Mixed Race Studies

As a half-white, half-Asian woman I find myself viewed by my white surroundings as a safe and relatable personification of their orientalist fascinations. I theorize that this intercalary role is a convenient tool for white people to mask racial tensions and guilt. By exhibiting acceptance to people of color who embody whiteness, such as in the “lighter is better” advertisement, in the model immigrant trope, as assumed interracial mediators to white people, and as westernized exotic sexual fantasies, white society attempts to maintain its dominance while exhibiting an image of tolerance.

Sophie Buzak-Achiam, “Stop using mixed race people as symbols of interracial unity to ease your white guilt,” Friktion, May 9, 2018. https://friktionmagasin.dk/stop-using-mixed-race-people-as-symbols-of-interracial-unity-to-ease-your-white-guilt-997208eb420b.

According to Alaina Roberts of the University of Pittsburgh, Native American nations “have always had this fear, and a valid fear, that when they accept black people as part of their tribe they are seen as not ‘Indian first’.”

Caleb Gayle, “The black Americans suing to reclaim their Native American identity,” The Guardian, November 2, 2018. https://www.theguardian.com/us-news/2018/nov/02/black-americans-native-creek-nation.

Stop using mixed race people as symbols of interracial unity to ease your white guilt

Friktion
2018-05-09

Sophie Buzak-Achiam

Illustration: Mette Clante

Dutch beer company Heineken has recently faced backlash for its “lighter is better” ad, where a bartender with light skinned Latino appearance slides a beer past three dark skinned Black people towards an Eurasian woman, with whom he shares a wink, before the slogan “sometimes lighter is better” appears. As a mixed race person, who might be racialised in a similar way to the exotic yet safely light skinned woman in the ad, this ad struck a well-known chord. Spending a good half of my life in a white Danish environment, I have often found my ambiguous racial appearance used by white people as a symbol of a conforming, non-threatening otherness. Although still seen as a person of color, I also embody a whiteness that can make me come across as safe mediator to ease racial tensions and white guilt.

Considering the overwhelming whiteness in European advertisement in general, I don’t believe it to be a coincidence that Heineken, as a white owned company, chooses to use people of color and racially ambiguous people as the stars of this ad. In representing the “lighter is better” demographic, the two lighter skinned actors become pawns to the white system which uses them to mask its racism, that becomes perhaps more subtle with the acceptance of some people of color…

Read the entire article here.

The black Americans suing to reclaim their Native American identity

The Guardian
2018-10-02

Caleb Gayle

Rhonda Grayson, with an image of her great-great grandfather Willie Cohee. Photograph: Brett Deering for the Guardian

Their ancestors were black slaves owned by Native Americans. Now they’re suing the Creek nation to fully restore their citizenship

Johnnie Mae Austin and her grandson, Damario Solomon-Simmons, can tell you everything about their ancestry. They can go back as far as 1810, the year Solomon-Simmons’ great-great-great-great-grandfather, Cow Tom, was born. With undeniable pride, they recount the man’s feats of bravery during the civil war, and his leadership within Oklahoma’s Creek population.

In fact, they are so determined to let the world know exactly who Cow Tom was that they’re suing the Creek nation to make sure his descendants aren’t forgotten.

Solomon-Simmons and his grandmother are black, but they argue they’re also Creek, and they’re fighting to reclaim their identity…

Red the entire article here.

Race In/For Cyberspace: Identity Tourism and Racial Passing on the Internet

Works and Days
Volume 13, Numbers 1 & 2 (1995)
pages 181-193

Lisa Nakamura, Gwendolyn Calvert Baker Collegiate Professor; Coordinator and Undergraduate Advisor for the Digital Studies Minor
University of Michigan

A cute cartoon dog sits in front of a computer, gazing at the monitor and typing away busily. The cartoon’s caption jubilantly proclaims, “On the Internet, nobody knows you’re a dog!” This image resonates with particular intensity for those members of a rapidly expanding subculture which congregates within the consensual hallucination defined as cyberspace. Users define their presence within this textual and graphical space through a variety of different activities‹commercial interaction, academic research, netsurfing, real time interaction and chatting with interlocutors who are similarly “connected”‹but all can see the humor in this image because it illustrates so graphically a common condition of being and self definition within this space. Users of the Internet represent themselves within it solely through the medium of keystrokes and mouse-clicks, and through this medium they can describe themselves and their physical bodies any way they like; they perform their bodies as text. On the Internet, nobody knows that you’re a dog; it is possible to “computer crossdress” (Stone 84) and represent yourself as a different gender, age, race, etc. The technology of the Internet offers its participants unprecedented possibilities for communicating with each other in real time, and for controlling the conditions of their own self-representations in ways impossible in face to face interaction. The cartoon seems to celebrate access to the Internet as a social leveler which permits even dogs to express freely themselves in discourse to their masters, who are deceived into thinking that they are their peers, rather than their property. The element of difference, in this cartoon the difference between species, is comically subverted in this image; in the medium of cyberspace, distinctions and imbalances in power between beings who perform themselves solely through writing seem to have deferred, if not effaced…

Read the entire article here or here.

Racial Passing and Its Transatlantic Contexts

5 University Gardens
Room 101
University of Glasgow
Glasgow, United Kingdom
Tuesday, 2018-11-20, 17:15Z

Janine Bradbury, Senior Lecturer in Literature
York St John University York, United Kingdom

The Transatlantic Literary Women are excited to be welcoming Dr. Janine Bradbury to Glasgow to give a paper titled: “Racial Passing and Its Transatlantic Contexts”. The talk takes place in room 101, 5 University Gardens at 5.15pm on Tuesday 20th November with drinks and refreshments available from 5. This is a social, friendly gathering. As always, everyone is welcome. Hope to see you there!

During the late nineteenth and early twentieth centuries, an entire literary genre emerged in the United States that revolved around light skinned, mixed race African Americans who ‘fraudulently’ pretended to be or passed for white in order to ‘evade’ racism, prejudice, and segregation. Films like Imitation of Life brought the topic to a national audience and writers as diverse as William Faulkner, Mark Twain, and Langston Hughes featured passing in their works.

Given that the United States has a distinct history of race relations, how do stories about passing ‘work’ beyond these regional and national contexts? And do American stories about passing inspire and hold relevance for writers across the black Atlantic? How is gender and nationhood represented in these works? And what role do women writers play in the history of the passing genre?

This talk explores the phenomenon of ‘passing-for-white’ as represented in the work of transatlantic literary women ranging from Harlem Renaissance writer Nella Larsen to contemporary British writer Helen Oyeyemi and asks why passing continues to inspire women writers across the West.

For more information, click here.

Deconstructing the Truism of Race as a Social Construct

Hammer Museum
University of California, Los Angeles
10899 Wilshire Boulevard
Los Angeles, California 90024
2018-11-03

Naomi Zack, Professor of Philosophy
University of Oregon

Rebecca Tuvel, Assistant Professor of Philosophy
Rhodes College, Memphis, Tennessee

Diarmuid Costello, Associate Professor of Philosophy
University of Warwick

Philosophers Naomi Zack of the University of Oregon, Rebecca Tuvel of Rhodes College, and Diarmuid Costello of the University of Warwick discuss the ways in which Adrian Piper’s art interrogates racial identity, focusing on specific works as well as Piper’s own writings about race, “Passing for White, Passing for Black” and Escape to Berlin: A Travel Memoir.

Adrian Piper, Self-Portrait Exaggerating My Negroid Features, 1981 Pencil on paper. 10 × 8 in. (25.4 × 20.3 cm). The Eileen Harris Norton Collection © Adrian Piper Research Archive Foundation Berlin.

View the discussion (03:04:11) here.

Misty Copeland: the trailblazing ballerina loved by Prince, Obama and Disney

The Guardian
2018-11-07

Lyndsey Winship, Dance Critic

‘I had this awakening’ … Misty Copeland. Photograph: Danielle Levitt for the Observer

She thinks ballet’s broken – and has a plan to fix it. The star of Disney’s Nutcracker reboot talks about racism, nude shoes and growing up bendy

Ballet was definitely my escape,” says Misty Copeland. “It was the first thing I’d ever experienced in my life that was mine – only mine, not my five other siblings’. It gave me a voice, made me feel powerful.”

When Copeland discovered ballet she was 13, living with her mother and siblings in a motel in California. She was a shy, slight child who rarely spoke and tried not to be noticed. Twenty-three years later, hers is the kind of transformation story even ballet might think far-fetched. In 2015, she became the first black female principal dancer at American Ballet Theatre – and with that a spokesperson, poster girl, and bona fide star. Barack Obama sought her out as an adviser, Prince invited her on tour, Spike Lee wants her in his films, and people queue up to meet her at the stage door of the Metropolitan Opera House in New York.

And now the latest chapter in her real-life fairytale has begun to unfold. Copeland is dancing in Disney’s The Nutcracker and the Four Realms, a cinema revamp of the Christmas favourite starring Keira Knightley, Helen Mirren and Morgan Freeman…

Read the entire article here.

Race and Cultural Practice in Popular Culture

Rutgers University Press
2018-10-17
296 pages
6 x 9
Paperback ISBN: 978-1-9788-0130-1
Cloth ISBN: 978-1-9788-0131-8
PDF ISBN: 978-1-9788-0134-9
EPUB ISBN: 978-1-9788-0132-5
MobiPocket ISBN: 978-1-9788-0133-2

Edited by:

Domino Perez, Associate Professor of English
University of Texas, Austin

Rachel González-Martin, Assistant Professor of Mexican American and Latina/o Studies
University of Texas, Austin

Race and Cultural Practice in Popular Culture is an innovative work that freshly approaches the concept of race as a social factor made concrete in popular forms, such as film, television, and music. The essays collectively push past the reaffirmation of static conceptions of identity, authenticity, or conventional interpretations of stereotypes and bridge the intertextual gap between theories of community enactment and cultural representation. The book also draws together and melds otherwise isolated academic theories and methodologies in order to focus on race as an ideological reality and a process that continues to impact lives despite allegations that we live in a post-racial America. The collection is separated into three parts: Visualizing Race (Representational Media), Sounding Race (Soundscape), and Racialization in Place (Theory), each of which considers visual, audio, and geographic sites of racial representations respectively.

Table of Contents

• List of Illustrations
• “Assembling an Intersectional Pop Cultura Analytical Lens: A Foreword”
• Introduction: Re-imagining Critical Approaches to Folklore and Popular Culture / Domino Renee Perez and Rachel González-Martin
• Part I: Visualizing Race
  • “A Thousand ‘Lines of Flight’: Collective Individuation and Racial Identity in Netflix’s Orange Is the New Black and Sense8” / Ruth Y. Hsu
  • “Performing Cherokee Masculinity in The Doe Boy” / Channette Romero
  • “Truth, Justice, and the Mexican Way: Lucha Libre, Film, and Nationalism in Mexico” / James Wilkey
  • “Native American Irony: Survivance and the Subversion of Ethnography” / Gerald Vizenor
• Part II: Sounding Race
  • “(Re)imagining Indigenous Popular Culture” / Mintzi Auanda Martínez-Rivera
  • “My Tongue is Divided into Two” / Olivia Cadaval
  • “Performing Nation Diva Style in Lila Downs and Astrid Hadad’s La Tequilera” / K. Angelique Dwyer
  • “(Dis)identifying with Shakira’s ‘Global Body’: A Path Towards Rhythmic Affiliations Beyond the Dichotomous Nation/Diaspora” / Daniela Gutiérrez López
  • “Voicing the Occult in Chicana/o Culture and Hybridity: Prayers and the Cholo-Goth Aesthetic” / José G. Anguiano
• Part III: Racialization in Place
  • “Ugly Brown Bodies: Queering Desire in Machete” / Nicole Guidotti-Hernández
  • “Bitch, how’d you make it this far?”: Strategic Enactments of White Femininity in The Walking Dead” / Jaime Guzmán and Raisa Alvarado Uchima
  • “Bridge and Tunnel: Transcultural Border Crossings in The Bridge and Sicario” / Marcel Brousseau
  • “Red Land, White Power, Blue Sky: Settler Colonialism and Indigeneity in Breaking Bad” / James H. Cox
• Acknowledgments
• Notes on Contributors
• Index

Becoming Creole: Nature and Race in Belize

Rutgers University Press
2018-11-01
226 pages
24 b&w images
6 x 9
Paperback ISBN: 978-0-8135-9698-3
Cloth ISBN: 978-0-8135-9699-0
EPUB ISBN: 978-0-8135-9700-3
MobiPocket ISBN: 978-0-8135-9701-0
PDF ISBN: 978-0-8135-9702-7

Melissa A. Johnson, Professor of Anthropology
Southwestern University, Georgetown, Texas

Becoming Creole explores how people become who they are through their relationships with the natural world, and it shows how those relationships are also always embedded in processes of racialization that create blackness, brownness, and whiteness. Taking the reader into the lived experience of Afro-Caribbean people who call the watery lowlands of Belize home, Melissa A. Johnson traces Belizean Creole peoples’ relationships with the plants, animals, water, and soils around them, and analyzes how these relationships intersect with transnational racial assemblages. She provides a sustained analysis of how processes of racialization are always present in the entanglements between people and the non-human worlds in which they live.

Table of Contents

• Contents
• List of Illustrations
• Acknowledgements
• 1. Introduction: Becoming Creole
• 2. Hewers of Wood: Histories of Nature, Race and Becoming
• 3. Bush: Racing the More than Human
• 4. Living in a Powerful World
• 5. Entangling the More than Human: Becoming Creole
• 6. Wildlife Conservation, Nature Tourism and Creole Becomings
• 7. Transnational Becomings: From Deer Sausage to Tilapia
• 8. Conclusion: Livity and (Human) Being
• Appendix/Glossary: Belizean Kriol Words and the More than Human??
• Bibliography
• Index
• About the Author