Mixed Race Studies

FKA twigs: ‘I don’t have secrets. I’m not ashamed of anything’

The Guardian
2022-03-26

Kadish Morris, Editor, Critic & Poet

After a hellish couple of years, the pop visionary is back. She talks about beating illness, escaping abuse, and the joy of connecting with her Caribbean roots

FKA twigs isn’t special, she says, she just rehearses a lot. “I don’t think I was born with anything more than the rest of the world,” says the 34-year-old singer-songwriter. It might be hard to believe that anybody could do the splits down a pole or wield a sword, Wushu-style, the way twigs has done without possessing some divine powers, but it’s all in the training. She can afford private lessons now, but when she started out as a fresh-faced back-up dancer, YouTube tutorials and group dance classes helped her to perfect her craft. “I practise and I practise and I practise. That’s who I am.”

Twigs has had a spellbinding career, exploding on to the pop scene a decade ago with operatic vocal arrangements, conceptual videos and futuristic instrumentals. In 2014 the New Yorker magazine said that she “dresses like a high-fashion model from antiquity, but her songs promise the very contemporary pleasures of texture and emotional immediacy”. Since then, she’s released several acclaimed albums and is considered a trailblazer in pop, R&B and Afrofuturism…

Read the entire interview here.

Jennifer A. Jones: Afro-Mexicans, Migration, and the Permutations of Race

Dialogues in Afrolatinidad
Season 1, Episode 3
2021-05-31

Michele Reid-Vazquez, Host and Associate Professor
Department of Africana Studies
University of Pittsburgh

Dialogues in Afrolatinidad explores history, culture, and contemporary issues in Afro-Latin America and U.S.-Afro-Latinx communities. The podcast features interviews with scholars, writers, educators, artists, and community leaders who share their passion for Afro-Latin American and Afro-Latinx Studies, the significance of their intellectual, creative, or community engagement, and resources for learning more.

This episode features Dr. Jennifer A. Jones, a native of Chicago and a sociologist specializing in contemporary transnational Afro-Mexican studies. She discusses the way race is made in Latin America through her experiences in both Cuba and Mexico, as well as the broader impact of space, politics, and mobility on racial constructions throughout the U.S. She also highlights her recent book, The Browning of the New South, which explores blackness and anti-blackness in Mexico, the current migration of Afro-Mexicans to North Carolina, and their reformulations of race in the U.S. South.

Listen to the episode (00:34:06) here. Download the episode here.

Blood and Boundaries: The Limits of Religious and Racial Exclusion in Early Modern Latin America

Brandeis University Press
2020-11-01
212 pages
5.5 x 8.5 in.
Cloth ISBN: 9781684580194

Stuart B. Schwartz, George Burton Adams Professor of History
Yale University, New Haven, Connecticut

In Blood and Boundaries, Stuart B. Schwartz takes us to late medieval Latin America to show how Spain and Portugal’s policies of exclusion and discrimination based on religious origins and genealogy were transferred to their colonies in Latin America. Rather than concentrating on the three principal divisions of colonial society—Indians, Europeans, and people of African origins—as is common in studies of these colonial societies, Schwartz examines the three minority groups of moriscos, conversos, and mestizos. Muslim and Jewish converts and their descendants, he shows, posed a special problem for colonial society: they were feared and distrusted as peoples considered ethnically distinct, but at the same time their conversion to Christianity seemed to violate stable social categories and identities. This led to the creation of “cleanliness of blood” regulations that explicitly discriminated against converts. Eventually, Schwartz shows, those regulations were extended to control the subject indigenous and enslaved African populations, and over time, applied to the growing numbers of mestizos, peoples of mixed ethnic origins. Despite the efforts of civil and church and state institutions to regulate, denigrate, and exclude, members of these affected groups often found legal and practical means to ignore, circumvent, or challenge the efforts to categorize and exclude them, creating in the process the dynamic societies of Latin America that emerged in the nineteenth century.

Contents

• Contents
• Foreword
• Acknowledgments
• Introduction
• Moriscos: Real, Occasional, and Imaginary Muslims
• Conversos: The Mestizos of Faith
• Mestizos: “A Monster of . . . Many Species”
• Notes
• Index

Who is Afro-Latin@? Examining the Social Construction of Race and Négritude in Latin America and the Caribbean

Social Education
Volume 81, January/February (2017)
pages 37-42

Christopher L. Busey, Associate Professor
School of Teaching and Learning
University of Florida, Gainesville, Florida

Bárbara C. Cruz, Professor of Social Education
University of South Florida, Tampa, Florida

By the 1930s the négritude ideological movement, which fostered a pride and consciousness of African heritage, gained prominence and acceptance among black intellectuals in Europe, Africa, and the Americas. While embraced by many, some of African descent rejected the philosophy, despite evident historical and cultural markers. Such was the case of Rafael Trujillo, who had assumed power in the Dominican Republic in 1930. Trujillo, a dark-skinned Dominican whose grandmother was Haitian, used light-colored pancake make-up to appear whiter. He literally had his family history rewritten and “whitewashed,” once he took power of the island nation. Beyond efforts to alter his personal appearance and recast his own history, Trujillo also took extreme measures to erase blackness in Dominican society during his 31 years of dictatorial rule. On a national level, Trujillo promoted blanqueamiento (whitening), encouraging the immigration of single Europeans to the island and offering refuge to Jews during World War II because they were considered white—thus attempting to mejorar la raza or “improve [whiten] the race” of the Dominican Republic.

Read the entire article here.

Edward Telles: Afrodescendents and the Project on Race and Ethnicity in Latin America

BYU Kennedy Center
2021-03-04

Edward Telles, Distinguished Professor of Sociology
University of California, Irvine

For Latin America’s 170 million people of indigenous and African heritage, questions of race, ethnicity, and perceptions of skin color impact issues of equality. Dr. Telles will address his work with PERLA (Project on Ethnicity and Race in Latin America), which provides an empirical examination of numerous dimensions of race and ethnicity across Latin America.

Dr. Edward Telles is a Distinguished Professor of Sociology at the University of California, Irvine, and a member of the Academy of Arts and Sciences. He has reoriented the field of Sociology beyond the black-white paradigm prominent in the United States through his research and writings on color, race, and ethnicity globally, particularly in Latin America and for Latinos in the United States. He is the author or co-author of numerous articles and books, including Pigmentocracies: Ethnicity, Race, and Color in Latin America.

Watch the presentation (00:57:03) here.

Who is black, white, or mixed race? How skin color, status, and nation shape racial classification in Latin America

American Journal of Sociology
Volume 120, Number 3 (November 2014)
pages 864-907
DOI: 10.1086/679252

Edward Telles, Distinguished Professor of Sociology
University of California, Irvine

Tianna Paschel, Associate Professor of Sociology and African American Studies
University of California, Berkeley

Comparative research on racial classification has often turned to Latin America, where race is thought to be particularly fluid. Using nationally representative data from the 2010 and 2012 America’s Barometer survey, the authors examine patterns of self-identification in four countries. National differences in the relation between skin color, socioeconomic status, and race were found. Skin color predicts race closely in Panama but loosely in the Dominican Republic. Moreover, despite the dominant belief that money whitens, the authors discover that status polarizes (Brazil), mestizoizes (Colombia), darkens (Dominican Republic), or has no effect (Panama). The results show that race is both physical and cultural, with country variations in racial schema that reflect specific historical and political trajectories.

Read or purchase the article here.

Your Attention Please: Initiative 29 – Tao Leigh Goffe • Hulu

Hulu
2021-05-29

Tao Leigh Goffe, Assistant Professor of Literary Theory and Cultural History
Cornell University, Ithaca, New York

Journey through time with professor and DJ Tao Leigh Goffe as she uncovers her story at the intersection of Black and Chinese culture in this month’s #Initiative29 episode.

Belonging is Everything: Talking with Georgina Lawton

The Rumpus
2021-03-01

Donna Hemans

“My teacher’s methods were most definitely trash, but that day she taught me a valuable lesson about race,” Georgina Lawton writes in her memoir Raceless: In Search of Family, Identity, and the Truth about Where I Belong. “She let me know that whiteness is a wholly exclusive racial category based around notions of racial purity, and as such would never allow admittance to anyone like me.” While Lawton’s teacher had drawn boundaries around whiteness that excluded Lawton, her white, Anglo-Irish parents stubbornly insisted that their darker-skinned daughter was white like they were.

In her memoir, out now from Harper Perennial, Lawton describes her family’s silence around her racial identity, their refusal to acknowledge her difference, her own experience with racial reckoning, and the detrimental effects of growing up in a color-blind household. “As a child I spent a very long time trying to work everything out for myself before eventually becoming invested in upholding the story my parents told me: I was theirs and that’s all that mattered,” Lawton writes.

As her father is dying of cancer, Lawton and he briefly speak for the first time about the potential that their DNA is different. After her father’s death in her early twenties, Lawton embarks on a journey of self-discovery, traveling to and living in predominantly Black communities in the United States, the Caribbean, and Africa, in a bid to understand and claim her own identity. The memoir, though, is not solely about Lawton’s childhood and journey. She talks to sociologists, psychologists, and others who, like her, had a part of their identities obscured, to understand how identity is formed and its relationship with race.

I spoke to Lawton recently about the challenges of writing a memoir about a story her family would rather not confront, the necessity and value of family stories, and the lasting impact of silences…

Read the entire interview here.

Mestizo Modernity: Race, Technology, and the Body in the Postrevolutionary Mexico

University Press of Florida
2018-08-28
250 pages
6×9
Hardcover ISBN 13: 9781683400394
Paper ISBN 13: 9781683403104

David S. Dalton, Assistant Professor of Spanish
University of North Carolina, Charlotte

After the end of the Mexican Revolution in 1917, postrevolutionary leaders hoped to assimilate the country’s racially diverse population into one official mixed-race identity—the mestizo. This book shows that as part of this vision, the Mexican government believed it could modernize “primitive” Indigenous peoples through technology in the form of education, modern medicine, industrial agriculture, and factory work. David Dalton takes a close look at how authors, artists, and thinkers—some state-funded, some independent—engaged with official views of Mexican racial identity from the 1920s to the 1970s.

Dalton surveys essays, plays, novels, murals, and films that portray indigenous bodies being fused, or hybridized, with technology. He examines José Vasconcelos’s essay “The Cosmic Race” and the influence of its ideologies on mural artists such as Diego Rivera and José Clemente Orozco. He discusses the theme of introducing Amerindians to medical hygiene and immunizations in the films of Emilio “El Indio” Fernández. He analyzes the portrayal of indigenous monsters in the films of El Santo, as well as Carlos Olvera’s critique of postrevolutionary worldviews in the novel Mejicanos en el espacio.

Incorporating the perspectives of posthumanism and cyborg studies, Dalton shows that technology played a key role in race formation in Mexico throughout the twentieth century. This cutting-edge study offers fascinating new insights into the culture of mestizaje, illuminating the attitudes that inform Mexican race relations in the present day.

The persistence of myth: Brazil’s undead ‘racial democracy’

Contemporary Political Theory
Volume 20, Issue 4, December 2021
Pages 749–770
DOI: 10.1057/s41296-021-00477-x

Sharon Stanley, Professor of Political Science
University of Memphis, Memphis, Tennessee

This article addresses a recurrent tension in the literature on race and racism in Brazil. On the one hand, we find the so-called myth of racial democracy presented as the dominant racial ideology in Brazil, obscuring enduring racial inequality and thwarting the development of a mass-movement for racial justice. On the other hand, we find periodic announcements that the myth of racial democracy has definitively died. Accordingly, I theorize the myth of racial democracy as a paradoxically undead myth and ask what it is about the form of this peculiar myth that allows it to survive its own repeated death. Drawing on Roland Barthes’ theory of myth, I show how the celebration of racial mixture, or mestiçagem, functions as a mythological signifier of racial democracy that operates beneath and beyond the level of conscious thought, activating powerful affects and desires even in those who ostensibly know better.

Read or purchase the article here.