Mixed Race Studies

Finding oneself in ‘Surviving the White Gaze’

The Boston Globe
2021-01-28

Blaise Allysen Kearsley, Globe Correspondent

Judith Rudd for The Boston Globe

Surviving The White Gaze: A Memoir
By Rebecca Carroll
Simon & Schuster, 320 pp., $26

The core function of tween- and teen-hood is the lofty job of figuring out who we are, as if puberty isn’t harrowing enough. Human nature forces us to make sense of our childhood experiences, how we feel about the way others perceive us, and to chart the topography of our own voice.

But for Black and brown kids, there’s the added hurdle of the white gaze. Foundational to the centering and elevation of whiteness in America, the white gaze sees Blackness only within the context of comparison and alterity. It’s the shallow lens of privilege, ingrained bias, and misrepresentation that creates both violent acts and micro-aggressive behaviors. It’s the white police officer brutalizing Black citizens without cause or provocation, the white educator who instinctively adjusts their expectations for a Black student, and in Rebecca Carroll’s unflinching memoir “Surviving the White Gaze,” it’s the fifth grade teacher who tells her she’s “pretty for a Black girl,” and the heritage her family never talks about…

Read the entire review here.

Free People of Color History Conversation (Zoom Virtual Event)

Cape Fear Museum
814 Market Street
Wilmington, North Carolina 28401
Friday, 2021-02-05, 17:00Z (12:00 EST)

Jan Davidson, Cape Fear Museum and Host

In 1860, 12 percent of the free people of color in slave states lived in North Carolina. Join UNCG professor Dr. Warren Milteer and Cape Fear Museum on Zoom for a conversation about the lives of free men, women, and children of color in our region. Dr. Milteer, who authored North Carolina’s Free People of Color, will discuss his work with Museum historian Dr. Jan Davidson.

Warren Eugene Milteer, Jr. is an assistant professor of history at the University of North Carolina at Greensboro. He received his Ph.D. from the University of North Carolina at Chapel Hill in 2014. His publications include two academic books, Beyond Slavery’s Shadow: Free People of Color in the South (forthcoming with UNC Press, 2021) and North Carolina’s Free People of Color, 1715-1885 (LSU Press, 2020), the independently published Hertford County, North Carolina’s Free People of Color (2016), as well as articles in the Journal of Social History and the North Carolina Historical Review. Milteer was the recipient of the Historical Society of North Carolina’s R. D. W. Connor Award in 2014 and 2016 for the best journal article in the North Carolina Historical Review…

For more information, click here. To join the conversation, click here.

North Carolina Free People of Color, 1715-1885 with Warren Eugene Milteer Jr.

Research at the National Archives and Beyond
2020-06-25

Bernice Bennett, Host

Warren Eugene Milteer Jr. examines the lives of free persons categorized by their communities as negroes, mulattoes, mustees, Indians, mixed-bloods, or simply free people of color. From the colonial period through Reconstruction, lawmakers passed legislation that curbed the rights and privileges of these non-enslaved residents, from prohibiting their testimony against whites to barring them from the ballot box. While such laws suggest that most white North Carolinians desired to limit the freedoms and civil liberties enjoyed by free people of color, Milteer reveals that the two groups often interacted—praying together, working the same land, and occasionally sharing households and starting families. Some free people of color also rose to prominence in their communities, becoming successful businesspeople and winning the respect of their white neighbors.

Warren Eugene Milteer Jr. is assistant professor of history at the University of North Carolina at Greensboro and is the author of North Carolina’s Free People of Color, 1715–1885.

Listen to the episode (00:45:57) here. Download the episode here.

Aftershocks: Dispatches from the Frontlines of Identity

Sceptre (an imprint of Hodder & Stoughton)
2021-02-04
320 pages
Hardcover ISBN: 9781529342864
eBook ISBN: 9781529342888

Nadia Owusu

I have lived in disaster and disaster has lived in me. Our shared languages are thunder and reverberation.

When Nadia Owusu was two years old her mother abandoned her and her baby sister and fled from Tanzania back to the US. When she was thirteen her beloved Ghanaian father died of cancer. She and her sister were left alone, with a stepmother they didn’t like, adrift.

Nadia Owusu is a woman of many languages, homelands and identities. She grew up in Rome, Dar-es-Salaam, Addis Ababa, Kumasi, Kampala and London. And for every new place there was a new language, a new identity and a new home. At times she has felt stateless, motherless and identity-less. At others, she has had multiple identities at war within her. It’s no wonder she started to feel fault lines in her sense of self. It’s no wonder that those fault lines eventually ruptured.

Aftershocks is the account of how she hauled herself out of the wreckage. It is the intimate story behind the news of immigration and division dominating contemporary politics. Nadia Owusu’s astonishingly moving and incredibly timely memoir is a nuanced portrait of globalisation from the inside in a fractured world in crisis.

No Future in This Country: The Prophetic Pessimism of Bishop Henry McNeal Turner

University Press of Mississippi
November 2020
208 pages
Hardcover ISBN: 9781496830708
Paperback ISBN: 9781496830692

Andre E. Johnson, Associate Professor of Rhetoric and Media Studies
University of Memphis, Memphis, Tennessee

A critical study of the career of the nineteenth-century bishop

No Future in This Country: The Prophetic Pessimism of Bishop Henry McNeal Turner is a history of the career of Bishop Henry McNeal Turner (1834–1915), specifically focusing on his work from 1896 to 1915. Drawing on the copious amount of material from Turner’s speeches, editorial, and open and private letters, Andre E. Johnson tells a story of how Turner provided rhetorical leadership during a period in which America defaulted on many of the rights and privileges gained for African Americans during Reconstruction. Unlike many of his contemporaries during this period, Turner did not opt to proclaim an optimistic view of race relations. Instead, Johnson argues that Turner adopted a prophetic persona of a pessimistic prophet who not only spoke truth to power but, in so doing, also challenged and pushed African Americans to believe in themselves.

At this time in his life, Turner had no confidence in American institutions or that the American people would live up to the promises outlined in their sacred documents. While he argued that emigration was the only way for African Americans to retain their “personhood” status, he also would come to believe that African Americans would never emigrate to Africa. He argued that many African Americans were so oppressed and so stripped of agency because they were surrounded by continued negative assessments of their personhood that belief in emigration was not possible. Turner’s position limited his rhetorical options, but by adopting a pessimistic prophetic voice that bore witness to the atrocities African Americans faced, Turner found space for his oratory, which reflected itself within the lament tradition of prophecy.

Race and Media: Critical Approaches

New York University Press
December 2020
320 pages
6.00 x 9.00 in
11 b/w illustrations
Hardcover ISBN: 9781479895779
Paperback ISBN: 9781479889310

Edited by:

Lori Kido Lopez, Associate Professor in Media and Cultural Studies
University of Wisconsin, Madison

A foundational collection of essays that demonstrate how to study race and media

From graphic footage of migrant children in cages to #BlackLivesMatter and #OscarsSoWhite, portrayals and discussions of race dominate the media landscape. Race and Media adopts a wide range of methods to make sense of specific occurrences, from the corporate portrayal of mixed-race identity by 23andMe to the cosmopolitan fetishization of Marie Kondo. As a whole, this collection demonstrates that all forms of media—from the sitcoms we stream to the Twitter feeds we follow—confirm racism and reinforce its ideological frameworks, while simultaneously giving space for new modes of resistance and understanding.

In each chapter, a leading media scholar elucidates a set of foundational concepts in the study of race and media—such as the burden of representation, discourses of racialization, multiculturalism, hybridity, and the visuality of race. In doing so, they offer tools for media literacy that include rigorous analysis of texts, ideologies, institutions and structures, audiences and users, and technologies. The authors then apply these concepts to a wide range of media and the diverse communities that engage with them in order to uncover new theoretical frameworks and methodologies. From advertising and music to film festivals, video games, telenovelas, and social media, these essays engage and employ contemporary dialogues and struggles for social justice by racialized communities to push media forward.

Contributors include: Mary Beltrán, Meshell Sturgis, Ralina L. Joseph, Dolores Inés Casillas, Jennifer Lynn Stoever, Jason Kido Lopez, Peter X Feng, Jacqueline Land, Mari Castañeda, Jun Okada, Amy Villarejo, Aymar Jean Christian, Sarah Florini, Raven Maragh-Lloyd, Sulafa Zidani, Lia Wolock, Meredith D. Clark, Jillian M. Báez, Miranda J. Brady, Kishonna L. Gray, and Susan Noh.

In Ireland, Lifting a Veil of Prejudice Against Mixed-Race Children

The New York Times
2021-01-15

Caelainn Hogan

Jess Kavanagh says she always knew that her mother, Liz, was adopted. “It was obvious,” she said. “My grandparents were white and my mam was Black.” Paulo Nunes dos Santos for The New York Times

The singer Jess Kavanagh is working to raise awareness about the experiences of mixed-race Irish people, particularly those born in the country’s infamous mother and baby homes.

While helping her mother work merchandise tables at some of Dublin’s most respected venues, Jess Kavanagh first got a taste for the music scene. When she started doing gigs herself — a petite singer with a belter of a voice — people would come up after to tell her she sounded “like a Black person,” the last words half whispered.

They were assuming she was white.

Ms. Kavanagh, a rising solo star in Ireland after years touring with acts like Hozier and the Waterboys, had to form what she calls a “linguistic arsenal” to express her experience as a mixed-race Irish woman. What drives her to speak out is a legacy of silence. As the daughter of a Black Irish woman who was born in one of Ireland’s infamous mother and baby homes, she is raising awareness about how those institutions hid away generations of mixed-race Irish children.

More than five years ago, reports that children were interred in a sewage system at a mother and baby institution in Tuam, in western Ireland, compelled the Irish government to open an investigation into the institutions, where unmarried women and girls who became pregnant were sent. They were run by religious orders.

The final report, published on Tuesday, confirmed that of the 57,000 children born in Ireland’s 18 homes over several decades starting in 1920, around 9,000 died…

Read the entire article here.

The Cultural Coach: Being biracial should be a bridge, not a wall

The Philadelphia Daily Sun
Philadelphia, Pennsylvania
2020-12-31

Linda S. Wallace

Dear Cultural Coach:

I am one of four biracial children in my family. My grandfather and I were doing an essay on the state of Black youths in America. I brought the question to my grandfather, “Where do I fit in?” My grandfather’s reaction was, “What do you mean?” I explained that I am neither Black nor white. Then he asked me how I felt, and I said, “At school, for example, when I hang out with the Blacks, then the Black girls see me as a Black girl. But when I hang out with the white girls, some Black girls see me as a white girl.” In my family on my mom’s side, my grandfather does not claim me.”

In between two worlds

Dear In Between:

You belong to the cultural communities of both your mother and your father.

It is unfortunate that some of your relatives won’t claim you because you are biracial. Please don’t let their beliefs define you. Don’t ever give anyone the power to change the way you feel about yourself.

Every so often in life, you will cross paths with individuals who are prejudiced or just mean. It is important to learn how to repel these statements so that you can hold on to self-confidence and pride…

Read the entire article here.

Black for a Day: White Fantasies of Race and Empathy [Smith Review]

The Black Scholar: Journal of Black Studies and Research
Volume 50, (Winter 2020) – Issue 4: Black Girlhood
pages 86-88
DOI: 10.1080/00064246.2020.1811610

Justin Smith, Ph.D. candidate in English and African American
Pennsylvania State University

Black for a Day: White Fantasies of Race and Empathy, by Alisha Gaines. Chapel Hill: University of North Carolina Press, 2017. $27.95, paperback. 230 pages.

Black for a Day takes on “white-to-Black” racial passing through five readings of first-hand accounts. While it would be simple enough to bring up such examples of passing as nothing more than farces, Alisha Gaines offers a valuable genealogy of this phenomenon, seeking to view these incidents through the lens of (failed) empathy. Gaines introduces the book with a personal anecdote about how she was responsible for makeup in her majority-white school’s version of Finian’s Rainbow, and one of her jobs was to apply blackface to one of the white actors for a scene where the character magically transforms from white-to-Black. Initially, Gaines did not see a problem with doing this, but she came to see this event as revealing “profound, uncomfortable, and often contradictory assumptions about the bodies we inhabit” (3). Consequently, Gaines sets out to “(construct) a genealogy of temporary black individuals operating under the alibi of racial empathy” and borrows her definition of empathy from bell hooks’s definition of “eating the other,” which, “highlight|s| how empathy fails to bring about systemic or institutional racial change” (8).

In the first chapter, “Good Niggerhood,” Gaines examines Ray Sprigle, a journalist who went “undercover” in 1948 in an effort to document an authentic Black experience. Sprigle finds it important to go to the South since he assumes the South is where the real racism is. Gaines spends a good portion of the chapter discussing “Dixie terror”: the assumption that the South—no particular place in the South, but just the imaginary of the generalized South—is where racism resides, and that “only violence and suffering render black bodies worthy of attention” (23). Gaines pushes back on these claims, arguing that racism is not restricted by geography, and that Black life is more than just violence and suffering. Gaines has two main critiques of Sprigle. The first is that he “never learned what it meant to be a black man, and instead, he only learned how to be a ‘good nigger'” (31). The second is that “he confuses black epistemology, experience, and narrative authority with making a few new black friends” (36). She argues that Sprigle does not have any sort of authentic Black experience due to his penchant for being obsequious when in disguise, but he also speaks…

Read or purchase the review here.

Afro-Argentines: How Black People Were Systematically Whitewashed From Argentine History

The Bubble
2018-07-03

Allie Pitchon

Afroargentines playing candombe porteño near of a bonfire of Saint John (San Juan) in 1938. via africanarguments.org

Argentina is perceived by many to be a primarily white, European country, with Buenos Aires often referred to as the “Paris of Latin America” in popular culture. This perception is rooted in a post-colonial process where Argentine leaders and intellectuals in the 19th century, especially during the Generation of 1837 and the Generation of 1880, actively made an effort to systematically erase Black Argentines from the country’s history, popular culture, and society in an effort to position the nation as a global power modeled after the US and Europe.

By the second half of the 1700’s, roughly a third of the population of Buenos Aires was comprised of Afro-Argentines. While some were free, most were enslaved, brought in slave ships during the late 16th century in the hundreds of thousands to work as domestic servants and on plantations in the Rio de la Plata region. During the 18th and 19th centuries, people of African descent spread across Argentina. In some provinces, including Salta, Córdoba, Santiago del Estero, and Catamarca, Black Argentines accounted for roughly half the population. Meanwhile, General San Martín’s army was heavily comprised of Afro-Argentines. In the battle of Chacabuco, for instance, which was key in helping liberate Chile from Spanish rule, half of the soldiers were Afro-Argentines promised freedom from slavery in exchange for military service…

Read the entire article here.