing for white never left.”

In Brit Bennett’s The Vanishing Half, the character of Stella haunts the narrative like a ghost. Stella is the half who vanished: half of her family, half of her sister’s heart. And she vanished by excising half of her own identity.

Stella is a light-skinned Black woman, and when she is 16, she decides to start passing for white. Her identical twin sister Desiree, meanwhile, grows up to marry the darkest-skinned man she can find. Stella breaks away from her family, and we don’t get a chance to meet her on the pages of the novel until nearly halfway through the book when at last her niece, Desiree’s dark-skinned daughter, tracks her down. It’s only in that last section that we finally learn exactly what happened to Stella.

Stella’s fate haunts the novel, and so does the genre her story belongs to. There’s a long history of narratives of racial passing in the American novel, and The Vanishing Half plays with the genre in new and interesting ways. So as the Vox Book Club spends the month talking about The Vanishing Half, I wanted to put it in the context of the passing novel more broadly.

To get an expert view, I called up Alisha Gaines, an English professor at Florida State University and the author of Black for a Day: White Fantasies of Race and Empathy. Together, we talked through the history of the African American passing novel, what passing looks like after Jim Crow (sorry, Ben Shapiro), and how passing novels can show us how race is produced and reproduced. Below is a transcript of our conversation, lightly edited for length and clarity.

The first African American stories of racial passing are slave narratives

Constance Grady

Do we know when the first of these narratives emerged? How old are stories about racial passing?

Alisha Gaines

It’s an old story. In literature and in life, America has a fascination with impersonation, which includes blackface minstrelsy. And passing narratives, if you want to be technical about it, in African American literature, they start with the slave narrative…

Read the entire interview here.

Afro-German Women are Still Upholding the Legacy of May Ayim

Catapult
2020-09-10

Tari Ngangura

May Ayim with Audre Lorde/Photograph via audrelordeberlin.com

There have always been people suffering from anti-Blackness. And May Ayim highlights the continuity of the Black experience—not only her own, but those before her as well.

In 1986, Afro-German author and poet May Opitz—better known as May Ayim—co-edited the anthology, Showing Our Colours: Afro-German Women Speak Out. The book carries the stories of Afro-German women and their volatile, often violent experiences with anti-Blackness, belonging, and sexism in the European nation. Showing Our Colours remains a seminal offering in works that claim the existence and legitimacy of Black history within Europe, and also examines Germany’s specific role in the nineteenth century colonization of Africa—including the genocide in Namibia, which saw over one hundred thousand of the Herero, Nama, and San people killed by the German regime from 1904 until 1908.

Those who survived the genocide were locked in concentration camps, a precursor to those that would be utilized in the Holocaust. Showing Our Colours is as much about claiming space as it is about holding Germany accountable to its imperial history and its effects on the contemporary realities of Black immigrants living in the country. The book also outlines political shifts through the ages that saw terms like Moor, Negro, and African morph into racial epithets that would later be used by pseudoscientists to justify anti-Black racism, fascism, and medical bias.

Ayim died by suicide in 1996, and in her life and death, I see a testament to the resilience of Black women, and an indictment of insidious white supremacy that makes Black life a fragile negotiation between visibility and erasure. Since her death, Ayim’s work has been revisited most often by young Afro-Germans searching for the language and tools to explore their Blackness and womanhood alongside a European history that interrupted their ancestry and systematically destabilizes their present. For Afro-Germans, and especially the youth who have lived through global Black Lives Matter conversations, who witnessed police brutality on both a national and global scale, it is not enough to be simply German. It’s in this space that Ayim’s work is finding new eyes…

I spoke with Marny Garcia Mommertz, a Black-German researcher born in Oldenburg, Lower Saxony, about how the late author’s work has been something of a map, detailing similar experiences of othering, and a reminder that her contemporary reality is not simply of her own making, but part of a larger structural legacy of oppression…

Read the entire interview here.

Global ‘Mixed Race’ Studies: Global Perspectives on ‘Mixed Race’, Citizenship and Immigration (CULANTH 220FS – 01)

Duke University
Asian American & Diaspora Studies
Fall 2020

Jayne O. Ifekwunigwe, Senior Research Scholar
Duke Center on Genomics, Race, Identity, Difference (GRID), Durham, North Carolina

By exploring pioneering and controversial writings from both the social and the biological sciences as well as the humanities, this course will situate debates on ‘race’, ‘mixed race’ and social hierarchies within broader global, comparative, and historical contexts. These comparative examples shed light on the the different social, social, and historical meanings attached to ‘race’ and ‘mixed race’ and address social and cultural variations in the symbolic rules which determine the social status of ‘mixed race’ communities.

For more information, click here.

Blue Beneath My Skin, Alchemist Theatre Co. (Streamed Broadcast)

Breaking The Fourth Wall: Michael Davis’ thoughts on theatre and the Arts.
2020-06-27

Michael Davis

The second entry in Alchemist Theatre’s ‘Writers On Hold’ series, Blue Beneath My Skin continues to explore the themes of racial identity and feminimity. Written and performed by Macadie Amoroso, the monologue focuses on a 17-year-old mixed race girl, who after she was abandoned as a baby by a canal, was found and later raised by an all-white family.

While ‘Canal Baby’ (Amoroso’s character) has a ‘comfortable’ existence, domestic life does have its tensions. She’s still close to her ‘father’, but he and her ‘mother’ are no longer a couple. Living in an all-female household (with ‘mother’ and ‘sister’), far from having many things in common, even neutral interests such as fashion are a divisive subject, where they seldom see eye-to-eye. Regardless of this, it is the one avenue where Amoroso’s character feels she can express her individuality, irrespective of her family’s opinions and tastes.

Read the entire review here.

“Is There a Self in This Text? Satire, Passing, and Life in Danzy Senna’s Caucasia”

Critique: Studies in Contemporary Fiction
Published online 2020-06-25
DOI: 10.1080/00111619.2020.1784083

Myers Enlow
University of Memphis , Memphis, Tennessee

In this paper, I argue that Danzy Senna’s Caucasia is a satirical passing narrative that exposes the tragedy of traditional passing novels as archaic for relying on racial binaries and perpetuating white desirability. I draw on the existing scholarship surrounding satire and traditional passing narratives and apply it to Senna’s work to analyze the ways this novel differs from traditional, early 20th-century passing narratives to comment on the absurdity of white desirability and the racial binary through the American Dream. Specifically, I look at Caucasia as a location in which the main characters – biracial Birdie and Cole Lee; their white mother, Sandy; and their black father, Deck – must find a way to live. The all-white space the characters are forced to inhabit informs their racial identities and desires and leads to a double consciousness within the narrator, Birdie. Ultimately, Senna’s satire illuminates the tragic passing narrative as complicit in upholding and reinforcing assumptions of a binary world. Additionally, Senna shows the double consciousness African Americans and biracial individuals embody because of America’s fixation on the white, American Dream that manifests itself as life in Caucasia.

Read or purchase the article here.

Part of a Larger Battle: A Conversation with Thomas Chatterton Williams

Los Angeles Review of Books
2020-07-16

Otis Houston
Portland, Oregon

Thomas Chatterton Williams

I FIRST INTERVIEWED Thomas Chatterton Williams for the Los Angeles Review of Books in the spring of 2019. We discussed his then-forthcoming book, Self-Portrait in Black and White: Unlearning Race, as well as the state of the discussion about race in in the United States, including the popular movements for social justice born of the increased visibility of the killings of black Americans by police.

I recently spoke with Thomas again about what has changed in the way we talk about race and identity. We also discussed the effects of the collision of social justice theories with art and institutions, and the best-selling books that are now influencing the national mood and tracing the borders of generational and ideological difference in the United States in 2020.

Thomas is a contributing editor at The New York Times and a columnist at Harper’s. He spoke to me by phone from his home in Paris, France. The following conversation has been edited for length and clarity.

OTIS HOUSTON: At about this time last year we discussed Self-Portrait in Black and White: Unlearning Race. One of your main arguments was that, in order to transcend racism and the social hierarchies it imposes, we have to commit to rejecting the very concept of race and its centrality in determining our identities.

One year later, in a time of mass protests in response to the killing of George Floyd, it seems to me like we’re seeing the media and some of the most prominent voices in the antiracism movement moving further away from the view of race and identity you’ve been advocating for. Increasingly, they argue that effective opposition to racism requires racial identity to always be foremost in our minds, both in the way we view politics and society and in our daily interactions with one another. This ideological movement is perhaps most visible in the books How to Be an Antiracist by Ibram X. Kendi and White Fragility by Robin DiAngelo, which have topped best-seller lists for weeks now. How would you describe this shift in thinking?

THOMAS CHATTERTON WILLIAMS: I see that as kind of a lamentable movement, actually. The two books that have dominated the conversation — and I mean dominated — are books that brook no middle ground and occlude any nuance. Robin DiAngelo’s central thesis, for instance, is that white people function not as individuals, but as a category, as a monolith that is inherently racist. According to her, to deny that you’re racist as a white person is proof of your racism, and to admit that you’re racist as a white person is proof of your racism, and the circular logic is airtight…

Read the entire interview here.

Shilling for U.S. Empire: The Legacies of Scientific Racism in Puerto Rico

The Abusable Past
Radical History Review
2020-06-22

R. Sánchez-Rivera
Department of Sociology
University of Cambridge

Pablo Delano, A Group of newly made Americans at Ponce, Porto Rico, (detail from the conceptual art installation The Museum of the Old Colony, 2016-ongoing). Source: Stereocard published by M. H. Zahner, Niagara Falls, New York, 1898. Photographer not identified.

Recently, a published, peer-reviewed article caused a great deal of controversy when it circulated among many academic Facebook pages such as Latinx Scholars, Puerto Rican Studies Association (PRSA), and the Latin American Studies Association (LASA)-Puerto Rico Section. This article, “Economic Development in Puerto Rico after US Annexation: Anthropometric Evidence,” written by Brian Marein, a PhD student in economics at the University of Colorado, Boulder, brings together data to show that the average height of men in Puerto Rico increased by 4.2cm after the U.S. “annexation” (a euphemism for colonization). The author uses anthropometrics to argue that U.S. colonialism was actually beneficial to Puerto Ricans “in contrast to the prevailing view in the literature.” His main conclusion is that because U.S. officials brought in resources, food, and education, the life of Puerto Ricans improved (inferred by the increased height of men) as a result of colonization.

Anthropometrics refers to the measuring of people’s bodies and skeletons to correlate their difference to “racial” and psychological traits that privileged Eurocentric ideas of beauty, intelligence, ableness, morality, among others. This stems from a long history of “race science” that surged from the polygenetic assumption that (1) “race” was a biological type and (2) “races” had distinct origins. Two major theories of human origins and heredity dominated during the nineteenth century: monogenism and polygenism. Thinkers who advocated for monogenism argued that all humans came from the same origin but were in different developmental stages (usually with Whites at the top and Black people at the bottom). However, during the second half of the nineteenth century polygenism, or the notion that the “races” had separate origins and should be considered as distinct and immutable species, became more widely accepted…

Read the entire article here.