Mixed Race Studies

Scholarly perspectives on the mixed race experience.

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  • The Mestizo State: Reading Race in Modern Mexico

    The Mestizo State: Reading Race in Modern Mexico

    University of Minnesota Press
    June 2012
    248 pages
    5 1/2 x 8 1/2
    Paper ISBN: 978-0-8166-5637-0
    Cloth ISBN: 978-0-8166-5636-3

    Joshua Lund, Associate Professor of Spanish
    University of Pittsburgh

    The Mestizo State examines how the ideas, images, and public discourse around race, nation, and citizen formation have been transformed in Mexico from the mid-nineteenth century to the present. Starting with the Porfiriato, Joshua Lund investigates the rise of a racialized “mestizo state,” its reinvention after the Mexican Revolution, and its mobilization as a critical lever that would act both on behalf of and against mainstream Mexican political culture during the long hegemony of the Partido Revolucionario Institucional.

    Lund takes race as his object of critical reflection in the context of modern Mexico. An analysis that does not confuse race with mestizaje, indigeneity, African identity, or whiteness, the book sheds light on the history of the materialism of race as it unfolds within the cultural production of modern Mexico, grounded on close readings of four writers whose work explicitly challenged the politics of race in Mexico: Luis Alva, Ignacio Manuel Altamirano, Rosario Castellanos, and Elena Garro.

    In seeking to address race as a cultural-political problematic, Lund considers race as integral to the production of the materiality of Mexican national history: constitutive of the nation form, a mediator of capitalist accumulation, and a central actor in the rise of modernity.

    Contents

    • Introduction: The Mestizo State
    • 1. Colonization and Indianization in Liberal Mexico: The Case of Luis Alva
    • 2. Altamirano’s Burden
    • 3. Misplaced Revolution: Rosario Castellanos and the Race War
    • 4. Elena Garro and the Failure of Alliance
    • Acknowledgments
    • Notes
    • Bibliography
    • Index

  • You don’t have to be mixed-race to have a mixed identity

    You don’t have to be mixed-race to have a mixed identity

    The Seattle Globalist: Where Seattle Meets the World
    2013-06-24

    Maggie Thorpe, Graduate student in Japan Studies
    University of Washington

    Editor’s note: Laura Kina, who is quoted throughout this post, disagrees with the representation of her perspective here. You can read her response in the comments.

    A new exhibit at the Wing Luke museum is part of a growing movement that says our racial identity is a personal choice, not a fact of birth.

    “Aren’t you insulted by that?”

    Michael Tenjoma, 23, set down the rolled-out slab of Japanese noodle dough and looks at the blackboard specials beside him in the Seattle restaurant.

    “What?” asked the fifth-generation Japanese-American from Hawaii.

    “That!” The irate customer pointed at the words “Jap. Satsuma Potato.”

    Tenjoma let out a chuckle.

    “It has a period after the word ‘Jap’. There’s nothing insulting about it.”

    The customer stormed away, irate.

    “I’m not Japanese,” Tenjoma said after telling this story. “Whenever I was in Japan, everyone kept asking me what I really was. But I’d just answer that I’m American. It seemed to bother everyone that I couldn’t give them a straight reply. But when I’m in Hawaii, I’m Japanese. It all really depends on where I am.”

    In 2000 the U.S. Census allowed Americans to identify themselves as being two or more races for the first time. According to National Journal, people who identify themselves as multiracial have risen from 9.2 percent in 2000 to 32 percent in 2010.

    “Under My Skin” — a recently opened exhibit at the Wing Luke Museum — discusses the issues of race and identity through art. Each piece weaves an intricate story evoking introspection, whether through modern art installations or traditional oil paintings. It is a quiet place with all 26 artists’ emotions and perspectives prodding into each attendee as they view each display.

    Laura Kina, a contributing artist to the exhibit, is mixed. Her father’s side of the family is from Okinawa, Japan and her mother is of mixed-European ancestry with origins in small town Washington…

    Read the entire article here.

  • Guest: The fury over a Cheerios ad and an interracial family

    Guest: The fury over a Cheerios ad and an interracial family

    The Seattle Times
    2013-06-24

    Ralina Joseph, Associate Professor of Communication
    University of Washington

    The response to a Cheerios TV ad exposes American discomfort with interracial families, writes guest columnist Ralina Joseph

    A RECENT Cheerios television ad has all of the elements that viewers usually glaze over because of their sheer ubiquity: a light-filled, eat-in kitchen with an attractive mother checking off tasks at the table, a button-down shirt and slacks-wearing father indulging in a quick after-work nap and a chubby-cheeked, curly-haired 6-year-old girl with a lisp.

    But instead of disappearing into the ether, as TV spots tend to, this particular nuclear family advertisement has sparked such fury that Cheerios’ YouTube channel was forced to disable its comments section.

    Why? Because the mother is white, the father is black, and the girl appears to be their biological, mixed-race child…

    …Anti-miscegenation laws, on the books in some states in this country from 1661 to 1967, were justified by fear of such couplings and their result. In the 1930s, Washington state led the country in striking down attempts to ban interracial marriage…

    Read the entire opinion piece here.

  • Louisiana: Crossroads of the Atlantic World

    Louisiana: Crossroads of the Atlantic World

    University of Pennsylvania Press
    November 2013
    304 pages
    6 x 9; 3 illustrations
    Cloth ISBN: 978-0-8122-4551-6
    E-book ISBN: 978-0-8122-0873-3

    Edited by:

    Cécile Vidal, Associate Professor of History and Director of the Center for North American Studies
    École des Hautes Études en Sciences Sociales, Paris

    Located at the junction of North America and the Caribbean, the vast territory of colonial Louisiana provides a paradigmatic case study for an Atlantic studies approach. One of the largest North American colonies and one of the last to be founded, Louisiana was governed by a succession of sovereignties, with parts ruled at various times by France, Spain, Britain, and finally the United States. But just as these shifting imperial connections shaped the territory’s culture, Louisiana’s peculiar geography and history also yielded a distinctive colonization pattern that reflected a synthesis of continent and island societies.

    Louisiana: Crossroads of the Atlantic World offers an exceptional collaboration among American, Canadian, and European historians who explore colonial and antebellum Louisiana’s relations with the rest of the Atlantic world. Studying the legacy of each period of Louisiana history over the longue durée, the essays create a larger picture of the ways early settlements influenced Louisiana society and how the changes of sovereignty and other circulations gave rise to a multiethnic society. Contributors examine the workings of empires through the examples of slave laws, administrative careers or on-the-ground political negotiations, cultural exchanges among masters, non-slave holders, and slaves, and the construction of race through sexuality, marriage and household formation. As a whole, the volume makes the compelling argument that one cannot write Louisiana history without adopting an Atlantic perspective, or Atlantic history without referring to Louisiana.

    Table of Contents

    • Introduction. Louisiana in Atlantic Perspective—Cécile Vidal
    • PART I. EMPIRES
      • Chapter 1. “To Establish One Law and Definite Rules”: Race, Religion, and the Transatlantic Origins of the Louisiana Code Noir—Guillaume Aubert
      • Chapter 2. Making a Career out of the Atlantic: Louisiana’s Plume—Alexandre Dubé
      • Chapter 3. Spanish Louisiana in Atlantic Contexts: Nexus of Imperial Transactions and International Relations—Sylvia L. Hilton
    • PART II. CIRCULATIONS
      • Chapter 4. Slaves and Poor Whites’ Informal Economies in an Atlantic Context—Sophie White
      • Chapter 5. “Un Nègre nommè [sic] Lubin ne connaissant pas Sa Nation”: The Small World of Louisiana Slavery—Jean-Pierre Le Glaunec
    • PART III. INTIMACIES
      • Chapter 6. Caribbean Louisiana: Church, Métissage, and the Language of Race in the Mississippi Colony during the French Period—Cécile Vidal
      • Chapter 7. Private Lives and Public Orders: Regulating Sex, Marriage, and Legitimacy in Spanish Colonial Louisiana—Mary Williams
      • Chapter 8. Atlantic Alliances: Marriage among People of African Descent in New Orleans—Emily Clark
    • Conclusion. Beyond Borders: Revising Atlantic History—Sylvia R. Frey
    • Notes
    • List of Contributors
    • Index
    • Acknowledgments

  • When Cars Assume Ethnic Identities

    When Cars Assume Ethnic Identities

    The New York Times
    2013-06-21

    Glenn Collins

    Coming to a showroom near you for 2014: the first sport utility vehicle in its class equipped with a 9-speed automatic transmission. It’s also the first to offer a parallel-parking feature. And, in 4-wheel-drive models, the rear axle disconnects automatically, for fuel efficiency.

    Oh, yes: its name is the Jeep Cherokee.

    Hold on — wasn’t that model name retired more than a decade ago? Wasn’t it replaced by the Jeep Liberty for 2002?

    Yet now, in a time of heightened sensitivity over stereotypes, years after ethnic, racial and gender labeling has been largely erased from sports teams, products and services, Jeep is reviving an American Indian model name. Why?

    “In the automobile business, you constantly have to reinvent yourself, and sometimes it’s best to go back to the future,” said Allen Adamson, managing director of the New York office of Landor Associates, a brand and corporate identity consultancy.

    Jeep, a division of the Chrysler Group, explained that its market research revealed a marked fondness for the name. The 2014 version, said Jim Morrison, director of Jeep marketing, “is a new, very capable vehicle that has the Cherokee name and Cherokee heritage. Our challenge was, as a brand, to link the past image to the present.”

    The company says it respects changed attitudes toward stereotyping. “We want to be politically correct, and we don’t want to offend anybody,” Mr. Morrison said. Regarding the Cherokee name, he added: “We just haven’t gotten any feedback that was disparaging.”

    Well, here’s some: “We are really opposed to stereotypes,” said Amanda Clinton, a spokeswoman for the Cherokee Nation in Oklahoma. “It would have been nice for them to have consulted us in the very least.”

    But, she added, the Cherokee name is not copyrighted, and the tribe has been offered no royalties for the use of the name. “We have encouraged and applauded schools and universities for dropping offensive mascots,” she said, but stopped short of condemning the revived Jeep Cherokee because, “institutionally, the tribe does not have a stance on this.”…

    Read the entire article here.

  • Body Wellness Study

    Body Wellness Study

    Trinity University, San Antonio, Texas
    2013-06-22

    We would like to invite you to complete a brief online questionnaire investigating wellness and body image in an ethnically diverse population of adult females. The questionnaire can be completed from any computer and will take approximately 15-20 minutes of your time.

    By participating, you will be entered into a lottery to win a $200 Amazon Gift card sent via e-mail.

    You will have also made an important contribution to research in women’s health.

    To complete the questionnaire, please visit: https://trinityuniversity.co1.qualtrics.com/SE/?SID=SV_3reUW0lK4NOFRTT.

    You must be 18 years or older to participate.

    Questions? Contact Dr. Carolyn Becker via e-mail at cbecker@trinity.edu or by telephone at 210-999-8326.

  • Library of Congress Appoints Natasha Trethewey To Second Term as U.S. Poet Laureate

    Library of Congress Appoints Natasha Trethewey To Second Term as U.S. Poet Laureate

    News from the Library of Congress
    The Library of Congress
    Washington, D.C.
    2013-06-10

    Trethewey Will Launch Project as Part of the PBS NewsHour Poetry Series

    Librarian of Congress James H. Billington has appointed Natasha Trethewey to serve a second term as U.S. Poet Laureate Consultant in Poetry.

    “The Library and the country are fortunate Natasha Trethewey will continue her work as Poet Laureate,” said Billington. “Natasha’s first term was a resounding success, and we could not be more thrilled with her plans for the coming year.”

    Trethewey’s second term will begin in September. She will follow previous multiyear laureates—such as Kay Ryan, Ted Kooser, and Billy Collins—and undertake a signature project: a regular feature on the PBS NewsHour Poetry Series. Trethewey will join NewsHour Senior Correspondent Jeffrey Brown for a series of on-location reports in various cities across the United States to explore several large societal issues, through a focused lens offered by poetry and her own coming-to-the-art.

    The Poetry Series, featured on the PBS NewsHour, engages a broad audience through thoughtful, in-depth reports on contemporary poets and poetry. Online, the NewsHour features weekly poems on its Art Beat blog as well as on a special page dedicated to poetry.

    Ms. Trethewey’s first term as the 19th Poet Laureate Consultant in Poetry was noteworthy for her “Office Hours,” during which she met with the general public in the Library’s Poetry Room—harkening back to a tradition established by her predecessors in the post from 1937 to 1986. For her second year, Trethewey will move beyond the capital to seek out the many ways poetry lives in communities across the country and addresses issues and concerns of Americans.

    In that pursuit, she will draw on her own life experiences as a guide—visiting places she feels a personal connection to, such as a domestic violence center, an inner-city school, a prison or juvenile detention center, a nursing home, or places that have suffered natural or man-made disasters. The specific locations will be determined closer to the start of the Poet Laureate’s second term. In her travels to cities and towns for the series, Trethewey also intends to hold “Office Hours on the Road”—meeting with members of the general public as she did in the Library…

    Read the entire news release here.

  • Barack Obama’s “Slave” Ancestor and the Politics of Genealogy

    Barack Obama’s “Slave” Ancestor and the Politics of Genealogy

    George Mason University’s History News Network
    2012-08-02

    Honor Sachs, Assistant Professor of History
    Western Carolina University, Cullowhee, North Carolina

    On July 30, the New York Times broke a story about the Obama family’s ties to slavery. Not Michelle Obama. Her family connection to slavery has been extensively covered by the Times and documented in Rachel Swarn’s American Tapestry. Rather, the story revealed the history of Barack Obama’s ties to slavery through his mother’s side. The article announced that genealogists have traced the family history of Obama’s mother, Stanley Ann Dunham, to seventeenth-century Virginia, where they claim it is possible she may have descended from an African servant named John Punch. Using ancestral databases and DNA evidence, researchers have linked Dunham’s history to the “mixed-race Bunch line,” a family who became wealthy colonial landholders and were racially considered white despite their ties to Africans like John Punch.

    The story of John Punch occupies an important place in the history of slavery in North America. When the English imported Punch to the Virginia colony in the mid-seventeenth century, he became an indentured servant. The primary source of labor in the Virginia colony for the better part of the seventeenth century was servitude. The colony imported workers from Europe to work in tobacco fields. They had little interest in utilizing African slaves. African imports were comparatively expensive next to the cheap imports they could scoop off the streets or out of the jails of London. At the time John Punch arrived in the English colony, he was one of a relatively small population of Africans.

    But something happened to John Punch in 1640 that signaled a transition in the way colonial officials thought about race and slavery. In 1640, Punch ran away from his Virginia employer with two white servants, one a Scot and the other a Dutchman. They escaped to Maryland where they were apprehended and returned home for punishment. All three runaways were whipped. The two white servants were punished with extended terms of service, but Punch received a far harsher sentence: he was made a servant “for the term of his natural life.” It was the closest thing to a slave the colony had yet known. Virginians would not fully embrace a system of slave labor for at least another four decades, but the willingness of colonial officials to distinguish a lifetime of servitude for Punch and not for his European counterparts suggests the beginnings of racial thinking that would ultimately equate slavery with people of African descent…

    Read the entire article here.

  • What’s it like to “come out” as a Third Culture Kid on stage? Elizabeth Liang tells all!

    What’s it like to “come out” as a Third Culture Kid on stage? Elizabeth Liang tells all!

    The Displaced Nation: A home for international creatives
    2013-06-20

    The Displaced Nation Team

    As reported here last month, Elizabeth Liang spent the month of May performing, at a venue in Los Angeles, a one-woman show about being a Third Culture Kid, or TCK. As some readers may recall, Liang is a self-described Guatemalan-American business brat of Chinese-Spanish-Irish-French-German-English descent. She was brought up by peripatetic parents in Central America, North Africa, the Middle East, and Connecticut. Many of us were curious about not only how she could pack all of that personal history into a solo stage performance, but also how the (mostly American) audiences would respond. Today is the day we get to find out. Take it away, Elizabeth!

    —ML Awanohara

    I had no idea what to expect from audiences when I opened my solo show, Alien Citizen, in Hollywood, California, on May 3rd (it closed June 1st).

    Since the show is about my upbringing as a dual citizen of mixed heritage in six countries, I assumed it would appeal mainly to Adult Third Culture Kids (ATCKs) and people of mixed heritage—the people I wrote it for, since we rarely see our stories portrayed on stage or screen.

    I wanted the show to be funny, but wasn’t sure if the humor would translate.

    And I wanted people to be moved by the story…

    Read the entire article here.

  • Who is Latino?

    Who is Latino?

    The Washington Post
    2013-06-21

    Carlos Lozada, Editor of Outlook, The Washington Post’s Sunday section for opinion, analysis

    ‘Shut up, you stupid Mexican!”

    The words spewed from the mouth of a pale, freckle-faced boy, taunting me on our elementary school playground.

    I wish I could recall what I said to inspire the insult. But more than three decades later, I remember only my reply. “Stupid Peruvian,” I pointed out, wagging my finger.

    My family had emigrated from Lima to Northern California a few years earlier, so my nationality was a point of fact (whereas my stupidity remains a matter of opinion). The response so confused my classmate that my first encounter with prejudice ended as quickly as it started. Recess resumed.

    Today, my grade-school preoccupation with nationality feels a bit quaint. Peruvian or Mexican — does it even matter? We’re all Latinos now…

    …If all ethnic identities are created, imagined or negotiated to some degree, American Hispanics provide an especially stark example. As part of an effort in the 1970s to better measure who was using what kind of social services, the federal government established the word “Hispanic” to denote anyone with ancestry traced to Spain or Latin America, and mandated the collection of data on this group. “The term is a U.S. invention,” explains Mark Hugo Lopez, associate director of the Pew Hispanic Center. “If you go to El Salvador or the Dominican Republic, you won’t necessarily hear people say they are ‘Latino’ or ‘Hispanic.’ ”

    You may not hear it much in the United States, either. According to a 2012 Pew survey, only about a quarter of Hispanic adults say they identify themselves most often as Hispanic or Latino. About half say they prefer to cite their family’s country of origin, while one-fifth say they use “American.” (Among third-generation Latinos, nearly half identify as American.)

    The Office of Management and Budget defines a Hispanic as “a person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish culture or origin regardless of race” — about as specific as calling someone European.

    “There is no coherence to the term,” says Marta Tienda, a sociologist and director of Latino studies at Princeton University. For instance, even though it’s officially supposed to connote ethnicity and nationality rather than race — after all, Hispanics can be black, white or any other race — the term “has become a racialized category in the United States,” Tienda says. “Latinos have become a race by default, just by usage of the category.”…

    Read the entire opinion piece here.