Scholarly perspectives on the mixed race experience.
What is particularly interesting about the high percentage of multiracial children is that children do not fill out census forms. Children are being identified as multiracial by their parents, or by the parent who fills out the census form as the head of the household. This tends to corroborate the claim that the multiracial movement has been fueled by parents of multiracial children. But it also underlines the instability of this category, not to mention the other categories as well. We do not know, for example, if these children will continue to identify as multiracial when it is their turn to fill out the census form. Lee suggests that the “number of people who identify with more than one race is likely to increase as interracial marriages increase.” This may be so, but we also know that many people who could report themselves as multiracial choose not to. We also know that how people report their identity depends on the prevailing discourse of race and the options available at any given time. Current multiracial children, and multiracial adults for that matter, may in the future decide not to identity themselves as multiracial. They may decide to identify with a single minority race, or they may decide to identify themselves as white. When these multiracial children are grown, the categories will undoubtedly have changed, just as they have every year since 1790, and with them, the debate about race and identity. What is clear is that “the parameters of self-definition have never been open-ended, for the state has always furnished the range of available, credible, and reliable-that is, of licensed and so permissible-categories in which self-definition could occur.”
Twigs was born Tahliah Debrett Barnett in 1988, in Cheltenham, to an English/Spanish mother and a Jamaican father. She was also raised by a “jazz fanatic” Bajan stepfather. “What’s it like in Leeds?” she asks me with wide eyes. Assuming she’s asking what it’s like to be Black in Leeds, I tell her that, surprisingly, I had a more Black experience up north than I ever did living in London. “I definitely understand what you’re saying,” she says. “As a teenager, I started getting the bus to Gloucester to be around people who were from the same culture as me. I’ve never experienced such an intense West Indian experience as I did in Gloucester.”
Ellen Gallagher in her Rotterdam studio Photo: Philippe Vogelenzang Courtesy the artist and Hauser & Wirth
An in-depth conversation on the artist’s big influences, from Keith Haring to Moby Dick
In this episode of A brush with…, Ben Luke talks to the American artist Ellen Gallagher about her life and work by exploring her greatest cultural influences. Born in Providence, Rhode Island in 1965, Gallagher studied at Oberlin College in Ohio, the School of the Museum of Fine Arts in Boston and the Skowhegan School of Painting and Sculpture in Maine. She now lives in Rotterdam in the Netherlands. Much of Gallagher’s parents’ ancestry—in particular her Black father who is from the Cape Verde archipelago off the west coast of Africa—defines the territory of her practice, which relates to the culture and language of the Black diaspora.
Though primarily working in painting and drawing, Gallagher has also worked in sculpture, film and animation. Her early style appears Minimalist and spare from a distance but, up close, one observes intricate drawings of eyes, lips and wigs, which Gallagher has described as “the disembodied ephemera of minstrelsy”—the racist blackface entertainment common in the US from the C19th onwards. In the early 2000s, she used cut-out advertisements from Black culture magazines and transformed them with plasticine, making sculptural reliefs that were often imprinted with witty or incisive symbols and imagery. Many of her paintings refer to the sea and allude to the Afrofuturist myth of Drexciya: a Black Atlantis at the bottom of the Atlantic Ocean, supposedly populated with the children of the mothers of enslaved African women who were thrown—or threw themselves—overboard during their forced journey across the Middle Passage…
Sucks that this needs repeating: "Black" "White" "Asian" "African" "European" are not biological groupings/categories or proxies thereof. Thus using such labels in genetic analyses is error laden. Great paper showing (yet again) how and why this is the case soon.
Comments Off on Sucks that this needs repeating: “Black” “White” “Asian” “African” “European” are not biological groupings/categories or proxies thereof. Thus using such labels in genetic analyses is error laden. Great paper showing (yet again) how and why this is the case soon.
Talia Krainc
Department of Anthropology Princeton University, Princeton, New Jersey
Agustín Fuentes, Professor of Anthropology Princeton University, Princeton, New Jersey
When including more diverse populations and ancestries in genetic and clinical studies, we need to avoid conflating race with biological identity. Image credit: Shutterstock/tai11.
Precision medicine is an emerging field with immense potential for better understanding of diseases and improved treatment outcomes (1). Its focus: patterns of human genetic variation in populations and individuals—and how such patterns influence disease pathology and treatment. The field rejects the “one size fits all” approach to understanding disease, aspiring to develop tailored therapies that optimize treatment efficacy. It’s a promising but fledgling field that faces numerous challenges, both scientific and practical. But one challenge has not been fully appreciated: the lack of genetic diversity in research and clinical studies (2, 3)…
Blood quantum was initially a system that the federal government placed onto tribes in an effort to limit their citizenship. Leigh Wells/Getty Images/Ikon Images
If you’re Native American, there’s a good chance that you’ve thought a lot about blood quantum — a highly controversial measurement of the amount of “Indian blood” you have. It can affect your identity, your relationships and whether or not you — or your children — may become a citizen of your tribe.
Blood quantum was initially a system that the federal government placed onto tribes in an effort to limit their citizenship. Many Native nations, including the Navajo Nation and the Turtle Mountain Band of Chippewa Indians, still use it as part of their citizenship requirements.
And how tribes use blood quantum varies from tribe to tribe. The Navajo Nation requires a minimum of 25 percent “Navajo blood,” and Turtle Mountain requires a minimum of 25 percent of any Indian blood, as long as its in combination with some Turtle Mountain.
Blood quantum minimums really restrict who can be a citizen of a tribe. If you’ve got 25 percent of Navajo blood — according to that tribe’s blood quantum standards — and you have children with someone who has a lower blood quantum, those kids won’t be able to enroll.
So why keep a system that’s decreasing your tribe’s rolls and could lead to its demise?
“I use the term ‘Colonial Catch 22’ to say that there is no clear answer, and that one way or another, people are hurt,” says Elizabeth Rule. She’s a doctoral candidate at Brown University who specializes in Native American studies, and also a citizen of the Chickasaw Nation.
“The systems are so complicated,” she explains, “but it’s all part of tribes deciding on their own terms, in their own ways, utilizing their own sovereignty [to decide] what approach is best for them.”
As we explored blood quantum in this week’s episode, we thought a primer of what, exactly, this system is and how it works — or doesn’t — might be useful. Here’s my interview with Elizabeth Rule, edited and condensed for clarity…
The author (left) with her mother. PHOTO COURTESY OF ELEANOR BEATON
“Unknowingly, I started to reject all of the parts of myself that were Black.”
The school bus screeched to a halt. My mother, a Black Fijian woman who proudly embraced her natural ’fro, was waiting for me at the bus stop.
“Bye, n***a,” another kid said loudly, as I got up from my seat.
As an adult, due to my mixed heritage, many people describe me as “white-appearing” or racially ambiguous. But in Nova Scotia in the 1980s — with my tanned skin and thick curly hair in a sea of whiteness — I was reminded on a daily basis that I was different. I was an other. No matter how hard I tried, I would never blend in.
I asked my white father to fetch me from the bus stop going forward…
As teams snatch up quarterbacks in free agency, Kaepernick has been quickly organizing workouts around the country and posting them to social media.
LOS ANGELES — In the five years since he last played in an N.F.L. game, Colin Kaepernick, the former San Francisco 49ers quarterback who ignited an international debate on athletes’ right to protest, has only sporadically surfaced in public. Accepting an award here, or rolling out a Netflix series there, Kaepernick has in those calculated appearances always affirmed that he was “staying ready” for a return to football.
This month, he has taken a new approach, organizing pop-up workouts that are often scrapped together in less than 24 hours in cities across the country. On Friday at U.C.L.A.’s practice facility, most of the receivers who fielded his passes were still in high school or enrolled in junior colleges. Last week in a workout posted to his Instagram account, Kaepernick threw to Seattle Seahawks receiver Tyler Lockett in Arizona, after plotting to meet via Twitter.
In workouts in Atlanta, New Orleans and three other cities, he corralled workout partners with a range of experience through previous connections and word of mouth using the sessions as a public forum to showcase his talents and potentially solicit an N.F.L. audition…
After a hellish couple of years, the pop visionary is back. She talks about beating illness, escaping abuse, and the joy of connecting with her Caribbean roots
FKA twigs isn’t special, she says, she just rehearses a lot. “I don’t think I was born with anything more than the rest of the world,” says the 34-year-old singer-songwriter. It might be hard to believe that anybody could do the splits down a pole or wield a sword, Wushu-style, the way twigs has done without possessing some divine powers, but it’s all in the training. She can afford private lessons now, but when she started out as a fresh-faced back-up dancer, YouTube tutorials and group dance classes helped her to perfect her craft. “I practise and I practise and I practise. That’s who I am.”
Twigs has had a spellbinding career, exploding on to the pop scene a decade ago with operatic vocal arrangements, conceptual videos and futuristic instrumentals. In 2014 the New Yorker magazine said that she “dresses like a high-fashion model from antiquity, but her songs promise the very contemporary pleasures of texture and emotional immediacy”. Since then, she’s released several acclaimed albums and is considered a trailblazer in pop, R&B and Afrofuturism…
Rafael Walker, Assistant Professor of English Baruch College, City University of New York
In considering fictions centered on characters of mixed Black-and-white parentage, critics tend to assimilate these stories into African American literary paradigms—in much the same way that, in real life, America considers biracial people as simply black. Working against this reductive reflex, this essay reads James Weldon Johnson’s 1912 novel The Autobiography of an Ex-Colored Man as a serious exploration of biracial identity and experience. Specifically, the article argues that Johnson draws on early twentieth-century conceptions of femininity as a vehicle for rendering mainly three facets of the lives of many biracial men: (1) hypervisibility (in a world obsessed with skin color), (2) sexuality (when identification is distorted), and (3) self-determination (where a racial hierarchy appears to eliminate agency). In its conclusion, the article suggests that the prevailing tendencies among readers of the novel to condemn the ex-colored man stems from an investment in the trope of the “tragic mulatto“—a plot device that at once sentimentalizes the fates of biracial characters and links those fates inextricably to biology rather than ideology.
From online abuse to comments in the Dáil, racism has come to the forefront of the national conversation in recent months. But who is suffering and just how prevalent is it? In a new series, Her asks women living in Ireland to tell us about their real life experiences…
“No one should want to bleach their hair or hide their skin because they’ve been told the way they were born looks ‘ghetto'”
Vanessa Ifediora says that growing up black in Northern Ireland was difficult. “Bullying was rife, mostly instigated by the parents who sent their kids into school with a script of what to say to me,” says the Belfast woman. “Children that young only parrot what their parents teach them.
“When I was 16, the manager at my part-time job showed me a picture of some blonde haired baby whose mother was mixed race, and told me: ‘Keep your chin up, when you marry a white guy nobody will even know your children are black.'”
Moving away from her home city as an adult didn’t put an end to these experiences. Vanessa was also subjected to blatant racism while living in Cork.”It was only seven years ago – I don’t know what it’s like now – but, then, in Cork people would openly walk right up to me and insult me…
