Mixed Race Studies

‘Black-ish’ Star Yara Shahidi Is a Role Model Off-Screen

The New York Times
2015-11-27

Hannah Seligson

Ms. Shahidi, 15, won the N.A.A.C.P. Image Award for outstanding supporting actress in a comedy series this year. Credit Emily Berl for The New York Times

“Life as a teenager can be down right chaotic,” the actress Yara Shahidi, 15, told an audience last month at Cipriani 42nd Street, where she was being honored by the Young Women’s Leadership Network. “We must also realize that it is up to us whether these years will feel like a melancholy struggle or an opportunity for growth or experiences of a lifetime.”

For Ms. Shahidi, it’s certainly the latter.

As the actress who plays Zoey, the smart but entitled daughter on ABC’s “Black-ish,” a situation comedy about a prosperous black family wrestling with racial issues, Ms. Shahidi certainly has a platform to be heard. But she has not stopped there.

When she’s not taping “Black-ish,” she is a full-time social activist, inspiring young women to excel academically, volunteering at medical clinics and starting her own mentoring club…

There are few African-American actresses her age who are having the kind of cultural and social impact that Ms. Shahidi is, both on and off screen. This year, she was nominated for a Teen Choice Award for best breakout star. She won a N.A.A.C.P. Image Award for outstanding supporting actress in a comedy series…

…Activism runs in her family. “I was raised by a bunch of humanitarians,” she said, referring to her African-American mother, Keri-Salter Shahidi, a commercial actress, and her Iranian father, Afshin Shahidi, a cinematographer. Her maternal grandfather was involved in the civil rights movement…

Read the entire article here.

Watch This Poet Break Down His Afro-Latino Identity

Black Youth Project
2015-11-03

Jenn M. Jackson, Managing Editor

Gabriel Ramirez’s poem, “On Realizing I Am Black,” performed at the 2015 National Poetry Slam [2015-08-10 to 2015-08-15] in Oakland, CA is an eloquent oration on personhood at the margins.

There is nothing more beautiful than authenticity. But, in the face of imposition, oppression, and exclusion, that authenticity grows all the more radiant and incandescent. This poem, which creeps along the contours of Blackness and Latino-ness and Mixed-ness in the United States is the perfect articulation of how these intersecting identities have come to define a generation…

Meet April Baskin, the Multiracial Face of Reform Judaism

Forward
2015-11-28

Allison Kaplan Sommer (Haaretz)

Image: Haaretz

See also: “Black and Jewish: New Reform Leader Works to Bring Marginalized Groups Into the Tribe” on 2015-11-25 from Haaretz.

To meet April Baskin is to see the change in American Jewry personified. A tall, confident, 32-year-old with an impressive mane of curly hair and a wide smile, the self-described “multiracial Jewish woman of color” is the newest executive in the Reform Jewry movement.

Her offbeat job title—vice president for audacious hospitality—incorporates the catchphrase that the Union for Reform Judaism has embraced as its central mission. It is meant both to include aggressively welcoming newcomers into its institutions, along with widening its tent by inviting groups that have traditionally felt marginalized from mainstream Jewish institutional life – this includes interfaith couples and families, as well as adults who grew up in interfaith homes, LGBT Jews, Jews with disabilities, unaffiliated Jews and multiracial Jews like herself. “The Jewish community has been by and large marginalizing these groups and put them on the back burner if they have even been on the stove at all,” she says.

Her job is to put these groups front and center. Baskin sums up the philosophy with which she is approaching her admittedly “enormous portfolio”: “It is the belief that we will be a stronger Jewish community when we welcome and incorporate the diversity that is the reality and future of Jewish life.” Since unaffiliated Generation X and millennials are another important target for her outreach work, her young age is an advantage, rather than an obstacle.

…It is language, however, that Baskin’s family hasn’t really been able to avoid. She was raised in a Jewish home by her Ashkenazi mother and African-American father. Early on, they regularly received questions about “what” she was, and thus sought out the expertise of a psychology professor, who recommended they tell Baskin she was “multiracial and Jewish.” The couple raised April and her brother in Sacramento, California “enmeshed in Jewish life” complete with a close-knit Reform congregation and Reform Jewish summer camp…

Read the entire article here.

Black Lives Matter in the Dominican Republic

teleSUR
2015-08-11

Auset Marian Lewis

Racial profiling is not just happening in the U.S., Haitians in the Dominican Republic suffer the same discrimination.

“Black lives matter” is a resounding cry heard around the world. The UN Working Group of Experts of People of African Descent said as much in a recent news release regarding the deportation of Haitian residents and migrant workers in the Dominican Republic. Mirelle Fanon Mendes France, head of the U.N. group stated, “The Dominican Republic does not recognize the existence of a structural problem of racism and xenophobia, but it must address these issues as a matter of priority so the country can live free from tension and fear.”

Since June 21 some 19,000 Haitians have fled the Dominican Republic for Haiti fearing the unfair deportation policies that make it difficult for legal residents to comply with demands, which not only disregard the Dominican Constitution but also violate international norms.

In 2013, the constitutional court of the Dominican Republic ruled that offspring of undocumented immigrants would become illegal retroactive to 1929. This immediately invalidated the legal status of an estimated 200,000 Dominican citizens. Of the 450,000 Haitian migrant workers in the country, 290,000 met a filing deadline for legal status. Of those who filed, the government ruled that only 2 percent were legal.

The clash between Haiti and the Dominican Republic on the island of Hispaniola has a strained history beyond the obvious racial differences. Haitians are the dark progeny of the French African slave trade while Dominican Republicans are mulattoes of Spanish descent. The enmity between the two countries is not only racial, but also cultural and historical. However, just as the world witnesses how little Black lives matter in American extrajudicial killings, the mistreatment of dark Haitians could well inspire a #Haitian Lives Matter twitter campaign…

Read the entire article here.

Blaxican: The Revolutionary Identity of Black Mexicans

teleSUR
2015-07-29

“The Afro-Latino term felt like home. There was finally a term that described what all of this was. It was a group of people who felt like I was feeling. I was finally able to identify with a group of people and it was a relief.”

Walter Thompson-Hernandez shares with teleSUR English the often-forgotten faces and stories of Black Mexicans, or Blaxicans, in the United States.

Walter Thompson-Hernandez often sees a reflection of himself in the stories his camera captures. Boldly staring into the lens of his camera, Black Mexican, or Blaxican, men and women slowly unveil a bit of themselves to him.

“I ethnically identify as Afro-Mexican. Racially, I embrace my Blackness as here in LA that is typically how I am read and what my experience is,” reads one of the photo stories now available on Instagram gallery known as “Blaxicans of Los Angeles.”

“The identity of Afro-Mexican acknowledges my African roots as well as the land we live on, though claimed by America, belongs historically to indigenous Mexican peoples.”

As the child of an African-American father and a non-black Mexican mother, the stories resonate with Thompson-Hernandez who started the Instagram page as an academic research project for the University of South Carolina, but found himself personally drawn to the project to understand the complexities of race and ethnicity in a country that often sees both as one and the same thing…

Read the entire article here.

Tais Araujo: Fighting Brazil’s Racism Takes More Than A Hashtag

teleSUR
2015-11-18

Leopoldo Duarte

Taís Araújo‬’s profile picture on her Twitter account. | Photo: Twitter, @taisdeverdade

Most Brazilians take pride in living in a “racial democracy.” According to them Brazil is supposedly a country that evaded racism through the amicable blending of its native, African and European inhabitants. But an event earlier this month is once again challenging this myth, when popular Black Brazilian actress Taís Araujo gained media coverage because of a series of racist comments made on her Facebook page.

Twitter user @LeonaDivaa shares screenshots of the racist commentary on Tais’ fanpage. Dozens of social media users compared the actress to a “monkey” and a zoo animal, while making sexually derogatory comments and taunting her for her skin color and natural hair.

Tais left the highly offensive comments on her Facebook account, deciding to publicize and take legal actions against the racist insults rather than erase them. In Brazil, for the last 20 years racism has been a non-bailable offense, however most offenders rarely face punishment.

Brazilians, in response, seemed to be taken aback by the rampant and open attacks against the actress, who has been called “Brazil’s Beyonce.” What followed evidently was an outpouring of solidarity on social media, using the hashtag #SomosTodosTais (or #WeAreAllTais) Brazilians started an online campaign, which was widely reported in the Brazilian and international press.

“I still can’t handle the fact that racism is still alive in such a mixed country such as ours. #SomosTodosTaís” 

…But while, hashtags like (#WeAreAllAFamousWrongedBlackPerson) have become popular recently, many Black activists in Brazil have voiced their discontent with these campaigns.

Most Afro-Brazilian social activists were thrilled Taís decided to publicize every step of her legal process—images of her leaving a precinct after making a testimony made headlines and stirred emotions—but activists are also at odds with how most (white) Brazilians only address racism when a celebrity is involved.

Famous Afro-Brazilian activist and blogger, Stephanie Ribeiro, went as far as writing an article entitled: “Please Stop Individualizing Racism.“…

…Brazilians have been taught that we live in “racial democracy”. According to this belief, Brazil evaded racism through amicable blending of its three primary peoples, Africans, Europeans, and Indigenous Americans. This myth is rooted in the book, The Masters and the Slaves, by sociologist Gilberto Freyre in 1933. Freyre argued that racial hierarchy was abolished with slavery, despite the fact that Brazil was the last colony to formerly free its slaves…

Read the entire article here.

British Women Writers and the Asiatic Society of Bengal, 1785-1835

Ashgate Publishing
November 2014
160 pages
234 x 156 mm
Hardback ISBN: 978-1-4724-3088-5
eBook PDF ISBN: 978-1-4724-3089-2
eBook ePUB ISBN: 978-1-4724-3090-8

Kathryn S. Freeman, Associate Professor of English
University of Miami, Miami, Florida

In her study of newly recovered works by British women, Kathryn Freeman traces the literary relationship between women writers and the Asiatic Society of Bengal, otherwise known as the Orientalists. Distinct from their male counterparts of the Romantic period, who tended to mirror the Orientalist distortions of India, women writers like Phebe Gibbes, Elizabeth Hamilton, Sydney Owenson, Mariana Starke, Eliza Fay, Anna Jones, and Maria Jane Jewsbury interrogated these distortions from the foundation of gender. Freeman takes a three-pronged approach, arguing first that in spite of their marked differences, female authors shared a common resistance to the Orientalists’ intellectual genealogy that allowed them to represent Vedic non-dualism as an alternative subjectivity to the masculine model of European materialist philosophy. She also examines the relationship between gender and epistemology, showing that women’s texts not only shift authority to a feminized subjectivity, but also challenge the recurring Orientalist denigration of Hindu masculinity as effeminate. Finally, Freeman contrasts the shared concern about miscegenation between Orientalists and women writers, contending that the first group betrays anxiety about intermarriage between East Indian Company men and indigenous women while the varying portrayals of intermarriage by women show them poised to dissolve the racial and social boundaries. Her study invites us to rethink the Romantic paradigm of canonical writers as replicators of Orientalists’ cultural imperialism in favor of a more complicated stance that accommodates the differences between male and female authors with respect to India.

Contents

• Acknowledgements
• Introduction: British women writers and late Enlightenment Anglo-India: the paradoxical binary of Vedic nondualism and the Western sublime
• 1. The Asiatic Society of Bengal: “beyond the stretch of labouring thought sublime”
• 2. “Out of that narrow and contracted path”: creativity and authority in Elizabeth Hamilton’s Translations of the Letters of a Hindoo Rajah
• 3. Confronting sacrifice, resisting the sentimental: Phebe Gibbes, Sidney Owenson, and the Anglo-Indian novel
• 4. Female authorship in the Anglo-Indian meta-drama of Mariana Starke’s The Sword of Peace (1788) and The Widow of Malabar (1791)
• Epilogue: lost and found in translation: re-orienting British revolutionary literature through women writers in early Anglo-India
• Bibliography
• Index

Afro-Latinas Work for Cultural Survival

teleSUR
2015-03-20

Mai’a Williams
Quito, Ecuador

In recent years, there has been a resurgence of Afro-Latino youth in the U.S. rooting themselves, their families and their communities in their African heritages as a way to create cultures of resistance to the dominant narratives of colonization and white supremacy.

These movements have been for the most part led by Afro-Latina women who live within the intersections of oppression, gender, class, race, and immigration. They take inspiration from the past, as well as the future. And they work to co-create cultures that can fight against the overwhelming tide of erasure of their own African diasporic existences.The work of embracing Afro-Latino identity is a work for cultural survival and connection.

The U.S. Census Bureau reported that in 2010, 2.5 percent of the 54 million Latinos living in the United States co-identified as black. Many Latinos say that number is a significant undercount. Nicholas Jones, chief of the Bureau’s Racial Statistics Branch said, “I believe that what we’re hearing from the Afro-Latino community is that they do not believe that those numbers accurately illustrate the Afro-Latino community presence in the United States, and that’s the dialogue that we’re having.”

In the same census, over half of Latinos also identified themselves as white and 36 percent marked themselves as “some other race.”…

Read the entire article here.

The Possible South: Documentary Film and the Limitations of Biraciality

University Press of Mississippi
2015-11-09
288 pages
6 x 9 inches
38 b&w illustrations, bibliography, index
Hardcover ISBN: 9781496804082

R. Bruce Brasell
Birmingham, Alabama

Using cultural theory, author R. Bruce Brasell investigates issues surrounding the discursive presentation of the American South as biracial and explores its manifestation in documentary films, including such works as Tell about the South, bro•ken/ground, and Family Name. After considering the emergence of the region’s biraciality through a consideration of the concepts of racial citizenry and racial performativity, Brasell examines two problems associated with this framework. First, the framework assumes racial purity, and, second, it assumes that two races exist. In other words, biraciality enacts two denials, first, the existence of miscegenation in the region and, second, the existence of other races and ethnicities.

Brasell considers bodily miscegenation, discussing the racial closet and the southeastern expatriate road film. Then he examines cultural miscegenation through the lens of racial poaching and 1970s southeastern documentaries that use redemptive ethnography. In the subsequent chapters, using specific documentary films, he considers the racial in-betweenness of Spanish-speaking ethnicities (Mosquitoes and High Water, Living in America, and Nuestra Communidad), probes issues related to the process of racial negotiation experienced by Asian Americans as they seek a racial position beyond the black and white binary (Mississippi Triangle), and engages the problem of racial legitimacy confronted by federally non-recognized Native groups as they attempt the same feat (Real Indian).

There are many layers to my life story. I straddle the boundary between majority and minority, sometimes enjoying the benefits of one while enduring the hardships of the other.

Taiyo Scanlon-Kimura, “Identity Does Not Define Experiences,” The Oberlin Review, April 24, 2015. http://oberlinreview.org/8068/opinions/identity-does-not-define-experiences/.