Mixed Race Studies

Black, White, Other: Biracial Americans Talk About Race and Identity [20th Anniversary Edition]

Smashwords Edition
October 2013
146,200 words (approximate)
eBook ISBN: 9781301877591

Lise Funderburg

In this 20th anniversary edition of the landmark “Black, White, Other,” journalist Lise Funderburg explores the lives of adult children of black/white unions. Her subjects’ unflinching honesty, whipsmart humor, and deep feeling result in a stunning — and enduring — portrait of race in America. New foreword by novelist Mat Johnson and links to updated commentary from the original participants.

Dr. Yaba Blay to Appear Tonight on “Totally Biased with W. Kamau Bell”

Totally Biased with W. Kamau Bell
FXX
Wednesday, 2013-11-13, 23:00 EST (2013-11-14, 04:00Z)

W. Kamau Bell, Executive Producer and Host

Tonight on Totally Biased, we proudly welcome Dr. Yaba Blay! 

Dr. Yaba Blay is a professor, producer, and publisher. As a researcher and ethnographer, she uses personal and social narratives to disrupt fundamental assumptions about cultures and identities. As a cultural worker and producer, she uses images to inform consciousness, incite dialogue, and inspire others into action and transformation. While her broader research interests are related to Africana cultural aesthetics and aesthetic practices, and global Black popular culture, Dr. Blay’s specific research interests lie within global Black identities and the politics of embodiment, with particular attention given to hair and skin color politics. Her 2007 dissertation, Yellow Fever: Skin Bleaching and the Politics of Skin Color in Ghana, relies upon African-centered and African feminist methodologies to investigate the social practice of skin bleaching in Ghana; and her ethnographic case study of skin color and identity in New Orleans entitled “Pretty Color and Good Hair” is featured as a chapter in the anthology Blackberries and Redbones: Critical Articulations of Black Hair/Body Politics in Africana Communities.

One of today’s leading voices on colorism and global skin color politics, Dr. Yaba Blay is the author of (1)ne Drop: Shifting the Lens on Race and artistic director of the (1)ne Drop project. In 2012, she served as a Consulting Producer for CNN Black in America – “Who is Black in America?” – a television documentary inspired by the scope of her (1)ne Drop project. In addition to her production work for CNN, Dr. Blay is producing a transmedia film project focused on the global practice of skin bleaching (with director Terence Nance).

There’s a long story behind ‘anti-Haitianismo’ in the Dominican Republic

PRI’s The World
Public Radio International
2013-11-14

Christopher Woolf, Producer

Tens of thousands of people in the Dominican Republic are being stripped of their citizenship, on the grounds that they or their ancestors were illegal immigrants.  Thousands have already been deported across the border to Haiti, because it is assumed all illegal migrants come from there.

The court ruling applies to anyone whose family arrived in the country after 1929 and can’t document their status. Being born in the Dominican Republic doesn’t make a difference.

Some are calling it the latest manifestation of “anti-Haitianismo” in the Dominican Republic. Both countries are on the same island of Hispaniola.

Their relations are a story of race, identity, and money. The Dominican Republic is not a rich country, but it’s a lot better off than its neighbor, Haiti.

In terms of per capita GDP, it’s about six times richer. So thousands of Haitians go to the Dominican Republic to find work. Haitians and their descendants may make up as many as one in ten of the Dominican Republic’s population. Some Dominicans are unhappy about that, as they see Haitians as different, and some fear for the identity of their nation.

Haitians are different from their Dominican neighbors in several ways. Firstly, language: most Dominicans speak Spanish, while most Haitians speak Creole, based on French. Then, there’s the issue of race.

Haiti is overwhelmingly black; whereas Dominicans identify more with the European part of their heritage, rather than the African part. Most Americans would describe most Dominicans as black. And DNA tests taken over the last decade confirm that most Dominicans have black ancestry in their family history to varying degrees.

But race in the Dominican Republic and in other parts of the Caribbean does not mean the same thing as it does in the United States. Dominicans use a variety of words to self-identify, such as moreno, trigueno, and blanco-oscuro, indicating different colors or different types of mixed racial origins. But not many will choose the term “black.”…

Read the entire article and listen to the story here.

Know Louisiana: Storyville (1897-1917)

NolaVie: Life and Culture in New Orleans
2013-11-14

with Louisiana Endowment for the Humanities

Emily Epstein Landau
Department of History
University of Maryland, College Park

As part of a new collaboration with the Louisiana Endowment for the Humanities, NolaVie will spotlight entries from KnowLA.org—the Digital Encyclopedia of Louisiana, including unique events and people in our state’s history.

This month, we commemorate the end of Storyville. On November 12th, 1917, Mayor Martin Behrman acquiesced to pressure from the US Navy and ordered the red light district closed at midnight. Here’s the story, written by Emily Landau.

Created by municipal ordinance in 1897, Storyville was New Orleans’s infamous red-light district. It remained open until 1917, when the federal government shut it down as part of a nationwide crackdown on vice districts. While Storyville was only one of many red-light districts during these years—every major and most minor American cities hosted at least one such district—it stood out for several reasons.

First, New Orleans had long maintained an international reputation for sexual license and a flamboyant disregard of traditional morality. Storyville’s notoriety perpetuated that image of the city and raised it to a new level. Second, New Orleans’s history as a French, and then Spanish, colonial city lent it a foreign feel, even after nearly a century of American rule. This foreign-ness, along with its subtropical climate and large mixed-race population, made New Orleans an exotic enclave within the Deep South.

Storyville took advantage of the city’s colorful history by promoting the availability of both “French” and “octoroon” women in its guidebooks and through tabloid press. “French,” in the context of a sex district, signaled special sexual services; women purported to be one-eighth black were available for the exclusive use of white gentlemen, recalling the antebellum quadroon balls. In addition to so-called octoroons, Storyville further violated the segregation laws by advertising “colored” and later “black” women for the use of white men. Sex across the color line was, according to a prominent citizen in the 1910s, Storyville’s “notorious attraction.”…

Read the entire article here.

‘Hafu’ tells story of Japan’s mixed-race minority and changing attitudes in society

Japan Today
2013-11-15

Philip Kendall

TOKYO—For such a small word, “half” carries an awful lot of weight here in Japan. Adapted to fit the syllabary, the word is pronounced “hafu” in Japanese, and describes a person who has one Japanese – and of course one non-Japanese – parent. More often than not, the word carries certain connotations, and many Japanese have preconceived, often erroneous, notions that hafu have natural English ability, have spent time abroad, and possess many of the physical characteristics Japanese associate with Westerners. At the same time, the word is immediately indicative of something very un-Japanese, and many hafu – even those who have never set foot outside of Japan and speak no other language – are never truly accepted by society as a result.

The Hafu Project was begun in 2009 as an initiative aiming to promote awareness of racial diversity in Japan and the issues facing those of mixed heritage. It was after becoming involved with the project that two filmmakers, Megumi Nishikura and Lara Perez Takagi, began a collaborative work that would eventually become a full-length feature film titled, simply, “Hafu.”

Three years in the making, “Hafu” was completed in April this year, and has been screened at independent cinemas everywhere from Madrid to Tokyo. After checking out the film for ourselves when it came to Shibuya recently, RocketNews24 talked with Megumi and Lara to learn a little more about the making of the film and how in their opinion attitudes in Japan are evolving.

“Hafu” documents the daily lives and experiences of five hafu who have either lived most of their lives in Japan or are visiting for the first time in an effort to learn more about their Japanese heritage. Shot in the documentary style with the featured hafu providing the voiceover throughout, the film has a quiet poignancy to it that at times brought us close to tears, yet ultimately left us feeling both upbeat and confident that attitudes toward hafu in Japan are changing for the better.

Hugely impressed by this profoundly moving and inspiring film, RocketNews24 got in touch with Megumi and Lara, who kindly answered our questions about themselves, the making of the film, and how they see life for hafu in Japan changing as the number of children born to mixed-race parents increases each year…

Read the entire interview here.

Signare was the name for the Mestizo French-African women of the island of Gorée in French Senegal during the 18th and 19th centuries. These woman of color held some power in a patriarchal system throughout the Atlantic Slave Trade. These women were the wives of merchants. Signares commonly had power in networks of trade and wealth within the limitations of slavery. The influence held by these women led to changes in gender roles in the family structure archetype. Signares commonly had power in networks of trade and wealth within the limitations of slavery. Some owned masses of land as well as slaves. Many signares were wed under “common local law” that was recognized by priests of the Catholic faith. These marriages were for economic and social reasons. Both signares and their husbands gained from these partnerships. Europeans passed their names down to the offspring and with it their lineage.

Source: Wikipedia. http://en.wikipedia.org/wiki/Signare

Goree: of Slavery, Signares and Foreigners with Cash

dofo kow/ߘߝߏ ߞߏ ߎ/history matters
2013-01-16

Jody Benjamin

Two of the hottest Hollywood films out right now deal with American slavery, “Lincoln” and “Django Unchained.” The history of slavery in the United State is once again in mainstream cultural vogue, this time with A-list directors Stephen Spielberg and Quentin Tarantino putting this difficult subject before popular audiences in new ways.

So it was an interesting time to visit Goree Island, off the coast of Dakar, Senegal. The small volcanic formation off the western tip of Senegal (Dakar’s skyline is clearly visible from the island) was unoccupied when Portuguese traders first came there in the 15th century, using it as a base from which to trade in gold with Africans, but then becoming the first among many Europeans after them to focus on trading slaves.

The settled part of Goree Island is so small you can walk leisurely around it in two hours or so. The biggest chunk of the tourist crowd that travels over daily by ferry from Dakar do just that before returning the same day. Every day. Like clock work. Beginning with the first ferry crosses over about 10:30, ferries arrive every two hours dumping groups of FWC (“Foreigners With Cash”) onto the island famously associated with the Atlantic slave trade—although historians say the island played only a small role, contrary to popular belief…

…There is still much about this house in particular, and the island in general, that I am still learning. But the “Maison des Esclaves” appears to have been owned by Anne Pepin, a Senegalese signare, one of a wealthy class of mulatto women who were critical to business transactions between Africans and Europeans throughout this part of the African coast. (In other words, according to some American black nationalist interpretations, and the old fashioned American racial logic of the “one-drop” rule, I was basically standing in the foyer of a black woman’s house!) It is still unclear who built the house (help me out if you know) whether it was Anne and her husband, or her brother Nicholas. Anne was reportedly the lover to the island’s French governor in the late 18th century, Chevalier de Boufflers, to the apparent humiliation of his wife, Ann Sabran. It was Anne Pepin’s niece, Anna Cola, who is depicted (in the lower left, wearing the white shawl) in an image of the home in 1839 about a generation after Anne Pepin lived.

Usually, the offspring of European men and African women, signares typically became the “local wives” of European traders who were valued for their family connections to local Africans as well as their facility with European language, culture and entree into the transient European society. Signares were frequently slave traders, slave owners and active in any number of other lucrative trades such as the trades in gum Arabic, in cloth and other commodities. Because of their wealth and location within a web of gendered, racialized social and economic relations, signares (from the Portuguese ‘senhora’ or ‘lady’) were often the figurative and literal “belles of the Ball,” on Goree. In coastal settlements from the Senegal river to Freetown, Sierra Leone, they were key figures in trade between Africans and Europeans. Tastemakers, they are often represented in drawings and paintings from the period draped in varied and expensive fabrics and jewelry…

Read the entire article here.

Honoring one of their own

Bucks County Courier Times
Levittown, Pennsylvania
2013-11-13

Phil Gianficaro, News columnist

The inscription on the small old tombstone in the shadow of the majestic oak tree is practically illegible. Weathered and darkened by 148 years, the tablet-shaped marker pales in comparison to others that are more ornate in the Hatboro Baptist Church Cemetery. A noteworthy war veteran from Hatboro, it would seem, deserves a more appropriate remembrance.

Now he has one.

Near that barren oak tree this week, they gathered on a sunny Veterans Day morning to honor one of their own, Barclay J. Stagner, the town’s first man of color to serve in the Civil War. A new tombstone, supplied by the Veterans Administration, was dedicated to Stagner and placed several feet from the old stone and beside the gravestone of his mother, Elizabeth.

“This is a special, long overdue honor,” said David Shannon, Hatboro historian and curator of the cemetery, before a small gathering at the graveside. “While many in the congregation were aware of Barclay, we were intent on letting the community know he existed.”…

…Stagner was born during the time of slavery. He wasn’t a member of the Hatboro Baptist Church, but was a close friend of Union Army Gen. William Davis, who was. That relationship, combined with his light skin color and blue eyes that belied his race, likely helped Stagner get accepted into the Union Army at a time before blacks were recruited or permitted to enlist.

“We don’t know if Barclay was black or what used to be called mulatto, or a mixed race,” Shannon said. “He was likely of mixed race. But because he wasn’t dark skinned, they probably didn’t know.”

Stagner became a sergeant in the 6th Pennsylvania Volunteer Cavalry, and fought in the Battle of Gettysburg. Upon his re-enlistment as a veteran volunteer, he rose to the rank of corporal. He died in Virginia at age 28 on Jan. 3, 1865, and his remains were sent to Hatboro to be interred…

Read the entire article here.

Feature: Between two worlds: challenges of being mixed-race in Japan

China Daily
Xinhua News Agency
2013-11-13

TOKYO, November 13 (Xinhua) — The latest statistics from Japan’s health ministry show that one in 49 babies born in Japan today are born into families with one non-Japanese parent, giving way to a growing demographic of mixed-race nationals in Japan, known colloquially as “Hafu.”

“Hafu,” the Japanese popular phonetic expression for the English word “Half,” describes those of mixed-racial, Japanese heritage, and, more precisely, those who are half Japanese and half non-Japanese.

The phrase has been widely coined by popular media here, as those of mixed-race backgrounds born or living in Japan have made their way into the celebrity limelight and as the general socio- demographic ethnicity of Japan undergoes a shift away from its former homogeneity, and towards multiculturalism…

…”What we see on TV and in magazines regarding mixed-raced celebrities is great in terms of a seeming mainstream acceptance to this emerging demographic, by a notably homogenous society, but this doesn’t exactly paint a perfect picture of the challenges faced by mixed-race people in Japan,” Keiko Gono, a sociologist and parent of a mixed-race teenager, told Xinhua…

…For the families well-networked socially and professionally in multicultural circles and can afford the advantages Japan’s international schools can provide, raising a bicultural child is a relatively smooth process.

But for others, it can be a truly testing lifestyle, both for parents and their mixed-race children.

“I’ve lived in Japan all my life. My father is from Nigeria and my mother is Japanese,” Edwin Tanabe, a software designer for a U. S. firm in Tokyo, told Xinhua. He took his mother’s family name in elementary school as nobody could pronounce his name properly.

“It was tough at school because I was the only ‘gaijin’ ( foreigner) in the school, yet I couldn’t speak English and had no knowledge of the world, as I was born and raised in Japan, just like my peers,” he said…

Read the entire article here.

Being Black: It’s not the skin color

Philadelphia Weekly
2013-11-13

Kennedy Allen et al.

Drexel prof Yaba Blay’s striking new photo book “One Drop” explores how a wide range of different skin tones affects Americans’ personal identities. In  this PW excerpt, eight Philadelphia-area residents of mixed heritage concur: However light they may be, they’re still most certainly Black. Our own Kennedy Allen agrees…

Growing up in Mt. Airy, an ethnic and economically diverse neighborhood, instilled within me a level of acceptance and tolerance regarding my fellow man that, confoundingly, many didn’t seem to share. I was one of seven Black kids in a class of 42. Because I spoke English properly and preferred rock to rap, I was deemed “White girl” by my racial peers—a label that haunted me for what felt like eons. I knew I wasn’t White, nor did I ever have the urge to be, outside of wishing my hair would blow in the wind like some of the girls in my class. Flash-forward to my final years of high school, in a black school where I was the “light-bright girl who talks White.” Dark-skinned people still sneer at me, somehow assuming that I believe myself to be “better” than they are because of my buttered-toffee skin tone.

When all is said and done, racial or ethnic identity rests upon the individual and their experiences. I identify myself as a black woman who happens to have Irish and Cherokee lineage. What of all the others who identify as black, but appear otherwise? Scholar and activist Arturo Schomburg, whose extensive collection of books and historical records of African people’s achievements eventually became the famed Schomburg Center for Research in Black Culture in Harlem, N.Y., identified as an Afro-Puerto Rican. (In fact, his passion for gathering all those documents was born after a grade-school teacher told him that black people had no history, heroes or accomplishments.) Would Schomburg’s experience be less valid because it fails to meet some homogenous notion of Blackness? Who has the right to determine these standards in the first place? And in an age of global interconnectedness and the instant, worldwide exchange of information and ideals, why does it still even matter?

Dr. Yaba Blay wondered some of the same things. A first-generation Ghanian-American and the co-director of Drexel’s Africana studies program, Blay has spent the past two years gathering vibrant portraits and intimate stories from nearly 60 individuals across the country in an attempt to shine some light upon questions of racial ambiguity and legitimacy. Those portraits now comprise a new book that she’s edited and published, (1)ne Drop: Shifting the Lens on Race—as well as an exhibit of the same name, currently on display at the Painted Bride Art Center…

Read the entire article and eight subject profiles from the book here.