Mixed Race Studies

The persistence of myth: Brazil’s undead ‘racial democracy’

Contemporary Political Theory
Volume 20, Issue 4, December 2021
Pages 749–770
DOI: 10.1057/s41296-021-00477-x

Sharon Stanley, Professor of Political Science
University of Memphis, Memphis, Tennessee

This article addresses a recurrent tension in the literature on race and racism in Brazil. On the one hand, we find the so-called myth of racial democracy presented as the dominant racial ideology in Brazil, obscuring enduring racial inequality and thwarting the development of a mass-movement for racial justice. On the other hand, we find periodic announcements that the myth of racial democracy has definitively died. Accordingly, I theorize the myth of racial democracy as a paradoxically undead myth and ask what it is about the form of this peculiar myth that allows it to survive its own repeated death. Drawing on Roland Barthes’ theory of myth, I show how the celebration of racial mixture, or mestiçagem, functions as a mythological signifier of racial democracy that operates beneath and beyond the level of conscious thought, activating powerful affects and desires even in those who ostensibly know better.

Read or purchase the article here.

Middle Eastern and North African Americans may not be perceived, nor perceive themselves, to be White

PNAS: Proceedings of the National Academy of Sciences of the United States
Volume 119, Number 7, e2117940119
2022-02-15
9 pages
DOI: 10.1073/pnas.2117940119

Neda Maghbouleh, Associate Professor of Sociology
University of Toronto

René D. Flores, Neubauer Family Assistant Professor of Sociology
University of Chicago

Ariela Schachter, Assistant Professor of Sociology​; Faculty Affiliate in Asian American Studies
Washington University in St. Louis, Saint Louis, Missouri

Significance

The US government’s classification of Middle Eastern and North African (MENA) Americans as White means there is no direct way to numerically count members of this group in official statistics. Therefore, any potential disparities and inequalities faced by MENA Americans remain hidden. Nevertheless, we find that MENA Americans may not be perceived, nor perceive themselves, to be White. These findings underscore the minoritized status of MENA Americans and support the inclusion of a new MENA identity category in the US Census. This would allow researchers to examine the social, economic, and health status of this growing population and empower community advocates to ameliorate existing inequalities.

Abstract

People of Middle Eastern and North African (MENA) descent are categorized as non-White in many Western countries but counted as White on the US Census. Yet, it is not clear that MENA people see themselves or are seen by others as White. We examine both sides of this ethnoracial boundary in two experiments. First, we examined how non-MENA White and MENA individuals perceive the racial status of MENA traits (external categorization), and then, how MENA individuals identify themselves (self-identification). We found non-MENA Whites and MENAs consider MENA-related traits—including ancestry, names, and religion—to be MENA rather than White. Furthermore, when given the option, most MENA individuals self-identify as MENA or as MENA and White, particularly second-generation individuals and those who identify as Muslim. In addition, MENAs who perceive more anti-MENA discrimination are more likely to embrace a MENA identity, which suggests that perceived racial hostility may be activating a stronger group identity. Our findings provide evidence about the suitability of adding a separate MENA label to the race/ethnicity identification question in the US Census, and suggest MENAs’ official designation as White may not correspond to their lived experiences nor to others’ perceptions. As long as MENA Americans remain aggregated with Whites, potential inequalities they face will remain hidden.

Read the entire article in HTML or PDF format.

Too black for Brazil | Guardian Docs

The Guardian
2016-02-09

Nayara Justino thought her dreams had come true when she was selected as the Globeleza carnival queen in 2013 after a public vote on one of Brazil’s biggest TV shows. But some regarded her complexion to be too dark to be an acceptable queen. Nayara and her family wonder what this says about racial roles in modern Brazil.

5 Years After Muslim Ban, Middle Eastern and North African Americans Remain Hidden | Opinion

Newsweek
2022-02-08

Neda Maghbouleh, Associate Professor of Sociology
University of Toronto

René D. Flores, Neubauer Family Assistant Professor of Sociology
University of Chicago

Ariela Schachter, Assistant Professor of Sociology​; Faculty Affiliate in Asian American Studies
Washington University in St. Louis, Saint Louis, Missouri

JUSTIN SULLIVAN/GETTY IMAGES

Five years ago, President Donald Trump was sued over the Muslim ban, which prohibited immigration and travel to the United States from seven majority Muslim countries. Although it is impossible to know how many lives were thrown into disarray by the flick of President Donald Trump’s pen, at least 41,000 people were denied visas based solely on their nationality. An overwhelming majority—94 percent—were people from Iran, Syria and Yemen.

President Joe Biden, like other critics of the ban, proclaimed that those affected “were the first to feel Donald Trump’s assault on Black and brown people.” But since a 1944 lawsuit in which a Arab Muslim man successfully argued that he was white in order to become a naturalized citizen, people from the Middle East and North Africa (MENA, which includes Iran, Syria and Yemen) have been counted as white in the U.S. As a result, and unlike other minorities, an estimated 3 million MENA Americans do not have a box to mark their identities on the Census or most surveys. And when MENA Americans are masked under the white category, the everyday group- and individual-level inequalities they face are made invisible, making clear that adding a MENA box to the U.S. Census is long overdue…

Read the entire article here.

Martha Wheeler, Eye-Witness to the “Free State of Jones”

Renegade South: Histories of Unconventional Southerners
2017-07-02

Vikki Bynum, Distinguished Professor Emeritus of History
Texas State University, San Marcos

I’ll never forget the excitement I felt when, in the midst of researching The Free State of Jones, I came upon the WPA’s 1936 interview with Martha Wheeler, a former slave of Laurel, Mississippi. Today, I realize more than ever that Martha just may be the best source for verifiable remarks about Newt, Rachel, and Serena Knight, and the interracial community they built in Soso, Mississippi, in the aftermath of the Civil War.¹

Unfortunately, no Hollywood movie could have provided an in-depth treatment of both a Civil War insurrection and the remarkable mixed-race community that followed. Only a fraction of Rachel’s factual personal life was told amid the larger story of slavery, Civil War, and class resistance to Confederate authority.

Nevertheless, judging from the traffic on this blog since release of The Free State of Jones, the movie’s abbreviated portrait of the interracial Knight community piqued tremendous interest among movie audiences. Tantalizing glimpses of the 1948 miscegenation trial of Newt and Rachel’s great-grandson, Davis Knight, as well as images of Newt’s two “wives,”—one white (Serena), the other a woman of color (Rachel)—in scenes of domestic contentment in post-Civil War Mississippi sparked that interest even more…

Read the entire article here.

Netflix’s ‘Passing’ could have been me

My Imperfect Life
2022-02-08

Asha Swann
Toronto, Canada

Anchored by Tessa Thompson and Ruth Negga, ‘Passing‘ on Netflix tells the story of racial passing back in 1920s New York. But it’s more relevant, and personal, than ever

In the film Passing on Netflix, two mixed-race women in 1920s America struggle to find their place when society can’t put them in the right box. It’s not an uncommon pain—talk to any mixed-race person and odds are they’ll be able to tell you at least a dozen horror stories about their identity being misunderstood, fetishized, or stereotyped.

In the Netflix film, the women, Irene (played by Tessa Thompson) and Clare (Ruth Negga), are two sides of the same coin. Both light-skinned, Irene “passes” as white accidentally, whereas Clare “passes” on purpose to gain social status. What follows is an incredibly complex story about what it means to be somebody when the world sees you as something else.

When my dad would pick me up from third grade, kids would always ask if I’m adopted. There’s no way that Black man could be my dad, not when I’m so pale. After my parents split up and I went to live with my white mother and her parents in the suburbs, kids were ready to call me a liar when I would talk about being mixed. Though I never chose to pass—ask any mixed person and they’ll show you that genetics are messy and don’t give you much of a choice…

Read the entire article here.