Scholarly perspectives on the mixed race experience.
Throughout the various media realms—television, film, news media, and the less clearly defined intersecting worlds of music, sports, and youth culture—representations of interracial sex and relationships follow certain patterns, and what emerges is a delicate dance between interracial sex sells and interracial sex alienates. The small number of representations as well as the particular types of depictions of interracial relationships, when they are shown, reveals the lingering opposition to interracial sexuality and marriage as well as the persistent racialized images of racial Others and the protection of whiteness. Interracial representations are symbolic struggles over meaning, not only in how interracial relationships are portrayed but also in how they are received, understood, and responded to in the larger society. In particular, interracial images are used to perpetuate negative stereotypes yet are simultaneously marketed as an example of how color-blind we have become and of the declining significance of race. Yet one may ask, Why are interracial relationships shown at all if they are still widely opposed by whites and other racial groups? The answer is twofold, as we have seen throughout the book, that showing interracial relationships is a necessary piece of the current rhetoric that asserts race no longer matters and the representations are only shown in ways that either deviantize these relationships, privilege whiteness, or support the contention that America is color-blind.
Single race privilege is not understanding I am not a single race.
Single race privilege is trying to make me pick one of those races and not understanding why that is difficult.
Single race privilege is trying to explain that picking one race over the other is like asking you to pick a favorite child or parent and you thinking it’s not the same thing…
Every few months I come across assimilated Asian men venting on social media about the time one of their white neighbors in buildings just like mine in Brooklyn mistook them for delivery men, inevitably followed by a firm statement of their credentials: “I guess he didn’t know, I am a journalist/doctor/lawyer/hedge-fund manager!” It’s embarrassing for both sides when this happens, but the implication has always felt so bizarre to me; the real offense is being mistaken for being poor. What sets modern, assimilated Asian Americans apart, when it comes to these sorts of differentiations made by so many immigrant groups, is that our bonds with our brothers and sisters are mostly superficial markers of identity, whether rituals around boba tea, recipes or support for ethnic-studies programs and the like. Indignation tends to be flimsy — we are mad when white chefs cook food our parents cooked, or we clamor about what roles Scarlett Johansson stole from Asian actors. But the critiques generally stay within those sorts of consumerist concerns that do not really speak to the core of an identity because we know, at least subconsciously, that the identity politics of the modern, assimilated Asian American are focused on getting a seat at the wealthy, white liberal table. Or, if we want to be generous, we fight about food and representation and executive-suite access because we want our children to live without really having to think about any of this — to have the spoils of full whiteness.
We, in other words, want to become as white as white will allow…
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Elizabeth Obregón, Ph.D. candidate in Anthropology University of Illinois, Chicago
A man holds his grandson inside the doorway of a fruit and vegetable shop in Havana, Cuba. Artur Widak/NurPhoto/Getty Images
In the 1960s, Fidel Castro’s revolutionary Communist government claimed to have eradicated racism in Cuba. An anthropologist explores how racial hierarchies persist despite these official narratives, shaping family dynamics and significantly limiting opportunities for Afro-Cubans.
I sat waiting for Yudell* to finish his shift at the paladar, or small-scale private restaurant, in the central Vedado neighborhood in Havana. I’d already interviewed a few of the workers there. As I bided my time at a corner table on the outdoor patio, two of the waiters began to tease Yudell, yelling across to me, “Don’t believe what he says! He will probably tell you that he is Negro because he is a racist!”
Yudell timidly looked at me across the patio and chuckled. Growing up Cuban American, I had been to Cuba on past occasions to visit family, but this time I was there to conduct ethnographic interviews on processes of racialization for my dissertation in anthropology. I knew from experience that I had to tread carefully when entering conversations about race in Cuba.
In Cuba, a place where the revolutionary Communist government has claimed to have eliminated racial inequality, directly speaking of race is more than taboo; it is counterrevolutionary.
When we sat down for our interview a little later, Yudell proudly described himself exactly as his co-workers had said he would: “I am Negro” (a Black man). We talked about the persistence of colorism in Cuba, a system of discrimination based on skin color. Yudell chose not to self-identify as a Mulato (a mixed-race person) or a Moro (a dark-skinned person with a thin nose and “good hair”), since he saw such taken-for-granted racialized categories as a way for individuals to distance themselves from Blackness…
Ending the use of race-based multipliers in these and dozens of other calculators will take more than a task force in one medical specialty. It’ll need researchers to not just believe, but act on the knowledge that race is not biology, and for the biomedical research enterprise to implement clearer standards for how these calculators are used. Otherwise, it’s just a matter of time before another tool that wrongly uses race to make decisions about patients’ bodies trickles into clinical care.
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Artwork by Kensuke Koike. Photograph by Tommy Kha for The New York Times.
We’re the fastest-growing demographic group in the U.S. But when it comes to the nation’s racial and ethnic divisions, where do we fit in?
During the first days of the Trump administration, when my attention was split between the endless scroll of news on my phone and my infant daughter, who was born five days before the inauguration, I often found myself staring at her eyes, still puffy and swollen from her birth. My wife is half Brooklyn Jew, half NewportWASP, and throughout her pregnancy, I assumed that our child would look more like her than like me. When our daughter was born with a full head of dark hair and almond-shaped eyes, the nurses all commented on how much she looked like her father, which, I admit, felt a bit unsettling, not because of any racial shame but because it has always been difficult for me to see myself in anyone or anything other than myself. But now, while my wife slept at night, I would stand over our daughter’s bassinet, compare her face at one week with photos of myself at that delicate, lumpen age and worry about what it might mean to have an Asian-looking baby in this America rather than one who could either pass or, at the very least, walk around with the confidence of some of the half-Asian kids I had met — tall, beautiful, with strange names and a hard edge to their intelligence.
These pitiful thoughts quickly passed — for better or worse, my talent for cultivating creeping doubts is only surpassed by an even greater talent for chopping them right above the root. The worries were replaced by the normalizing chores of young fatherhood. But sometimes during her naps, I would play the “Goldberg Variations” on our living-room speakers and try to imagine the contours of her life to come…
My daughter spent her first two years in a prewar apartment building with dusty sconces and cracked marble steps in the lobby. The hallways had terrible light because the windows had been painted over with what in a less enlightened time might have been called a “flesh tone” color. Such cosmetic problems will improve with the arrival of more people like us — the shared spaces will begin to look like the building’s gut-renovated apartments, with their soapstone countertops, recessed light fixtures, the Sub-Zero refrigerators bought as an investment for the inevitable sale four to six years down the road.
At the time, it seemed like the other markers of her upper-middle-class life — grape leaves from the Middle Eastern grocery Sahadi’s, the Japanese bridges of the Brooklyn Botanic Garden, weekends at her grandparents’ home in Newport — would keep pace with the changes in the building. If she enrolled at St. Ann’s or Dalton or P.S. 321, in nearby Park Slope, she would join other half-Asian and half-white children at New York City’s wealthiest schools…
If nothing in medicine changes, it’s just a matter of time before yet another race-based risk calculator harms people of color.
RECENTLY, TWO LEADING medical associations recommended ending a decades-old practice among doctors: using race as one of the variables to estimate how well a person’s kidneys filter waste out of their bodies. Before, clinicians would look at the levels of a certain chemical in blood, then multiply it by a factor of approximately 1.15 if their patient was Black. Using race to estimate kidney function contributes to delays in dialysis, kidney transplants, and other life-saving care for people of color, especially Black patients.
To make the recent decision, 14 experts spent approximately a year evaluating dozens of alternative options, interviewing patients, and weighing the impact of keeping race in the equation. Their final recommendation ensures the corrected kidney equation is equally precise for everyone, regardless of race.
Yet other risk equations that include race are still being used—including ones that have been used to deny former NFL players’ payouts in a concussion settlement, ones that might contribute to underdiagnosing breast cancer in Black women, and ones that have miscalculated the lung function of Black and Asian patients. Ending the use of race-based multipliers in these and dozens of other calculators will take more than a task force in one medical specialty. It’ll need researchers to not just believe, but act on the knowledge that race is not biology, and for the biomedical research enterprise to implement clearer standards for how these calculators are used. Otherwise, it’s just a matter of time before another tool that wrongly uses race to make decisions about patients’ bodies trickles into clinical care…
Of these GIs, 130,000 were African American who landed in cities such as Bristol between 1942 and 1945.
For many Brits, this was their first time meeting a person of colour, but in Bristol, the public were incredibly welcoming to their American visitors, with some pubs such as The Colston Arms refusing to adhere to US segregation practices.
America’s stringent Jim Crow laws were not limited to the United States alone, as the army was officially segregated until 1948…
…Professor of social and cultural history at Anglia Ruskin University, Lucy Bland said: “From all accounts a lot of local people much preferred the Black GIs…
Rebecca Hall revealed a personal link to her directorial debut Passing at Deadline’s Contenders Film: London this morning. Joined on stage by stars Ruth Negga and André Holland, she explained why she adapted Nella Larsen’s 1929 novel. “My mother’s from Detroit and her father was African American and passed for white his whole life. When I read the book, it clicked into place: obviously that’s what my grandfather did — for his family, his children’s life.”
Based on Nella Larsen’s 1929 novel, writer-director Hall’s Passing explores the lives of two mixed-race childhood friends, Irene (Tessa Thompson) and Clare (Ruth Negga), who reunite as adults. They become involved in each other’s lives and explore how they diverged due to Irene identifying as Black while Clare “passes” as white. Holland, Alexander Skarsgård, Bill Camp and Gbenga Akinnagbe also star in the film, which premiered at Sundance. Netflix acquired the pic in February for nearly $15 million…
In Fanny Hurst’s novel, Delilah’s daughter dreams of working in white restaurants, achieves her dream of passing and marries a white man before escaping America and her identity. In the 1934 movie as well as Sirk’s version Delilah/Annie’s daughter doesn’t get away so cleanly.
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Namwali Serpell, Professor of English Harvard University, Cambridge, Massachusetts
Genevieve Gaignard, People Make the World Go Round, 2019. Photo: Robert Wedemeyer. Courtesy the artist and Vielmetter Los Angeles.
This essay was first delivered in September 2021 as the Finzi-Contini Lecture at Yale University’s Whitney Humanities Center. The Finzi-Contini lectureship was endowed in 1990 by the Honorable Guido Calabresi, Judge, U.S. Court of Appeals for the Second Circuit and former Dean of the Yale Law School, and Dr. Paul Calabresi, in memory of their mother, Bianca Maria Finzi-Contini Calabresi.
WHAT IF YOU COULD change your race? Some disturbing scandals of late have put this hypothetical to the reality test. A cluster of white American academics and activists, all women it seems, have been revealed to have spent years cosplaying a different race—Latinx, North African, black—deceiving their colleagues and comrades. The valedictorian of this recent class of racial fakers remains Rachel Dolezal, the former college instructor, activist, and president of an NAACP chapter, who was outed by a reporter in 2015. She confessed that she was “born white to white parents,” but still declares herself to be “racially human” and culturally black.
Such deceptions are nothing new. Racial hoaxes have been around for a long time, as Laura Browder explains in Slippery Characters: Ethnic Impersonators and American Identities (2000). In the mid-nineteenth century, P. T. Barnum showcased people of concocted races, such as “the Circassian Beauty,” and promoted a “Negro” who claimed to have discovered “a weed that turns a black person white.” Newspapers at the time called out runaway slave imposters, who went around “soliciting money,” “purchasing relatives and friends.” White writers published fake slave narratives, with some unconscious tells, according to Browder: their narrators tend to discover that slavery is bad (as if this were not obvious) and to betray both “disgust with the African-American body” and “an obsession with physical pain.” As late as the 1920s, the British- born Archibald Stansfeld Belaney disguised himself as Grey Owl, a Native American man. In his 2017 history Bunk, Kevin Young notes that “the hoax regularly steps in when race rears its head—exactly because it too is a fake thing pretending to be real.”…
