• The Spirit of London

    Matador (an imprint of Troubador)
    2015-09-28
    198×127 mm
    Paperback ISBN: 9781784624057

    Rob Keeley

    The spirits were at work here, somehow. But why?

    On returning to London, Ellie investigates the mystery surrounding 47 Foster Square. Who is the sender of ghostly messages asking her for help? What is the secret of the Meadowes family? And what does Edward know about all this?

    With her parents about to divorce, and her Mum acting very strangely, Ellie quickly discovers that a sinister force lies between her and the truth…

    The Spirit of London is the second instalment in the thrilling and suspenseful ‘Spirits’ series and follows the success of The People’s Book Prize-nominated Childish Spirits. It focuses on slavery and a mixed-race family in Georgian times. Ellie finds herself facing a very dangerous foe and will need all her courage and humanity to get her through. The Spirit of London also sets up a story arc that will continue into future books in the series. The book will appeal to girls and boys of upper primary and lower secondary age – and to parents and teachers reading the book aloud!

  • Greason: Quiet reflections on the impact of race perception

    The Times-Herald
    Norristown, Pennsylvania
    2015-08-05

    Walter Greason, Executive Director
    International Center for Metropolitan Growth

    Imagine looking white, but not being white. It is an experience that exposes the limitations of racial perception, while reinforcing its power. As a child, the experience unfolds through the whispers of a community’s rejection. Hurried words and sudden glances as adults explain to each other – “he’s not really what he looks like.” It is the loss of unspoken opportunities, the isolation from an elite social circle, glimpsed but never joined. It is a daily pain and a forced passage into a marginal status where racial meaning constantly shifted regardless of ancestry.

    Imagine the child of such a person, a child representing the first generation after the Loving v. Virginia decision (a landmark civil rights decision of the US Supreme Court which invalidated laws prohibiting interracial marriages). This “unwhite” person might seek refuge in a community color-struck with admiration for lighter complexions. A darker-skinned family of social status might perceive an opportunity to open doors for children who would not experience the depths of anti-black attitudes in the United States – if they were light enough, if their hair was good enough. Such a marriage, such a family, might come to represent both an affirmation and a denial of the racial politics at the end of the twentieth century. This child could pick from a variety of cultures and identities – but somehow, he could never become white…

    Read the entire article here.

  • Three personal stories that show Brazil is not completely beyond racism

    The Globe and Mail
    Toronto, Ontario, Canada
    2015-07-31

    Stephanie Nolen, Latin America Correspondent

    Brazil’s national mythology is built on the idea of a democracia racial – a country whose population is uniquely mixed and has moved beyond racism.

    The lived experience of its citizens, especially the majority who are black or mixed-race, tells a different story. Three residents of Bahia, known as the country’s “blackest” state, share their personal stories with The Globe and Mail’s Stephanie Nolen.

    ‘It’s not easy to start working when you’re 12’

    Cleusa de Jesus Santos was one of eight children whose father left when she was small. Her mother, illiterate and living in a slum, had no way to feed them all. “A friend of my mum’s said, ‘There is a person who needs a girl, just to watch her son, to keep him company.’”

    So Ms. Santos was sent. “But when I got there, the reality was completely different: They said they were going to put me in school and so on, and they didn’t. I didn’t have vacation. I couldn’t see my family.”…

    Read the entire article here.

  • When she fills out the census, Ms. de Lucena ticks the box for “negra.” Her husband, Joacinei Araújo de Lucena, 48, has a black parent and a white one, just like she does, but identifies himself as “pardo,” or brown. He insists that he, Ms. de Lucena and their two children are mixed – not one, not the other – and that mixed is a race of its own. Ms. de Lucena doesn’t buy it. “Não passou por branco é preto,” she often says, often tells their teenagers: If you’re not white, you’re black.

    Stephanie Nolen, “Brazil’s colour bind,” The Globe and Mail, July 31, 2015. http://www.theglobeandmail.com/news/world/brazils-colour-bind/article25779474/.

  • “A lot of people when they look at me and when I reveal to them that I’m half Korean, they say that they don’t see it at all and think that I’m black. I get a lot of people that say that and they try to impose their own classification of my identity and I embrace both sides.” —Moogega (무지개) Cooper

    David Lee Sanders, “Interview with Moogega Cooper,” HalfKorean.com: An online community for mixed-race Koreans, April 10, 2013. http://www.halfkorean.com/?page_id=8947.

  • Interview with Moogega Cooper

    HalfKorean.com: An online community for mixed-race Koreans
    2013-04-10

    David Lee Sanders

    Moogega (무지개) Cooper was a top competitor on season one of TBS’s reality competition show, King of the Nerds. It premiered on TBS in January 2013 and the season just ended in early March 2013.

    The King of the Nerds premise: “The series will follow 11 fierce competitors from across the nerd spectrum as they set out to win $100,000 and be crowned the greatest nerd of them all.”

    Although she did not win the competition, Moogega did place 5th overall and gained a considerable fan following from her involvement on King of the Nerds.

    Her “day job” is as a Planetary Protection Engineer at Jet Propulsion Laboratory, a NASA field center. Although the job title may sound a little nerdy, it is quite an interesting and important job in relation to space research and exploration.

    We were able to cover some of Moogega’s personal background, her professional career and, of course, discuss her King of the Nerds experience and are pleased to present this interview.

    Please note that HalfKorean.com comments/questions are in BOLD.

    Background: The Basics on Moogega

    Where and when were you born, raised and currently reside?
    I was born in 1985 in Southern New Jersey. I was raised there until I was 10 years old. We then all moved to Virginia. Once I finished graduate school in Philadelphia I moved to southern California for my job. I won’t leave southern California at all because I love it here!

    How did your parents meet?
    They met in Korea. My dad would go there several times to just hang out. He used to be in the military and would go back and forth. He met my mom through mutual friends. I kind of want to get a shirt made that says “Made in Korea” as I was definitely conceived there. They had a small ceremony in Korea and he then brought her back to the United States where they were married in the US…

    Did you grow up around other mixed Koreans or people of mixed heritage?
    What was very interesting was that because we were around a lot of military people, there were a lot of mixed heritage people. No one that was mixed exactly like me but I was used to growing up with a rainbow of people.

    Did you ever experience any identity issues while growing up?
    A lot of people when they look at me and when I reveal to them that I’m half Korean, they say that they don’t see it at all and think that I’m black. I get a lot of people that say that and they try to impose their own classification of my identity and I embrace both sides…

    Read the entire interview here.

  • Scholars also analyze a multiracial movement that emerged around mixed-race identity in the 1990s. Rainier Spencer (2006, 2011) complicates previous scholars’ and activists’ claim that the emergence of multiraciality in the 1990s uncovered a new racial order. As opposed to challenging the racialized structure in the United States, Spencer argues the actions of the American multiracial movement protected Whiteness and was conservative—rather than transformative—of the existing U.S. racial order. Daniel and Castañeda-Liles (2006) similarly posit that the neoconservative rearticulation of racial classification to denote egalitarian ideals of individual choice influenced conservative politicians and policymakers’ push to add multiraciality to formalized methods of racial categorization. Melissa Nobles (2000) extends this pertinent analysis by centering on the discursive context of the multiracial movement. According to Nobles, multiracial public recognition in the midst of ongoing American cultural wars publicly legitimated multiracial visibility and helped disseminate discourse on multiraciality and create an imagined politicized community. Indeed, the emergence of multiracialism in the 1990s also influenced public recognition of multiraciality through increased marketing and commercialization of mixed-race identity and interracial families (DaCosta 2007).

    Celeste Vaughan Curington, “Rethinking Multiracial Formation in the United States: Toward an Intersectional Approach,” Sociology of Race and Ethnicity, Volume 2, Number 1 (January 2016), 3. http://dx.doi.org/10.1177/2332649215591864.

  • Brazil’s colour bind

    The Globe and Mail
    Toronto, Ontario, Canada
    2015-07-31

    Stephanie Nolen, Latin America Correspondent

    Brazil is combating many kinds of inequality. But one of the world’s most diverse nations is still just beginning to talk about race

    When Daniele de Araújo found out six years ago that she was pregnant, she set out from her small house on a dirt lane in the outskirts of Rio de Janeiro and climbed a mountain. It is not a big mountain, the green slope that rises near her home, but the area is controlled by drug dealers, so she was anxious, hiking up. But she had something really important to ask of God, and she wanted to be somewhere she felt that the magnitude of her request would be clear.

    She told God she wanted a girl, and she wanted her to be healthy, but one thing mattered above all: “The baby has to be white.”

    Ms. de Araújo knows about the quixotic outcomes of genetics: She has a white mother and a black father, sisters who can pass for white, and a brother nearly as dark-skinned as she is – “I’m really black,” she says. Her husband, Jonatas dos Praseres, also has one black and one white parent, but he is light-skinned – when he reported for his compulsory military service, an officer wrote “white” as his race on the forms.

    And so, when their baby arrived, the sight of her filled Ms. de Araújo with relief: Tiny Sarah Ashley was as pink as the sheets she was wrapped in. Best of all, as she grew, it became clear that she had straight hair, not cabelo ruim – “bad hair” – as tightly curled black hair is universally known in Brazil. These days, Sarah Ashley has tawny curls that tumble to the small of her back; they are her mother’s great joy in life. The little girl’s skin tone falls somewhere between those of her parents – but she was light enough for them to register her as “white,” just as they had hoped. (Many official documents in Brazil ask for “race and/or colour” alongside other basic identifying information.)

    Ms. de Araújo and Mr. dos Praseres keep the photos from their 2005 wedding in a red velvet album on the lone shelf in their living room. The glossy pictures show family members of a dozen different skin colours, arm in arm, faces crinkled in stiff grins for the posed portraits. There are albums with similar pictures in living rooms all over this country: A full one-third of marriages in Brazil are interracial, said to be the highest rate in the world. (In Canada, despite hugely diverse cities such as Vancouver and Toronto, the rate is under five per cent.) That statistic is the most obvious evidence of how race and colour in Brazil are lived differently than they are in other parts of the world.

    But a range of colours cannot disguise a fundamental truth, says Ms. de Araújo: There is a hierarchy, and white is at the top.

    Many things are changing in this country. Ms. de Araújo left school as a teenager to work as a maid – about the only option open to a woman with skin as dark as hers – but now she has a professional job in health care and a house of her own, things she could not have imagined 15 years ago. Still, she says, “This is Brazil.” And there is no point being precious about it. Black is beautiful, but white – white is just easier. Even middle-class life can still be a struggle here. And Sarah Ashley’s parents want her life to be easy.

    Brazil’s history of colonialism, slavery and dictatorship, followed by tumultuous social change, has produced a country that is at once culturally homogenous and chromatically wildly diverse. It is a cornerstone of national identity that Brazil is racially mixed – more than any country on Earth, Brazilians say. Much less discussed, but equally visible – in every restaurant full of white patrons and black waiters, in every high rise where the black doorman points a black visitor toward the service elevator – is the pervasive racial inequality…

    Read the entire article and watch the video here.

  • President Obama’s Racial Renaissance

    The New York Times
    2015-08-01

    Michael Eric Dyson, Professor of Sociology
    Georgetown University, Washington, D.C.


    Toyin Odutola

    We finally have the president we thought we elected: one who talks directly and forcefully about race and human rights.

    When President Obama took the podium at the annual convention of the N.A.A.C.P. in Philadelphia last month, he sounded like the leader I’ve been waiting to hear since his first inauguration in 2009. It was almost as if Michelle Alexander, author of “The New Jim Crow,” and the former attorney general Eric H. Holder Jr. had hacked his computer and collaborated on his speech.

    Many of Mr. Obama’s admirers and critics have hungered for straight talk on race since he his election. But since taking office, the president had been skittish on the subject and had mostly let it lapse into disturbing silence.

    As we prepare to mark the first anniversary of the death of Michael Brown in Ferguson, Mo., this country continues to grapple with what feels like an onslaught of black death.

    But now we are doing it with a president — our first African-American president — who has found a confident voice on race…

    Read the entire article here.

  • Pocahontas’ tribe, the Pamunkey of Virginia, finally recognized by U.S.

    The Los Angeles Times
    2015-08-02

    Noah Bierman


    Mikayla Deacy, 4, swims with her dog Dakota in the Pamunkey River. As a member of the tribe, Mikayla will be eligible for scholarships and other benefits now that the Pamunkey have received federal recognition. (Carolyn Cole / Los Angeles Times)

    The tidal river that surrounds this spit of scrubby land has long functioned like a moat that rises and falls through the day..

    A single road connects the reservation’s sycamore, poplars and modest houses with miles of cornfields that separate the tribe from large retail stores and suburban office parks of eastern Virginia.

    The Pamunkey have lived on and around these 1,200 acres for centuries, since before their most famous ancestor, Pocahontas, made contact with English colonists in 1607.

    “We call this downtown Pamunkey,” said Kim Cook, the 50-year-old granddaughter of Chief Tecumseh Deerfoot Cook.

    She smiled. The only noise came from birds chirping among the pines by the old fishing shanties. The only action came when a cousin stopped by to relieve Cook’s 8-year-old son, River Ottigney Cook, of his boredom by taking him on a boat ride…

    …Despite that, the tribe long had laws discouraging intermarriage. Marrying anyone who was not white or Indian was forbidden. Women who married whites could not live on the reservation, though men who had white wives could.

    It was not until 2012 that tribal leaders fully reversed those laws and allowed women to vote and serve on the tribal council for the first time. (There had been female chiefs into the 18th century.)

    The issue threatened the tribe’s federal acknowledgment, drawing opposition from members of the Congressional Black Caucus.

    Tribal leaders said the laws pertaining to African Americans were a reflection of Virginia’s racist past that included a ban on interracial marriages — context also noted in the Bureau of Indian Affairs’ acknowledgment report — and were in part a defense against losing their status as a state tribe and being stripped of their land amid racial purity laws

    Read the entire article here.