Mixed Race Studies

Looking For Participants For Washington Post Podcast On Mixed-Race Identity

Alexandra Laughlin
2016-09-01

I’m a journalist at The Washington Post and I am working on a podcast about mixed race identity in the United States. This is going to be a highly produced, narrative-driven podcast that explores these complex issues through storytelling.

Now, I am now looking for your stories to tell!

The best stories will have a beginning, middle, and end, and they will involve you or someone you know experiencing a problem/conflict/hilarious situation involved with being mixed race. Here are some questions to get you started:

• Who do you want to bring home to your parents?
• Have you ever felt fetishized? How and why?
• Have you ever dated someone who didn’t realize your race/ethnicity? Did it change things when they found out?
• Was there ever a time when you didn’t feel accepted in a certain racial group?
• Do you remember a time when people interpreted your identity in a way that wasn’t consistent with the way you feel?
• Has your identity changed throughout your life?
• How has your family/parents communicated your racial identity to you?

These are just some rough questions, but I would love to hear anything you have to share! Bonus points if you’re in Washington, D.C. or on the east coast. If you’d like to chat, shoot me an e-mail with a few sentences about your story at Alexandra.laughlin@washpost.com.

I’m excited to hear from you!

Alex

What Colin Kaepernick’s Protest Looks Like to a Black 49ers Fan

The New York Times
2016-08-31

Gerald Harris, President and Managing Director
The Quantum Planning Group, San Francisco, California

Colin Kaepernick Credit Ben Margot/Associated Press

San Francisco — Why are we, as sports fans, continually surprised when one of our heroes turns out to be a real person, with real feelings who is living in the same world we also live in? And when that athlete is black, why does white America respond with anger, as if the hero has broken some kind of sacred rule or understood deal? That deal seems to be, “You just go out and win games, collect your check, and if we really like you, you can retire and sell us stuff in TV commercials.”

Colin Kaepernick, a quarterback for San Francisco, the city I love and pay a lot to live in, is the latest in a long line of black athletes who have decided to be real people with real concerns about the black community. This tends to happen when issues become so pressing that they break the heart of the athlete and pierce a wall they might choose to stay behind.

It was the Vietnam War for Muhammad Ali, the civil rights movement for countless others. For Kaepernick, it is the way black and brown people, just like him, are treated in the United States. He felt he could no longer stand for the national anthem at the beginning of 49ers games. In an interview published Saturday, he said, “I am not going to stand up to show pride in a flag for a country that oppresses black people and people of color.”…

Read the entire article here.

All Mixed Up: What Do We Call People Of Multiple Backgrounds?

Code Switch: Race And Identity, Remixed
National Public Radio
2016-08-25

Leah Donnella

In a country where the share of multiracial children has multiplied tenfold in the past 50 years, it’s a good time to take stock of our shared vocabulary when it comes to describing Americans like me. Jeannie Phan for NPR

It’s the summer of 1998 and I’m at the mall with my mom and my sister Anna, who has just turned 5. I’m 7. Anna and I are cranky from being too hot, then too cold, then too bored. We keep touching things we are not supposed to touch, and by the time Mom drags us to the register, the cashier seems a little on edge.

“They’re mixed, aren’t they?” she says. “I can tell by the hair.”

Mom doesn’t smile, and Mom always smiles. “I have absolutely no idea what you’re talking about,” she says.

Later, in the kitchen, there is a conversation…

…‘Multiracial’ or ‘mixed’?

In light of Hall’s paper, “multiracial” was adopted by several advocacy groups springing up around the country, some of which felt the term neutralized the uncomfortable connotations of a competing term in use at that point: “mixed.”

In English, people have been using the word “mixed” to describe racial identity for at least 200 years, like this 1864 British study claiming that “no mixed races can subsist in humanity,” or this 1812 “Monthly Retrospect of Politics” that tallies the number of slaves — “either Africans or of a mixed race” — in a particular neighborhood.

Steven Riley, the curator of a multiracial research website, cites the year 1661 as the first “mixed-race milestone” in North America, when the Maryland colony forbade “racial admixture” between English women and Negro slaves.

But while “mixed” had an established pedigree by the mid-20th century, it wasn’t uncontroversial. To many, “mixed” invited associations like “mixed up,” “mixed company” and “mixed signals,” all of which reinforced existing stereotypes of “mixed” people as confused, untrustworthy or defective. It also had ties to animal breeding — “mixed” dogs and horses were the foil to pure-breeds and thoroughbreds.

Mixed “evokes identity crisis” to some, says Teresa Willams-León, author of The Sum of Our Parts: Mixed Heritage Asian Americans and a professor of Asian American Studies at California State University. “It becomes the antithesis to pure.”…

Read the entire article here.

Passing in Boston: The Story of the Healy Family

WGBHForum
2014-03-26

Boston College history professor, James O’Toole discusses his newest book Passing for White: Race, Religion, and the Healy Family, 1820-1920, which documents the extraordinary life of the Healy brothers of Boston.

In the mid-1800’s, the Healy brothers of Boston, James, Patrick, and Sherwood, looked like the picture of Catholic success. James was bishop of Portland, Maine; Patrick, president of Georgetown University; and Sherwood, chief supervisor of the building of the Cathedral of the Holy Cross. The Healy’s were not typical members of the Boston Catholic elite, but the children of a multiracial slave couple from Georgia.

When Black Is Brown: The African Diaspora in Mexico

The Museum of African American Art
Baldwin Hills Crenshaw Plaza
Macy’s 3rd Floor
4005 Crenshaw Boulevard
Los Angeles, California 90008
2016-06-05 through 2016-09-18
Opening Reception: 2016-06-05, 14:00-17:00 PDT (Local Time)

WHERE BLACK IS BROWN: The African Diaspora In Mexico opens Sunday, June 5, 2016, with a public reception from 2:00 to 5:00 pm at The Museum of African American Art. The opening will feature a drumming procession of African and Azteca dancers and musicians, a dramatic performance, and a talk and tour by the exhibit’s curator, Dr. Toni-Mokjaetji Humber, Professor Emeritus, Ethnic and Women’s Studies Department, California State Polytechnic University, Pomona.

WHERE BLACK IS BROWN is an innovative, multidimensional project that includes photographs, artifacts, and installations that document the African presence in Mexico from the Ancient Olmecs — Mother Culture of the Americas — through the colonial enslavement period, to contemporary Mexico. In addition to the visual components, Dr. Humber has incorporated educational programs and activities to compliment the exhibit. She will conduct middle and high school tours of the exhibit with activities for students to better understand the culture and historical contributions of African Mexicans.

“Recognition of an African root in the Mexican heritage, both ancient and modern, has been rendered invisible in the ideological consciousness of what it means to be Mexican,” Dr. Humber states. “This research will present a face of Mexico that has been hidden, denied, and disparaged, yet one that is vital to Mexican history and culture.”

The exhibit is designed to further the understanding of African influence and contributions in the Americas and to foster greater understanding among African American, Chicano/Latino, and Indigenous communities about their historical connections and their intermingled sangre (blood) that has produced beautiful and dynamic peoples of the Americas.

For more information, click here.

Local Author Dmae Roberts

Another Read Through
3932 N Mississippi Avenue
Portland, Oregon 97227
2016-09-01, 19:00-20:00 PDT (Local Time)

Dmae Roberts will read from her book and give a preview of a larger conversation that will be coming soon with the Oregon Humanities Conversation Project. The Letting Go Trilogies: Stories of a Mixed-Race Family traces four decades of what it means to be a mixed-race adult who sometimes called herself “Secret Asian Woman.” With her personal essays written over a ten-year period, Dmae Roberts journeys through biracial identity, Taiwan, sci-fi, and the trials of her interracial Taiwanese and Oklahoman family amid love, loss and letting go of past regrets and grief. Roberts has been chosen by Oregon Humanities to be a Conversation Project leader with the topic: What Are You? Mixed-Race and Interracial Families in Oregon’s Past and Future. This reading and conversation will draw on her personal experiences and historical research on the mixed-race experience in Oregon.

Dmae will give a preview of her Oregon Humanities Conversation Project topic and feature a reading from her book The Letting Go Trilogies: Stories of a Mixed-Race Family with an interractive talk: “What Are You?” A Mixed-Race Reading & Conversation.”

For more information, click here.

There is nothing unusual in this. There is no tension, no hypocrisy, no contradiction, between [Colin] Kaepernick being a black person of unusual status, fame, and financial success and his demand that the United States treat black people equally. African Americans are a hybrid people, he is nowhere near the first black man of mixed ancestry to protest against racism. Du Bois had white ancestors, Frederick Douglass believed that his father was the white man who owned his body, Malcolm X, with his red hair and light skin, was asked by a student why he identified as black upon his visit to Ghana. There is also the current president of the United States.

Adam Serwer, “Colin Kaepernick’s True Sin,” The Atlantic, August 30, 2016. http://www.theatlantic.com/politics/archive/2016/08/kaepernicks-true-sin/498122/.

Interview with Jonathan Xavier Inda on Racial Prescriptions

Theory, Culture & Society
2015-12-22

Sibille Merz, Doctoral Researcher
Goldsmiths, University of London

Questioning Racial Prescriptions: An interview with Jonathan Xavier Inda

Sibille Merz: Racial Prescriptions provides a timely, illuminating and theoretically-engaged analysis of the making of BiDil, the first (and only) drug that was marketed exclusively to African Americans. Even though it has proven commercially unsuccessful, the drug has triggered a remarkable discussion, academic as well as activist, about the increasing geneticisation of race, the nature of racial health disparities in the US, and the re-articulation of racial politics under neoliberalism. What motivated you to write the book?

Jonathan Xavier Inda: One of my main concerns as a scholar has been to explore the exclusionary politics of race in the United States. For example, my first book, Targeting Immigrants: Government, Technology, and Ethics (2006), deals with racial politics of immigration. The major aim of this book is to situate the government of “illegal” immigration within what scholars have called advanced liberal modes of rule. These are forms of governance in which the political apparatus no longer appears obligated to safeguard the well-being of the population through maintaining a sphere of collective security. Instead, it becomes incumbent upon individuals to take upon themselves the primary responsibility for managing their own security and that of their families. Targeting Immigrants notes that while scholars have nicely analysed how advanced liberal governments work through promoting the self-managing capacities of individuals, they have paid scant attention to how such regimes also operate through practices of exclusion…

…Racial Prescriptions continues my examination of the politics of race in the United States. However, instead of dealing with the domain of immigration, it analyses the field of pharmaceutical production and marketing. The book is intended as a contribution to the rethinking of race and biopower in the genomic age. In The History of Sexuality, Michel Foucault remarks that biopower designates “what brought life and its mechanisms into the realm of explicit calculations and made knowledge-power an agent of transformation of human life” (1980: 143). Biopower thus points to how political and other authorities have assigned themselves the duty of administering bodies and managing collective life. Building on Foucault’s work, scholars such as Paul Rabinow and Nikolas Rose (2006) have sought to rethink biopower for the 21st century by taking into account developments in the genetic and biological sciences. They suggest that new knowledges of life have fundamentally altered society’s capacity to engineer human vitality. Specifically, the molecularisation of life—that is, the understanding of life at the level of genes and molecules—has led to the envisioning of biological existence as a collection of intelligible vital elements that can be identified, isolated, controlled, mobilised, and reassembled. As such, life is no longer seen as natural or immutable destiny, but envisioned as inherently manipulable and re-formable. From this perspective, biopower today is about controlling and managing human biological processes in order to prevent disease, enhance health, and optimise the quality of individual and collective existence…

Read the entire interview here.

Colin Kaepernick’s True Sin

The Atlantic
2016-08-30

Adam Serwer, Senior Editor

The San Francisco quarterback has been attacked for refusing to stand for the Star Spangled Banner—and for daring to criticize the system in which he thrived.

It was in early childhood when W.E.B. Du Bois––scholar, activist, and black radical––first noticed The Veil that separated him from his white classmates in the mostly white town of Great Barrington, Massachusetts. He and his classmates were exchanging “visiting cards,” invitations to visit one another’s homes, when a white girl refused his.

“Then it dawned upon me with a certain suddenness that I was different from the others; or like, mayhap, in heart and life and longing, but shut out from their world by a vast veil. I had thereafter no desire to tear down that veil, to creep through; I held all beyond it in common contempt, and lived above it in a region of blue sky and great wandering shadows,” Du Bois wrote in his acclaimed essay collection, The Souls of Black Folk. “That sky was bluest when I could beat my mates at examination-time, or beat them at a foot-race, or even beat their stringy heads.”

Du Bois’s upbringing as a black child was, in some ways blessed, particularly for the time. He received a good education, he had white teachers who believed in his potential. Yet despite growing up in a white town, far from the bloody, violent turmoil of the post-emancipation South, he learned from childhood that he was different, that a wall yet lay between himself and the other white children. We cannot know who Du Bois might have been had he been raised in a mostly black town or gone to a mostly black school. What we do know is that growing up around white people, with opportunities other blacks did not have, did not make white supremacy invisible to him––on the contrary,the intimacy of his early relationships with whites helped shape who he was.

Ever since 49ers quarterback Colin Kaepernick declared that he would refuse to stand for the national anthem, to refuse “to show pride in a flag for a country that oppresses black people and people of color,” particularly in the form of police brutality, he has drawn personal and bitter responses accusing him of disrespecting the country, police officers, and military service members. Donald Trump, the Republican candidate for president campaigning on a slogan implying America has ceased to be great and whose broadsides against “political correctness” delight his fans, urged Kaepernick to leave the country for expressing the incorrect political views…

Read the entire article here.