Mixed Race Studies

“I am a culturally mixed woman searching for racial answers.”

—Fanshen Cox DiGiovanni

Kelundra Smith, “Preview: Fanshen Cox DiGiovanni questions race and identity in “One Drop of Love”,” ArtsATL: Atlanta’s source for arts news and reviews, September 21, 2014. http://www.artsatl.com/2014/09/preview-fanshen-cox-digiovanni-questions-race-identity-one-drop-love/.

Another example of the challenges associated with the use of population descriptors can be found in the frequent use of the terms European, African, and Asian. These continental terms are tremendously broad in scope. At the Tokyo meeting, for example, it was noted that even among the Japanese researchers, there was no unitary understanding of what populations should be considered “Asian.”

More importantly, these terms can, in some contexts, be interpreted as referring to white, black, and Asian, the three classic, and socially constructed “races.” There continues to be a great deal of academic work that highlights the degree to which these broad “racial” categories are, in reality, social constructs. Although we should not overlook the correlation between “race” and socio-economic inequality involving factors such as health care and medical care, such discussion has usually arisen within the context of some North American and European societies. However, outside of these societies, the divergence between samples and population descriptors is also problematic. When the actual samples in the name of “European”, “African”, and “Asian” are taken from certain limited groups, without taking into account significant diversity within each region, it is unlikely that such broad terms have any scientific meaning, at least from the perspective of genetics on the global level. Moreover, the research results may be taken as supporting the classic “racial” categories, with any discovered “differences” misinterpreted as genetically determined “racial differences.”

The importance of the distinction between race and ethnicity cannot be overemphasized as the latter pays close attention to (presumably) shared cultural factors such as language, diet, and religion. When considering the contribution of environmental as well as genetic factors to diversity within each continental region, the scientific validity of the use of such broad terms to describe samples becomes even more questionable.

Yasuko Takezawa, et. al., “Human genetic research, race, ethnicity and the labeling of populations: recommendations based on an interdisciplinary workshop in Japan,” BMC Medical Ethics, (Volume 15, Issue 1, December 2014). p2-3. http://dx.doi.org/10.1186/1472-6939-15-33.

Tangled Roots: A Performance of Real-Life Stories Celebrating Mixed Race Families

Trinity Centre
Trinity Road
Bristol, England BS2 0NW
2014-10-19, 14:00-20:00 BST (Local Time)

Free life-writing workshop and performance with Dr Katy Massey – part of our Black History Month programme

On Sunday 19 October, Tangled Roots are staging a live workshop and performance event at The Trinity Centre. The event is in two parts: a free life-writing workshop in the afternoon led by Dr Katy Massey PhD will then be followed by a live performance staged by the Tangled Roots writers and actors.

Workshop attendees will also have the opportunity to hear their own life experiences dramatised on stage as some of the life-writing produced in the workshop will be adapted by the team becoming part of the live performance.

In addition, attendees can browse an exhibition of photographic portraits of mixed race writers, specially commissioned by Tangled Roots.

Bristol-based poet Katie Grant is a high-profile supporter of the Tangled Roots project. She is part of a mixed race family herself and, last year, presented a documentary ‘The Brown Camp’ about mixed families on Radio 4. “I am thrilled to be representing the Tangled Roots Project in the South West. The history and experiences of mixed race families has a direct relevance and resonance in my life – both as a writer and as a mother” says Grant. “The photographs commissioned by Tangled Roots really reflect the nature of this diverse new population.”

“Bristol’s history at the centre of the UK slave trade is well-known, what isn’t so well documented is the huge mixed population who call Bristol ‘home’. 16% of our city’s population^* belongs to a black or minority ethnic group, but among under 15s the figure is 28%^*. Rising numbers of people are forming relationships across different racial and ethnic groups. As a result, more families than ever before comprise of more than one race. These families – families like mine, in fact – never see their stories represented in the mainstream media. It is the experiences of mixed families in Bristol and the South West that the Tangled Roots project wants to highlight” Grant explained.

Workshop & Performance information

The writing workshop (2pm-5pm) is open to adults who wish to learn how to write about their own life experiences or anyone else’s. You do NOT have to be mixed race to attend! The workshop theme will be “Home” and you must book your place in advance.

The evening performance (7pm- 8pm) is open to young people and adults (please note the performance is not suitable for under 12s). It is free and lasts approximately one hour…

For information, click here.

Miranda Kaufmann Lecture ‘Africans in Port Towns – 1500-1640’

University of Greenwich
Queen Anne 180 – Greenwich Campus
Greenwich, England
Wednesday, 2014-10-15, 18:00-19:00 BST (Local Time)

Dr. Miranda Kaufmann will explore the lives of Africans in 16th and 17th century England and Scotland’s port towns, explaining how they arrived in Britain and how they were treated by the church, the law courts and the other inhabitants.

Dr. Miranda Kaufmann will explore the lives of Africans in 16th and 17th century England and Scotland’s port towns, explaining how they arrived in Britain, what occupations and relationships they found in the ports and how they were treated by the church, the law courts and the other inhabitants.

For more information, click here.

America’s sex and race failure: Why Raven-Symone and an Ohio couple are struggling

Salon
2014-10-08

Brittney Cooper, Assistant Professor of Women’s and Gender Studies and Africana Studies
Rutgers, The State University of New Jersey

How a TV star shunning labels, and a lesbian couple with a Black baby illustrate the fight to assert one’s humanity

This week, iconic Cosby (grand)kid Raven-Symoné caught up with Oprah, telling her in an interview: “I don’t want to be labeled gay… I’m a human who loves other humans. …I’m American not African American.  I don’t know what country I’m from in Africa, but I do know I have roots in Louisiana. I’m an American, and that’s a colorless person.” It would be tempting to frame these recent remarks on race and gay identity from the Cosby Show and Disney star as just more ideal and myopic millennial musings on race. But I think her comments tell us something about the operations of contemporary notions of the “human” that are worth unpacking.

Let me begin by saying that using one’s Louisiana roots is perhaps the worst place to begin in an argument about how the term “American” is a “color-less” one. Both sides of my family have lived in Louisiana since the earliest census records I could find. That census, the 1870 census was the first to record the names of all the black people that had been freed within the last decade. With great care, citizens were designated with a “C,” “M,” or “W,” for “colored,” “mulatto” and “white” respectively. Well into the late 20th century, my grandmother referred to Black people as colored.

Certainly, Raven-Symoné’s arguments bear the trace of the postracial rhetoric so prominent among certain (though not all) segments of millennials.  But her desire to not acknowledge or carry the “African” designation in “African-American” is far from new. To be clear, many Black people who are Americans, are not “African American” in the sense that we mean that term today, namely as native born Black people. Voluntary rather than forced migrations of diasporic Black people from the Caribbean and from West Africa have been a characteristic of the U.S. Black population since the early 20th century.  The side eye I’m giving to Raven-Symoné is not about a desire to demand that all Black people in the U.S. take on the moniker “African American,” but rather about the fact that her framing suggests that it is the connection of Africa to blackness that has her wanting to disavow a hyphenated identity…

…Among the many things I find troubling in her statement is the idea that America is color-less. It is a society built on a foundational color schema in which black skin is figured as the condition for unfreedom and white skin as the condition for freedom. Louisiana itself had a notoriously restrictive definition of the one drop rule as Dr. Yaba Blay discusses in her book “One-Drop: Shifting the Lens on Race,” Louisiana law classified all people with “one-thirty-second or less” of Negro blood would be “deemed, described, or designated” officially as ‘colored, ‘mulatto,’ ‘black,’ ‘negro,’ ‘griffe,’ “Afro-American,’ ‘quadroon,’ ‘mestizo,” ‘colored person,’ or ‘person of color.’ Well into the 1980s, i.e. well into Raven Symoné’s lifetime, this law was used to designate putatively white people as black…

…This kind of rhetorical move is also salient coming on the heels of recent reports of an Ohio lesbian couple opting to sue their sperm bank for erroneously giving them black donor sperm.  I get suing for negligence and shoddy service. But for this queer couple, the presence of their Black daughter disrupts their ability to exist comfortably in the space of whiteness that defines their community, a community that they admit is deeply homophobic. Having chosen to be a queer family in the midst of a heteronormative white universe in Ohio, their Black child has now disrupted their access to white power and privilege. This biracial black girl is growing up with distraught, devastated queer parents who love her despite her blackness. Having internalized antiblackness, they note their discomfort with taking her to a black neighborhood for haircuts and their fear of the racist reprisal of neighbors and family members…

Read the entire article here.