Scholarly perspectives on the mixed race experience.
“I mean, how do you explain… to children that slavery existed in freedom-loving America, No. 1; and No. 2, how do you explain to a child about an enslaved heritage shrouded in miscegenation? It’s not an easy thing to do.” —Regina Mason
Jeremiah Paprocki is the Cubs’ first Black PA announcer and at the age of 21 also becomes one of the youngest in baseball. Photo courtesy of the Chicago Cubs
Many fans dream of having their voices echo around historic Wrigley Field while reading the names of Cy Young Award winners, MVPs and future Hall of Famers.
One lifelong Cubs fan is getting a chance to do just that.
There’s a booming new voice in Wrigleyville, and it belongs to 21-year-old Jeremiah Paprocki. The Cubs hired Paprocki to be their new public-address announcer, making him the first African American in team history to hold the position. He also is thought to be the youngest P.A. announcer in Major League Baseball…
Sayaka Osanami Törngren Malmö Institute for Studies of Migration, Diversity and Welfare Malmö University, Malmö, Sweden
Yuna Satob
Graduate School of Human Relations Keio University, Tokyo, Japan
Although the number of multiracial and multiethnic Japanese who are socially recognised and identified as haafu (mixed) has increased due to a rise in intermarriages, the identities and experiences of mixed persons in Japan are seldom critically analysed. Based on interviews with 29 multiracial and multiethnic individuals residing in Japan, this article explores not only how multiracial and multiethnic Japanese identify themselves but also how they feel they are identified by others in society. The analysis shows that multiracial and multiethnic persons self-identify in a way that goes beyond either-or categories and the binary notions of Japanese/foreigner. It also reveals how both multiracial and multiethnic persons face a gap between self-identity and ascribed identity and that they negotiate this gap in various ways. However, the gap and the negotiation process that multiracial persons face differ to those of multiethnic persons. Multiracial persons whose mixedness is phenotypically visible experience more constraints in their ethnic options and have more difficulty in passing as Japanese, whereas multiethnic persons whose mixedness is invisible can pass as Japanese more easily but face constraints in their ethnic option to be identified as mixed and in claiming their multiethnic background.
From fragmented ransom notes to hanging footnotes, contemporary fairy tales to coded text, interconnecting pieces of modal flash fiction to backwards fractal narratives about gradual blindness, transgressive listicles to how-to guides for performative wokeness, variable destinies in downtown Chicago to impossible dating applications, counterfactual relationships to the French translation of adolescence, the conceptual, language-driven short stories in Counterfactual Love Stories & Other Experiments are an exploration of not just mixed-race/hapa identity in Michigan (and the American Midwest), but also of the infinite ways in which stories can be told, challenged, celebrated, and subverted.
University of North Carolina Press
October 2021
76 pages
6.125 x 9.25
14 halftones, notes, bibl., index
Paperback ISBN: 978-1-4696-6439-2
Hardcover ISBN: 978-1-4696-6438-5
On the eve of the Civil War, most people of color in the United States toiled in bondage. Yet nearly half a million of these individuals, including over 250,000 in the South, were free. In Beyond Slavery’s Shadow, Warren Eugene Milteer Jr. draws from a wide array of sources to demonstrate that from the colonial period through the Civil War, the growing influence of white supremacy and proslavery extremism created serious challenges for free persons categorized as “negroes,” “mulattoes,” “mustees,” “Indians,” or simply “free people of color” in the South. Segregation, exclusion, disfranchisement, and discriminatory punishment were ingrained in their collective experiences. Nevertheless, in the face of attempts to deny them the most basic privileges and rights, free people of color defended their families and established organizations and businesses.
These people were both privileged and victimized, both celebrated and despised, in a region characterized by social inconsistency. Milteer’s analysis of the way wealth, gender, and occupation intersected with ideas promoting white supremacy and discrimination reveals a wide range of social interactions and life outcomes for the South’s free people of color and helps to explain societal contradictions that continue to appear in the modern United States.
One of the UK’s brightest and best comedians takes an incisive look at race and belonging.
‘But where are you really from?’
Phil Wang has been asked this question so many times he’s finally written a book about it.
In this mix of comic memoir and observational essay, one of the UK’s most exciting stand-up comedians reflects on his experiences as a Eurasian man in the West and in the East. Phil was born in Stoke-on-Trent, raised in Malaysia, and then came of age in Bath – ‘a spa town for people who find Cheltenham too ethnic’.
Phil takes an incisive look at what it means to be mixed race, as he explores the contrasts between cultures and delves into Britain and Malaysia’s shared histories, bringing his trademark cynicism and wit to topics ranging from family, food, and comedy to race, empire, and colonialism.
They called him “pale faced or mixed race.” They called him “light, bright, almost white.” But most of the time his family called him “high yella.” Steve Majors was the white passing, youngest son growing up in an all-Black family that struggled with poverty, abuse, and generational trauma. High Yella is the poignant account of how he tried to leave his troubled childhood and family behind to create a new identity, only to discover he ultimately needed to return home to truly find himself. And after he and his husband adopt two Black daughters, he must set them on their own path to finding their place in the world by understanding the importance of where they come from.
In his remarkable and moving memoir, Majors gathers the shards of a broken past to piece together a portrait of a man on an extraordinary journey toward Blackness, queerness, and parenthood. High Yella delivers its hard-won lessons on love, life, and family with exceptional grace.
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…
Comments Off on 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.
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…
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