Mixed Race Studies

See How They Love One Another – #BlackLivesMatterSunday

Grace Sandra: Always Grace. Always Advocate. Always Hope.
2014-12-13

Frank Robinson, Retired Pastor and author of Letters To A Mixed Race Son

Around 260 AD the second of two great plagues killed much of the world. It was estimated two thirds of Alexandria died as result. Frightened people immediately began to shove diseased loved ones outside. They were dumped in roadways before they died and the dead were left unburied. Many who fled died of this epidemic, as it was nearly inescapable.

The Christians responded differently. They stayed and cared for the sick. They saw to basic needs of those who suffered. Many of these Christians became ill and lost their own lives, even while heroically nursing the sick, burying the dead and caring for others.

There was such a vivid contrast between pagans, who immediately abandoned their dearest to die alone, and the Christian community, who stayed and fed, nursed and served others to the end. According to Tertullian, the Romans marveled, “See how they love one another!”…

…In response to recent, tragic events in our nation, Bishop Charles Blake, presiding officer of the Church of God in Christ asked his denomination to hold a “Black Lives Matter” awareness and prayer event this Sunday. It is intended to mourn, remember and honor two recently deceased African American men, Michael Brown and Eric Garner, both killed by police. The event also is to remind all of the importance of all African American lives. Pastors and members of COGIC churches are asked to wear black Sunday December 14, 2014 to show solidarity. A special prayer will be given for all men present in the service…

Read the entire article here.

Letters To a Mixed Race Son

CreateSpace
2012-01-06
152 pages
5.5 x 0.4 x 8.5 inches
Paperback ISBN-10: 1468184024; ISBN-13: 978-1468184020

Frank E. Robinson, Jr.

Foreword by Bishop Charles E. Blake

In a world that continues to grapple with notions of race, a loving father writes a series of letters that speak into the life of his biracial son. In the book’s foreword, Bishop Charles Blake introduces us to Frank Robinson and these Letters To a Mixed Race Son. In 1984, Frank Robinson was a young minister serving in southern Alabama, when word got out that he was engaged. It would be an interracial marriage, which quickly became a local controversy, both scandalous and dangerous. This marriage was announced not long after a lynching in one of the neighboring areas. For safety, their first child was born across the state line. Frank began to understand that if he did not survive, his wife would be left a widow and his son without a father. With this in mind, he began to write letters that would survive in a book. He intended to say the things a father should say and to equip his son to live a meaningful life. Further, even when this son was so young, the letters were written as to a man, so that when the boy became a man, he could have this book. This father writes about identity, character and the timeless responsibility of men and fathers. He speaks of courage as one faces life, hardship and injustice. He tells his son of perseverance, humility and faith, of how to deal with disappointment, criticism, and so much more. These letters were written over years and through seasons of difficulty. The author reminds his son to never forget what struggle is like. These are love letters and wisdom writings, powerful, profound, and infused with a sense of eternity and mortality, of hope and purpose. There is a moment of humor and insight when the little boy came home from kindergarten and earnestly asked, “Is someone in our family white?” Responded to in the affirmative, he demanded, “Who is it?” This book tells of a unique and interesting journey. The mixed race son has grown up, is now married, a new father and a military officer, who serves his country during a time of war. In 2011, about twenty five years after the project started, Frank Robinson gave the hand written original book of letters to his son, who has already begun to write letters to his own child. The author has read a few of these letters to some scarred and damaged people. He found the words he wrote to his own son, were medicating to the sons and daughters of others. Further, these letters may help the reader to see the world a little differently and possibly to find a better self. This work is heartfelt, moving and refreshing, ultimately a rich, deep and encouraging piece of literature.

We aren’t playing the race card; we are analyzing the racialized deck.

Taking Jesus Seriously
The Christian Century: Thinking Critically. Living Faithfully
2014-12-08

Drew G. I. Hart

Changing the game and changing our rhetoric around race and racism.

I would be rich if I got money for every time a white person told me that I was playing the race card. Well it happened recently. While I was lamenting the lack of indictment [for the killing] of Michael Brown compounded with the recent decision not to indict the police that choked the life out of Eric Garner, a white person charged me with playing such a card. Merely speaking about this incident and mentioning racism resulted in the common backlash accusation of playing this mythical item. It is used over and over again by some white people instead of engaging in dialogue through sharing and listening, the choice is made to stigmatize and scapegoat those that disagree that America is mostly a colorblind post-racial nation. There are certain scripts that the white majority learns and rehearses through subtle socialization in dominant culture. Rather than doing the hard work of careful in-depth investigation of the matter, quick cliché dismissals are used to uphold the status quo. The status quo is silence about racism other than pointing out the overt cases, as well as getting into extensive conversation about reverse racism. While I have often gotten frustrated by these little remarks that dismiss black experiences without doing the hard work of listening and wrestling with another perspective, I decided that from now on I was going to “play along” with their game.

This is how the game works. There is an incident that happens in which a large percentage of white Americans tend to interpret such event from a particular cultural and social vantage point while African Americans (and often the majority of other racialized groups) interpret that same moment very differently, in light of their own experiences, history, and context. Each of these moments or incidents must be interpreted. We’ll say they are interpreted by playing a card of one’s choosing that seems most appropriate. See, I am playing along with the given white definitions, so each incident is followed up with playing a card.

African Americans, having experienced hundreds of years of racialized oppression as a community, look at particular incidents and recognize the continuity of systemic oppression, which merely has mutated shape and form, often becoming more sophisticated and structural in nature along the way. With that observation we say that a particular situation is racist and needs to be addressed. However, the moment that race is brought into the conversation, many from the white majority label this move as ‘playing the race card’. By doing so, they suggest that race is being brought up inappropriately. The wrong card is being played. More foundational, and at the heart of the matter, it suggests that the African American interpretation is subjective or manipulative, and that by categorizing an event as racial in nature, it must be called out and dismissed…

…With a sociological framework we can begin to see that white people live highly racialized lives, though they are often unaware of it. Patterns of self-segregation become clear. Where one lives is mostly among those of the same race. Same thing for Church, for intimate relational networks, for the majority of people in one’s phone contacts, or who is invited around one’s table for dinner. You can even see the racial distinctiveness of most people’s book shelves and music. Through these social patterns sociologists are able to reveal high levels of self-segregation among white Americans (more so on average than any other racial group). These patterns also begin to reveal what it means to live on the underside of our racialized society…

Read the entire article here.

Photography in Economies of Demonstration: The Idea of the Jews as a Mixed-Race People

Jewish Social Studies
Volume 20, Number 1, Fall 2013
pages 150-183
DOI: 10.1353/jss.2013.0015

Amos Morris-Reich, Director of the Bucerius Institute
Department of Jewish History
University of Haifa, Israel

Photographs played an important role in the development of the idea of the Jews as a mixed-race people. This article tracks the trajectory of this idea from the 1880s, when it was first introduced by the liberal Austrian anthropologist and archaeologist Felix von Luschan, through the works of American Jewish physician Maurice Fishberg and German Jewish linguist Sigmund Feist, to its appropriation and inversion by the prominent Nazi theoretician of race Hans F. K. Günther in the 1920s. By tracing the circulation of one photograph, analyzing the roles of photographs in argumentation, comparing their status with other types of empirical sources, and arguing that the key to their analysis is performative, pertaining to the relationships photographs form, I argue for the essential contingency of ideas that in retrospect have been identified as fundamental to antisemitic arguments.

COLA Seminar Probes Shifting Identity of ‘Whiteness’ in America

University of Virginia
College and Graduate School of Arts & Sciences
2014-11-17

Anne Bromley, Associate
UVA Today

The category of “white” as the majority race against which other groups have been described in the United States might seem well-defined, but it has been anything but that throughout American history.

In the past decade, scholars digging into primary sources have found that at certain times, some ethnic groups that one might think of as being “white” today – including Irish or Scotch-Irish, Italian, Jewish and Polish – were not considered to be white like Anglo-Saxon whites at various times and places. These attitudes led to economic and social conditions often enforced by law.

In her first-year seminar, or COLA, “Whiteness: A Racial Category,” assistant professor of religious studies Jalane Schmidt aims to show how whiteness, not just blackness, has been a shifting category and has served to exclude or include certain ethnic groups or races over time and in different parts of the country. Legal and social conditions defining who was considered black or white also demonstrate that being white has not been a hard-and-fast identity…

…“Whiteness is the elephant in the room that needs to be examined,” Schmidt said. “We’re used to studying racism as the exclusion of ‘others.’ But we’re not used to framing racism as, in part, an anxious effort (legal, social, cultural, etc.) to protect and prop up the perennially unstable racial category known as whiteness.”…

…Instead of fighting injustices under which both groups suffered, the Irish chose to join the privileged category, and this happened with other ethnic groups, too, Schmidt said. Just as children who go to a different school when their families move have to learn what the social scene is like, new immigrants in America had to learn a new set of social codes eventually, she said, giving up Gaelic language and ceasing to mix with black people.

The class is also studying how the definition of “white” changed over time in Virginia. Thomas Jefferson defined “the American” as “Anglo Saxon” and had a low opinion of the Scotch-Irish settlers of Appalachia, whose proximity to Indians, he wrote, had allegedly rendered them “wild,” Schmidt said.

A recent guest speaker to the class, Cinder Stanton, former head historian at Monticello, talked about her research on slavery at Jefferson’s plantation home and on the progeny of Jefferson and the slave Sally Hemings, the topics of her book, “Those Who Labor for My Happiness.” The descendants who defined themselves as black knew about and embraced their heritage. Those who passed as white, however, such as Eston and Julia Hemings, left behind their mixed ancestry and changed their name; their white descendants didn’t know they were related to Jefferson and Hemings until they found out from Stanton during her fieldwork…

Read the entire article here.

A Profound Documentary, Little White Lie Follows a Woman’s Search for Her Identify

The Village Voice
New York, New York
2014-11-26

Diana Clarke

In Woodstock, New York, at the end of the 20th century, Lacey Schwartz was raised in an affluent Jewish household where something was slightly off. Darker-skinned than her mother and father, Schwartz fielded probing questions about her race from a young age, but refused to entertain the possibility that she was not the biological offspring of her two white parents. When Lacey was in high school, her parents’ marriage collapsed, and so did the veneer of her identity. Schwartz’s subsequent investigation resulted in this profound and engaging documentary…

Read the entire review here.

Going to College and Learning You’re Black: The Moving Story of Little White Lie

Vanity Fair
Vanity Fair’s Hollywood
2014-11-25

Chase Quinn

“You boys are black, and don’t you forget that.”

From an early age I was taught that both my black identity and my white-Irish identity were important, and that I was never to relinquish either from my understanding of who I was. Watching Lacey Schwartz’s thought-provoking documentary Little White Lie— now in limited release and airing on PBS March 23—I was reminded of this formative experience, the wisdom of these seemingly competing messages and the diverse range of biracial narratives out there.

Little White Lie traces the story of Schwartz’s discovery of her mixed-race heritage after 18 years believing she was the product of two white, Jewish parents. After submitting a photo of herself with her undergraduate application to Georgetown and being contacted by their black student alliance, she begins to question the story she’s been told about who she is and that of her parents’ picture-perfect marriage. Ultimately she’s forced to confront her mother about a secret affair with Schwartz’s biological father, a black man and longtime family friend, and reexamine who she is as person…

Read the entire review here.

Movie “Little White Lie” Creator Lacey Schwartz Talks Not Knowing She Was Black [VIDEO]

Ebro in the Morning
HOT 97, WQHT 97.1 FM
New York, New York
2014-11-26

Ebro Darden, Co-Host

Peter Rosenberg, Co-Host

Laura Stylez, Co-Host

Could you imagine living your entire life not knowing your true ethnic background? Movie director Lacey Schwartz can. Watch her talk about her new film “Little White Lie” and more:

[00:07:02] Ebro Darden: I existed in a world where I didn’t really… my mother’s mother had passed… when she was young. My mother’s father didn’t acknowledge me at all. Um, and even to this day, my mother likes to debate it as if he didn’t acknowledge me for some other reason other than race…

Lacey Schwartz: Hmm. Hmm.

Darden: When it was really race. When it was straight-up the fact that she had a son who was half-black.

Schwartz: Yeah.

Darden: Some of her step-siblings were cordial, but it wasn’t like a full embrace. So I got embraced mostly by my father’s side of the family…

Schwartz: Hmm. Hmm.

Darden: That’s how I was raised. That was the culture I was around. Which obviously plays itself out now… Um, in some ways because I consider myself black. I’m mixed-race, but I consider myself black. There are mixed-race individuals though, who consider themselves mixed, other, whatever, blah, blah, blah…

Schwartz: Yeah.

Darden: But I did just hear you say that you consider yourself “black.”

Schwartz: I do. I consider myself black. I consider myself biracial too. But for me—I’m not trying to define it for other people—because as you just said, other people feel differently. But, I look at being biracial as a category of being black.

Darden: And why is that?

Schwartz: You know, I think it really comes down to feeling like a person of color… like “other.” You know, and this ideal that whiteness so much is not really embraced or fully identified in this country, you know it is almost looked at as a neutral. And I don’t feel neutral. You know so, do I think that there’re elements of me that is connected to the fact that I grew up white. And I do think that I have a unique experience. That I grew up white and I do know what it is to be black, I identify as black…

A Secret Falls From the Family Tree, and a Girl’s Identity Branches Out

The New York Times
2014-11-23

Ben Kenigsberg, Film Critic

‘Little White Lie,’ a Personal Documentary About Race

The documentary “Little White Lie” would be provocative simply for what it says about race and identity. The director Lacey Schwartz grew up Jewish in Woodstock, N.Y., yet something seemed off. Her peers would ask if she was adopted. At Ms. Schwartz’s bat mitzvah, a member of her synagogue assumed she was an Ethiopian Jew. Her family attributed her darker skin to a Sicilian great-grandfather. Only gradually did Ms. Schwartz, now 37, begin to suspect what might seem obvious to an outsider: that her biological father was black.

“Little White Lie” is, in part, the story of Ms. Schwartz’s evolving view of her background. As a child, she thought of herself as white and even wished for a lighter complexion. College changed that: Although she didn’t declare a race on her application, she says Georgetown considered her a black student based on a photograph. She was welcomed by the Black Student Alliance and began to experience the influence that race has on everyday life.

That shift in perspective might be startling enough, but the movie goes one step further by charting the effect that Ms. Schwartz’s transformation has on her family members and the awkward sense in which her embrace of a biracial identity might be seen as a repudiation of them. The film is a searing portrait of collective denial — a diagnosis from which Ms. Schwartz doesn’t exempt herself…

Read the entire review here.

How a biracial woman grew up thinking she was white

Vox
2014-11-19

Jenée Desmond-Harris

When Lacey Schwartz was accepted to Georgetown University, the school saw her photo and passed her name along to the black student association. The organization contacted her.

The only issue: Schwartz had grown up in a Jewish household in Woodstock New York, and had always — despite occasional questions about the source of her brown skin and curly hair — identified as white…

…Schwartz, who told Vox she now identifies as “black/biracial,” explaining, “I look at bi-racial as a category of being black,” said Little White Lie’s message is about more than just race…

Read the entire article here.