Mixed Race Studies

Remixing Reggaetón: The Cultural Politics of Race in Puerto Rico

Duke University Press
2015
240 pages
11 illustrations
Cloth ISBN: 978-0-8223-5945-6
Paperback ISBN: 978-0-8223-5945-6

Petra R. Rivera-Rideau, Assistant Professor of Africana Studies
Virginia Polytechnic Institute and State University

Puerto Rico is often depicted as a “racial democracy” in which a history of race mixture has produced a racially harmonious society. In Remixing Reggaetón, Petra R. Rivera-Rideau shows how reggaetón musicians critique racial democracy’s privileging of whiteness and concealment of racism by expressing identities that center blackness and African diasporic belonging. Stars such as as Tego Calderón criticize the Puerto Rican mainstream’s tendency to praise black culture but neglecting and marginalizing the island’s black population, while Ivy Queen, the genre’s most visible woman, disrupts the associations between whiteness and respectability that support official discourses of racial democracy. From censorship campaigns on the island that sought to devalue reggaetón, to its subsequent mass marketing to U.S. Latino listeners, Rivera-Rideau traces reggaetón’s origins and its transformation from the music of San Juan’s slums into a global pop phenomenon. Reggaetón, she demonstrates, provides a language to speak about the black presence in Puerto Rico and a way to build links between the island and the African diaspora.

Table of Contents

• Acknowledgments
• Introduction. Reggaetón Takes Its Place
• 1. Iron Fist against Rap
• 2. The Perils of Perreo
• 3. Loíza
• 4. Fingernails con Feeling
• 5. Enter the Hurbans
• Conclusion. Reggaetón’s Limits, Possibilities, and Futures
• Notes
• Bibliography
• Index

African Heritage and Memories of Slavery in Brazil and the South Atlantic World

Cambria Press
428 pages
2015-02-06
6 x 9 in or 229 x 152 mm Case Laminate
ISBN: 9781604978926

Edited by:

Ana Lucia Araujo, Professor of History
Howard University, Washington, D.C.

This book explores the history of African tangible and intangible heritages and its links with the public memory of slavery in Brazil and Angola. The two countries are deeply connected, given how most enslaved Africans, forcibly brought to Brazil during the era of the Atlantic slave trade, were from West Central Africa. Brazil imported the largest number of enslaved Africans during the Atlantic slave trade and was the last country in the western hemisphere to abolish slavery in 1888. Today, other than Nigeria, the largest population of African descent is in Brazil. Yet it was only in the last twenty years that Brazil’s African heritage and its slave past have gained greater visibility. Prior to this, Brazil’s African heritage and its slave past were completely neglected.

Even after the abolition of slavery in Brazil, African culture continued to be marginalized. Carnival, religious festivals, as well as Candomblé ceremonies, and capoeira (an Afro-Brazilian martial art) created important spaces of black assertion and insurgency. These cultural traditions were contested by white elites and public authorities, but starting in the 1930s, capoeira became a national symbol and Candomblé temples were gradually officially added to Brazil’s list of heritage sites.

In spite of these developments, the Atlantic slave past has remained absent from the public landscape of Brazilian and Angolan former slave ports, suggesting how difficult it is for these countries to address the painful legacies of slavery. African art and material culture also continued to be excluded from museums and other official institutions. In the rare instances that African artifacts were shown, they would be confined to only certain places dedicated to popular culture and associated with the religious sphere.

Even though public attention on slavery was growing internationally through national and international initiatives (e.g., The Slave Route Project by UNESCO), Brazil and Angola developed very few initiatives for the memorialization of slavery and the Atlantic slave trade. This has started to change slowly in the last decade as Brazil has begun engaging in more initiatives to memorialize slavery and underscore the importance of its African heritage.

Brazil’s slave past and African heritage are emerging gradually in urban and rural areas through different kinds of initiatives led not only by activists but also by scholars in association with black communities. Although in their early stages, most of these projects are permanent programs supported by official agencies. This new configuration suggests that––unlike the case in Angola––in Brazil, slavery and the Atlantic the slave trade are becoming recognized as foundational chapters of the country’s history.

This is the first book in English to focus on African heritage and public memory of slavery in Brazil and Angola. This interdisciplinary study examines visual images, dance, music, oral accounts, museum exhibitions, artifacts, monuments, festivals, and others forms of commemoration to illuminate the social and cultural dynamics that over the last twenty years have propelled––or prevented––the visibility of African heritage (and its Atlantic slave trade legacy) in the South Atlantic region.

The book makes a very important contribution to the understanding of the place of African heritage and slavery in the official history and public memory of Brazil and Angola, topics that remain understudied. The study’s focus on the South Atlantic world, a zone which is sparsely covered in the scholarly corpus on Atlantic history, will further research on other post-slave societies.

African Heritage and Memories of Slavery in Brazil and the South Atlantic World is an important book for African studies and Latin American studies. It is especially valuable for African Diaspora studies, African history, Atlantic history, history of Brazil, history of slavery, and Caribbean history.

Table of Contents

• List of Figures
• Introduction: Wounded Pasts: Memory of Slavery and African Heritage in Brazil (Ana Lucia Araujo)
• Chapter 1: Collectionism and Colonialism: The Africana Collection at Brazil’s National Museum (Rio de Janeiro) (Mariza de Carvalho Soares)
• Chapter 2: Race and Visual Representation: Louis Agassiz and Hermann Burmeister (Maria Helena Machado)
• Chapter 3: Counter-Witnessing the Visual Culture of Brazilian Slavery (Matthew Francis Rarey)
• Chapter 4: Angola in Brazil: The Formation of Angoleiro identity in Bahia (Matthias Röhrig Assunção)
• Chapter 5: Memories of Captivity and Freedom in São José da Serra Jongo Festivals: Cultural Heritage and Black Identity (1888–2011) (Martha Abreu and Hebe Mattos)
• Chapter 6: From Public Amnesia to Public Memory: Re-Discovering Slavery Heritage in Rio de Janeiro (André Cicalo)
• Chapter 7: Uncomfortable Pasts: Talking About Slavery in Angola (Marcia C. Schenck and Mariana P. Candido)
• Chapter 8: “Bahia is a Closer Africa”: Brazilian Slavery and Heritage in African American Roots Tourism (Patricia de Santana Pinho)
• Chapter 9: Preserving African Art, History, and Memory: The AfroBrazil Museum (Kimberly Cleveland)
• Chapter 10: The Legacy of Slavery in Contemporary Brazil (Myrian Sepúlveda dos Santos)
• Bibliography
• Index
• About the Contributors

The “Coming White Minority”: Brazilianization or South-Africanization of U.S.?

Racism Review: scholarship and activism towards racial justice
2015-08-31

Joe Feagin, Ella C. McFadden and Distinguished Professor of Sociology
Texas A&M University

To understand the so-called “browning of America” and “coming white minority,” we should accent the larger societal context, the big-picture context including systemic racism. “Browning of America” issues have become important in the West mainly because whites are very worried about this demographic trend. Black-British scholar, Yasmin Alibhai-Brown, has noted that whites are fearful

because for such a long time the world has been their own. . . . There is an underlying assumption that says white is right. . . . There is a white panic every time one part of their world seems to be passing over to anyone else. . . . There was this extraordinary assumption that white people could go and destroy peoples and it would have no consequence.

Let us consider a few reasonable, albeit speculative, extrapolations of current social science data to social changes from now to the 2050s:

(1) Dramatic demographic changes are coming: According to US Census projections this country will become much less white, with the greatest relative growth in the Latino, Asian, and multiracial populations. By 2050 it will be about 439 million people, with a majority of people of color (53 percent), the largest group being Latino (30 percent). Long before, a majority of students and younger workers will be of color. Over coming decades immigrant workers of color and their descendants will keep more cities from economic decline. Census data for 2050 indicate the oldest population cohort will be disproportionately white and younger cohorts will be disproportionately people of color–thereby overlaying a racial divide with a generational divide, probably generating racial-generational conflicts (See William Frey, The Diversity Explosion)…

…A Panoramic View: Brazilianization or South-Africanization?

In recent years numerous scholars and media analysts have suggested the idea of significantly greater racial intermediation coming as the U.S. becomes much less white. Taking a panoramic view, they suggest a future that involves a “Brazilianization” or “Latinization’ of the United States.

Brazil’s racialization process has distinguished large mixed-race, mostly lighter-skinned groups and placed them in a middling status between Brazilians of mostly African ancestry and those of heavily European ancestry. Middle groups are relatively more affluent, politically powerful, and acceptable to dominant white Brazilians, who still mostly rule powerfully at the top of the economy and politics. About half the population, darker-skinned Afro-Brazilians and indigenous Brazilians, remains very powerless economically and politically. Possibly, in the U.S. case by 2050, a developed tripartite Brazilian pattern—with increasing and large but white-positioned intermediate racial groups, such as lighter-skinned middle class groups among Asian Americans and Latinos, moving up with greater economic and socio-political power and providing a racial buffer between powerful “whites” and powerless “blacks” and other darker-skinned people of color. Even then, it seems likely that many in U.S. middle groups will find their white-framed immigration, citizenship positions, or other inferiorized status still negatively affecting additional mobility opportunities…

Read the entire article here.

Four-country newspaper framing of Barack Obama’s multiracial identity in the 2008 US presidential election

Ecquid Novi: African Journalism Studies
Volume 35, Issue 3, 2014
pages 23-38
DOI: 10.1080/02560054.2014.955867

Kioko Ireri, Assistant Professor of Journalism & Mass Communication
United States International University-Africa, Nairobi, Kenya

Though Barack Obama was the first African American presidential nominee for a major party in the history of the US presidential election, his multiracial identity put him under intense scrutiny during the 2008 election – more than any other previous black aspirants for the White House. Using quantitative content analysis of election stories in the newspapers of four countries (New York Times – US; Times – Britain; China Daily – China and Daily Nation – Kenya), this comparative study examines the prevalence of four racial frames associated with Obama’s multilayered racial identity: ‘African American’, ‘black’, ‘Kenyan roots’ and ‘white roots’. In addition, the study investigates the four newspapers’ valence coverage of the four racial frames in relation to Obama’s candidacy. The findings indicate that ‘Kenyan roots’ was the racial frame which occurred most frequently, followed by the ‘black’ frame. Overall, Obama received more positive coverage than negative across the racial frames depicted in the four newspapers.

Read or purchase the article here.

Redefining Racial Categories: The Dynamics of Identity Among Brazilian-Americans

Immigrants & Minorities: Historical Studies in Ethnicity, Migration and Diaspora
Volume 33, Issue 1, 2015
pages 45-65
DOI: 10.1080/02619288.2014.909732

Catarina Fritz
Department of Sociology and Corrections
Minnesota State University, Mankato

Research based on a sample of Brazilian youth living in Massachusetts reveals a variety of responses to racialisation of their phenotypes. Caught between the fluid patterns of colour categories found in Brazilian society and the more rigid racial stratification that characterises the USA, Brazilian-Americans have followed a variety of strategies to adapt to this situation. By exploring the reactions of these young adults of different appearance along the colour continuum to the constraints of the dominant society, questions concerning the future dynamics of race relations in the USA are raised against a background of the continuing post-racialism debate.

Read or purchase the article here.

High Yellow

Poetry Foundation
October 2014

Hannah Lowe

Errol drives me to Treasure Beach It’s an old story, the terrible storm
swerving the dark country roads the ship going down, half the sailors
I think about what you will be, your mix drowned, half swimming the
white, black, Chinese, and your father’s slate waves, spat hard onto shore
Scottish-Englishness…

Read the entire poem here.

Moor, Mulata, Mulatta: Sentimentalism, Racialization, and Benevolent Imperialism in Mary Peabody Mann’s Juanita

J19: The Journal of Nineteenth-Century Americanists
Volume 2, Number 2, Fall 2014
pages 301-329
DOI: 10.1353/jnc.2014.0021

Maria A. Windell, Assistant Professor of English
University of Colorado, Boulder

“Moor, Mulata, Mulatta” argues that Mary Peabody Mann’s Juanita (1887) imports U.S. sentimental abolitionism to a Cuban setting. In so doing, it imports a racial hierarchy divergent from that developing in Cuba. By translating figures such as Eva-like children and the tragic U.S. mulatta into a Cuban narrative, Mann’s novel overwrites figures such as the Cuban mulata and rewrites Cuba’s antislavery and anticolonial movements—erasing their multiracial nature. The alternate Cuba that Juanita envisions exemplifies a late-nineteenth-century U.S. hemispheric imaginary, thereby prefiguring U.S. influence in Cuba following the Spanish-Cuban-American War.

Black Mexico: Unearthing the ‘Third Root’

The Compton Herald
Compton, California
2015-08-16

Jarrette Fellows, Jr.

Spaniards, African slaves, and indigenous Indians in Colonial Mexico forged a unique ethnic blend known as ‘Black Mexicans’

This multiple-part series will unravel the little-known history of how Mexico’s 15th-century assimilation of Spaniards, indigenous Indians, and African slaves into “Black Mexico,” eventually led to the founding of Los Angeles by Black Mexicans and Mestizos in the 17th century when California was still under the rule of Mexico. Even though the Black imprint in Mexico is unraveling more and more as time moves on, the reality of the truth is still largely mired in a Shadow History because the masses do not frequent libraries and this truth has never been taught as a history lesson in Mexico, much less as historic text in the U.S. To now, this invaluable historic truth has largely been available as scholarly works. The Compton Herald sought out this history, scaled down its volume from multiple scholarly sources, and now present it in nine parts for public consumption — Jarrette

THE INDIGENOUS PEOPLE of ancient Spanish America were the Aztecs, Mayans, Olmecs, Toltecs, Zapotecs and the Mixtecs, who inhabited a geographical area encompassing present-day Florida and much of what is now the Western U.S., Mexico, and parts of the Caribbean. These ancient peoples comprised the pre-Columbian indigenous civilizations before the arrival of all-conquering Spain as a colonizer of the region prior to the 16th century.  These indigenous natives constituted modern-day Mexico’s “First Root.”…

Read the entire article here.

Tony Gleaton: Photographing The African Story Across The Americas

Code Switch: Frontiers of Race, Culture and Ethnicity
National Public Radio
2015-08-23

Karen Grigsby Bates

Photographer Tony Gleaton died last Friday after struggling with a particularly aggressive cancer for 18 months. He was working, signing prints, talking to museums (several have his work in their collections, including the Brooklyn Museum, the Field Museum of Natural History in Chicago, Yale’s Peabody Museum of Natural History, and the Schomburg Center for Research in Black Culture in Harlem) and checking in with his friends right up to the last day. I admired his work, but also treasured his friendship.

For many years, Tony often showed up on my Los Angeles doorstep with a huge sack of dirty laundry slung over his shoulder and a box of contact sheets under one arm.

“Here,” he’d say, placing the box in my hands, and walking through the door. “Look at these. I’m gonna do some laundry, okay?”…

…In the beginning, he got a lot of pushback. “Why do you want to take our picture?” the villagers would ask, warily. “We have no money to pay you.”

When Tony would explain that he was documenting the African Diaspora around the world, and that they and he were both part of it, the conversation often became even harder.

“You want to take pictures of black people?” they’d ask.

“Yes, like you and me … ” he’d begin

“Well,” they’d respond, looking at his fair skin, light hair and blue-green eyes. “You’re not black. And we’re certainly not black. So you need to do that somewhere else.”

Eventually he learned to refine his approach and tell the villagers he wanted people in the States to see how beautiful people in the villages were. “I just gave up on the black connection. It was important to me, but not to them. They see race differently than we do. And it’s only a social construct anyway.”

There is still stigma to acknowledging blackness in many parts of Mexico, and Tony’s work raised the profile of Latinos with what is sometimes called “the Third Root” — Spanish, Indian, African — in Latino culture. His work eventually expanded across the Americas to form an exhibit called Tengo Casi 500 Anos (I Have Almost 500 Years) — Africa’s Legacy in Mexico that explores the African presence in the Americas. He’s also chronicled black, Indian and Mexican cowboy culture, as well as life in American Samoa and the Mississippi Delta…

Read the entire article here.

Tony Gleaton, 67, Dies, Leaving Legacy in Pictures of Africans in the Americas

The New York Times
2015-08-18

Bruce Weber

Tony Gleaton, a photographer who turned his back on a career in New York fashion and embarked on an itinerant artistic quest, documenting the lives of black cowboys and creating images of the African diaspora in Latin America, died on Friday in Palo Alto, Calif. He was 67.

The cause was oral cancer, his wife, Lisa, said.

Mr. Gleaton made his photographs in the American West and Southwest, and then, most prominently, in Mexico, where he lived among little-acknowledged communities of blacks — descendants of African slaves brought to the New World centuries earlier by the Spanish — in villages on the coastal plains of Oaxaca, south of Acapulco.

An exhibition of those photos, “Africa’s Legacy in Mexico,” which appeared in galleries around the country for more than a decade beginning in the 1990s, was sponsored by the Smithsonian Institution.

Mr. Gleaton specialized in black-and-white portraits, their subjects — children and adults, alone or in groups — almost always in direct engagement with the camera and usually in tight frames that suggest but do not explore a specific setting, like a workplace or a barroom. In an interview with The Los Angeles Times in 2007, he called his pictures “abstractions from daily life,” saying “they may look natural but they are extremely crafted, very calculated.”…

Read the entire obituary here.