Mixed Race Studies

Beige Bubble Bodies: New People by Danzy Senna

The Miami Rail
2017-10-31

Claudia Milian, Associate Professor of Spanish & Latin American Studies
Duke University

New People by Danzy Senna, Riverhead Books, 240 pp.

Danzy Senna’s New People unfolds the creases of Maria and her fiancé, Khalil’s flat lives––exposing sharp, furrowed, details of their beige being in a pre-tech gentrifying Brooklyn bubble. Their barely colored bodies, their contrasts between white and brownish, are a prototype, a palette that is substituted, again and again, by the mélange of nationalities and shades that fill in the indistinct Northeastern landscape.

The neutrally named and orphan Maria, a border girl, as it were, whose nebulousness crosses, re-crosses, and double-crosses racial and cultural spectrums and expectations, steers toward the excessive closeness, to an infinite jest, of mixed race America and its vague embodiments. Senna is, on the face of it, in exclusive conversation with black-and-white America. But the novel’s other deviations of grayness and brownness provoke, drift, and pump up the volume on Maria’s out of body experiences as she walks in and out of Latina states…

Read the entire review here.

We Wear the Mask: 15 Stories about Passing in America

Beacon Press
2017-10-10
224 Pages
Paperback ISBN: 978-080707898-3
Ebook ISBN 978-080707899-0
Size: 5.5 x 8.5 Inches

Edited by:

Brando Skyhorse, Associate Professor of English
Indiana University, Bloomington

Lisa Page, Acting Director of Creative Writing
George Washington University, Washington, D.C.

Fifteen writers reveal their diverse experiences with passing, including racial, ethnic, sexual orientation, gender, and economic.

American history is filled with innumerable examples of “passing.” Why do people pass? The reasons are manifold: opportunity, access, safety, adventure, agency, fear, trauma, shame. Some pass to advance themselves or their loved ones to what they perceive is a better quality of life.

Edited by authors Brando Skyhorse and Lisa Page, We Wear the Mask is a groundbreaking anthology featuring fifteen essays—fourteen of them original—that examine passing in multifaceted ways. Skyhorse, a Mexican American, writes about how his mother passed him as an American Indian before he gradually learned and accepted who—and what—he really is. Page writes about her mother passing as a white woman without a black ex-husband or biracial children. The anthology also includes essays by Marc Fitten, whose grandfather, a Chinese Jamaican, wanted to hide his name and ethnicity and for his children to pass as “colored” in the Caribbean; Achy Obejas, a queer Jewish Cuban woman who discovers that in Hawaii she is considered white. There’s M. G. Lord, who passes for heterosexual after her lesbian lover is killed; Patrick Rosal, who, without meaning to, “passes” as a waiter at the National Book Awards ceremony; and Sergio Troncoso, a Latino man, who passes for white at an internship on Capitol Hill. These and other compelling essays reveal the complex reality of passing in America.

Other contributors include:

• Teresa Wiltz, who portrays how she navigated racial ambiguity while growing up in Staten Island, NY
• Trey Ellis, the author of “The New Black Aesthetic,” who recollects his diverse experiences with passing in school settings
• Margo Jefferson, whose parents invite her uncle, a light-complexioned black man, to dinner after he stops passing as white
• Dolen Perkins-Valdez, who explores how the glorification of the Confederacy in the United States is an act of “historical passing”
• Gabrielle Bellot, who feels the disquieting truths of passing as a woman in the world after coming out as trans
• Clarence Page, who interrogates the phenomenon of “economic passing” in the context of race
• Susan Golomb, a Jewish woman who reflects on the dilemma of having an identity that is often invisible
• Rafia Zakaria, a woman who hides her Muslim American identity as a strategy to avoid surveillance at the airport

Colorism In Latinx Communities

The Lumen Blog
2015-07-16

Yesenia Padilla
San Diego, California

A few weeks ago, I was absentmindedly scrolling through my Facebook feed when I noticed a meme a relative—we’ll call her Jenni—posted.  “Lol,” she wrote, “too good not to share!” The meme was in English and Spanish, and read, “When people tell me I look White [sic] not mexican [sic]” then was followed by a litany (in Spanish) of talking-out-one’s-neck insults to the hypothetical insulter:

“Listen you tacky barefoot indian from the hills, not all Mexicans are the same dark-as-a-tire skin color as you.”

I stared blankly at post as it collected likes, the “tears of laugher” emojis, and “jajaja”’s piling up in the comments. I was shocked. Jenni posted this? My relative, who goes to protests for immigrant rights and anti-gentrification rallies, who knows all of our ita’s traditional recipes, who listens almost exclusively to salsa and cumbias? Does this person who shares my blood feel this way about my brothers, and our cousins who are considerably darker than she? Does my family member feel this way about me?

In posting this meme, my milk-white, freckled pariente Jenni was reproducing colorist attitudes and ideas that were not only accepted in Latinx communities but actively encouraged and enforced. It didn’t matter that we grew up together in San Francisco, one of the more liberal cities on the West Coast (pre-tech boom, of course). Colorism, the discrimination and prejudice of light-skinned People of Color (POC) against darker-skinned POC, has deep roots in Latinx communities and must be confronted…

Read the entire article here.

Think race and ethnicity are permanent? Think again

N-IUSSP: IUSSP’s online news magazine
International Union for the Scientific Study of Population
2017-06-26

Editorial Committee

Add something else to the list of things that seem simple but are actually complicated – the way someone reports their race or ethnicity. In a recently-published research article (Liebler et al. 2017), we used a large, unique linked dataset from two U.S. Censuses (2000 and 2010) to study who had the same race/ethnicity response in both years and whose response changed from one year to the next. With over 160 million cases covering all U.S. race and ethnicity groups we found that 6.1% of people in the (not-nationally-representative) data had a different race or ethnic response in 2010 than they did in 2000.

These response changes represent changes between the federally-defined major race groups (multiple responses allowed in both years): white, black or African American (“black” here), American Indian or Alaska Native (“American Indian”), Asian, Native Hawaiian or other Pacific Islander (“Pacific Islander”), or the residual category of Some Other Race. Or they were changes between the two defined ethnicity groups: Hispanic/Latino and non-Hispanic/Latino (“Hispanic” and “non-Hispanic”).We used strict case selection to assure that responses were given by the person or a household member (not allocated, imputed, gathered from a potentially unreliable source, or signaling an incorrect match)…

Read the entire article here.

America’s Churning Races: Race and Ethnicity Response Changes Between Census 2000 and the 2010 Census

Demography
February 2017, Volume 54, Issue 1
pages 259–284
DOI: 10.1007/s13524-016-0544-0

Carolyn A. Liebler, Professor of Sociology
University of Minnesota

Sonya R. Porter
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

Leticia E. Fernandez
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

James M. Noon, Survey Statistician
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

Sharon R. Ennis, Statistician
Center for Administrative Records Research and Applications
U.S. Census Bureau, Suitland, Maryland

A person’s racial or ethnic self-identification can change over time and across contexts, which is a component of population change not usually considered in studies that use race and ethnicity as variables. To facilitate incorporation of this aspect of population change, we show patterns and directions of individual-level race and Hispanic response change throughout the United States and among all federally recognized race/ethnic groups. We use internal U.S. Census Bureau data from the 2000 and 2010 censuses in which responses have been linked at the individual level (N = 162 million). Approximately 9.8 million people (6.1%) in our data have a different race and/or Hispanic-origin response in 2010 than they did in 2000. Race response change was especially common among those reported as American Indian, Alaska Native, Native Hawaiian, Other Pacific Islander, in a multiple-race response group, or Hispanic. People reported as non-Hispanic white, black, or Asian in 2000 usually had the same response in 2010 (3%, 6%, and 9% of responses changed, respectively). Hispanic/non-Hispanic ethnicity responses were also usually consistent (13% and 1%, respectively, changed). We found a variety of response change patterns, which we detail. In many race/Hispanic response groups, we see population churn in the form of large countervailing flows of response changes that are hidden in cross-sectional data. We find that response changes happen across ages, sexes, regions, and response modes, with interesting variation across racial/ethnic categories. Researchers should address the implications of race and Hispanic-origin response change when designing analyses and interpreting results.

Read or purchase the article here.

Strip Clubs and the Sociology of Racism

Blackfeminisms.com: Centered on feminism & Women of the African Diaspora
May 2017

Melissa C. Brown

Strip clubs and sex work in general have long been studied by feminist scholars. There are two debates in feminism about sex work: radical feminists believe all sex work is exploitation within a patriarchal society. Radical feminists claim sex work exploits all women. Contemporary feminists believe sexual agency does exist. They emphasize empowerment and sexual agency within sexual economies, claiming women can take control in the sex industry. Feminists who argue for a more complicated position suggest focusing on sex workers right transnationally by analyzing both oppression and empowerment for women.

Sociologist Siobhan Brooks studied racial stratification in strip clubs in her 2010 Sexuality Research and Social Policy article:

These debates largely overlook structural racism within the sex industry that makes it difficult for women of color to maximize the benefit of the empowering aspects of sex work sex radical feminists underscore and produces problems not addressed by radical feminists, because sex work in and of itself is often not viewed as a problem by women of color but rather lack of decent shifts, safety, and better monetary gain…

…Taking Black Feminist Thought to the Strip Club

Brooks builds her argument on Patricia Hill Collins’s concept of controlling images. According to Collins, Black women face four: the mammy, the matriarch, the welfare mother and the Jezebel. Jezebel emerged during slavery. Collins argues mass media helps spread these racial ideologies. Black women are defined as sexually aggressive and more sexually available.

Brooks uses ethnography, fieldwork, and participant-observation for the study by interviewing 12 Black and Latina women aged 19 to 45 from NYC and Oakland. According to Brooks, dancers express having to manage racism as men offer money to White women over women of color, leading them to earn less. Some conceal their racial identity or engage in racial passing. Mixed women express being able to perform multiple ethnicities for customers. Darker women have to perform extra emotional labor…

Read the entire article here.

My Skin Is Black, My Name Is Latino (AfroLatinidad As a Layered Blackness)

Medium
2017-07-06

Jose Vilson
New York, New York

A younger me during one of my last visits to the Basílica Catedral Nuestra Señora de la Altagracia, Dominican Republic

I love jumping into cabs in Washington Heights for two reasons: the driver is almost always Dominican (as in Dominican Republic) and the driver is almost always surprised I can speak Spanish. He can have similar facial features, see the waves in my curly hair, and listen to the same music I have on my smartphone. It never matters. The second question is, “Wait, you’re Dominican? What barrio is your mom from?” I tell them the barrio and the cross-streets, and they get vexed. We exchange pleasantries, barbs about the way our music used to be, and elongated vowels before they finally drop me off at my destination.

Something about my blackness wouldn’t allow them to embrace theirs…

Read the entire article here.

‘Spider-Man: Homecoming’ Having A Biracial Love Interest For Peter Is Monumental

Bustle
2017-07-07

Olivia Truffaut-Wonga

Sony Pictures Releasing

Spider-Man: Homecoming isn’t just bringing Spider-Man back into the Marvel Cinematic Universe — it’s bringing diversity with it. Not only is a huge chunk of the movie’s supporting cast not white, but Homecoming provides the MCU with the universe’s first prominent women of color, Liz (Laura Harrier) and Michelle (Zendaya). Moreover, with Liz, Spider-Man: Homecoming introduces Marvel’s first biracial love interest. Yes, for the first time in the entire MCU, the white hero is involved in an interracial relationship, and this could not be more important when it comes to the representation of women of color on-screen.

You see, Homecoming marks the first MCU film with two prominent female characters of color and two prominent biracial characters. This distinction might sound unimportant, but to the many biracial fans out there, it actually means a lot, because it expands diversity in the MCU beyond easily defined ethnic boxes. In big studio movies, biracial characters are rare, and tend to appear only when being biracial is a part of the story. For the most part, major films stick to easily defined ethnic categories — black, white, Asian, Latinx, etc. The fact that Homecoming has two biracial female supporting characters and doesn’t make their race part of their storyline is monumental, not just for Marvel, but for Hollywood overall…

Read the entire article here.

Tanya Hernández Appears on Howard Jordan Radio Show

Fordham Law News: From New York City To You
2017-06-12

Tanya K. Hernández

Professor Tanya Hernández appeared on the Howard Jordan radio show where she discusses the 50th anniversary of the Supreme Court’s unanimous decision in Loving v. Virginia, which invalidated laws prohibiting interracial marriage.

“…Pew research center report that came out in May 18th … one data point in particular pointed out was that since this 1967 decision that intermarriage rates amongst newlyweds had increased five times…and the driving force behind the increase [five times]are Latinos…Latinos marrying whites, it represents 42% of intermarriage in United States…The data point doesn’t tell us about what kind of Latinos?…We have racial identity as well… To tell me Latinos are marrying whites does’t tell me anything about racial progress…”

The ‘Father of Black History’ Was Afro-Puerto Rican

Latino USA
National Public Radio
2017-06-30

Janice Llamoca, Digital Media Editor
Futuro Media Group

There’s a building in Harlem that houses, some say, the largest collection of Black history in the world. At the Schomburg Center for Research in Black Culture, you can see and touch original documents like the Malcolm X papers and the Nate King Cole papers. The center also holds specialized exhibits, film screenings, and panel discussions.

The center is named after Arturo Schomburg, also known as the “Father of Black History,” who sold his personal collection of books, pamphlets, manuscripts, and data to the New York Public Library in 1926…

Listen to the story (00:09:28) here.