Mixed Race Studies

The “mixed race” community—powered to a significant (embarrassing?) extent by white mothers of kids who are not white—seeks a unique “mixed” identity, and Obama could be a poster child. But I don’t think we need poster children for mixed identity: we need a world in which a Black man can be president, no matter who his mother is. In such a world, “mixed” wouldn’t matter politically—we could still have our cultural identities, as many as we want, actually, us Americans with our occasional Cherokee grandmother, French great grandfather, Italian immigrant great, great grandmother, and maybe a couple of Jews and the occasional Black ancestor. Celebrating ethnicity can be fun. But race in America is not about fun or celebration: it’s about power. In the world we’ve got, it’s the Black ancestor that sets the identity, because that’s still the racial fault line in America.

Barbara Katz Rothman, “Obama’s Mixed Heritage: A Mother’s Perspective,” Beacon Broadside, February 14, 2008. http://www.beaconbroadside.com/broadside/2008/02/obamas-mixed-he.html.

Diversity and cohesion in Britain’s most mixed community

Financial Times
2015-10-14

John McDermott

At the Barking Road Community Centre in Plaistow, dancers sway and twirl to calypso beats. If the music hints at the centre’s past as an Afro-Caribbean club, the mix of elderly boppers suggest how the composition of this pocket of east London is changing. As well as women with Nigerian and Jamaican heritage, there are those with roots in India, Pakistan, Colombia, Poland and the Philippines. They show why Plaistow is the clearest example of what researchers describe as London’s “super-diversity”.

“If London is the most diverse city in the world, and Plaistow is the most diverse part of the city, Plaistow might be the most diverse place in the world,” says Forhad Hussain, a local councillor. When Hussain came to the area in 1983 with his Bangladeshi-born parents, this part of the city was mostly white and working-class, home to dockers and their families who had stayed put as Plaistow was rebuilt after the devastation wrought by the Blitz…

Read the entire article here.

Race Correction and Inequalities in Medicine

ANTH 1310 S01: International Health: Anthropological Perspectives
Brown University, Providence, Rhode Island
2015-10-02

Methma Udawatta

The history of medicine is fraught with unnecessary racialization. In “The Diseased Heart of Africa: Medicine, Colonialism, and the Black Body,” Comaroff writes about how the black body became “associated with degradation, disease, and contagion” and how colonial medicine “link[ed] racial intercourse with the origin of sickness.” These overtly racist ideas have decreased in influence over time. However, even today, the remainders of these ideas still manifest themselves in racial inequalities in treatment and access to medical resources, and in the general racialization of medicine, both in the U.S. and around the world.

Smedley and Smedley write about the consistent racial and ethnic disparities in health care in their paper, “Race as Biology is Fiction, Racism as a Social Problem is Real.” They report a series of shocking statistics, which include that Africans Americans and Hispanics in the U.S. tend to receive lower quality health care across many different disease areas, African Americans are more likely than whites to “receive less desirable services, such as amputation,” and that these disparities are “found across a wide range of clinical settings including public and private hospitals, teaching and nonteaching hospitals.…” Similarly, Livingston details a scenario where a patient O (a black man) is expected to endure an incredible amount of pain during a bone-marrow biopsy without making any sounds of pain. When Mr. J (a white man) undergoes a similar bone marrow aspiration, Dr. A holds his hand and the Motswana nurse comforts him. Livingston writes that “his whiteness apparently creates different expectations around his stoicism.” Smedley and Smedley write that racialized science (and any science that looks for differences between racial groups) can only maintain and reinforce existing inequalities. Although many racial disparities in health are also the product of socioeconomic differences, Smedley and Smedley argue that when we accept this concept, there is the implicit idea that these socioeconomic differences are acceptable…

Read the entire article here.

What I am learning from my white grandchildren — truths about race

TEDxAntioch
2014-11-04

Anthony Peterson

This talk was given at a local TEDx event, produced independently of the TED Conferences. Are we in a post-racial society? Do we want to be? Anthony Peterson, an African American, draws from current research and from conversations with his Anglo American grandchildren to address truths about race in 21st century America.

Anthony Peterson is an African American Army brat who calls Hawaii home. He has lived, studied, written about, and taught about cultural and racial realities. He has developed and facilitated diversity training for corporate and church leaders. His degrees in psychology and religious education add to his perspective. Anthony continues work as an educator, writer and editor in Nashville, Tennessee, where he lives with his wife, Laura. They count six children and nine grandchildren.

Identity as Proxy

Columbia Law Review
Volume 115, Number 6 (October 2015)
pages 1605-1674

Lauren Sudeall Lucas, Assistant Professor of Law
Georgia State University

As presently constructed, equal protection doctrine is an identity-based jurisprudence, meaning that the level of scrutiny applied to an alleged act of discrimination turns on the identity category at issue. In that sense, equal protection relies on identity as a proxy, standing in to signify the types of discrimination we find most troubling.

Equal protection’s current use of identity as proxy leads to a number of problems, including difficulties in defining identity categories; the tendency to privilege a dominant-identity narrative; failure to distinguish among the experiences of subgroups within larger identity categories; and psychological and emotional harm that can result from being forced to identify in a particular way to lay claim to legal protection. Moreover, because the Court’s identity-as-proxy jurisprudence relies on superficial notions of identity to fulfill a substantive commitment to equality, it is susceptible to co-option by majority groups.

This Essay aims to engage readers in a thought experiment, to envision what equal protection doctrine might look like if it were structured to reflect the values identity is intended to serve without explicitly invoking identity categories as a way to delineate permissible and impermissible forms of discrimination. In doing so, it aims to incorporate directly into equal protection jurisprudence the notion that identities like race and gender are not merely a collection of individual traits, but the product of structural forces that create and maintain subordination. Under the “value-based” approach proposed herein, the primary concern of equal protection is not to eliminate differential treatment, but instead to deconstruct status hierarchies. Therefore, rather than applying heightened scrutiny to government actions based on race or gender, it applies heightened scrutiny to government actions that have the effect of perpetuating or exacerbating a history of discrimination or that frustrate access to the political process.

The clearest impact of such a model would be in the context of affirmative action, where a majority plaintiff could no longer simply claim discrimination on the basis of race. Yet, the potential of a value-based model extends to other contexts as well—for example, challenges to voter identification laws, in which political exclusion would displace discriminatory intent and disparate impact as the relevant measure for analysis; and the treatment of pregnant women, in which discrimination on the basis of pregnancy would no longer have to align with gender to receive heightened scrutiny.

This shift has several advantages: It allows the law to make important distinctions between groups and within groups; it alleviates the need for comparative treatment and solutions that favor taking from all over giving to some; it is less likely to generate identity-based harms; it is fact-driven rather than identity-driven and thus better suited to the judicial function; and it serves an important rhetorical function by changing the nature of rights discourse.

Read the entire essay here.

Do You Have a Cherokee in Your Family Tree?

History News Network
George Mason University
2015-10-18

Gregory D. Smithers, Associate Professor of History
Virginia Commonwealth University

Gregory D. Smithers is an Associate Professor of History at Virginia Commonwealth University and the author of The Cherokee Diaspora: An Indigenous History of Migration, Resettlement, and Identity (Yale University Press, 2015).

Each fall I teach an undergraduate course titled “Native Americans in the South.” The class is designed for juniors and combines historical narrative with analysis of specific events and/or Native American people in the Southeast. On the first day of class I begin by asking students why they’re taking the course and inquire if any have Native American ancestors. This year proved typical: five of forty students claimed they are descended from a great-great Cherokee grandmother.

I’ve become so use to these declarations that I’ve long ceased questioning students about the specifics of their claims. Their imagined genealogies may simply be a product of family lore, or, as is occasionally the case, a genuine connection to a Cherokee family and community. All of these students – whether their claims are flights of fancy or grounded in written and oral evidence – are part of a growing number of Americans who insist they are descended from one or more Cherokee ancestor(s)…

According to the United States Census Bureau, the number of Americans who self-identify as Cherokee or mixed-race Cherokee has grown substantially over the past two decades. In 2000, the federal Census reported that 729,533 Americans self-identified as Cherokee. By 2010, that number increased, with the Census Bureau reporting that 819,105 Americans claiming at least one Cherokee ancestor. The Census Bureau’s decision to allow Americans to self-identify as belonging to one or more racial/ethnic group(s) has meant that “Cherokee” has become by far the most popular self-ascribed Native American identity. “Navajo” is a distant second…

Read the entire article here.

Korean TV networks move to oust discrimination against gender, race

The Korean Herald
2015-10-18

Claire Lee

A much-criticized scene from MBC’s “Three Wheels,” where two female comedians appeared in blackface in 2012. Photo: MBC Screengrab

In 2012, South Korea’s public broadcaster MBC sparked outrage among international viewers when it aired a segment of two Korean female comedians in blackface on its comedy show “Three Wheels.”

The show received mounting criticism, mostly from overseas viewers, who claimed the particular scene was blatantly racist. The producer of the show eventually offered a public apology, explaining the two women were simply parodying Michol — a black male character featured in Korea’s hugely popular 1987 TV animated series “Dooly the Little Dinosaur.”

Regardless of the intention, many critics argued the scene was undoubtedly insensitive and discriminatory against blacks. While appearing in blackface, the two comedians sang “Shintoburi,” a 1999 Korean pop song that praises Korean heritage and culture, specifically mentioning kimchi and soybean paste.”I did not think it was funny. What were they thinking?” an international viewer said in a YouTube video she posted to criticise the show…

…Korea’s concept of “multicultural families” in particular was often used in the local media to convey negative connotations of foreign workers and migrant wives from Southeast Asia, said UN expert Mutuma Ruteere, who also urged Korea to enact a wide-ranging antidiscrimination law.

In a report submitted to Ruteere last year, local activist Jung Hye-sil pointed out the term “mixed-blood” was still being used frequently by the Korean media when referring to multiracial individuals, in spite of the UN committee on the Elimination of Racial Discrimination’s 2007 recommendation that Korea end the use of the particular expression. The committee also urged the Korean public to overcome the notion that the country is “ethnically homogeneous” back in 2007.

According to Jung’s report, however, a total of 1,287 Korean news reports — from both print and broadcast outlets — used the term “mixed-blood” when referring to multiracial individuals from 2012-2014. Jung also addressed that a number of these reports were favourable toward those with a Caucasian parent, notably by praising their physical attractiveness.

The report also pointed out that the Korean media unnecessarily differentiates between multiracial children and children of foreign-born immigrants who are not ethnically Korean.

For example, a news segment aired by MBC in 2012 used the term “mixed-blood multicultural children” when delivering information that Korean-born children of migrant wives are more likely to receive education in Korea than children immigrants who were born overseas.

“The discourse of ethnic homogeneity based on the notion of ‘pure blood’ has been causing discrimination in the form of social exclusion by placing restrictions on the lives of the multiracial population in Korea, as they are seen as a threat to Korea’s ‘pure bloodline,'” Jung wrote in her report, noting that the very first children who were sent overseas for foreign adoption in 1954 from Korea were mixed-race children born to African-American soldiers and Korean women…

Read the entire article here.

The Poetry Society of America Presents: A Tribute to the Poet Ai

Proshansky Auditorium
CUNY Graduate Center
365 5th Avenue (at 34th Street)
New York, New York 10016
Monday, 2015-10-19 19:00 EDT (Local Time)

Ai

In light of the poet’s unexpected passing in 2010 and in celebration of her Collected Poems (Norton, 2012), the PSA has teamed up with the Academy of American Poets, Cave Canem Foundation, Graduate Center for the Humanities, CUNY, Kundiman, and Poets House to present this memorial tribute. Nine distinguished contemporary poets—Timothy Donnelly, Rigoberto González, Tyehimba Jess, Patricia Spears Jones, Yusef Komunyakaa, Timothy Liu, Sapphire, and Susan Wheeler—will read from Ai’s work, and House of Cards actor Eisa Davis will perform a selection of Ai’s well-known dramatic monologues.

Admission is free.

For more information, click here.

The Cherokee Diaspora: An Indigenous History of Migration, Resettlement, and Identity

Yale University Press
2015-09-29
368 pages
17 b/w illustrations
6 1/8 x 9 1/4
Cloth ISBN: 9780300169607

Gregory D. Smithers, Associate Professor of History
Virginia Commonwealth University

The Cherokee are one of the largest Native American tribes in the United States, with more than three hundred thousand people across the country claiming tribal membership and nearly one million people internationally professing to have at least one Cherokee Indian ancestor. In this revealing history of Cherokee migration and resettlement, Gregory Smithers uncovers the origins of the Cherokee diaspora and explores how communities and individuals have negotiated their Cherokee identities, even when geographically removed from the Cherokee Nation headquartered in Tahlequah, Oklahoma. Beginning in the eighteenth century, the author transports the reader back in time to tell the poignant story of the Cherokee people migrating throughout North America, including their forced exile along the infamous Trail of Tears (1838–39). Smithers tells a remarkable story of courage, cultural innovation, and resilience, exploring the importance of migration and removal, land and tradition, culture and language in defining what it has meant to be Cherokee for a widely scattered people.

Tired of Tradition, Honey Maid’s Marketing Chief Chose to Put the Spotlight on Modern Families

Adweek
2015-10-18

T.L. Stanley

Gary Osifchin, Honey Maid portfolio lead, Mondelez Photo: Sasha Maslov

Adweek’s 2015 Brand Genius winner for CPG/food

It always seemed strange to Gary Osifchin that the characters in traditional advertising were so, well, traditional. “There was the Caucasian female lead, with the French manicure,” Osifchin says, “or the black guy in a secondary role only.”

TV spots had been this way for years, but Osifchin recognized a problem with it. “How,” he asks, “can consumers connect with [your brand] if that’s all you’re showing?”

That nagging question led Honey Maid and its agency Droga5 to break with decades of standard practice. In 2014, packaged foods giant Mondelēz sought to overhaul Honey Maid, a household name and a staple in American pantries. Getting consumers to take a fresh look at a 90-year-old brand of graham crackers would require a truly different approach.

So, it went in search of 21st century families—gay, single-parent, mixed-race and immigrant, for example. There were no actors, just regular people shot in a documentary-style for TV spots, digital shorts and other content under the tagline “This is wholesome.”…

Read the entire article here.