Mixed Race Studies

Being a White Latina: A Reflection on Racial And Ethnic Identities

The Huffington Post
Latino Voices
2014-12-01

Nicholle Lamartina Palacios, Writer, activist, and community organizer

We live in a country where race is a dichotomy and people are literally separated into categories of black and white — but human identities are not that simple. When speaking about my own racial identity, it is impossible not to also talk about my ethnic identity. These two concepts go hand-in-hand. How one regards themselves ethnically and the cultural background that one has grown up with, will inevitably shape the way one sees themselves through a racial lens; it will also affect the way they are perceived from the outside. When talking about my own racial identity I cannot just speak about the color of my skin nor the box I check off on applications. Not only would that would be an injustice to myself, but it would also negate the reality of the complexities and nuances that arise when we try to essentialize and simplify people’s ethnological narratives.

My racial and ethnic identification have been majorly affected by the fact that I grew up in New York City, “the central diasporic location for [many] transnational communities historically and in our times” according to scholar Juan Flores, the director of Latino Studies at NYU. I was born and raised in Queens to an Argentine mother and an Italian-American father, but spent my formative years with my grandmother and mother in a Spanish speaking home. Growing up in Queens, the most diverse borough of New York, almost every single one of my friends was either an immigrant or the child of immigrant parents. Because of the wide variety of races and ethnicities, while living in Queens “where are you from?,” “what’s your nationality?,” and “what are you?” are common questions to receive and to ask starting at a very young age. Even if the person’s nationality is American and they were born in the States, they automatically connect themselves to their parent’s or grandparent’s countries, since this is what is expected. I have never heard anyone say “I am American” even if they technically were…

…Although I certainly cannot complain about being in a position of privilege when it comes to my skin color and Anglo features, I have realized it has shaped the way in which I connect to my latinidad and to the community at large. After a few Latino studies courses, I became aware that in order to be regarded as “Latina” I have to assert my latinidad and constantly prove it — either through my use of Spanish, my ability to dance to Latin dances, or by explaining my family history. This contrasts greatly with the lived experiences of many other Latinos, especially those of color…

Read the entire article here.

Photography in Economies of Demonstration: The Idea of the Jews as a Mixed-Race People

Jewish Social Studies
Volume 20, Number 1, Fall 2013
pages 150-183
DOI: 10.1353/jss.2013.0015

Amos Morris-Reich, Director of the Bucerius Institute
Department of Jewish History
University of Haifa, Israel

Photographs played an important role in the development of the idea of the Jews as a mixed-race people. This article tracks the trajectory of this idea from the 1880s, when it was first introduced by the liberal Austrian anthropologist and archaeologist Felix von Luschan, through the works of American Jewish physician Maurice Fishberg and German Jewish linguist Sigmund Feist, to its appropriation and inversion by the prominent Nazi theoretician of race Hans F. K. Günther in the 1920s. By tracing the circulation of one photograph, analyzing the roles of photographs in argumentation, comparing their status with other types of empirical sources, and arguing that the key to their analysis is performative, pertaining to the relationships photographs form, I argue for the essential contingency of ideas that in retrospect have been identified as fundamental to antisemitic arguments.

In Japan’s Okinawa, saving indigenous languages is about more than words

The Washington Post
2014-11-29

Anna Fifield, Tokyo Bureau Chief

NISHIHARA, Japan — Rising in turn at their wooden desks, the students giggled, squirmed or shuffled as they introduced themselves, some practically in a whisper.

“Waa naamee ya — yaibiin . . . (My name is . . . ).” One by one, the classmates at Okinawa Christian University managed to get out their names, a few confidently, but most of them sheepishly.

Teacher Byron Fija waved his arms around, laughed and tried to encourage the class, which looked like a college group anywhere — some in hoodies, others in baseball caps and one guy with green hair.

But it was clear that the language — Okinawan — didn’t come naturally to most of them.

It’s the biggest of the six main indigenous languages spoken in this subtropical Japanese island chain, once the independent Ryukyu kingdom but now best known for hosting most of the American military bases in Japan…

…Fija is almost evangelical in his promotion of Okinawan, poetically called “uchi-naa-guchi” here.

In addition to teaching, Fija, 45, plays the sanshin, a three-stringed Okinawan banjo, and sings. For five years he hosted a radio show in Okinawan.

He sees the language as intrinsic to his identity. A product of the military occupation, he is the son of an Okinawan mother and an American father, a man he has never heard from.

Fija cites two experiences that motivated him to embrace the local language and culture.

First, he learned to play the sanshin.

“Someone told me that my playing was fine but my Okinawan sounded American, even though I don’t speak any English. Maybe it was because I don’t look Japanese or Okinawan,” Fija said after class, wearing a traditional Japanese outfit with an Okinawan pattern. His Okinawan pronunciation, he said, was the equivalent of a Japanese person singing in English “I rub you” instead of “I love you.”.

Then, in the 1990s, he spent a year or so in Los Angeles, hoping to make it as a rock star. But as he discovered how hard that was, he had an epiphany. Because of his Caucasian looks, he said, he had never really been accepted as Japanese. But with no knowledge of his father and little proficiency in English, he clearly wasn’t American, either…

Read the entire article here.

Smoking Trajectories Among Monoracial and Biracial Black Adolescents and Young Adults

Journal of Drug Issues
Volume 45, Number 1 (January 2015)
pages 22-37
DOI: 10.1177/0022042614542511

Trenette T. Clark, Assistant Professor of Social Work
University of North Carolina, Chapel Hill

Anh B. Nguyen, Cancer Prevention Fellow
Science of Research and Technology Branch (SRTB)
Behavioral Research Program (BRP)
National Cancer Institute, Rockville, Maryland

Emanuel Coman
University of North Carolina, Chapel Hill

Cigarette-smoking trajectories were assessed among monorace Blacks, Black–American Indians, Black–Asians, Black–Hispanics, and Black–Whites. We used a subsample of nationally representative data obtained from the National Longitudinal Study of Adolescent Health (Add Health). The sample consisted of adolescents who were in Grades 7 to 12 in 1994, and followed across four waves of data collection into adulthood. Wave 4 data were collected in 2007-2008 when most respondents were between 24 and 32 years old. Respondents could report more than one race/ethnicity. Poisson’s regression was used to analyze the data. We found distinct smoking trajectories among monorace and biracial/ethnic Blacks, with all groups eventually equaling or surpassing trajectories of Whites. The age of cross-over varied by gender for some subgroups, with Black–American Indian males catching up earlier than Black–American Indian females. Black–White females smoked on more days than monorace Black females until age 26 and also smoked more than Black–White males between ages 11 and 29 years. Black–Hispanic males smoked on more days than Black–Hispanic females from ages 11 to 14. The results of the interaction tests also indicated different smoking trajectories across socioeconomic status (SES) levels among White, Black, and Black–White respondents. Significant heterogeneity was observed regarding smoking trajectories between monorace and biracial/ethnic Blacks. Knowledge of cigarette-smoking patterns among monorace and biracial/ethnic Black youth and young adults extends our understanding of the etiology of tobacco use and may inform interventions.

Read or purchase the article here.

Obama Plans Meetings on Ferguson Unrest at the White House

The New York Times
2014-11-30

Julie Hirschfeld Davis, White House Reporter

WASHINGTON — President Obama is planning a day of meetings at the White House on Monday to respond to the unrest in Ferguson, Mo., and racially tinged anger across the country after a grand jury decided not to indict a white police officer who fatally shot an unarmed black teenager.

Mr. Obama, who has labored to strike the right balance in reacting to the crisis, has not scheduled a trip to Ferguson despite days of speculation about a presidential visit there.

But he will gather his cabinet on Monday to discuss the results of a review of federal programs that provide military-style equipment to state and local law enforcement agencies. The initiatives were called into question in August, after the Ferguson police responded with riot gear and assault-style weapons to protests in the aftermath of the shooting of Michael Brown, the teenager, by Officer Darren Wilson…

…The president has faced a challenge in calibrating his response to the situation in Ferguson, working to balance the task of urging calm and unity with his desire, as America’s first black president, to acknowledge racial wounds — all while being careful not to interfere in the investigation…

Read the entire article here.

‘Pelo Malo’ Director Mariana Rondon: Why Her Movie Hits A Nerve

NBC News
2014-11-19

Sandra Guzman

For Latinos born with Afro-textured, curly hair or kinky hair – referred to as pelo malo or “bad hair” in Latin America and the Caribbean – their experiences can be quite intense and in many cases negative, as an Afro-Honduran recently told NBC News Latino contributor Raul A. Reyes.

Precisely because Afro-textured hair holds such a complex, racial history in our home countries, it can be tricky to explore as a topic. But in the skillful hands of Venezuelan director/writer Mariana Rondón, black hair is a window into Latin America’s soul.

The Venezuelan movie Pelo Malo, which opens Wednesday in selected theaters across the country, has generated controversy in Venezuela and grabbed audiences and juries alike. It has already won several awards, including top prize at the San Sebastian Film Festival.

The plot of the film seems simple enough: a nine-year old boy wants to straighten his afro-like hair to look like his favorite pop singer—a Justin Bieber type – for his school picture. His unemployed single mom, who is light skinned, will have none of it; she also worries he might be gay. As the battle between mother and son unfolds, with the backdrop of chaotic modern day Caracas and the child’s paternal black abuela, this brilliant film exposes every layer of modern day Venezuelan society—its negated racism, its beauty queen culture, its urban violence, poverty, its polarized politics, and its deeply rooted homophobia.

NBC News spoke to the Ms. Rondón who is visiting New York for today’s film’s premiere…

…Why black hair?

Black hair serves as a portal. In the beginning, the boy goes to the mirror; the mirror is a window into the most profound part of our identity. We all have that thing we don’t like about us, a nose, a body part. It’s where we begin to recognize ourselves.

In that sense, we all have pelo malo…

Read the entire interview here.

Mixed: Multiracial College Students Tell Their Life Stories ed. by Andrew Garrod, Robert Kilkenny, Christina Gomez (review)

Journal of College Student Development
Volume 55, Number 8, November 2014
pages 856-858
DOI: 10.1353/csd.2014.0077

Jessica C. Harris

Andrew Garrod, Christina Gómez, and Robert Kilkenny, Mixed: Multiracial College Students Tell Their Life Stories (Ithaca: Cornell University Press, 2013)

Mixed: Multiracial College Students Tell Their Life Stories presents multiracial student essays focusing on growing up and living as a mixed-race individual in a society founded on monoracial understandings of race. The purpose of the book is “to capture the phenomenology of being mixed-race in a compelling way, and in so doing to inspire, engage, and move our readers” (p. xi). The edited book contains 12 narratives written by self-identified multiracial students: six men and six women, either current students or recent graduates of Dartmouth College. For the most part, the multiracial individuals’ narratives included in this book were enrolled in one of several Dartmouth education courses taught by Andrew Garrod, one of the editors of Mixed. Students who were not enrolled in one of Garrod’s courses, but whose narratives are included in the book, were recommended to the editors by other Dartmouth students and faculty. All of the students worked closely with Garrod over a 10-week period, either face to face or via email, to craft the narratives that are presented in this book.

The book begins with a preface that explains the creation of the 12 narratives, and subsequently, the book. The editors explained how the essays were crafted over a great deal of time with Garrod’s help and input. Using a list of thought-provoking questions, which were included in the preface, the 12 student authors were asked to reflect and write on their experiences with race and identity throughout their lifetime. Robert Kilkenny, the second editor, reviewed each essay and offered feedback to Garrod and the multiracial students.

The introduction provides an important context for the 12 narratives. The first half of the introduction turns a critical eye to the social construction of race in America and the implications this has on multiracial individuals. Moreover, the connection between multiraciality and post-racial rhetoric is explored in an attempt to expose the contemporary realities of multiracial Americans. The authors explain that neoconservatives have begun to position multiraciality as an object that symbolizes the end to race and racism. However, the 12 narratives contained in this book suggest that race and racism are indeed present in the lives of multiracial students, refuting the notion that we are living in a post-racial nation.

The second half of the introduction provides an overview of the three different sections into which the book is divided. Additionally, a summary of each of the 12 narratives is offered in this overview. While this roadmap is helpful, individual summaries may have been better placed as an introduction to each respective section. Instead, the reader must continually refer to the introduction to read about the purpose of each of the three sections and the narratives within them.

The first of three sections in Mixed, Who Am I?, contains four first-person narratives from multiracial students. These four narratives focus on the incongruence students encountered between racial self-identification and others’ perceptions of their race. The narratives expose how physical features, such as hair and skin-color, caused non-multiracial individuals to question multiracial students’ racial identities. The four narratives in this section included stories from students who grew up or spent time internationally, relaying the complexities of being both multiracial and multicultural. For instance, one woman grew up in Japan, identified with Japanese heritage and culture, but understood that she did not “look Japanese” in an American context.

In-Betweenness, the second section in Mixed, explores four more multiracial students’ experiences of being mixed-race in a post-racial America. This section exposes the fluidity of race for four multiracial students. For instance, one “Happa”-identified male asserted he could be White, Asian, or somewhere in between. While this liminal space was a positive aspect for this student, other narratives in this section provided an alternate reality, one of being caught between racial identities. Specifically, one Chinese, Indian, and White female student conveyed the complexities of navigating multiple racial heritages and the influence this had on her relationship with her parents. She described privilege that comes with being monoracial and not having to oscillate or navigate between the cultures and races of one’s parents.

The final section…

Latino Life: Are We Tolerant Of Our Own Hispanic Diversity?

NBC News
2014-08-02

Raul A. Reyes

Being Latino means being part of a rich, diverse culture. Or does it? Some Latinos feel removed from their peers because of their skin color, language ability, or mixed-race heritage. Others have faced criticism for holding political views at odds with the Hispanic mainstream. In fact, many Latinos know all too well what it is like not to fit in with their own community.

“Most people believe that all Latinos look like the stereotypical Puerto Rican or Mexican,” said Mirna Martinez-Santiago, 43, a New York attorney. “I am from Honduras. I am black, racially, but I identify as Latina.”

The host of The Opinion Talk Show gave some examples of how her skin color has caused confusion – and awkward moments.

“I walk into a Dominican hair salon and the employees are talking about me,” Martinez-Santiago said. “I can hear them talk about my pelo malo (bad hair). I tell them there is nothing wrong with my hair, and they are shocked that I can understand them. I try to educate people, but the best way to educate people is just by being,” said Martinez-Santiago…

…Julie A. Dowling, associate professor of Latina/o Studies at the University of Illinois at Urbana-Champaign, said Latino identity depends on many factors, including regional differences, national origin, physical features and language ability.

“There are wide, diverse experiences in competition with the stereotypical images. So people are constantly judged by these images,” Dowling explained.

“The stereotype of Latinos is that they are Mexican, Spanish-speaking immigrants, and possibly undocumented,” Dowling said. “And because it is such a strong stereotype, people often define themselves in relation to it.”

The author of a new book on Latino identity, Dowling added that “even the U.S. Census Bureau is still trying to figure out who Latinos are.”…

Read the entire article here.

What white people need to know, and do, after Ferguson

The Washington Post
2014-11-28

Sally Kohn

Benefiting from white privilege is automatic. Defending white privilege is a choice.

In the days before the grand jury’s decision in Ferguson, when Missouri Gov. Jay Nixon decided to impose a pre-emptive state of emergency, a white relative posted on my Facebook page, “Better to be prepared for the worse, than to have racially charged riot. [sic] At that point, no one cares what your political view points are, who you married or what God you pray too, only that you are White and you are Wrong.” This essay is for my cousin and every other white person who is well meaning but somehow feels hopelessly polarized in a racially polarized debate. It doesn’t have to be that way.

When black people are protesting in Ferguson and across America, they’re not protesting against white people. Maybe this seems obvious, but it’s worth stating. In fact, in the case of Ferguson, the protests weren’t (primarily) about one white cop. Black communities are ultimately protesting systems of injustice and inequality that structurally help white people while systematically harming black people. Just because you’re white and therefore generally benefit from those systems doesn’t mean you inherently support those systems — or need to defend them. Benefiting from white privilege is automatic. Defending white privilege is a choice.

Privilege is like oxygen: You don’t realize it’s there until it’s gone. As white folks, we can’t know what it’s like to go through life without racial privilege because we literally haven’t. You may have heard stories about black friends being monitored in department stores or seen the research that black names on resumes get half as many job interviews as white names on the same resumes. Maybe you know that a black man or boy is killed every 28 hours in America by police or vigilantes. Maybe you’ve read the studies on implicit “shooter bias” — how we’re all more likely to pull a simulated trigger on unarmed black men than unarmed white men — and maybe you know that even the most egalitarian Americans harbor unconscious negative attitudes about black people. The studies and the stories are overwhelming. Just this week, police shot and killed a black 12-year-old for holding a BB gun…

Read the entire article here.

The Census Is Still Trying To Find The Best Way To Track Race In America

FiveThirtyEight
New York, New York
2014-11-26

Ben Casselman, Chief Economics Writer

At FiveThirtyEight, we use census data all the time to track demographic and social trends, from the aging of the U.S. population to the decline in marriage and shifts in immigration patterns. But the census not only reveals societal changes, it responds to them. This week, we’re examining three changes the Census Bureau is considering for its 2020 questionnaire. In the first two installments, we looked at the proposed changes to the way the census counts people of Arab ancestry and same-sex couples. Here, in our final article: The bureau ponders a new way of asking about Hispanic ethnicity.

Nancy López considers herself Latina — more specifically, Dominican. But she knows that when she walks down the street, many strangers see her as something else: a black woman.

“Race is not one-dimensional,” said López, a sociologist at the University of New Mexico and co-director of the school’s Institute for the Study of Race and Social Justice. “It’s multidimensional.”

The census has struggled to capture that complexity for its entire history, from 19th-century battles over how to count free black Americans to more modern efforts to categorize the U.S.’s growing mixed-race population. Now as it prepares for its 2020 population count, the Census Bureau is considering its biggest change in decades: combining its questions about race and ethnicity into a single, all-encompassing question. López could still, as she did in 2010, mark herself as black and Latina. But she could also select just one category – an option many U.S. Hispanics have said better reflects their self-identity.

That may seem like an academic distinction, but there are significant real-world implications, too. The government uses census data to help draw congressional boundaries, protect voting rights and allocate federal grant dollars. Researchers use it to track discrimination and social trends. And advocacy groups use it to secure political influence.

“Census taking,” said Tanya Hernández, a Fordham University law professor who studies discrimination, “is inherently a political act.”…

Read the entire article here.