Mixed Race Studies

Where in the World Is Juan—and What Color Is He?: The Geography of Latina/o Racial Identity in Southern California

American Quarterly
Volume 65, Number 2, June 2013
pages 309-341
DOI: 10.1353/aq.2013.0020

Laura Pulido, Professor of American Studies and Ethnicity
University of Southern California

Manuel Pastor, Professor of Sociology and American Studies and Ethnicity
University of Southern California

Recently there Recently there has been a robust discussion on the question of Latina/o racial subjectivity, particularly whether Latinas/os are more apt to identify as “white” or as people of color. Scholars focused on contemporary identification patterns have examined key variables, including age, education, income, and nativity in an effort to understand Latinas/os’ racial choices. However, dimensions of time and space are frequently unanalyzed. Focusing on the seven-county region of Southern California—home to the United States’ largest concentration of Latinas/os—we use the American Community Survey (2008-10) to consider a range of variables, including spatial and temporal characteristics, to better understand Latina/o, especially Mexican American, racial subjectivity. Focusing on Latinas/os who identify as either “white” or “some other race” and utilizing a regression analysis to isolate the relative impact of each variable, we find that Latinas/os who live in more segregated neighborhoods as well as those who live among a high proportion of Latinas/os, are more likely to identify as “some other race.”

In 1980. for the first time, the US Census Bureau broadly allowed respondents to identity themselves as Latinas/os or Hispanics, in addition to designating their “race.” To the surprise of some, 38 percent of the newly minted Latinas/os rejected the usual race categories, marking “some other race” (SOR) rather than white, black. Asian, or Native American. Thinking that matters might change as respondents became accustomed to the forms. Census authorities grew more concerned when in 1990 43 percent of Latinas/os marked SOR. Believing that the issue might be related to question sequencing—respondents were asked to identify race first, then Hispanicity—the sequence of the questions was reversed in 2000. The logic of the Census Bureau: perhaps once respondents were able to mark the Latina/o identification, they would then be more willing to mark a standard racial category as requested. That year, the percentage of Latinas/os marking SOR stayed relatively steady at 42 percent, with an additional 6 percent choosing a new multirace category. Looked at another way. the share marking “white” fell from 52 percent to 48 percent between 1990 and 2000.

The popularity of the SOR designation should not have been a surprise to Census bureaucrats: Latinas/os, especially ethnic Mexicans, have long been seen as nonwhite in the popular and political imagination, and since the Chicana/o movement many have embraced a nonwhite identity. At the same time, Latinas/os racial subjectivity has attracted considerable scholarly attention over the last decade, including examinations of how “whiteness” may be open to peoples who were previously considered nonwhite (including Asians and Latinas/os), how the multiracial experience affects racial and color identification, and how racial subjectivity is contested within families and communities that seem, at first glance, to be racially similar.  While obviously a matter of academic interest, racial subjectivity also has significant political consequences. Since Latinas/os became the largest “racial minority” in 2000. scholars and activists alike are grappling with how Latinas/os will intersect with the existing…

My greatest challenge in writing this book has been to present the information in a way that does not accelerate racism.  To avoid this, I talked with experts such as Randy Lindsey and Glenn Singleton. Mr. Singleton asked me to consider this question when I wrote the book: “What accelerates racism when dealing with the topic of multiraciality?” I used this question as a guide to my thinking and writing. Additionally, I read and reread Rainier Spencer’s outstanding book Challenging Multiracial Identities in the hopes of better understanding this complex topic. His question “How do we move away from the fallacy of race while remaining aggressive in the battle against racism?” was another idea I used to guide my work. This book is what I now know I know.

Bonnie M. Davis, The Biracial and Multiracial Student Experience: A Journey to Racial Literacy, (Thousand Oaks: SAGE Publications, 2009), xiii.

Finally, Someone Who “Gets” Me! Multiracial People Value Others’ Accuracy About Their Race

Cultural Diversity & Ethnic Minority Psychology
Published online: 2013-03-06
DOI: 10.1037/a0032249

Jessica D. Remedios, Assistant Professor of Psychology
Tufts University, Medford, Massachusetts

Alison L. Chasteen, Associate Professor
University of Toronto

Monoracial people typically encounter correct views about their race from others. Multiracial people, however, encounter different views about their race depending on the situation. As a result, multiracial (but not monoracial) people may regard race as a less visible aspect of the self that they hope others will verify during social interactions. Multiracial people should therefore value others’ accuracy about their race more than monoracial people. In Study 1, multiracial and monoracial participants expected to meet a partner who was accurate or confused about their racial backgrounds. Multiracial (but not monoracial) participants reported heightened interest in interacting with an accurate partner. In Study 2, multiracial (but not monoracial) participants perceived accurate partners as more likely than confused partners to fulfill their needs for self-verification during an interaction. Increased expectations for self-verification, moreover, explained multiracial (but not monoracial) participants’ heightened interest in interacting with accurate partners. The results suggest that multiracial (but not monoracial) people view race as an aspect of the self (like personality traits or values) requiring verification from others during interactions.

Read the entire article here.

Al Jazeera America signs Soledad O’Brien as special correspondent

Al Jazeera America
2013-07-01

Al Jazeera America, the new American news channel that will launch in August, today announced that it has signed an agreement with Emmy Award-winning journalist Soledad O’Brien’s production company, Starfish Media Group. O’Brien will contribute short-form segments as Special Correspondent to Al Jazeera America’s primetime current affairs magazine program “America Tonight,” and Starfish will produce hour-long documentary specials.

“O’Brien’s career producing and reporting on the human side of many of the most important stories of the past decade will fit in perfectly with what Al Jazeera America will be covering every day,” said Ehab Al Shihabi, executive director of Al Jazeera’s international operations and the senior executive developing the new channel. “Her dedication to that type of journalism is what makes it so exciting to announce that she and her production company are joining the Al Jazeera America team.”

“I look forward to beginning a relationship with Al Jazeera America, which has made a commitment to producing quality programming and pursuing underreported stories,” O’Brien said. “I am thrilled to be back in business with Kim Bondy, who is a long-time friend and among the finest journalists in the broadcast news business today. With this agreement, Starfish continues its expansion as a cross-platform media company dedicated to compelling storytelling and enterprise journalism.”

…In 2011, O’Brien won her first Emmy Award for “Crisis in Haiti” (on CNN’s Anderson Cooper 360) in the category of Outstanding Live Coverage of a Current News Story – Long Form. She was also a member of the teams that earned CNN a George Foster Peabody award for coverage of the British Petroleum oil spill and of Katrina, and an Alfred I. du Pont Award for its reporting on the Southeast Asia tsunami. In 2010, the National Association of Black Journalists named O’Brien its Journalist of the Year, and the Edward R. Murrow Awards recognized her with the RTDNA/UNITY award for Latino in America.  She received the 2009 Medallion of Excellence for Leadership and Community Service Award from the Congressional Hispanic Caucus Institute…

Read the entire press release here.

Self Portraits of an African-Canadian Dressed as Her White Ancestors Explores Her Mixed Heritage

feature shoot
2013-07-01

Keren Moscovitch

Brooklyn-based photographer Stacey Tyrell’s series Backra Bluid is a dramatic investigation of the artist’s own mixed heritage and the colonialized experiences of non-whites. As an African-Canadian, whose family most recently hails from the Caribbean, she is brutally aware of the English/Scottish/Irish blood in her veins—the ubiquitous reality lived by people who are labeled as “black” in the West.

Tyrell poses herself as women and girls of various ages, dressed in the outfits of her white ancestors. She displays ambiguous racial features achieved through an elegant combination of lighting, costuming, make-up and digital retouching. The images are inspired by formal Western painting, a nod to the imperialism to which the project refers.

Drawing from the self-portraiture tradition of Cindy Sherman and Niki S. Lee, she combs public records for historical data to add dimension to her characters, such as names carefully curated from Scottish baby registries and the US Social Security Administration. The series is tinged with discomfort, anger and shame, sentiments that are repeatedly mirrored in the cold stares and tense facial expressions of her characters…

Read the entire article here.

Eurasian: Mixed Identities in the United States, China, and Hong Kong, 1842-1943

University of California Press
2013-07-07
352 pages
Hardback ISBN: 9780520276260
Paperback ISBN: 9780520276277
Ebook ISBN: 9780520957008

Emma Jinhua Teng, T.T. and Wei Fong Chao Professor of Asian Civilizations and Associate Professor of Chinese Studies
Massachusetts Institute of Technology

In the second half of the nineteenth century, global labor migration, trade, and overseas study brought China and the United States into close contact, leading to new cross-cultural encounters that brought mixed-race families into being. Yet the stories of these families remain largely unknown. How did interracial families negotiate their identities within these societies when mixed-race marriage was taboo and “Eurasian” often a derisive term?

In Eurasian, Emma Jinhua Teng compares Chinese-Western mixed-race families in the United States, China, and Hong Kong, examining both the range of ideas that shaped the formation of Eurasian identities in these diverse contexts and the claims set forth by individual Eurasians concerning their own identities. Teng argues that Eurasians were not universally marginalized during this era, as is often asserted. Rather, Eurasians often found themselves facing contradictions between exclusionary and inclusive ideologies of race and nationality, and between overt racism and more subtle forms of prejudice that were counterbalanced by partial acceptance and privilege.

By tracing the stories of mixed and transnational families during an earlier era of globalization, Eurasian also demonstrates to students, faculty, scholars, and researchers how changes in interracial ideology have allowed the descendants of some of these families to reclaim their dual heritage with pride.

Contents

• List of Illustrations
• A Note on Romanization
• Acknowledgments
• Prelude
• Introduction
• Part One
  • 1. A Canton Mandarin Weds a Connecticut Yankee: Chinese-Western Intermarriage Becomes a “Problem”
  • 2. Mae Watkins Becomes a “Real Chinese Wife”: Marital Expatriation, Migration, and Transracial Hybridity
• Part Two
  • 3. “A Problem for Which There Is No Solution”: The New Hybrid Brood and the Specter of Degeneration in New York’s Chinatown
  • 4. “Productive of Good to Both Sides”: The Eurasian as Solution in Chinese Utopian Visions of Racial Harmony
  • 5. Reversing the Sociological Lens: Putting Sino-American “Mixed Bloods” on the Miscegenation Map
• Part Three
  • 6. The “Peculiar Cast”: Navigating the American Color Line in the Era of Chinese Exclusion
  • 7. On Not Looking Chinese: Chineseness as Consent or Descent?
  • 8. “No Gulf between a Chan and a Smith amongst Us”: Charles Graham Anderson’s Manifesto for Eurasian Unity in Interwar Hong Kong
• Coda: Elsie Jane Comes Home to Rest
• Epilogue
• Chinese Character Glossary
• Notes
• Bibliography
• Index

‘White House Down’ and Black Presidents on Screen

The New York Times
2013-06-26

Mekado Murphy

At one point in the action thriller “White House Down,” which opens June 28, the president of the United States, played by Jamie Foxx, is trying to thwart a paramilitary group that has overtaken the White House. After swapping his more presidential footwear for basketball shoes, he kicks a bad guy in the face and yells, “Get your hands off my Jordans!”

It’s not a line many Hollywood versions of the leader of the free world would utter: he (it’s usually a he) is often stuffier, a little bland maybe, and most often white. “White House Down,” directed by Roland Emmerich, doesn’t wear the race of its president on its sleeve, but it doesn’t shy away from the fact either. Before President Obama’s election, Dennis Haysbert set the standard for television presidents with his portrayal of David Palmer on “24.” But memorable black commanders in chief have been harder to come by on the big screen. And as with their real-life counterparts, they get their way only some of the time…

Read the entire article here.

Naked Bodies, Bodies of History

Hyphen Magazine: Asian America Unabridged
2013-06-27

Jenny Lee

“She mimics the speaking. That might resemble speech. (Anything at all.) Bared noise, groan, bits torn from words…From the back of her neck she releases her shoulders free.  She swallows once more.”

So begins the story of the halting diseuse, or female storyteller, of Theresa Hak Kyung Cha’s genre-defying text Dictée, first published just over three decades ago in 1982. Organized in nine parts named after the Greek Muses, Dictée has been described in mythic terms – a Korean Odyssey, a rewriting of the Hesiodic Catalogue of Women, a theatrical ritual, a shamanistic exorcism.  Above all, however, Cha’s work interrogates history, refracting the history of Korea in the twentieth century through the themes of exile, the displacement of colonized bodies, and the lost – and resurrected – bodies and voices of women…

…I must have had Dictée on the brain, because I thought of Cha’s work again a few weeks ago when I dropped by the DePaul Art Museum to see the exhibit War Baby/Love Child: Mixed Race Asian American Art, curated by DePaul and San Francisco State University professors  Laura Kina and Wei Ming Dariotis. The exhibit is part of a larger project that features visual media produced by nineteen artists who hail from the rapidly expanding community of 2.6 million Americans (and counting) who identify as Asian American plus one or more ethno-racial groups. While the exhibit blurb explains that the show “examines the construction of mixed heritage Asian American identity in the United States,” this actually doesn’t do justice to its ambitious range, which not only investigates the historical origins of these identities (U.S. wars in Asia, colonialism, transnational adoption, the 1967 Supreme Court decision Loving v. Virginia outlawing laws against interracial marriage) but breaks down insidious present-day theories about “post-racialness,” while also featuring work by a younger generation of artists who seem to stay out of the conversation completely.  

In an interview, Dariotis revealed that the title of the exhibit was inspired by her own experience fielding annoying questions about her background (which, incidentally, is Chinese, Greek, Swedish, English, Scottish, German, and Dutch). According to Dariotis, people would inquire whether her parents “met in the war.” “And I always ask myself, ha, I was born in 1969, we were not at war with China in 1969. Where did they get this image?” Dariotis’s story highlights persistent mainstream assumptions about mixed-race (if not mixed-ethnic) Asian Americans of a certain age as either/or – that is, either the product of military personnel and Asian women, or free-love hippies indulging in illegal interracial sex. If Young Jean Lee’s Untitled Feminist Show offers a critique of the sexualizing of women’s bodies, War Baby/Love Child draws attention to the cultural sexualization of specifically Asian (and mostly female) bodies through the bodies of their mixed-race offspring…

Read the entire article here.

Who Is White?: Latinos, Asians, and the New Black/Nonblack Divide

Lynne Rienner
2003
230 pages
Hardback ISBN: 978-1-58826-337-7

George Yancey, Professor of Sociology
University of North Texas

“By the year 2050, whites will be a numerical racial minority, albeit the largest minority, in the United States.” This statement, asserts George Yancey, while statistically correct, is nonetheless false.

Yancey marshals compelling evidence to show that the definition of who is “white” is changing rapidly, with nonblack minorities accepting the perspectives of the current white majority group and, in turn, being increasingly assimilated. In contrast, African Americans continue to experience high levels of alienation. To understand the racial reality in the United States, Yancey demonstrates, it is essential to discard the traditional white/nonwhite dichotomy and to explore the implications of the changing color of whiteness.

Contents

• Alienation and Race in the United States.
• How To Become White.
• “They Are OK—Just Keep Them Away From Me”: Residential and Marital Segregation Patterns.
• The End of the Rainbow Coalition.
• The Changing Significance of “Latino” and “Asian.”
• The Black/Nonblack Society.

Black/Non-Black Divide and The Anti-Blackness of Non-Black Minorities

Still Furious and Brave: Who’s Afraid of Persistent Blackness?
2013-04-03

Robert Reece
Department of Sociology
Duke University

Last week, an Asian-American fraternity at the University of California Irvine posted a parody of a music video featuring one of their members in blackface. Blackface has become the go-to type of public racism for many types of white people across the political spectrum, and the internet is overflowing with analyses of why it’s racist so I won’t bother with that here. My concern is that an Asian-American fraternity is the culprit this time and what that may mean as we enter an era where our racial boundaries may be shifting as dramatically as the racial demographics.

I’m certainly not surprised that an Asian-American fraternity harbors racial stereotypes, both about themselves and other minorities. White supremacy is partially rule by consent, with subordinate groups believing in their own pathology (I’m looking at you Bill Cosby), but I think this incident, in this moment, deserves much more attention.

Proclamations by demographers about the coming white minority are used by both liberals and conservatives to promise inevitable political change. Liberals discuss how minorities outnumbering whites will signal as intense power shift in politics that will usher in an unprecedented age of progress and liberalism, and conservatives fear that they will lose their country to the brown hoards resting just over the horizon. But sociologist George Yancey, in Who is White?, questions the very demographers claiming that a white minority is certain. Yancey argues that demographers cannot account for shifting racial boundaries when making their predictions. So while their raw numbers may be correct, their racial predictions are probably incorrect because racial categories are always changing…

…This is the phenomenon at play when an Asian American fraternity implicitly approves of an act of anti-black racism. And this isn’t an isolated incident of negative black attitudes. In Racism Without Racists, sociologist Eduardo Bonilla-Silva presents survey results showing that Asian American political attitudes, including those regarding stereotypes of blacks, are very similar to those of whites. On some items, Asian Americans even demonstrated stronger anti-black attitudes than whites. In this way, they are following in the footsteps of other formerly marginalized groups who demonized blackness on their way to whiteness.

In The Wages of Whiteness, historian David Roediger chronicles how the newly immigrated Irish of the 19^th century made a strategic decision to pit themselves against blacks despite their acknowledgement of a common oppressor. They essentially built their case for inclusion into whiteness on the back of their anti-black attitudes. Anti-black racism was the glue that bound white ethnics to whiteness, and it may serve a similar purpose as our current racial project progresses. In the case of the Irish, their attitudes eventually manifested in an emulation of whiteness, in committing mob violence against blacks. But in 2013, popular violence against blacks doesn’t come in the form of gruesome beatings in the streets (police brutality notwithstanding); it comes in the form of YouTube videos of fraternity boys in blackface that, just like the mob violence of the 19^th century, goes unpunished by authorities.

Read the entire article here.