Mixed Race Studies

Other Tongues: Mixed-Race Women Speak Out

Inanna Publications
November 2010
250 pages
ISBN-10: 1926708148
ISBN-13: 978-1-926708-14-0

Edited by

Adebe De Rango-Adem (Adebe D. A.)

Andrea Thompson

This anthology of poetry, spoken word, fiction, creative non-fiction, spoken word texts, as well as black and white artwork and photography, explores the question of how mixed-race women in North America identify in the twenty-first century. Contributions engage, document, and/or explore the experiences of being mixed-race, by placing interraciality as the center, rather than periphery, of analysis. The anthology also serves as a place to learn about the social experiences, attitudes, and feelings of others, and what racial identity has come to mean today.

Adebe De Rango-Adem recently completed a research writing fellowship at the Applied Research Center in New York, where she wrote for ColorLines, America’s primary magazine on race politics. She has served as Assistant Editor for the literary journal Existere, and is a founding member of s.t.e.p.u.p.—a poetry collective dedicated to helping young writers develop their spoken word skills. Her poetry has been featured in journals such as Canadian Woman Studies, The Claremont Review, Canadian Literature, and cv2. She won the Toronto Poetry Competition in 2005 to become Toronto’s first Junior Poet Laureate, and is the author of a chapbook entitled Sea Change (2007). Her debut poetry collection, Ex Nihilo, will be published in early 2010.

Andrea Thompson is a performance poet who has been featured on film, radio, and television, with her work published in magazines and anthologies across Canada. Her debut collection, Eating the Seed (2000), has been featured on reading lists at the University of Toronto and the Ontario College of Art and Design, and her spoken word CD, One, was nominated for a Canadian Urban Music Award in 2005. A pioneer of slam poetry in Canada, Thompson has also hosted Heart of a Poet on Bravo tv, CiTr Radio’s spoken word show, Hearsay. In 2008, she toured her Spoken Word/Play Mating Rituals of the Urban Cougar across the country, and in 2009 was the Poet of Honour at the Canadian Festival of Spoken Word.

Table of Contents (Thanks to Nicole Asong Nfonoyim)

• Acknowledgements
• Preface – Carol Camper
• Introduction – Adebe DeRango-Adem and Andrea Thompson1
• RULES/ROLES
  • Enigma – Andrea Thompson
  • Blond- Natasha Trethewey
  • Mixed- Sandra Kasturi
  • pick one – Chistine Sy and Aja
  • My Sista, Mi Hermana – Phoenix Rising
  • little half-black-breed – Tasha Beeds
  • “White Mask” – Jordan Clarke
  • “Nothing is just black or white” – Jordan Clarke
  • Roll Call – Kirya Traber
  • What Am I? – Marijane Castillo
  • Casting Call: Looking for White Girls and Latinas – D.Cole Ossandon
  • Conversations of Confrontation – Natasha Morris
  • “why i don’t say i’m white”- Alexis Kienlen
  • “Confession #8” – Mica Lee Anders
  • “Other Female” – Mica Lee Anders
  • “MMA and MLA” – Mica Lee Anders
  • The Pieces/Peace(is) in Me – monica rosas
  • Generation Gap (Hawaiian Style) – ku’ualoha ho’omanawanui
  • The Incident that Never Happened – Ann Phillips
  • In the Dark – Anajli Enjeti-Sydow
  • ananse vs. anasi (2007) – Rea McNamara
  • Contamination-  Amber Jamilla Musser
  • A Mixed Journey From the Outside In – Liberty Hultberg
  • What Are You? – Kali Fajardo-Anstine
  • One Being Brown – Tru Leverette
  • One for Everyday of the Week – Michelle Lopez Mulllins
  • Savage Stasis – Gena Chang-Campbell
  • The Half-Breed’s Guide to Answering the Question – M. C. Shumaker
  • My Definition – Kay’la Fraser
  • Pop Quiz – Erin Kobayashi
• ROOTS/ROUTES
  • Melanomial – Sonnet L’Abbe
  • half-breed – Jonina Kirton
  • “Inca/Jew” – Margo Rivera-Weiss
  • Open Letter – Adebe DeRango Adem
  • Prism Woman – Adebe DeRango-Adem
  • Southern Gothic – Natasha Trethewey
  • The Drinking Gourd- Miranda Martini
  • Reflection – Jonina Kirton
  • “Untitled” White Sequence – Cassie Mulheron
  • “Untitled” Black Sequence – Cassie Mulheron
  • Mapping Identities – Gail Prasad
  • Whose Child Are You? – Amy Pimentel
  • From the Tree – Lisa Marie Rollins
  • My sister’s hair – ku’ualoha ho’omanawanui
  • I, too, hear the dreams – Peta Gaye-Nash
  • Learning to Love Me – Michelle Jean-Paul
  • A Conversation among Friends – Nicole Salter
  • The Combination of the Two – Rachel Afi Quinn
  • “Loving Series: Elena Rubin” – Laura Kina
  • On the Train – Naomi Angel
  • Coloured – Sheila Addiscott
  • Of Two Worlds – Christina Brobby
  • What is my Culture? – Karen Hill
  • mo’oku’auhau (Genealogy) – ku’ualoha ho’omanawanui
  • Siouxjewgermanscotblack [cultural software instructions] – Robin M. Chandler
  • “Loving Series: Shoshanna Weinberger” – Laura Kina
  • A Hairy Situation – Saedhlinn B. Stweart-Laing
  • “Pot Vida” – Margo Rivera-Weiss
  • Songs Feet Can Get – Rage Hezekiah
  • Opposite of Fence – Lisa Marie Rollins
  • Applique – Lisa Marie Rollins
  • Blanqueamiento – Adebe DeRango-Adem
  • The Land – Farideh de Bossett
  • Native Speaker: Daring to Name Ourselves – Nicole Asong Nfonoyim
• REVELATIONS
  • Colour Lesson I – Adebe DeRango-Adem
  • Concealed Things – Adebe DeRango-Adem
  • Serendipity – Priscila Uppal
  • “Ultramarine” – Margo Rivera-Weiss
  • before i was this – Katherena Vermette
  • Firebelly – Andrea Thompson
  • From Chopsticks to Meatloaf and Back Again – Jasmine Moy
  • My Power – Sonnet L’Abbe
  • Whitewashed – Kathryn McMillan
  • Actually, I’m Black – Marcelite Failla
  • “Self” – Lisa Walker
  • Grey (A Bi-racial Poem) – Sonya Littlejohn
  • Nubia’s Dream – Mica Valdez
  • both sides – Jonina Kirton
  • Mulatto Nation – Marika Schwandt
  • Colour Lesson II – Adebe DeRango-Adem
  • racially queer femme – Kimberly Dree Hudson
  • mypeople – Ruha Benjamin
  • My Life in Pieces – Jennifer Adese
  • Burden of Proof: From Colon-Eyes to Kaleidoscope – Angela Dosalmas
  • Recipe for mixing – Tomie Hahn
  • Metamorphosis – Gena Chang-Campbell
  • The Land Knows – Shandra Spears Bombay
  • Land in Place: Mapping the Grandmother – Joanne Arnott
  • “I am the leaf, you are the leaf” – Lisa Walker
  • Language and the Ethics of Mixed Race – Debra Thompson
  • Hybrid Identity and Writing of Presence – Jackie Wang
• Contributors Notes

North of America: Racial hybridity and Canada’s (non)place in inter-American discourse

Comparative American Studies: An International Journal
Volume 3, Number 1 (March 2005)
pages 79-88
DOI: 10.1177/1477570005050951

Albert Braz, Associate Professor of English
University of Alberta, Canada

Canada is one of the largest countries in the Americas, indeed the world. Yet, for such a territorial behemoth, it is barely acknowledged in inter-American discourse. There are two main explanations for this peculiar state of affairs. First, Canada remains extremely ambivalent about its spatial location. Second, hemispheric studies have become increasingly oriented along a US/Hispanic America axis. Even more than Brazil, the other forgotten giant, Canada is seldom considered in continental dialogues, whether they originate in the USA or in Spanish America. This general elision is regrettable for a series of reasons, notably the fact that the Canadian experience can complicate some of the verities about (inter) American life and culture, as is illustrated by racial hybridity.

Canada! . . . Canada is so far away, it almost doesn’t exist.
—Jorge Luis Borges

I don’t even know what street Canada is on.
—Al Capone

Canada is one of the largest countries in the Americas, indeed the world; or, as Richard Rodriguez jokes, at least for the people of the USA, it is ‘the largest country in the world that doesn’t exist’ (Rodriguez, 2002: 161). In any case, for such a territorial colossus, Canada is barely acknowledged in inter-American discourse. There are two main explanations for this peculiar state of affairs. First, Canada remains extremely ambivalent about its spatial location. Second, hemispheric studies have become increasingly oriented along a US/Hispanic America axis. Thus, even more so than Brazil, the other forgotten giant, Canada is seldom considered in continental dialogues, whether they originate in the USA or in Spanish America. This general elision of Canada, I will argue in my article, is regrettable for several reasons. To begin with, you can hardly attain a real understanding of the continent if you exclude such a large portion of its landmass. No less significant, the Canadian experience can complicate some of the verities about (inter) American life and culture. This is particularly true of racial hybridity. For such prominent figures as Símon Bolívar, José Martí, José Vasconcelos and Roberto Fernández Retamar, racial crossing is one of the key elements that differentiates ‘Nuestra America’ from Anglo-America, the USA. However, what they do not seem to realize is that two racially-mixed communities or nations, the Métis and the Halfbreeds, blossomed in the so-called Great White North. Moreover, the leader of one of those groups, Louis Riel, became one of the great exponents of racial hybridity and continental identity in the Americas. Indeed, as I will try to demonstrate, Riel’s writings underscore the urgency of placing inter-American studies in a truly continental context; that is, of bringing the north of America into America…

Read the entire article here.

Métis, mixed-ness and music: Aboriginal-Ukrainian encounters and cultural production on the Canadian prairies

The Henry M. Jackson School of International Studies
University of Washington
Canadian Studies Center
Walker-Ames Room, Kane Hall
Wednesday, 2011-04-20 19:00 PDT (Local Time)

Marcia Ostashewski, Fulbright Visiting Research Chair in Canadian Studies

Aboriginal/non-Aboriginal intermarriages, often described as “mixed-race,” have been the focus of historians and anthropologists, and represent an important legacy of the colonial pasts and present of both the United States and Canada which require further investigation. As an ethnomusicologist, Ostashewski is investigating a legacy of Aboriginal/Eastern European settler encounters and relations in music, dance and related expressive culture on the Canadian prairies. In this presentation, she focuses on Alberta-based musician Arnie Strynadka, “The Uke-Cree Fiddler”—looking at the ways in which his musical life and performance represent a particular encounter and fusion of ethnicities, examining experiences of hybridity and intercultural relations in the context of this unique, western Canadian musical life.

For more information, click here.

“The devil made the mulatto”: Race, religion and respectability in a Black Atlantic, 1931-2005

University of Toronto
2007
312 pages
Publication Number: AAT NR39517
ISBN: 9780494395172

Daniel R. McNeil, Lecturer in Media and Cultural Studies
Newcastle University, United Kingdom

According to The Historical Journal there has only been one scholarly study of mixed- race history. This text—New People: Mulattoes and Miscegenation in the United States—fails to address events after 1930 in any detail, and ends its historical analysis with a discussion of the mixed-race people who committed themselves to a “New Negro” group. In an attempt to cover this gap in the academic literature, my dissertation analyses the creative artistry of individuals who were born after 1930 and were told, by governmental agencies in the US, UK and Canada, that they had a Black father and a white mother. My first case study looks at Philippa Schuyler, the daughter of George Schuyler, the most prominent African American journalist of the early twentieth century. I acknowledge that George Schuyler’s journalistic peers marketed his daughter as a “Negro” child prodigy during the 1930s and 1940s, but I also document how she fashioned herself as a “mulatto” writer or a vaguely aristocratic “off-white” femme fatale during the 1950s and 1960s. My second case study looks at Lawrence Hill, a writer who grew up in the suburbs of Toronto during the 1950s and 1960s and has achieved a degree of prominence in Canada by casting himself as a middle-class Black “race man” like his African American father, the first director of the Ontario Human Rights Agency. Subsequent case studies investigate the legacy of the “Black is beautiful” movements of the 1960s on a wider variety of individuals—from working-class folks in Nova Scotia and Merseyside to American idols—and provide further evidence for my argument that a Black identity has been masculinized in opposition to the stigma attached to a “mulatto” identity associated with young “brown girls”. In doing so, I draw heavily on the work of Otto Rank, W.E.B Du Bois and Frantz Fanon. In particular, I link Rank’s ideas about creative artistry – that it was a masculine attempt to give birth to a new self, community or nation—to the theories of Du Bois and Fanon that defined “honest intellectuals” in a Black Atlantic against mixed-race women and children.

Purchase the dissertation here.

Constructing Whiteness: Regulating Aboriginal identity

University of Toronto
2009
93 pages
Publication Number: AAT MR59722
ISBN: 9780494597224

Rebecca Boock

A thesis submitted in conformity with the requirements for the degree of Masters of Arts Graduate Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education University of Toronto

Curricula in classrooms facilitate a national amnesia of colonialism that renders inconceivable the possibility of Aboriginal heritage or mixed-blood presence in national subjects. This thesis examines my own family history alongside the Indian Act and discourses of multiculturalism. I provide a personal account for the ways in which Aboriginal identities are regulated in Canada. I examine how glorified white settler narratives—reproduced through both formal and informal schooling—work to displace Aboriginal peoples as the original inhabitants of the land. I argue that this facilitates ongoing Canadian colonialism that continues to circumvent the possibility of particular mixed-blood Aboriginal identities within the confines of national belonging. Citizenship education in the Toronto District School Board is situated as a mechanism of formal schooling that continues to negate the ongoing colonization of Aboriginal people so that mixed-race Aboriginal students may continue to assume themselves as white subjects within the nation.

Table of Contents

• Title Page
• Abstract
• Acknowledgements
• Introduction
• Chapter One: Rendering Whiteness: Making National Belonging White
• Chapter Two: National Benevolence and the Erasure of Canadian Colonialism
• Chapter Three” Citizenship Education: Reinscribing Whiteness
• Conclusion
• Bibliography

Read the entire thesis here.

Re-imagining mixed race: Explorations of multiracial discourse in Canada

York University
December 2008
190 pages
ISBN: 9780494517864
Publication Number: AAT NR51786

Leanne Taylor

A Dissertation submitted to the Faculty of graduate Studies in partial fulfilment of the requirements for the degree of Doctor of Philosophy

This dissertation analyses discourses of racial mixture, with particular focus on the Canadian context. I suggest that mixed race has been largely under-theorized in current racial and multiracial research and argue that this deficiency, as well as the controversies that mixed race often inspires, is an effect of the limitations in discourses about race, racism and identity. Throughout, I address many of the challenges, questions and controversies surrounding racial mixture (including struggles over identity, classification and the recent multiracial movement), and engage stories depicting experiences of mixed race people in Canada. I focus most closely on Lawrence Hill’s Black Berry Sweet Juice: On Being Black and White in Canada, Carol Camper’s anthology Miscegenation Blues: Voices of Mixed Race Women, and Shanti Thakur’s documentary Domino. I use their stories as a means of commenting on broader struggles around racialization, racial identities, and racial discourse in our present multicultural context—one that is increasingly placing unbalanced focus on ideals of colour-blindness and neo-liberalism. My study is meant to inspire a re-thinking of some key concepts in contemporary theories of race and mixed race and the growing societal claims that we are moving toward a raceless state. The issues and questions I raise in this dissertation are intended to address the problems and concerns that many critical theories of race and mixed race fail to consider. I argue that creolization theory, particularly Edouard Glissant’s theory of “Relation”, his attention to rhizomatic identity, and his challenge to linearity and fixity, offer a critical challenge that might move complex discussions of mixed race and multiracial theory forward and away from the restrictions of binaries, racial biologism, and essentialist identity politics.

Order the dissertation here.

Critical Mixed Race Studies Conference

DePaul University, Lincoln Park Campus
DePaul University Student Center
2250 N. Sheffield
Chicago, Illinois USA 60614
2010-11-05 through 2010-11-06

Sponsored by DePaul University Asian American Studies and Latin American and Latino Studies and co-sponsored by the College of Ethnic Studies at San Francisco State University and the MAVIN Foundation.

“Emerging Paradigms in Critical Mixed Race Studies,” the first annual Critical Mixed Race Studies Conference, will be held at DePaul University in Chicago on November 5-6, 2010.

The CMRS conference brings together scholars from a variety of disciplines nationwide. Recognizing that the diverse disciplines that have nurtured Mixed Race Studies have reached a watershed moment, the 2010 CMRS conference is devoted to the general theme “Emerging Paradigms in Critical Mixed Race Studies.”

Critical Mixed Race Studies (CMRS) is the transracial, transdisciplinary, and transnational critical analysis of the institutionalization of social, cultural, and political orders based on dominant conceptions of race. CMRS emphasizes the mutability of race and the porosity of racial boundaries in order to critique processes of racialization and social stratification based on race. CMRS addresses local and global systemic injustices rooted in systems of racialization.

Fanshen Cox, Tiffany Jones, and myself will participate in a Greg Carter (University of Wisconsin, Milwaukee) moderated round-table discussion titled “Exploring the Mixed Experience in New Media” on 2010-11-05 from 10:15 to 12:15 CDT at the conference.

View the finalized schedule here.

Organizers:

Wei Ming Dariotis, Assistant Professor Asian American Studies
San Francisco State University, IPride Board
dariotis@sfsu.edu

Camilla Fojas, Associate Professor and Chair
Latin American and Latino Studies
DePaul University

Laura Kina, Associate Professor Art, Media and Design and Director Asian American Studies
DePaul University

Neither Strange Nor Familiar: Contemporary Approaches to Hybridity

Location: TBD
Toronto, Canada
2010-10-22 through 2010-10-23

Kenote Speaker

Stephan Palmié, Professor of Anthroplogy
University of Chicago

We are pleased and excited to announce this interdisciplinary conference. The study of identity, whether from a sociological, ethnographic, anthropological or historical perspective, has been a widely debated topic. As real or imagined social constructs, identities are continuously contested. Involved in a relentless process of becoming, they negotiate between an array of connections—local, regional, national, global, and they cross racial, ethnic and gender lines. Hence, identities must not be construed as rigid phenomena but rather as being continuously reconstructed, revisioned and reinterpreted in a variety of ways. They are fluid and dynamic, and can fuse or coexist in multiple forms. As they move through a cultural matrix of meanings, they can mediate between the familiar and the strange, between the local and the global, between assimilation and differentiation, to assume new or modify old forms.

Contemporary approaches that explore this process of cultural production have revealed the multiplicity of identities and selves that can exist in a single space or context. Colonies and diasporas, borderlands and pluralistic societies—all offer insightful venues for the study of hybridity. In the contemporary era of migrations, cultural intermixture is quickly becoming an even more notable reality. But history abounds with examples of pluralistic societies where dual or partial identities flourished. Habsburg Empire, Transylvania or the Mexican-American borderlands, the Jewish or Iranian Diasporas in New York City, and the Canadian-Korean or American-African women can reveal much about the discourse of hybrid identities. The aim of the conference is to bring together scholars from across disciplines with a common interest in hybridity to stimulate discussion about how identity is constructed and reconstructed.

For more information, click here.

‘Half-breeds,’ racial opacity, and geographies of crime: law’s search for the ‘original’ Indian

Cultural Geographies
Volume 17, Number 4 (October 2010)
pages 487-506
DOI: 10.1177/1474474010376012

Renisa Mawani, Associate Professor of Sociology
The University of British Columbia, Canada

Discussions of hybridity have proliferated in cultural geography and in social and cultural theory. What has often been missing from these accounts are the ways in which mixed-race identities have been forged, contested, and embodied spatially. Inspired by recent calls in cultural geography to rematerialize race and drawing from the growing literature on law and geography, this article examines the material dimensions of hybridity, how it was legally produced, gained traction, and slipped in the quotidian spaces of everyday encounters. Focused on late-19th and early-20th-century British Columbia (Canada), I trace the emergence of the ‘half-breed’ as a new racial personage and juridical taxonomy that unsettled racial hierarchies and spatial distinctions between aboriginal and white settler populations. Unlike other colonial contexts, mixed-race peoples on Canada’s west coast did not threaten European superiority alone but were believed to endanger the protection and assimilation of aboriginal peoples. Proximities between ‘half-breeds’ and ‘Indians’ were politically charged for two reasons. First, racial differentiations between these populations were often imperceptible, and second, their putative distinctions were closely bound up with concerns over territory and with aboriginal well-being. The racial opacity of mixed-race peoples created some sites of mobility for those in-between. However, their unknowability shored up the uncertainties of colonial knowledge production and the limits of existing racial repertoires, creating persistent demands for new markers of racial otherness in the process. Crime and immorality became potent signifiers of racial inferiority aimed at differentiating half-breeds from Indians and providing authorities with additional optics through which to problematize and govern their affective and geographical encounters.

Read or purchase the article here.

“Being a Half-breed”: Discourses of Race and Cultural Syncreticity in the Works of Three Metis Women Writers

Canadian Literature
“Native, Individual, State”
Number 144, Spring, 1995
pages 82-96

Jodi Lundgren

In his introduction to All My Relations, Thomas King asserts that “being Native is a matter of race rather than something more transitory such as nationality”: “one is either born an Indian or one is not.” While King adds that there is no “racial denominator” among Natives and that it is important to “resist the temptation of trying to define a Native,” at least until the body of work by authors of Native ancestry reaches some sort of critical mass,” he contends that Indianness is an inborn genetic trait (x-xi). The danger of King’s position is elucidated by ethnohistorian James Clifton:

the uncritical use of Indian, White, and Black, and the associated ethnocentric assumptions about ancient differences in behaviour and potentialities, history, and culture effectively block analytic thinking. These historically derived, culturally patterned, institutionally reinforced convictions include such persistent ideas as being and becoming Indian is a matter largely of biological ancestry, that Indianness is fixed by blood. A related assumption is that the labels White and Indian mark sharply defined categories—culturally defined ways of sorting diverse people into a few classes. A further assumption is that these differences are primordial, inevitable, original, durable and natural. (23)

In other words, when race is considered anything more than an “accident of birth” (King xi), biological determinism soon follows and is inevitably used to justify and perpetuate the disempowerment of oppressed groups. Historically, as Noel Elizabeth Currie asserts, Europeans constructed the different “races’ they encountered in their colonialist and imperialist ventures as “inferior” and “savage’ in order to exploit them economically; contemporary Canadian society, internalized racism is a key element in Native people’s oppression. Beatrice Culleton’s novel April Raintree demonstrates the way in which a light-skinned Metis girl, for whom assimilation into white society appears a possibility, is convinced by her teachers, foster family, and social workers that Native people are responsible for their own disempowerment and that their social positioning is unalterable. Growing up isolated from any Metis community, April Raintree perceives her options as dichotomous: either become the drunken Indian Other or assimilate. In contrast, Maria Campbell’s autobiography Halfbreed illustrates the validating effects of having been raised in a family with a strong sense of Metis identity. Situating the Metis historically, Campbell characterizes their identity as a cultural construct; her emphasis is thus on ethnicity rather than race. In I Am Woman and Sojourner’s Truth, Lee Maracle too focusses not on race but on cultural heritage and political disempowerment as determinant of Metis experience. Hybrid by definition, Metis identity is predicated upon what is “an inescapable and characteristic feature of all post-colonial societies,” namely, cultural syncreticity (Ashcroft, Griffiths and Tiffin 30). Thus, a positivist emphasis on race such as that put forth by Thomas King is peculiarly problematic for the Metis. That racial stereotyping has had a devastating impact on the Metis and other Native peoples is, however, undeniable. Its operation is thoroughly explored in April Raintree…

Read the entire article here.