Mixed Race Studies

Becoming White: The Experience of Raising Biracial Children

Psychology Today
2018-02-23

Tiffany McLain LMFT
San Francisco, California

Source: Carlos Enrique Santa Maria/123rf

How the racial identity of white mothers is shaped by parenting biracial kids.

Over the past few months, I have been exploring parenthood through the lens of white mothers who are raising biracial children. As a therapist in San Francisco who specializes in working with individuals who straddle cultural, racial and economic worlds, it has been my pleasure to go back to the beginning, so to speak, and have conversations with the mothers of children who may one day sit across from me as they seek to understand how the patterns established in their youth are playing out today in their personal and professional lives.

I’ve been most surprised to learn about the ways in which becoming a parent to a child ‘of color’ has caused these mothers to re-conceptualize what it means to be “white.” While many of the women I interviewed have thought about their racial identity in passing, it wasn’t until they experienced race first hand through this unique lens of parenthood that they really began thinking about the nuances of race relations in America. For many of them, they became aware that they had been thinking of themselves almost as “neutral,” or the “default,” that is, lacking a racialized body—until they had children of their own.

With a thoughtfulness that inspired me, these mothers were willing to reflect openly on the ways they had unwittingly participated in racist systems. The act of having a biracial child shed light on aspects of their own identity that had previously been locked away…

Read the entire article here.

Thoughts on Identity: Who is Hapa?

The Daily Gazette: Swarthmore College’s daily student newspaper. Founded 1997.
Swarthmore, Pennsylvania
2016-04-29

Charlotte Iwasaki

The first time that I consciously considered my multicultural background was in fifth grade when a friend jokingly announced to the class that I was both a Jap and a Nazi. At the time, I laughed along with the class, but I later asked my father what they meant by “Jap” after school. He was vague and kind in answering, but I understood. I knew that my dad was Japanese and that my mom was Caucasian, mostly German, but I never saw myself as really either, or even both. Being mixed race wasn’t something I thought about at the time, but I have never since forgotten.

My parents often tossed around the word “hapa” in reference to my sister and me. They picked up the term back when they were in college in southern California where people often describe anyone who is half-Asian as “hapa.” Growing up, I naturally adopted the word without much thought. But after I entered high school, I began to question what exactly I considered to be my personal identity.

I started the cultural club, Hapa, with the intention of creating a space for people that similarly identify as mixed race and Asian. When I first came to Swarthmore, I was surprised that there wasn’t a community for students from multicultural and multiethnic backgrounds. Everyone in SAO (Swarthmore Asian Organization) was kind and welcoming, but I didn’t feel completely comfortable; I didn’t see anyone like myself in the people around me…

Read the entire article here.

National Geographic acknowledges its racist past, then steps on its message with a cover photo

The Washington Post
2018-03-16

Victor Ray, Assistant Professor of Sociology
University of Tennessee. Knoxville

National Geographic has long offered a kind of pop-cultural imperialist anthropology that centers the white gaze and exoticizes people of color. The current issue of the magazine makes a brave attempt to deal with that messy history around race and racism.

To get an outsider’s view of its coverage of race, National Geographic hired the University of Virginia history professor John Edwin Mason, who studies the history of photography and African history. Mason found that the magazine was often on the wrong side of racial history. For instance, it glossed over the historical significance of the brutal 1960 Sharpeville Massacre, in which white South African police killed 69 unarmed peaceful protesters.

National Geographic’s editors rarely questioned the colonial legacy and power relations that allowed its photographers and writers to shape a global conversation on race and difference that was too accommodating to white supremacy. I was happy to see the magazine take up the laudable goal of addressing its racial history. Many mainstream publications, were they to examine their own history surrounding coverage of race and the protection of white supremacy, would probably not fare much better than National Geographic.

Unfortunately, the cover story for this issue traffics in the very racial cliches the magazine’s editor says National Geographic was guilty of in the past. The cover photo depicts 11-year-old mixed-race twin girls, with the tabloid-esque framing that one is black, the other white. And the headline makes the grand claim that the girls’ story will “make us rethink everything we know about race.”…

Read the entire article here.

Race Policy and [Multi]Racial Americans

David Marx: Book Reviews
2018-01-27

David Marx

Race Policy and [Multi]Racial Americans
Edited by Kathleen Odell Korgen
Policy Press – £18.39

[..] some argue that multiracial identity has the potential to undo race in the United States as long as it attends to social justice and does not present itself as a racially superior category, while other scholars contend that multiracial identity is supportive of White supremacy and is a throwback to earlier, simplistic, and racist conceptualizations of the American mulatto.

Rainier Spencer

I’m almost inclined to embark on this review with just one word: discuss.

The above is the nigh perfect examination question in relation to that of the book’s title, Race Policy and [Multi]Racial Americans, wherein it could be said that each of these twelve, exceedingly well-researched and seemingly provocative essays, act as differing answers.

Admittedly, some may home in more than others, simply due to having been written from a different perspective by an assortment of very fine scholars. But all twelve are undoubtedly designed to make one think, perhaps ponder and no doubt deliberate…

Read the entire review here.

I don’t feel like I know how to navigate the space where I can transfer to him pride for my Senegalese roots but also teach him about colorism, anti-blackness, and white privilege. My blackness has always been a big part of my identity, and I feel lost because I won’t be able to share my lived experiences with my child—although I’m happy that he most likely will be able to bypass many challenges because of his light skin. But what if my child wants to walk around in a traditional Senegalese boubou, or braid his hair in cornrows? It’s clear that mixed race people cannot appropriate their own culture, but I still find myself wondering if people will mistake him for being a Rachel Dolezal-like abomination.

Ndéla Faye, “Dealing with Everyday Racism as a Black Mom with a White-Passing Son,” Broadly., March 14, 2018. https://broadly.vice.com/en_us/article/59knmn/everyday-racism-black-mother-white-passing-child.

American granddaughter of Japanese WW2 detainee searches for clues about his life

NHK World
2018-03-14

Fumio Kanda

The life of a Japanese man who went to the US in search of opportunity was torn apart by World War Two. His life has since been clouded in mystery. Now his granddaughter is on a quest to trace his roots, and connect the pieces of his life.

Growing up, Regina Boone always felt a sense of mystery about her grandfather. But when she turned 13, her father Raymond finally revealed the news. “He just said that ‘You have a Japanese grandfather. I am half-Japanese and half-Black.’ And that makes me one-quarter Japanese. But I didn’t want to make my father uncomfortable. So I stepped back from asking more questions,” she says.

Over the years, Regina’s curiosity grew. And a decade later, she received an old photograph from her father. It was of her grandfather. “It kind took my breath away, actually. Because I didn’t know what to expect,” she says…

View the story here.

Dealing with Everyday Racism as a Black Mom with a White-Passing Son

Broadly.
2018-03-14

Ndéla Faye
London, United Kingdom

Illustration by Erin Aniker

Do they live far?” the woman asks me in the swimming pool changing rooms, nodding her head towards my son. “We live across the river, not far from here,” I reply, not quite understanding the wording of her question. On my way home I realize that her choice of pronoun referred to my son’s family—which she assumed I was not a part of. She did not think my child was mine. I bite my lip and wipe the tears from my eyes.

When white professor Robert E. Kelly’s children interrupted his live interview on the BBC last year, many thought his Korean wife, visible in the background, was the nanny. The incident sparked a much-needed debate on stereotypes and racism, but the truth is this is part and parcel of many non-white mum’s life. Having lived in London for more than a decade, where less than half the population identify as white and British, I have – perhaps naively – been lulled into the idea that people don’t judge me based on the color of my skin. But since the birth of my child, I’ve been proven wrong time and time again.

I notice a shop security guard staring at my son, examining his features and trying to answer the big red question mark blinking in his head. “Are you looking after him for someone?” he blurts out. This time I’m unable to hide my anger. “No, I pushed him out myself,” I reply curtly. I make a swift exit, accompanied by the awkward laughs and raised eyebrows of those who witnessed this unfortunate exchange. Swatting away microaggressions with an invisible bat has become part of my everyday survival.

Part of motherhood is being thrown into a whole new world, but as the mother of a “white-passing” child, I’ve been thrown head first into a place where a playgroup leader asks if I am my child’s guardian—but immediately refers to my white friend and her white baby as “mom and baby.” A place where an Irish woman corrects me on the pronunciation of my own child’s Irish name. A place where I see people flinch with surprise as I nurse my son in public, and I wonder whether they think I’m a hired wet nurse, and keep smiling even though I feel like crying…

Read the entire article here.

Race, or The Last Colonial Struggle in Latin America

Age of Revolutions
2018-03-12

Jason McGraw, Associate Professor of History
Indiana University, Bloomington

Simón Bolívar emancipa los esclavos de Colombia [Simón Bolívar Frees the Slaves of Colombia], Luis Cancino Fernández, Venezuela, 19th century.

Latin America has long captivated outsiders for its seeming absence of a black-white racial binary, fluidity in racial self-ascriptions, and racially-mixed populations. Latin American elites, for their part, willingly adopted this sense of exceptionalism, and for much of the twentieth century the region gained a reputation as home to so-called racial democracies.¹ Yet over the last 30 years, scholars and activists have documented the region’s pervasive anti-black and anti-Indian sentiments and its lack of social mobility for people of African or indigenous descent. Societies once heralded as racially democratic are now exposed for their rampant racist exclusions and inequality, which are often accompanied by fervent disavowals of racism.²

Even as challenges to the myth of racial democracy deserve plaudits, they have arrived with some of their own blinkered assumptions. Like earlier pro-racial democracy polemics, recent critical antiracist scholarship often relies on static notions of culture and ahistorical understandings of Latin America. But what would happen if we pushed back the timeline and examined politics, as well as culture? How would our understanding of Latin America’s racial orders change if we looked at its nineteenth-century revolutionary upheavals?³

Because I can’t cover the entire region or the last two centuries in this blog post, I’ll focus on Colombia, the country I have studied most closely, and on important turning points in the nineteenth-century politics of race. What I hope becomes clear is that both the older myth of racial democracy and increasingly acknowledged racial inequality, each perceived in its own way as an unchanging truth, owe something of their existence to nineteenth-century revolutionary struggles…

Read the entire article here.

A Brutal Heritage Finally Revealed

Book Review
The New York Times
2018-03-16

Sheila A. Kohler

Krystal A. Sital Elwira Katarzyna Maciejewski

SECRETS WE KEPT: Three Women of Trinidad
By Krystal A. Sital
337 pp. W. W. Norton & Company. $25.95.

When Krystal Sital’s grandfather Shiva Singh suffers a cerebral hemorrhage, her grandmother Rebecca, after 53 years of marriage, reacts with calm indifference. Sital, who reveres her tall, strong and generous grandfather, with his white hair and “skin the color of a sapphire sky,” spends much of her suspenseful memoir, “Secrets We Kept: Three Women of Trinidad,” elucidating this response.

With the family patriarch debilitated, Sital’s grandmother and her mother are safe for the first time, able to share their secrets with Sital, who listens, her blood pumping to a “chant I cannot forget.” These vivid memories attack us as they do her, “in waves.”…

…The Trinidad depicted here is rife with prejudice and hate. Hostility persists between the Africans, brought as slaves, and the Indians, who arrived as indentured servants. Those of mixed race are called “mulatto,” “dougla” and “cocopanyol” — “the words are hissed and spat at my family: My grandmother is mixed, my Indian grandfather is not.”…

Read the entire review here.

The Work of Recognition: Caribbean Colombia and the Postemancipation Struggle for Citizenship

University of North Carolina Press
August 2014
344 pages
6.125 x 9.25
6 halftones, 1 map, 4 tables, notes, bibl., index
Paperback ISBN: 978-1-4696-1786-2
eBook ISBN: 978-1-4696-1787-9

Jason McGraw, Associate Professor of History
Indiana University, Bloomington

2015 Michael Jiménez Prize, Colombia Section, Latin American Studies Association

This book tells the compelling story of postemancipation Colombia, from the liberation of the slaves in the 1850s through the country’s first general labor strikes in the 1910s. As Jason McGraw demonstrates, ending slavery fostered a new sense of citizenship, one shaped both by a model of universal rights and by the particular freedom struggles of African-descended people. Colombia’s Caribbean coast was at the center of these transformations, in which women and men of color, the region’s majority population, increasingly asserted the freedom to control their working conditions, fight in civil wars, and express their religious beliefs.

The history of Afro-Colombians as principal social actors after emancipation, McGraw argues, opens up a new view on the practice and meaning of citizenship. Crucial to this conception of citizenship was the right of recognition. Indeed, attempts to deny the role of people of color in the republic occurred at key turning points exactly because they demanded public recognition as citizens. In connecting Afro-Colombians to national development, The Work of Recognition also places the story within the broader contexts of Latin American popular politics, culture, and the African diaspora.