Mixed Race Studies

Mariah Carey Recalls How Important It Was To Be Seen As A Black Woman On The 2005 Cover Of ESSENCE

Essence
2021-01-14

Kemberlie Spivey

Mariah Carey recently sat down with Questlove (real name Ahmir Khalib Thompson) for a new episode of his podcast Questlove Supreme during which she detailed some of her struggles growing up as a child who was racially ambiguous. Challenges, she notes, that continued to follow her throughout the ’90s, 2000s, and even to this day.

“When people years from now tell my story — hopefully that happens — they’re gonna have to use that book as a template,” Carey said of her memoir The Meaning of Mariah Carey which was released this past September. “This is my actual story. I look at a lot of people that I admired who didn’t get a chance to do that. They may have told their stories through their music and people interpret their stories.”

Explaining the approach to her memoir which was written in collaboration with former ESSENCE editor Michaela Angela Davis, Carey continues, “I know some people, Ahmir, like to have everybody else’s input and their perspective. But what I wanted was to tell my actual story, which doesn’t begin with, ‘Mariah Carey put out Vision of Love in 1990.’ No, it doesn’t begin with that. It begins [with me] coloring in the ‘wrong’ crayon with a brown crayon for my father, so they all freak out at me. It begins with, ‘I don’t understand my hair because I’m [half-black]. It begins with all these identity issues, these issues of race, these struggles. Then it goes to the issues of control.”

When the five-time Grammy-award winner released her first album, Mariah Carey, at just 21 it became the best-selling album in the United States, selling more than 15 million copies. But that success didn’t shield Carey from some of the same identity issues she dealt with throughout her entire childhood…

Read the entire article here.

The Emancipation of Mariah Carey: Inside The Making Of Her ESSENCE Cover 15 Years Ago

Essence
2020-04-15

Michaela Angela Davis

As the record-breaking album “The Emancipation of Mimi” turns 15 this week, a former editor remembers why the singer wanted to speak directly to black women for the first time.

“The ESSENCE cover was a milestone in my career. I felt like I was finally being seen. It gave me a sense of belonging.” —Mariah Carey

Cast in a gentle painterly light, the content and confident face of Mariah Carey peers out from the April 2005 cover of ESSENCE. Delicately brushed with “lingerie hues” of makeup and framed by soft romantic curls, her face radiates warmth. But underneath its shimmering surface, this monumental cover took deft hoop-jumping, sharp strategy and a committed circle of sisters…

Read the entire article here.

The Fiction of the Color Line

Vulture
2021-10-18

Brittany Luse

Black women writers have long used passing stories to crack our façades of race, class, and gender.

Somewhere on Long Island around 1980, a blondish preteen is onstage at summer camp channeling Hodel from Fiddler on the Roof, her confident voice and star power self-evident. Her tawny-skinned father beams from the audience, and as she takes her bow, soaking in the applause, he approaches the stage bearing a hefty bouquet of daisies. He hands her the flowers, their eyes and hearts locking for a beat in shared pride. Then the girl realizes that every other parent, instructor, and child in the auditorium is staring at them. “Not in a way that felt good, not because I had given the outstanding performance of the night,” she would recall decades later. “They were staring because my father was the only Black man in sight, and I belonged to him.” The others had assumed until that moment that Mariah Carey — the girl with the frizzy honey-blonde hair — was white like them.

The Meaning of Mariah Carey, the singer’s delectable memoir co-written with Michaela Angela Davis, a former editor at Essence and Vibe, recalls many such stories. In doing so, it’s in direct conversation with the American literary tradition of novels about passing and passing-capable Black women — stories about the concealment, or the possibility of concealment, of one’s Black parentage and all of the attendant personal and social complexity. Since the late-19th century, writers have used passing as a narrative tool to do everything from encouraging white readers to sympathize with the struggles of Black characters to scrutinizing the hypocrisy of America’s racial hierarchy…

Read the entire article here.

Ralston, Elreta Melton Alexander

NCPedia
State Library of North Carolina
Raleigh, North Carolina
2013

Virginia L. Summey, Historian, Author, and Faculty Fellow
Lloyd International Honors College, University of North Carolina at Greensboro

Elreta Melton Alexander was a pioneering African-American attorney from Greensboro, North Carolina. Born in Smithfield, North Carolina, she was the daughter of a Baptist minister and a teacher, and grew up comfortably as a part of the black middle class. Coming of age during the Jim Crow period of the South, she was raised by her educated, middle-class parents to be a leader in the community. The descendant of two white grandparents, her bi-racialism formed her early awareness of colorism within the African-American community…

Read the entire article here.

Beyoncé in the World: Making Meaning with Queen Bey in Troubled Times

Wesleyan University Press
2021-06-08
392 pages
31 color photos
Hardback ISBN: 9780819579911
Paperback ISBN: 9780819579928
eBook ISBN: 9780819579935

Edited by:

Christina Baade, Professor, Communication Studies & Media Arts
McMaster University, Hamilton, Ontario, Canada

Kristin A. McGee, Associate Professor of Popular Music
University of Groningen, Groningen, Netherlands

Essays investigate Beyoncé’s global impact

From Destiny’s Child to Lemonade, Homecoming, and The Gift, Beyoncé Knowles-Carter has redefined global stardom, feminism, Black representation, and celebrity activism. This book brings together new work from sixteen international scholars to explore Beyonce’s impact as an artist and public figure from the perspectives of critical race studies, gender and women’s studies, queer and cultural studies, music, and fan studies. The authors explore Beyoncé’s musical persona as one that builds upon the lineages of Black female cool, Black southern culture, and Black feminist cultural production. They explore Beyoncé’s reception within and beyond North America, including how a range of performers—from YouTube gospel singers to Brazilian pop artists have drawn inspiration from her performances and image. The authors show how Beyoncé’s music is a source of healing and kinship for many fans, particularly Black women and queer communities of color. Combining cutting edge research, vivid examples, and accessible writing, this collection provides multiple lenses onto the significance of Beyoncé in the United States and around the world.

Table of Contents

• Foreword / Janell Hobson
• Acknowledgments
• Introduction: Beyoncé Studies / Christina Baade, Marquita Smith, and Kristin McGee
• Part One “Diva” / Black Feminist Genealogies
  • 1. “I Came to Slay”: The Knowles Sisters, Black Feminism, and the Lineage of Black Female Cool / H. Zahra Caldwell
  • 2. From Colorism to Conjurings: Tracing the Dust in Beyoncé’s Lemonade / Cienna Davis
• Part Two “Formation” / A Southern Turn
  • 3. Beyoncé’s South and a “Formation” Nation / Riché Richardson
  • 4. Merging Past and Present in Lemonade’s Black Feminist Utopia / J. Brendan Shaw
• Part Three “XO” / Faith and Fandom
  • 5. At the Digital Cross(roads) with Beyoncé: Gospel Covers That Remix the Risqué into the Religious / Birgitta J. Johnson
  • 6. “She Made Me Understand”: How Lemonade Raised the Intersectional Consciousness of Beyoncé’s International Fans / Rebecca J. Sheehan
• Part Four “Worldwide Woman” / Beyoncé’s Reception Beyond the United States
  • 7. The Performative Negotiations of Beyoncé in Brazilian Bodies and the Construction of the Pop Diva in Ludmilla’s Funk Carioca and Gaby Amarantos’s Tecnobrega / Simone Pereira de Sá and Thiago Soares
  • 8. A Critical Analysis of White Ignorance Within Beyoncé’s Online Reception in the Spanish Context / Elena Herrera Quintana
• Part Five “Hold up” / Performing Femme Affinity and Dissent
  • 9. Six-Inch Heels and Queer Black Femmes: Beyoncé and Black Trans Women / Jared Mackley-Crump and Kirsten Zemke
  • 10. From “Say My Name” to “Texas Bamma”: Transgressive Topoi, Oppositional Optics, and Sonic Subversion in Beyoncé’s “Formation” / Byron B Craig and Stephen E. Rahko
• Part Six “Freedom” / Sounding Protest, Hearing Politics
  • 11. Musical Form in Beyoncé’s Protest Music / Annelot Prins and Taylor Myers
  • 12. Beyoncé’s Black Feminist Critique: Multimodal Intertextuality and Intersectionality in “Sorry” / Rebekah Hutten and Lori Burns
• Part Seven “Pray You Catch Me” / Healing and Community
  • 13. Beyond “Becky with the Good Hair”: Hair and Beauty in Beyoncé’s “Sorry” / Kristin Denise Rowe
  • 14. The Livable, Surviving, and Healing Poetics of Lemonade: A Black Feminist Futurity in Action / Mary Senyonga
• About the Contributors
• Index

‘How is Pauli Murray not a household name?’ The extraordinary life of the US’s most radical activist

The Guardian
2021-09-17

Steve Rose

‘I lived to see my lost causes found’ … Pauli Murray. Photograph: Everett Collection Historical/Alamy

She explored her gender and sexuality in the 20s, defied segregation in the 40s and inspired Ruth Bader Ginsburg. Now, a film is bringing her trailblazing achievements to light

It seems inconceivable that someone like Pauli Murray could have slipped through the cracks of US history. A lawyer, activist, scholar, poet and priest, Murray led a trailblazing life that altered the course of history. She was at the forefront of the battles for racial and gender equality, but often so far out in front that her contributions went unrecognised.

In 1940, 15 years before Rosa Parks, Murray was jailed for refusing to move to the back of a bus in the Jim Crow south. In 1943, she campaigned successfully to desegregate her local diner, 17 years before the Greensboro lunch counter sit-ins of 1960. Her work paved the way for the landmark supreme court ruling Brown v Board of Education in 1954 – which de-segregated US schools – to the extent that Thurgood Marshall, a lawyer for the NAACP civil rights group, called Murray’s book States’ Laws on Race and Color “the bible for civil rights lawyers”.

Murray also co-founded the National Organization for Women (NOW), in 1966, alongside Betty Friedan. When Ruth Bader Ginsburg won the Reed v Reed case in 1971, which ruled that discrimination “on the basis of sex” was unconstitutional, her arguments were built on Murray’s work. Ginsburg named Murray as co-author of the brief. “We knew when we wrote that brief that we were standing on her shoulders,” Ginsburg later said.

Murray ought to be celebrated as an American hero, commemorated in stamps, statuary and street names, not to mention biopics, so why is her name relatively unknown?…

Read the entire article here.

Adele Logan Alexander

Charlie Rose
1999-10-26

Charlie Rose, Host

Adele Logan Alexander discusses the history of identity, race, and class in the United States through her own family story, as she does in her book “Homelands and Waterways: The American Journey of the Bond Family, 1846-1926.”

Watch the entire interview (00:17:52) here.

She became a park ranger at 85 to tell her story of segregation. Now 100, she’s the oldest active ranger.

The Washington Post
2021-09-24

Sydney Page

Betty Reid Soskin at the Rosie the Riveter World War II Home Front National Historical Park in Richmond, Calif. Soskin is the oldest active ranger in the National Park Service. (Luther Bailey/NPS photo)

When asked how it feels to be 100 years old, Betty Reid Soskin gave a subtle shrug, smiled and said: “The same way I felt at 99.”

But she’s not just any centenarian: Soskin is the oldest active ranger in the National Park Service, and after celebrating her birthday on Sept. 22, she’s still going strong.

Seated in the study of her apartment in Richmond, Calif., dressed proudly in her park ranger uniform, Soskin reflected on her life.

When it comes to sharing her story, Soskin is not shy. As a park ranger at the Rosie the Riveter World War II Home Front National Historical Park in Richmond, she spends her days recounting her rich and complicated history, in the hope that her firsthand account will resonate with people, and encourage them to share their own stories.

“I think everyone’s story is very important. There is so much diversity,” Soskin said. “It’s in that mix that the great secret of a democracy exists.”…

Read the entire article here.

‘America’s Oldest Park Ranger’ Is Only Her Latest Chapter

The New York Times
2021-09-20

Jennifer Schuessler

Chanell Stone for The New York Times

Betty Reid Soskin has fought to ensure that American history includes the stories that get overlooked. As she turns 100, few stories have been more remarkable than hers.

The Rosie the Riveter / World War II Home Front National Historical Park, which sprawls across the former shipyards in Richmond, Calif., on the northeast edge of San Francisco Bay, tells the enormous story of the largest wartime mobilization in American history and the sweeping social changes it sparked.

Visitors can climb aboard an enormous Victory ship, one of more than 700 vessels produced in Richmond — and, in the gift shop, pick up swag emblazoned with the iconic image of the red-kerchiefed Rosie herself, arm flexed up with “We Can Do It!” bravado.

But for many, the park is synonymous with another woman: Betty.

Betty Reid Soskin, who turns 100 on Sept. 22, is the oldest active ranger in the National Park Service. Over the past decade and a half, she has become both an icon of the service and an unlikely celebrity, drawing overflow crowds to talks and a steady stream of media interviewers eager for the eloquent words of an indomitable 5 feet 3 inch great-grandmother once described by a colleague as “sort of like Bette Davis, Angela Davis and Yoda all rolled into one.”…

Read the entire article here.

A Love Letter to Indigenous Blackness

NACLA: Report on the Americas
Volume 53, Issue 3, November 2021 (Published online 2021-09-13)
pages 248-254

Paul Joseph López Oro, Assistant Professor of Africana Studies
Smith College, Northampton, Massachusetts

A Garifuna ritual gathering to honor the ancestors at Orchard Beach in the Bronx, New York, June 2017. (Paul Joseph López Oro)

Garifuna women in New York City working to preserve life, culture, and history across borders and generations are part of a powerful lineage of resistance to anti-Blackness.

Mirtha Colón. Janel Martinez. Aida Lambert. Tania Molina. Carla Garcia. Tola Guerrero. Karen Blanco. Miriam Miranda. Ofelia Bernandez. Olga Nuñez. Luz Solis. Siria Alvarez. Isha Sumner. Sulma Arzu-Brown. Dilma Suazo-Gordon. Isidra Sabio. These are just some names of Garifuna women whose hemispheric political labor highlights a transgenerational and transnational tradition of preserving Garifuna life. Garifuna women are the very foundation of conjuring, mobilizing, and safeguarding Garifuna ancestral memory, rituals, language, and oral histories—all embodied histories of knowledge production—across generations and national boundaries. Some of these Garifuna women live in New York City, and some of them live in Central America’s Caribbean coasts. Some have never been to Central America, but their family’s nostalgia remains with them.

Garifuna life is matrifocal. Garifuna women are not simply the head of the household, but they are also at the center of organizing and governing every family structure, which extends beyond biological kinship. This is not a uniquely Garifuna experience. Throughout the African diaspora in the Americas, Black women are often the head of the household. Especially if we consider non-heteronormative notions of family and kinship, Black women have been at the forefront of preserving and protecting Black life over centuries, as anthropologists Christen A. Smith and Keisha-Khan Y. Perry have documented. However, a matrifocal or matrilineal society does not dismantle misogynoir, patriarchy, racial capitalism, and anti-Blackness. I write this matrilineal love letter to honor, celebrate, and center Garifuna women’s political, intellectual, spiritual, cultural, and knowledge producing labor that often goes unseen, uncited, or undervalued in a world that remains heteropatriarchal and anti-Black…

Read the entire article here.