Mixed Race Studies

The Politics of Blackness: Racial Identity and Political Behavior in Contemporary Brazil

Cambridge University Press
December 2017
260 pages
Hardback ISBN: 9781107186101
Paperback ISBN: 9781316637043

Gladys L. Mitchell-Walthour, Assistant Professor of Public Policy and Political Economy
Department of Africology (African Diaspora Studies)
University of Wisconsin, Milwaukee

This book uses an intersectional approach to analyze the impact of the experience of race on Afro-Brazilian political behavior in the cities of Salvador, São Paulo, and Rio de Janeiro. Using a theoretical framework that takes into account racial group attachment and the experience of racial discrimination, it seeks to explain Afro-Brazilian political behavior with a focus on affirmative action policy and Law 10.639 (requiring that African and Afro-Brazilian history be taught in schools). It fills an important gap in studies of Afro-Brazilian underrepresentation by using an intersectional framework to examine the perspectives of everyday citizens. The book will be an important reference for scholars and students interested in the issue of racial politics in Latin America and beyond.

• Uses an intersectional approach that allows readers to understand how race, class, gender, and aesthetics shape Afro-Brazilian political behavior
• Appeals to social scientists using quantitative and qualitative methods to study race, gender, group behavior, and politics
• Develops a theory of racial spatiality that gives readers a bottom-up understanding of political representation and its reliance on everyday Afro-Brazilian citizens

Table of Contents

• Introduction
• 1. Afro-Brazilian political underrepresentation
• 2. Blackness and racial identification in contemporary Brazil
• 3. Negro group attachment in Brazil
• 4. Negro linked fate and racial policies
• 5. Afro-descendant perceptions of discrimination and support for affirmative action

Frederick Douglass, Refugee

The Atlantic
2017-02-07

David Blight, Class of 1954 Professor of American History; Professor of African-American and American Studies; Director, Gilder Lehrman Center
Yale University

J.C. Buttre / Wikimedia

Throughout modern history, the millions forced to flee as refugees and beg for asylum have felt Douglass’s agony, and thought his thoughts.

Frederick Douglass, author, orator, editor, and most important African American leader of the 19th century, was a dangerous illegal immigrant. Well, in 1838 he escaped a thoroughly legal system of enslavement to the tenuous condition of fugitive resident of a northern state that had outlawed slavery, but could only protect his “freedom” outside of the law.

Douglass’s life and work serve as a striking symbol of one of the first major refugee crises in our history. From the 1830s through the 1850s, the many thousands of runaway slaves, like Douglass, who escaped into the North, into Canada, or Mexico put enormous pressure on those places’ political systems. The presence and contested status of fugitive slaves polarized voters in elections; they were the primary subject of major legislation such as the Fugitive Slave Act of 1850 as well as Supreme Court decisions such as Dred Scott v. Sanford in 1857. They were at the heart of a politics of fear in the 1850s that led to disunion. Among the many legacies of Douglass’s life and writings alive today, one of the most potent is his role as an illegal migrant and very public abolitionist orator and journalist posing as a free black citizen in slaveholding America.

On February 1, 2017, President Donald J. Trump made some brief remarks on Black History Month. “Frederick Douglass,” he said, “is an example of somebody who’s done an amazing job, that is being recognized more and more, I notice.” That afternoon in one of the discussion sections of my lecture course at Yale on “The Civil War and Reconstruction Era,” my teaching fellow, Michael Hattem, reports that he read that quotation to the class. Students had just been assigned to read Douglass’s classic first autobiography, Narrative of the Life of Frederick Douglass. Michael says the class let out an audible collective groan, and one student declared: “My God, he doesn’t know who he was!”

…Born Frederick Augustus Washington Bailey, his father likely his owner and his mother, Harriet, likely the owner’s slave, Douglass lived twenty years in bondage on Maryland’s eastern shore and in Baltimore. At age 18 he organized an escape plot with a small “band of brothers” among the slaves on a farm near St. Michaels, Maryland. Foiled and betrayed, he and his comrades were arrested, put in chains and marched several miles to the jail in Easton, the Talbot County seat. As great luck, Douglass’s owner, Thomas Auld, sent his slave back to Baltimore rather than selling him into obscurity in the deep South. Two years later, in a cunning and brave plot hatched with a few friends and with his intrepid fiancée, Anna Murray, Douglass escaped from slavery by train, steamer, and ferryboat to New York City, disguised as a sailor. His story is one of great drama and risk in the face of what he called a sense of “hopelessness” and “loneliness.” But in recollecting these events Douglass left the world an illegal refugee-immigrant’s language of fear and courage. His greatest power always resided in the written and spoken word…

Read the entire article here.

White Supremacy and the Dangerous Discourse of Liberal Tolerance

The Paris Review
2018-02-13

Ismail Muhammad
Oakland, California

A scene at the race disturbance in Wilmington, North Carolina. Originally published in Colliers Weekly, November 26, 1898.

Watching Donald Trump speak about the violent white-supremacist rally that took place in Charlottesville last summer was a surreal experience. Not the first press conference where he referred to neo-Nazi protestors as “very fine people.” I mean the second time, when he repudiated those fine people. “Racism,” he intoned, clearly reading from a teleprompter, “is evil … white supremacists and other hate groups are repugnant to everything we hold dear as Americans.” Nobody could mistake his droning boredom for actual investment in the words he was speaking: his attempt to embrace the decorous discourse of liberal tolerance was baldly hypocritical.

As the summer ended and the fall semester began at U.C. Berkeley, where I study literature, far-right agitators descended along with the cool weather. A succession of activists and pundits—Ben Shapiro, Milo Yiannopoulos, and their ilk—made their way to campus. They brought the far-right protestors and threats of violence along with them, all the while invoking the language of tolerance and free speech. Berkeley’s former chancellor Nicholas Dirks even cited the campus community’s “values of tolerance” in defending Yiannopoulos’s appearance. The myriad ways in which people were deploying the word tolerance managed to drain the already-insufficient term of its content. All that was left was am empty concept that could accommodate any agenda. It was more clear than ever that the language of tolerance had become ineffective, just a mask behind which antipluralist demagogues could hide.

Admitting that Trump and the far right are capable of surprising me makes me feel unforgivably naive. At this point, to be surprised feels like a luxury, and I find myself bored with the chorus of outraged liberal critics who sound the alarm every time Trump breaks another democratic norm. But it’s worth inquiring why white supremacy continues to surprise us when white-race hatred is such an intractable aspect of American society. And how our shock perpetuates that violence.

In Charlottesville’s aftermath, I turned to Charles Chesnutt’s 1901 novel, The Marrow of Tradition. In his novel, Chesnutt—an impossibly industrious author, activist, lawyer, and educator—looks back at the wreckage of post-Reconstruction racial politics and attempts to answer these questions via historical fiction. Marrow is, among other things, an examination of how the genteel language of tolerance obscures and enables antiblack violence. In his focus on historical calamity—the Wilmington massacre narrowly and the collapse of Reconstruction more broadly—Chesnutt uses the form of the novel to examine how our shared language reinforces white supremacy’s grip on American society…

Read the entire article here.

Paintings Of Barack And Michelle Obama Unveiled At Portrait Gallery

National Public Radio
2018-02-12

Camila Domonoske

Former President Barack Obama and former first lady Michelle Obama stand next to their newly unveiled portraits during a ceremony Monday at the Smithsonian’s National Portrait Gallery in Washington, D.C. Mark Wilson/Getty Images

Brand new portraits of former president Barack Obama and former first lady Michelle Obama — wearing matching calm, strong expressions — were revealed on Monday at the National Portrait Gallery in Washington, D.C.

Kehinde Wiley painted Barack Obama sitting in a chair, elbows in his knees, leaning forward with an intense expression. The background, typical of a Wiley painting, is a riotous pattern of intense greens.

“Pretty sharp,” Obama said with a grin.

Amy Sherald, a Baltimore-based artist, painted Michelle Obama sitting in a floor-length gown, chin on her hand, looking directly at the viewer with a calm, level gaze.

The paintings, like the presidency they honor, are a historic first. Wiley and Sherald — both already famous for their portraits of black Americans — are the first black painters to receive a presidential portrait commission from the museum…

Read the entire article here.

Looking at Indians, white Americans see themselves

The Economist
2018-02-10

Thinking about natives in an era of nativism

IN EARLY 1924 the blue-bloods of Virginia found themselves with a problem. To criminalise interracial marriage, the state had drafted a law that classified anyone possessing even “one drop” of non-white blood as “coloured”. Awkwardly, that would include many of the so-called First Families of Virginia, because they traced their descent to a native American woman, Pocahontas, who had been abducted and married by a member of the Jamestown colony three centuries before. This ancestry had been considered far from shameful. It was a mark of American aristocracy, the real-life Pocahontas having been reinvented (she probably did not save the life of a colonist called John Smith) as an “American princess”. To fix matters, a clause known as the “Pocahontas exception” was added to the racist law, to exempt anyone with no more than one-sixteenth Indian blood.

This episode, documented in a new exhibition at the National Museum of the American Indian in Washington, DC, on Indian myths and reality, helps explain a cultural puzzle. It has become clear that the pre-Columbian Americas were much more densely populated, by more sophisticated civilisations, than was previously thought. By one estimate North America, the more sparsely populated continent, had 18m people when Columbus sailed, more than England and France combined. Yet in the popular imagination it remains a vast wilderness, peopled by a few buffalo-hunters. The reason for this gigantic misunderstanding, suggest the Smithsonian’s curators, goes beyond bad schooling…

Read the entire article here.

You Do Not Belong Here

KR Online
Kenyon Review
September 2017

Jaquira Díaz
Gambier, Ohio
June 2017

A few years ago, during a summer in Puerto Rico, I went back to my old neighborhood, El Caserío Padre Rivera. When I was a girl, El Caserío, one of the island’s government housing projects, was a world of men, of violence. A world that at times wasn’t safe for women or girls. There were shootouts in the streets, fourteen-year-old boys carrying guns as they rode their bikes to the candy store just outside the walls. We watched a guy get stabbed right in front of our building once, watched the cops come in and raid places for drugs and guns. Outsiders were not welcome. Outsiders meant trouble.

What you didn’t know unless you lived there, unless you spent time there, was that most people in El Caserío were just trying to raise their families in peace, like anywhere else. The neighbors kept an eye on all the kids, fed them, took them to school, took them trick-or-treating on Halloween. All over the neighborhood, people told stories. El Caserío was where I learned about danger and violence and death, but it was also where I learned about community, where I learned to love stories, to imagine them, to dream. And it’s a place I love fiercely.

That summer, I drove into El Caserío to look at our old apartment, my first elementary school, the basketball courts where my father taught me to shoot hoops. I’d been there less than five minutes when a boy on a bike approached the car, motioned for me to roll down my window.

“What are you doing here?” he asked.

“Just visiting,” I said. “I was born here.”

He kept his hands on the handlebars, looked inside the car for a while, then gave me directions to the nearest exit, even though I hadn’t asked for them. He couldn’t have been more than sixteen.

“I know my way around,” I said. “I used to live here.”

“You do not belong here,” he said, then pedaled away, disappearing around the corner…

Read the entire article here.

How Battersea Gave The UK ‘Its Own Barack Obama’

Londonist
2017-03-21

Will Noble

John Richard Archer began his mayoralty with a cheeky dig at his detractors

He has been described as Britain’s Barack Obama. Except John Richard Archer was elected to power almost a century before the 44th US president. And his seat wasn’t in Washington DC, but Battersea, London.

Born in Liverpool in 1863, Archer’s rise to political stardom was by way of being a naval man, medical student and photographer. In the early 1900s he set up a photography studio on Battersea Park Road. Ironically, it’s said he didn’t allow photographs taken of himself without consent, leading to some papers purposefully publishing dated images of him.

Voted onto Battersea’s council in 1906, Archer was elected Mayor of Battersea on 10 November 1913. He won by a single vote; the margin may have been slim, but the result was monumental. (Though the first mayor in London to be black, Archer was not the first in the UK. That was Allen Glaser Minns of Thetford, Norfolk, elected in 1904.)

Not everyone was pleased for Archer; during his campaign, and following his victory, he was battered with the kind of racist abuse and cockamamie conspiracy theories that will sound familiar to those who’ve followed politics in recent years…

Read the entire article here.

2020 Census To Keep Racial, Ethnic Categories Used In 2010

National Public Radio
2018-01-26

Hansi Lo Wang, National Correspondent

A map shows the locations of the U.S. Census Bureau’s regional offices for the 2020 census. Hansi Lo Wang/NPR

A Census Bureau announcement about the race and ethnicity questions for the 2020 census suggests the Trump administration will not support Obama-era proposals to change how the U.S. government collects information about race and ethnicity, census experts say.

If approved, the proposals would change how the Latino population is counted and create a new checkbox on federal surveys for people with roots in the Middle East or North Africa. Research by the Census Bureau shows these revisions could improve the accuracy of the upcoming national headcount in 2020. Any changes would carry wide implications for legislative redistricting, civil rights laws and health statistics.

So far, though, the White House’s Office of Management and Budget, which sets the standards for race and ethnicity data for federal agencies, has not released any decisions. OMB has also not responded to NPR’s request for comment…

Read the entire article here.

Census Bureau Statement on 2020 Census Race and Ethnicity Questions

United States Census Bureau
2018-01-26
Release Number: CB18-RTQ.02

Public Information Office
Telephone: 301-763-3030
E-Mail: pio@census.gov

REPSONSE TO QUERY

Jan. 26, 2018 – The 2020 Census race and ethnicity questions will follow a two-question format for capturing race and ethnicity for both the 2018 Census Test and the 2020 Census, which adheres to the 1997 Standards for the Classification of Federal Data on Race and Ethnicity (Statistical Policy Directive No. 15) set by the Office of Management and Budget. The Census Bureau will not include a combined question format for collecting Hispanic origin and race, or a separate Middle Eastern or North African category on the census form. The upcoming 2018 Census Test in Providence County, R.I., which begins on March 16, will reflect the proposed 2020 Census race and ethnicity questions.

The Census Bureau remains on schedule as it implements the operational plan and will provide the planned 2020 Census questionnaire wording to Congress by March 31, 2018, as directed by law. The Census Bureau will continue to further its extensive research on how to collect accurate race and ethnicity data across its surveys.

For more information, click here.

Anglo-Indians and Minority Politics in South Asia: Race, Boundary Making and Communal Nationalism

Routledge
2018
322 pages
4 B/W Illustrations
Hardback ISBN: 9781138847224

Uther Charlton-Stevens, Associate Professor
Institute of World Economy and Finance
Volgograd State University, Russia

Anglo-Indians are a mixed-race, Christian and Anglophone minority community which arose in India during the long period of European colonialism. An often neglected part of the British ‘Raj’, their presence complicates the traditional binary through which British imperialism in South Asia is viewed – of ruler and ruled, coloniser and colonised. This book looks at how Anglo-Indians illuminate the history of minority politics in the transition from British colonial rule in South Asia to independence.

The book analyses how the provisions in the Indian Constitution relating to Anglo-Indian cultural, linguistic and religious autonomy were implemented in the years following 1950. It discusses how effective the measures designed to protect Anglo-Indian employment by the state and Anglo-Indian educational institutions under the pressures of Indian national politics were. Presenting an in-depth account of this minority community in South Asia, this book will be of interest to those studying South Asian History, Colonial History and South Asian Politics.

Table of Contents

• Introduction
• 1. East Indians
• 2. The ‘Eurasian Problem’
• 3. Becoming Anglo-Indians
• 4. Making a Minority
• 5. Escapisms of Empire
• 6. Constituting the Nation
• 7. Conclusion