Mixed Race Studies

Katherine Johnson, the NASA Mathematician Who Advanced Human Rights with a Slide Rule and Pencil

Vanity Fair
September 2016

Charles Bolden, Administrator
National Aeronautics and Space Administration

Katherine Johnson, photographed at Fort Monroe, in Hampton, Virginia. Photograph by Annie Leibovitz

NASA chief Charles Bolden recalls the historic trajectory of the “human computer” who played a key role in the Apollo 11 moon landing, and as a female African-American in the 1960s, shattered stereotypes in the process.

When I was growing up, in segregated South Carolina, African-American role models in national life were few and far between. Later, when my fellow flight students and I, in training at the Naval Air Station in Meridian, Mississippi, clustered around a small television watching the Apollo 11 moon landing, little did I know that one of the key figures responsible for its success was an unassuming black woman from West Virginia: Katherine Johnson. Hidden Figures is both an upcoming book and an upcoming movie about her incredible life, and, as the title suggests, Katherine worked behind the scenes but with incredible impact…

..“In math, you’re either right or you’re wrong,” she said. Her succinct words belie a deep curiosity about the world and dedication to her discipline, despite the prejudices of her time against both women and African-Americans. It was her duty to calculate orbital trajectories and flight times relative to the position of the moon—you know, simple things. In this day and age, when we increasingly rely on technology, it’s hard to believe that John Glenn himself tasked Katherine to double-check the results of the computer calculations before his historic orbital flight, the first by an American. The numbers of the human computer and the machine matched.

With a slide rule and a pencil, Katherine advanced the cause of human rights and the frontier of human achievement at the same time. Having graduated from high school at 14 and college at 18 at a time when African-Americans often did not go beyond the eighth grade, she used her amazing facility with geometry to calculate Alan Shepard’s flight path and took the Apollo 11 crew to the moon to orbit it, land on it, and return safely to Earth…

Read the entire article here.

Nicholas Guyatt’s ‘Bind Us Apart’

Book Reviews
The New York Times
2016-04-29

Eric Foner, DeWitt Clinton Professor of History
Columbia University, New York, New York

BIND US APART
How Enlightened Americans Invented Racial Segregation
By Nicholas Guyatt
Illustrated. 403 pp. Basic Books. $29.99.

Half a century ago, inspired by the Supreme Court’s decision in Brown v. Board of Education, historians embarked on an effort to identify the origins of racial segregation. C. Vann Woodward insisted that rather than existing from time immemorial, as the ruling’s opponents claimed, segregation emerged in the 1890s. Others located its genesis in Reconstruction or the pre-Civil War North.

Eventually, the debate faded. Now, Nicholas Guyatt offers a new interpretation. Segregation and its ideological justification “separate but equal,” he argues, originated in the early Republic in the efforts of “enlightened Americans” to uplift and protect Indians and African-­Americans. After trying and abandoning other policies, these reformers and policy makers concluded that only separation from whites — removal of Indians to the trans-Mississippi West and blacks to Africa — would enable these groups to enjoy their natural rights and achieve economic and cultural advancement. Thus, almost from the outset, the idea of separating the races was built into the DNA of the United States.

Guyatt, who teaches at the University of Cambridge, is the author of a well-­regarded book on the history of the idea (still very much alive today) that God has chosen this country for a special mission. In “Bind Us Apart” he addresses another theme central to our national identity: Who is an American? To find an answer he offers a detailed account of early national policies toward Indians and blacks…

…One of Guyatt’s surprising findings is how many liberals believed that the Indian population should be assimilated through intermarriage. “You will mix with us by marriage,” [Thomas] Jefferson told an Indian delegation in 1808. “We shall all be Americans.” Not all whites agreed, of course. In the 1820s “all hell broke loose” in Cornwall, Conn., when two young Indian men who arrived to study at a religious school ended up marrying local white women…

Read the entire review here.

Anti-Blackness And The Myths Of “Monoracial Privilege” & The “White/Black Binary”

Gradient Lair: Black women + art, media, social media, socio-politics & culture
2014-02-20

Trudy Hamilton

In the last few days in social media I have seen conversations about the experiences of multiracial/mixed people of colour and these conversations have often been framed by anti-Blackness including notions of “monoracial privilege” and the “White/Black binary.” At times, these conversations have been so incredibly cruel that perhaps I should have done more to avoid them (somewhat hard to on Twitter as these conversations have occurred even among “anti-racism activists” and “feminists”) because it does not really help for someone like me who deals with anxiety and deals with anti-Blackness daily where I live. On the one hand, many non-Black people of colour demand solidarity with Black people–often to the point where Black people’s deaths become rhetorical devices about “generic” “people of colour” being extrajudicially killed (when this is overwhelmingly a Black experience) and Black women are expected to just be mules to drag their signs written with concepts that Black women created–but on the other hand, they use anti-Black framing to articulate their identities and experiences, while also not holding White supremacy accountable for why these differences even matter in a way that creates hierarchical and intersecting oppressions…

Read the entire article here.

What Is Monoracial Privilege? (Hint: If You Are One Race Only You’ve Got It…)

Mixed Race Feminist Blog
2016-01-17

Nicola Codner
Leeds, Yorkshire, United Kingdom

The definition of the word monoracial is to be ‘composed of or involving members of one race only’. Monoracial privilege therefore refers to the advantages and benefits that come with being a person who is one race only. A person of any race can have this privilege if they are of only one race.

Monoracial privilege is an extremely controversial topic. I am 100% certain this article would never be posted by a popular feminist blog for that very reason. Many black American people insist monoracial privilege is not real and some multiracial American people agree with this too. I’m less clear about perspectives on this in the UK, where I live, and where race is less discussed. In this article I will outline some of the privileges that come with being monoracial and you can decide for yourself where you stand on this. I think the only reason people can get away with saying monoracial privilege doesn’t exist is because multiracial perspectives have such a long history of being ignored or dismissed. There is a lack of research on the racial experiences of multiracial people and as a group we have really only just begun to join forces and to speak out about our experiences. All of this makes it very easy for monoracial people to insist that multiracial perspectives are invalid. Despite the fact that the impact of racism on multiracial people is relatively unexplored territory and most people know nothing about the lives of multiracial people, many monoracial people constantly tell us what our experiences are and are not. This has been the story of my life. Between white racism and horizontal hostility from the other minority ethnic group or groups we belong to, multiracial people are often expected to keep our mouths shut. Well, I’m here to say, no I don’t think so! I’m not doing this anymore. I’m not going to be silenced by monoracial people. I know that monoracial privilege is real from my own lived experience…

Read the entire article here.

The Dougla Defect

Without Wax
2013-12-15

Sara Bharrat

Dougla Defect?
Indian speaks to a Dougla woman about her Dougla baby
Indian: The baby getting nice now.
Now he complexion comin’ lil clear.

—(Rochelle Etwaroo photo and testimony)

For Rochelle Etwaroo: the hybrid of two great people and a seed of hope.

The Dougla Defect is evidence of Guyana’s ongoing Black and Indian war. It is a source of shame to both the Black and Indian man who insists on remaining entrenched in fear. They have both condemned the hybrid of themselves to that cold, cruel no man’s land that separates them.

It is not the Black man or the Indian man who has suffered the most painful wounds in this war. It is the hybrid who suffers; the Dougla boy, the Dougla girl, whose only crime has been birth. The war has stolen home and identity from the Dougla and replaced it with hurt and displacement. How can a nation be so cruel to its children?…

Read the entire article here.

“Not a Moor exactly”: Shakespeare, Serial, and Modern Constructions of Race

Shakespeare Quarterly
Volume 67, Number 1, 2016
pages 30-50
DOI: 10.1353/shq.2016.0009

Vanessa Corredera, Assistant Professor of English
Andrews University, Berrien Springs Michigan

As scholars of early modern literature know, Renaissance constructions of alterity were inconsistent and varied. This critical consensus regarding the fluidity of early modern conceptions of otherness has produced a dichotomy between “then” and “now” with which early modern race scholars in particular must grapple, and one that challenges all scholars and teachers of Shakespeare who engage with race in the classroom—if we concede we can talk about “race” at all. In the quest for responsible historical contextualization of early modern race, scholars have vigilantly attended to the differences between Renaissance culture and our own, leading to the assertion that early moderns conceived of race in a more protean way than our modern scientific, phenotypical, stable approach. In doing so, however, they enact a different methodological pitfall—imposing an assumed set of views about race upon moderns. This approach blinds us to the reality of our own racial discourses, which, I suggest, likewise depend on and perpetuate a fluid understanding of race. In turning to a specific example—the nexus of issues raised by a Shakespearean reference to Othello in season 1 of the hit NPR podcast Serial—we find that myriad factors like language, religion, and descent play pivotal roles in modern constructions of race. By recognizing this multiplicity, we can more effectively use nuanced understandings of early modern race to help us uncover the complexities of contemporary racial ideology. And just as significantly, we can employ current conversations about racial identity as a fresh way of reconsidering canonical Renaissance texts.

The Pleasures of Taxonomy: Casta Paintings, Classification, and Colonialism

The William and Mary Quarterly
Volume 73, Number 3, July 2016, 3rd series
pages 427-466

Rebecca Earle, Professor
School of Comparative American Studies
University of Warwick, Coventry, United Kingdom

A new model for thinking about the socioracial categories depicted in casta paintings (remarkable eighteenth-century Spanish American images representing the outcome of “racial mixing”) takes seriously both their fluidity and their genealogical character. Approaching classification, and casta paintings, from this direction clarifies the underlying epistemologies that structured colonial society and helps connect the paintings more explicitly to the debates about human difference that captivated Enlightenment thinkers. Ultimately, however, these paintings were produced and collected in the hundreds not simply because they visualized Atlantic debates about classification and human difference but because these visualizations were interesting and pleasant to contemplate. They agreeably roused the pleasures of the imagination via their taxonomic as well as their narrative power. Linking casta paintings to the importance accorded to pleasure in both the scientific and the colonial imagination helps explain their fascination, which derived from their ability to condense the complex interconnections of classification, colonialism, and sexuality into appealing images.

‘War Brides of Japan’ To Take Focus in New Documentary

NBC News
2016-08-10

Frances Kai-Hwa Wang

Journalist and filmmaker Yayoi Lena Winfrey is looking for more Japanese “war brides” to interview as she completes the filming for her feature-length documentary film, “War Brides of Japan.” With many of these women in their mid-80s, Winfrey said that time is critical to document their stories. With interviews already scheduled for 11 and their adult children in eight cities and three states this month, Winfrey hopes to find more women and families to interview along the way…

According to Winfrey, approximately 50,000 “war brides” came to the United States from Japan starting in 1947. Many were disowned by their families for marrying those who had bombed Hiroshima and Nagasaki and then occupied Japan, Winfrey said. Others were rejected by their American in-laws for being foreigners. Some were abandoned by the American servicemen who married them while some were also ostracized by the Japanese-American community, only just released from the incarceration camps of World War II. Some were falsely stereotyped as prostitutes, while others were blamed for causing World War II, she said…

Read the entire article here.

Raising My Black Son

Brian, Child: the magazine for thinking mothers
2016-08-09

Suanne Schafer

Twenty years ago, I adopted an interracial child—I’ll call him M—thinking a mother’s love could overcome all barriers, even racial ones. Twenty years later, I’m not sure I did my son any favors. I’m a white mom trying to figure out how to raise a black child in a hostile—and potentially lethal—environment.

M came up for adoption during my fourth year of medical school, the unwanted love child of a sixteen-year-old white mother and a black seventeen-year-old father. Unable to take her mixed-race baby home to her blue-collar family, the young woman kept her pregnancy secret from everyone except her mother then gave the baby up for adoption.

My family was tickled to have a grandchild, whatever his color…

Read the entire article here.

‘Blasian Narratives’ struggles with the question: Black enough? Asian enough?

Kore Asian Media
2016-08-16

Tae Hong

“Blasian Narratives” performs inside Stanford Theatre. (Harrison Troung/Courtesy photo)

Teaching third graders in an underserved area of Brooklyn, Cenisa Gavin often looks out at her mostly black and Latino students and is reminded of the failings of her own teachers when it came to discussions about race and identity.

Gavin, 23, is black on her father’s side, and Korean Eskimo on her mother’s side. She has long, thick hair and, by her own description, slanted eyes. Growing up as a mixed-race child in Anchorage, Alaska, was one thing – she could never, for one, converse with her Korean great-grandmother because of a language barrier, and that was always the way it had been for her family – but coming across the term “Blasian” as a high schooler, and then joining a group of them to talk about her heritage as black and Asian on a theater stage at Spelman College years later, was another.

“I think my teachers did us a disservice by not discussing what it is to be colorblind, and how being colorful is greater than that,” Gavin said. When she told her students about her mixed race last year, she said, and when they saw her black father, the kids were surprised: “They said, ‘Ms. Gavin’s dad is black? You’re black?’”

This is one of the themes carried in the stories told by the seven-member group with which Gavin has now starred in a film project, “Blasian Narratives,” started by Cambodian American director Omnes “Canon” Senmos and looking toward release this fall…

Read the entire article here.