Mixed Race Studies

MIXED Art Conference

Mixed in Canada
YMCA Central Toronto
20 Grosvenor Street
Toronto, Ontario M4Y 2V5 Canada
Saturday, 2015-05-02, 09:00-18:00 EDT (Local Time)

M.I.X.E.D.: Multidisciplinary.Intersections.Xchanging.Empowering.Dialogue

The aim of this multidisciplinary art conference is to co-create an inclusive dialogue about racialized mixed identities and lived realities through an intersectional lens. “Un-Conference” attendees and facilitators will be able to engage with one another in dynamic group discussions filled with peer-to-peer sharing and learning. The contributions of all racialized participants are encouraged to be represented, acknowledged and honoured.

• Multidisciplinary the event promises to deliver something for everyone. There will be a curated art exhibit, live artistic performances and opportunities for attendees to co-animate the space.
• Keynote Speakers M.I.X.E.D. is proud to have community activist and educator Kim Katrin Milan and professor Dr. Minelle Mahtani to deliver opening and closing remarks at our inaugural event.
• Community Building Meet the phenomenal facilitators and amazing artists representing decades of working within intersecting communities. The mixed race experience and its intersections will be featured in our breakout group discussions and the day’s performances.
• Self Care Throughout the day, information and resources will be available to assist with possible triggering. We will also be featuring a wellness group exercise lead by Zainab Amadahy for some self-care debriefing at the end of the event.
• Accessibility We would like to have as many individuals participate in the event by reducing boundaries where possible. Gender neutral bathrooms will be available and the space is wheelchair accessible. Light refreshments and lunch will be served and the event is Pay What You Can but no one will be turned away at the door. We ask all attendees to come scent-free.
• M.I.X.E.D. is meant to be as safe a space as possible for all attendees which means no forms of racism, sexism, ableism, homophobia, discrimination based on age, class, weight, creed, immigration status, xenophobia, transphobia, transmisogyny, cissexism, etc. will be tolerated.

For more information, click here.

Once Upon a Time in Minneapolis: 20 Years of Rhymesayers

Consequence of Sound
2015-03-12

Killian Young, Contributing Writer

Two decades later, the Midwestern independent hip-hop label is still going strong.

On an unseasonably warm January night in Minneapolis, as a wintry mix falls innocuously to the ground, Atmosphere heats up First Avenue with a blistering, career-spanning set. Now comprising producer Ant, MC Slug, and DJ Plain Ole Bill, the iconic Twin Cities hip-hop crew commands the attention of the room, as they’ve done countless nights before.

“As far as the history of First Avenue,” says Nate Kranz, the downtown venue’s general manager, “they’re right at the top of the legendary Minneapolis groups.”

Founded in Minneapolis in 1995, Atmosphere’s independent hip-hop label, Rhymesayers Entertainment, celebrates its 20th anniversary this year. Tonight, Atmosphere headlines the House That Prince Built to honor another major milestone for Minneapolis music: The Current, the area’s alternative radio station, is celebrating its 10th anniversary.

The first track the station played? Atmosphere’s “Say Shh”, which “has really become an anthem locally,” according to Jim McGuinn, The Current’s program director who booked the show.

Atmosphere kicks off the set with “Say Shh”, and the crowd goes wild as Slug meanders through the opening bars: “I wanted to make a song about where I’m from, you know?/ Big up my hometown, my territory, my state.”.

Minneapolis probably isn’t the first city that comes to mind when you think about rap. Slug remembers hearing Sugarhill Gang’s “Rapper’s Delight” in his dad’s car, and the first record he bought was Run-D.M.C.’s “30 Days”. The go-to local radio program for Slug and his friends was the “Hip-Hop Shop” hosted by Travitron, aka Travis Lee. The next year, I.R.M. Crew released the city’s first single that was available nationwide, according to Justin Schell in Hip Hop in America: A Regional Guide….

…A 2004 SPIN feature dubbed Atmosphere’s brand of vulnerable lyricism “emo rap,” a term that Slug says doesn’t really bother him anymore. As far as being considered a “white rapper,” he says he’s recently started to reconsider the role of his multiracial identity — which includes black, white, and Native American roots — and his music.

“If you’re passing due to white privilege, then you’re white in a societal way,” Slug says. “Now, does that build a different set of issues inside somebody who knows they’re not white, but they know that they’re passing as white? Yeah, sure. Who the fuck am I to sit here and act like I can speak for black people? I can’t even speak for white people. I can’t speak for nobody. And I felt weird about that. So I took my racial makeup and just stuck it in the back corner for a long time.”…

Read the entire article here.

Allan Wolper Talks to Lacey Schwartz

Conversations with Allan Wolper
WBGO 88.3 FM
Newark, New Jersey
2015-03-16

Allan Wolper, Professor of Journalism
Rutgers University, The State University of New Jersey, Newark

Lacey Schwartz has written, produced and directed a documentary, Little White Lie, detailing how she grew up as a white, Jewish girl in Woodstock, New York, only to learn in college that her biological father was black and a friend of her family. Her late biological father was Rodney Parker, a legendary New York City college basketball scout from Brooklyn whose life was captured in a book called Heaven is a Playground that was later made into a movie. President Barack Obama said it was the best basketball book he had ever read. The one hour documentary, part of the Independent Lens series will air at 10 p. m. on Monday 23 on PBS stations across the country.

Listen to the interview here.

Millennials Are More Racist Than They Think

Politico Magazine
2015-03-09

Sean McElwee

Just Look at the Numbers

News about race in America these days is almost universally negative. Longstanding wealth, income and employment gaps between whites and people of color are increasing, and tensions between police and minority communities around the country are on the rise. But many claim there’s a glimmer of hope: The next generation of Americans, they say, is “post-racial”—more tolerant, and therefore more capable of easing these race-based inequities. Unfortunately, closer examination of the data suggests that millennials aren’t racially tolerant, they’re racially apathetic: They simply ignore structural racism rather than try to fix it.

In 2010, a Pew Research report trumpeted that “the younger generation is more racially tolerant than their elders.” In the Chicago Tribune, Ted Gregory seized on this to declare millennials “the most tolerant generation in history.” These types of arguments typically cling to the fact that young people are more likely than their elders to favor interracial marriage. But while millennials are indeed less likely than baby boomers to say that more people of different races marrying each other is a change for the worse (6 percent compared to 14 percent), their opinions on that score are basically no different than those of the generation immediately before them, the Gen Xers, who come in at 5 percent. On interracial dating, the trend is similar, with 92 percent of Gen Xers saying it’s “all right for blacks and whites to date each other,” compared to 93 percent of millennials.

Furthermore, these questions don’t really say anything about racial justice: After all, interracial dating and marriage are unlikely to solve deep disparities in criminal justice, wealth, upward mobility, poverty and education—at least not in this century. (Black-white marriages currently make up just 2.2 percent of all marriages.) And when it comes to opinions on more structural issues, such as the role of government in solving social and economic inequality and the need for continued progress, millennials start to split along racial lines. When people are asked, for example, “How much needs to be done in order to achieve Martin Luther King’s dream of racial equality?” the gap between white millennials and millennials of color (all those who don’t identify as white) are wide. And once again, millennials are shown to be no more progressive than older generations: Among millennials, 42 percent of whites answer that “a lot” must be done to achieve racial equality, compared to 41 percent of white Gen Xers and 44 percent of white boomers…

…There is reason for an even deeper worry: The possibility that the veneer of post-racial America will lead to more segregation. The post-racial narrative, when combined with deep structural racism, leads to what sociologist Eduardo Bonilla-Silva calls “racism without racists,” a system where racial gaps persist less because of explicit discrimination and more because of structural factors—things like the passage of wealth from generation to generation or neighborhoods that remain segregated because of past injustices…

…And the irony is that having a black president has made this failure to acknowledge structural barriers to opportunity worse. Numerous studies find that the election of President Barack Obama has made whites, particularly young whites, sanguine about racial disparities in America…

Read the entire article here.

The Culture of Curls: What Hair Really Means in Mixed Race Societies

The Yale Globalist
2013-12-24

Isidora Stankovic
Timothy Dwight College
Yale University

Look through any fashion magazine and you might notice something puzzling. Almost without exception, models of every race have the same sleek, straightened hair. The message from these media sources seems clear: these painstakingly smooth hairstyles are simply better. Women around the world have taken this message to heart and adopted straightened hair as a beauty ideal, but for some women, hair texture means something more. In societies with large mixed race populations, hair extends beyond beauty and becomes a factor that reveals ethnic heritage and even socioeconomic background. According to Professor Roberto González Echevarría, Sterling Professor of Hispanic and Comparative Literatures at Yale University, “hair is a fashion statement as well as a statement of ethnicity.” Curls and kinky hair are loaded with stigma in many countries, in part because they represent the effects of historical interactions between different ethnic groups.

The legacy of European colonialism echoes strongly in Cuba, and has been influential in shaping race relations, social structure, and the identities of mixed-race individuals. Professor González Echevarría explains that Spaniards brought a relatively small number of African slaves to Cuba in the 16th century to replace the annihilated labor force. In the 19th century, the number of African slaves on the island grew as the country invested in the sugar industry. Interactions with white Europeans and black slaves created a significant mixed-race population, and the growth of this group has made it increasingly difficult to identify people as either black or white and produced a change in categorization of individuals. Thus, hair has become an important tool for labeling and social stratification. According to González Echevarría, “There are many gradations of mulatto in Cuba, and some are gauged by how kinky their hair is.” He adds that Cubans can be prejudiced against kinky hair, noting that to have kinky hair is to “tener pelo malo,” or “to have bad hair.” They may call the hair of black individuals “pasa,” and women of European origin even refer to their hair as “pasa” when they are having a bad hair day, often saying “tengo la pasa alborotada” (“I have messy/wild hair”)…

Read the entire article here.

This Passover Choose Judaism

My Jewish Learning
Be’chol Lashon
2015-03-10

Alex Barnett

My wife and I are an interracial couple. I am a White, Ashkenazi Jewish man from New York. She is a Black woman from Detroit, raised in the Lutheran faith, who converted (to Jewish, not to White. She’s still Black). Our 3 year old Biracial son is Jewish.

When I talk about my wife’s conversion, rather than saying she converted I like to say that she’s Jewish by choice. I do this because conversion sounds like the process by which a sofa becomes an uncomfortable bed. Or it sounds like something that happens by magic. I wave my magic wand and “poof” you’re Jewish. Whereas being a Jewish person by choice requires a conscious affirmative decision.

And make no mistake, being Jewish is a choice, whether you were born into our Tribe or whether you joined us midway through the show…

Read the entire article here.

Daughter Discovers Father’s Black Lineage

National Public Radio
2007-10-02

Farai Chideya, Host

Famed literary critic Anatole Broyard carried a big secret most of his life. He was a black man passing as white. His daughter, Bliss Broyard, writes about how she learned of her father’s hidden life and explored her black ancestry in the memoir One Drop.

Anatole Broyard was one of the most respected literary critics. The late editor and columnist for the New York Times book review provided a lavish life for his family in New England, but he carried a secret so deep that he couldn’t tell his own children.

Now, his daughter Bliss Broyard has written the memoir “One Drop” about his life and her search for her family.

Bliss, welcome to the show.

Ms. BLISS BROYARD (Daughter of Anatole Broyard; Author, “One Drop”): Thanks, Farai, for having me.

CHIDEYA: So when your father was dying, you find out the big family secret: That your father is part-black. Your brother says, that’s all? What was your reaction?

Ms. BROYARD: Pretty much along the same lines. The afternoon that we found out, we had just witnessed my father suffering terrible pain. He was in the last stages of prostate cancer. So my mom took it upon herself to tell us because it seemed clear that my father wasn’t going to live very much longer.

So it seems, frankly, like not a big deal. And we had known about a secret for a couple of months, and I imagined that it was, you know, my dad had witnessed some horrible crime or incest or something. So the fact that it was just that he was part-black and we didn’t even realize or understand exactly why had it been a secret at all…

Listen to the interview here. Read the transcript here. Download the interview here.

We are Afro-Mexican|”I am Blaxican”

Life as Karen: Just setting my soul free.
2015-03-12

Karen Salinas

This week I decided to interview my dad; my inspiration for this project. The interview was conducted in Spanish, the English version is translated!

Esta semana decidi entrevistar a mi papa; la inspiracion para este proyecto.

K: ¿De donde eres? Where are you from?

M: Soy de Santo Domingo Armenta, Oaxaca, pero me fui a Acapulco, Guerrero a la edad de 4 años

I am from Santo Domingo Armenta, Oaxaca, but I moved to Acapulco, Guerrero  when I was 4 years old.

K: ¿En que año te venistes a E.U? Y por que? What year did you migrate to the U.S, and why?

M: Vine a Estados Unidos en 1999, a lo que todos venimos, buscando una vida mejor para nuestras familias

I came to the U.S in the year 1999, for the same reason that we all come here for; a better way of life for our families.

K:  ¿Cuando la gente te pregunta sobre tu origen, que les dices? When people ask about your nationality, how do you respond?

M: Que soy Black-xican.

That I am Black-xican.

K: ¿Te identificas como “negro”? Do you identify yourself as “Black”?

M: Si, me identifico como negro Mexicano

Yes, I identify myself as a black- Mexican…

Read the entire interview here.

‘A Chosen Exile:’ Examining African Americans Passing As White In America [VIDEO]

NewsOne Now
NewsOne
2015-02-27

Author Allyson Hobbs joined Roland Martin on “NewsOne Now” to discuss her new book, “A Chosen Exile: A History of Racial Passing in American Life.”

Hobbs an assistant professor of American History at Stanford University told Martin that when individuals decided to pass as a White person, “People had to separate from their families … if someone were to die, they would not let the family know” until a month later in some cases.

According to Hobbs, there were instances when people did not find out that a relative who was passing as White had died until they read it in an obituary in a news paper or someone happened to tell them long after the person had passed away…

Read the entire article and watch the interview here.

MIXED RACE 3.0

Cultural Weekly
2015-02-28

Ulli K. Ryder, Ph.D.
Simmons College, Boston, Massachusetts

Ryder, Ulli K. and Marcia Alesan Dawkins (eds.), Mixed Race 3.0: Risk and Reward in the Digital Age (Los Angeles: USC Annenberg Press, 2015).

We are scholars who have been thinking with a “mixed mind-set” for quite a while. We are also multiracial. For us, being multiracial is a discursive, dialectical method of identity formation concerning mixed race individuals’ and interracial families’ experiences, perspectives, and concerns. As scholars, we research multiracial identities from many different angles, primarily looking at everyday practices such as identity formation and “passing,” but also thinking about how multiracial identities connect to technology, business, politics, activism, and culture.

As a result, this book is about multiracial identities and the risks and rewards they offer. Each chapter dissects this controversial term—multiracial—and the risks and rewards it represents in a unique way. The macro level studies included argue that the historical production of race as a technology of management was used on a large scale to rank and order society, allocate resources and, in the process advantage and disadvantage certain groups. On the other hand, the personal meditations included demonstrate how mixed race operates as an identity and technology of power. By using and redefining racial categories in new ways, these contributions show us how to mobilize race in public and private…

Read the entire article here.