Mixed Race Studies

The dream of creating a mixed super-race

Spiritual Eugenics: Exploring the overlap between eugenics and New Age spirituality, from 1880 to the present day
2022-03-19

Jules Evans, Honorary Research Fellow
Centre for the History of Emotions
Queen Mary University of London, London, United Kingdom

Eugenics often overlapped (and still overlaps) with scientific racism and white supremacy, leading many people to confuse the two. It’s true that in the United States and Germany, the two countries which most enthusiastically embraced eugenics in the 1920s-1940s, eugenics did very often overlap with an ideology of white supremacy and scientific racism. However, as I’ve explored throughout this project, there were several different varieties of eugenics, including versions which promoted using selective breeding to encourage inter-racial mingling, thereby creating a spiritual master-race.

In this chapter, we’re going to examine four figures who promoted inter-racial forms of spiritual eugenics — ie they explored the idea that inter-racial breeding can help to create spiritually gifted individuals or even a new race of superbeings. They didn’t all necessarily believe in the state saying who can and can’t reproduce — but they did explore ideas of selective inter-racial breeding towards the goal of creating more spiritually advanced humans…

Read the entire article here.

Who is Afro-Latin@? Examining the Social Construction of Race and Négritude in Latin America and the Caribbean

Social Education
Volume 81, January/February (2017)
pages 37-42

Christopher L. Busey, Associate Professor
School of Teaching and Learning
University of Florida, Gainesville, Florida

Bárbara C. Cruz, Professor of Social Education
University of South Florida, Tampa, Florida

By the 1930s the négritude ideological movement, which fostered a pride and consciousness of African heritage, gained prominence and acceptance among black intellectuals in Europe, Africa, and the Americas. While embraced by many, some of African descent rejected the philosophy, despite evident historical and cultural markers. Such was the case of Rafael Trujillo, who had assumed power in the Dominican Republic in 1930. Trujillo, a dark-skinned Dominican whose grandmother was Haitian, used light-colored pancake make-up to appear whiter. He literally had his family history rewritten and “whitewashed,” once he took power of the island nation. Beyond efforts to alter his personal appearance and recast his own history, Trujillo also took extreme measures to erase blackness in Dominican society during his 31 years of dictatorial rule. On a national level, Trujillo promoted blanqueamiento (whitening), encouraging the immigration of single Europeans to the island and offering refuge to Jews during World War II because they were considered white—thus attempting to mejorar la raza or “improve [whiten] the race” of the Dominican Republic.

Read the entire article here.

“Suspect-Proof”? Paranoia, Suspicious Reading, and the Racial Passing Narrative

American Literary History
Volume 34, Issue 1, Spring 2022
pages 272–282
DOI: 10.1093/alh/ajab089

Sinéad Moynihan, Associate Professor of English
University of Exeter

This short essay considers racial passing narratives in relation to the “postcritical turn,” highlighting the proliferating reappraisals of the practices of “suspicious” or “symptomatic” reading in literary studies and the extent to which passing narratives offer an opportunity to test some of the claims of this body of scholarship. The utility of the passing narrative for this critical project lies in its persistent, self-conscious foregrounding of reading practices. Revisiting passing narratives in light of postcritique reveals that symptomatic reading is not a monolithic practice; rather, there are multiple ways of reading suspiciously. Moreover, and more importantly, passing narratives disclose that what has now become an orthodoxy in postcritique—that attitudes such as “paranoia,” “suspicion,” and “vigilance” profoundly limit “the thickness and richness of our aesthetic attachments”—ignores contexts, like that of a passer in a white supremacist society, in which such strategies are not a choice but are essential for survival (Felski 17). The key question posed herein is: What forms of privilege enable a reader to relinquish her attachment to paranoia, suspicion, and vigilance; to opt for openness rather than guardedness, submission rather than aggression (21)? Narratives of racial passing provide one answer to that question.

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These experiences show that, while we as monoracial Black parents can socialize our mixed-race children to represent themselves to society as being part of the larger African American community, their individual traits, aptitudes, and personality differences as mixed-race children are also influential in the racial identity process. These personal factors may be strongly tied to a mixed-race child’s authentic view of themselves (their identity versus how they are identified by others), making parenting concerns such as understanding African American heritage more difficult. Unfortunately, in an effort to help our multiracial daughters understand their Black heritage, we as parents dismissed their experiences by noting that a “brown” identity is not satisfactory. I will also note here that this feeling towards a brown identity was most deeply expressed by fathers; each of us as stepmothers—without a direct biological tie to our daughters—were more open to the idea of our stepdaughters labeling and developing a self-defined identity. This could be influenced by our location as stepparents, as well as the fact that we all hold advanced degrees in social science fields. Critical race theory (CRT) challenges traditional claims that uphold the status quo (Ladson-Billings, 1998, Yosso et al., 2009). It is a form of oppositional scholarship, with a framework grounded in the experiences of Black Americans, meant to challenge the experiences of White people which are considered normative and standard in the U.S (Taylor, 1998). MultiCrit (Harris, 2016) is an offshoot of CRT that aims to challenge dominant monoracial ideologies by utilizing the experiences of multiracial individuals to deconstruct monoracial ideas about race. Based on the experiences of the case study families, I find that, essentially, during socialization, monoracial parents should be centering the experiences of their mixed-race child in an effort to not perpetuate monoracial ideas about race. Centering “communicates the lived experience of marginalized groups so that the understanding of the problem and its response is more likely to be impactful to the community in the ways the community itself would want” (Doucet, 2019, pg. 3).

Yolanda T. Mitchell, “She’s Biracial, but She’s Still Black: Reflections from Monoracial African American Parents Raising Biracial Children,” Journal of Child and Family Studies, Volume 31, Issue 3 (March 2022) (Special Issue on Multiracial Families). https://dx.doi.org/10.1007/s10826-022-02263-8.

Early in your career you were working on a TV show and pitched an episode about a white family trying to adopt a Black child, and it was rejected. Why did you never pursue adoption as subject matter again?

That was my third show on television. I had written the script and loved it. It was so personal, as you know. And to have the network come back and say, “We’re not shooting this because it’s too controversial”—that was the beginning of the end for me on that show. Imagine writing something that means so much to you, and you’re the only Black writer on this show. Most of my time was spent trying to give agency to the one Black character, and to call out atrocious dialogue and story lines connected to that character—when they decided to write for that character at all. So now I’m going to focus on that character and tell this personal story. Then to have white people tell me that I can’t tell my own story . . . It is traumatizing. That shit hurts. But I have to think that had to have been a part of what pushed me to keep going.

Rebecca Carroll, “Beyond Visible: Gina Prince-Bythewood on the Necessity of Black Women’s Cinema,” The Criterion Collection, October 15, 2021. https://www.criterion.com/current/posts/7567-beyond-visible-gina-prince-bythewood-on-the-necessity-of-black-women-s-cinema.

Genevieve Gaignard’s new exhibit ‘This is America’ on view at Atlanta Contemporary

WABE (WABE 90.1 FM, WABE TV)
Atlanta, Georgia
2022-02-10

Adron McCann

In 2018, Donald Glover, a.k.a. Childish Gambino, released the viral hit song “This is America,” a razor-sharp commentary on contemporary society. In a nod to his incisive work, artist Genevieve Gaignard presents a new exhibition, “This is America: The Unsettling Contradictions in American Identity,” at the Atlanta Contemporary Art Center from Feb. 12 – May 15. It’s the first solo exhibition of the multidisciplinary artist’s photography and installation work, through which she unravels the ongoing issues complicating the identities and representations of Americans. Gaignard joined “City Lights” host Lois Reitzes via Zoom and curator Karen Comer Lowe to talk about the artist’s new contributions to Atlanta Contemporary.

How race informs the artwork of Gaignard, who is biracial:

“Once you look at it, I think it’s everything. I’m really interested in owning both sides of my story, and so I don’t really tiptoe around those things,” said Gaignard…

Read the entire article here.

A Daughter’s Quest: On Anne Liu Kellor’s “Heart Radical”

Los Angeles Review of Books
2021-11-12

Amy Reardon

GROWING UP ASIAN AMERICAN in Seattle, Anne Liu Kellor struggled to understand the ache she carried inside. Her debut memoir, Heart Radical, tracks the author’s journeys to China and back home again in the late ’90s and early 2000s in search of her true self.

We meet Kellor after college, having become consumed with the need to learn the Chinese language and live in China. What she can’t seem to get her hands around is why. “All I knew was — I was filled with an intense longing and sorrow. Sorrow for the magnitude of suffering in the world, in China and Tibet, and within myself. Sorrow which I felt so clearly, but couldn’t understand why I felt so deep.”

There are clues. First among them, a general sense of opacity in her relationship with her mother, who immigrated from China as a girl, married a white man, and had two daughters. Also, there is this: “[N]or had anyone ever talked to me about what it was like to grow up multiracial — neither white nor fully Chinese, nor yet invited into a wider inclusivity as a person of color. Instead, everywhere I went, even at family reunions, I was simply reminded of my difference.”…

Read the entire review here.

Former Proud Boys leader Enrique Tarrio serves as a brown face of white supremacy

MSNBC
2022-03-15

Julio Ricardo Varela, MSNBC Opinion Columnist

White supremacy will always attract nonwhite believers.

It should come as no surprise that there are several Latino male white nationalists who have gotten disproportionate attention in recent years, but in a country that keeps misunderstanding why the U.S. Latino community is nowhere near close to being a monolith, it is critical to examine how this notion of Latino white nationalists still feels strange to some.

Last week’s news that Enrique Tarrio, the former Afro-Cuban leader of the Proud Boys, was arrested on federal charges surrounding the Jan. 6 attack on the Capitol has sparked some interest in an apparently paradoxical reality: nonwhite Latino men worshiping at the altar of American white supremacy and providing cover to ensure that white nationalists stay mainstream.

As a journalist who’s been covering Latino communities for years, I know that this supposed paradox has never existed and that the country’s estimated 62.1 million Latinos have ideologies from one extreme to the other. American whiteness is a prize; it is where the power lies, and people like Tarrio would rather bask in that whiteness than fight against it and appear too “woke,” even it means tearing down democracy.

Non-Latino media have long been obsessed with proving the claim that more and more Latinos are longing to become white, which ignores the fact that being Latino is not just a sole racial construct but more of a messy combination with ethnicity. Voices from within the U.S. Latino community have responded by diving into the complexities of what it is to be Latino in modern-day America. While it is apparent that the country has become more multiethnic and multiracial, the quest for what Cristina Beltrán calls “multiracial whiteness” will always have an appeal in our community…

Read the entire article here.

A War Born Family: African American Adoption in the Wake of the Korean War

New York University Press
January 2020
328 Pages
6.00 x 9.00 in
Hardcover ISBN: 9781479872329
Ebook ISBN: 9781479815869

Kori A. Graves, Associate Professor of History
University at Albany, State University of New York

The origins of a transnational adoption strategy that secured the future for Korean-black children

The Korean War left hundreds of thousands of children in dire circumstances, but the first large-scale transnational adoption efforts involved the children of American soldiers and Korean women. Korean laws and traditions stipulated that citizenship and status passed from father to child, which made the children of US soldiers legally stateless. Korean-black children faced additional hardships because of Korean beliefs about racial purity, and the segregation that structured African American soldiers’ lives in the military and throughout US society. The African American families who tried to adopt Korean-black children also faced and challenged discrimination in the child welfare agencies that arranged adoptions.

Drawing on extensive research in black newspapers and magazines, interviews with African American soldiers, and case notes about African American adoptive families, A War Born Family demonstrates how the Cold War and the struggle for civil rights led child welfare agencies to reevaluate African American men and women as suitable adoptive parents, advancing the cause of Korean transnational adoption.

Marie Thérèse Coincoin

64 Parishes
2011-03-14

Elizabeth Shown Mills

Marie Thérèse Coincoin was born into slavery in French Colonial Louisiana then gained her own freedom and the freedom of many of her children.

Marie Thérèse, called Coincoin, a freed slave in colonial Natchitoches, is an icon of American slavery and Louisiana’s Creole culture. As a bondswoman who became a free planter and entrepreneur, she symbolizes female self-determination in a world that imposed economic, legal, and sexual subservience on all women. As the mother of two diverse sets of children born between 1759 and 1785, she personifies the way slavery undermined the stability of slave families. Her successes and those of her offspring reflect the critical skills needed by free people of color to navigate political and racial currents in antebellum Louisiana. Two of their institutions—Melrose Plantation and St. Augustine’s Church on Isle Brevelle, founded by her sons Louis Metoyer and Nicolas Augustin Metoyer—are historical landmarks that preserve Cane River’s Creole culture…

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