Mixed Race Studies

Will Racism End When Old Bigots Die?

Code Switch: Race And Identity, Remixed
National Public Radio
2017-01-14

Leah Donnella

Shelly Fields is a 46-year-old white woman living in Richton Park, a racially diverse Chicago suburb. She says she’s raised her four daughters, who are biracial, to see people of all races as equal, just as her parents raised her. Fields doesn’t think that racism will ever disappear completely, but she’s hopeful that it lessens with each passing generation.

“The more biracial children there are, the more equality we see,” Fields said. “The more people of color we see in positions of power – it will help to change the way people see race.”

Her oldest daughter, Summer, is a 22-year-old graduate of the University of Chicago. When she was in high school, Summer probably would have agreed that race relations were looking up. The ’90s and early 2000s were “a post-racial fantasy time” in Richton Park, Summer said. “Being firmly in the middle of the Obama era – it [was] a moment of progress. It was validating.”

Now, as the Obama era ends, she is of the mind that racism isn’t going anywhere.

“Racism always evolves, and will find a way,” Summer said.

The question that Shelly and Summer are tackling has been posed in many forms for many generations. Will racism just die off with old bigots? Does the fate of race relations lie with the children?…

…They’ve argued over things like trigger warnings and safe spaces (her mom says that’s not how the real world works) and about how to self-identify. Summer thought of herself as biracial until she went to college. When she started referring to herself as a black woman, that became another point of contention.

“My mom doesn’t understand,” she said. “She feels like that’s an affront to her.”…

Read the entire article here.

Meet Shereen Marisol Meraji, A Latina Journalist Tackling Race & Idendity Through Podcasting

Latina
2016-11-23

Raquel Reichard, Politics & Culture Editor

Hugo Rojo

With Donald Trump, a candidate who ran on racism, xenophobia, sexism, Islamophobia and a disdain for journalists, heading to the White House, reports by and about the communities most impacted by the president-elect’s rhetoric and proposals are ever-important, making Shereen Marisol Meraji a periodista you need to know.

The Cali-based Puerto Rican-Iranian is a journalist reporting on race for NPR’s Code Switch podcast. Each week, Meraji and her team tackle issues of race, ethnicity and identity that are impacting our country as a whole.

The mixed-race mujer, who prides herself on being vocal, opinionated and informed, approaches these topics from her own intersections as a woman, bi-cultural Latina and daughter of a Muslim immigrant father.

Ahead, the Persian-Rican opens up about her work, why she focuses on race and identity, and the need for nuanced and uncomfortable discussions on these topics in the media and at the dinner table…

…Why are issues of race particularly important to you, Shereen the human, rather than Shereen the journalist-podcaster?

For me, the human, I think it’s because of my mixed background. I never felt like I belonged. I realized, Oh my God! Not only is my mixed identity not represented anywhere, but not even my mom’s or dad’s 100 percent identities are represented. I’m not seeing any stories of what I’m interested in, what I do or who I am, and those stories are important. Never having really belonged, being on the margins while observing everything, that’s made me a natural journalist – not quite a part of something, always observing…

Read the entire interview here.

I was already dreading the thought of doing it again, having to face those saccharine smiles trying to understand, Why are you here?

Again, I’m a black woman with a Jewish mother, and I live in the United States of America. When I say that I’m used to being in places where I don’t look like I belong, I mean it. Looking out of place is one of the most consistent parts of my life.

But it’s different in a synagogue. There’s something about feeling like an outsider in the place where you grew up that stings. Like family members who no longer recognize you.

Leah Donnella, “Black, Jewish And Avoiding The Synagogue On Yom Kippur,” Code Switch: Race And Identity, Remixed (National Public Radio), October 12, 2016. http://www.npr.org/sections/codeswitch/2016/10/12/496868502/black-jewish-and-avoiding-the-synagogue-on-yom-kippur

Black, Jewish And Avoiding The Synagogue On Yom Kippur

Code Switch: Race And Identity, Remixed
National Public Radio
2016-10-12

Leah Donnella

Last time I worshipped in a synagogue was Sept. 5, 2014. And I won’t be going today.

That might surprise my friends, who put up with my bragging ad nauseam about how Jewish I am.

You got a great deal on plane tickets? Reminds me of the time I took a free Birthright trip to Israel. Going skating? I haven’t been on skates since my bat mitzvah reception, held at the roller skating rink in Villanova, Pa. You say you love the musicals of George Gershwin? Ha, that sounds just like Gershenfeld, my mother’s maiden name, which is also my middle name, which means “barley field” in Yiddish, the language my ancestors spoke in Eastern Europe.

Some of this is just me being obnoxious. But it’s also a way to claim a part of my identity that’s hidden from most people. I’m a black woman. No one ever assumes I’m Jewish. When I talk about Judaism, people look at me in a way that makes me feel like I’m breaking into my own house. Especially the people inside the house.

Read the entire article here.

All Mixed Up: What Do We Call People Of Multiple Backgrounds?

Code Switch: Race And Identity, Remixed
National Public Radio
2016-08-25

Leah Donnella

In a country where the share of multiracial children has multiplied tenfold in the past 50 years, it’s a good time to take stock of our shared vocabulary when it comes to describing Americans like me. Jeannie Phan for NPR

It’s the summer of 1998 and I’m at the mall with my mom and my sister Anna, who has just turned 5. I’m 7. Anna and I are cranky from being too hot, then too cold, then too bored. We keep touching things we are not supposed to touch, and by the time Mom drags us to the register, the cashier seems a little on edge.

“They’re mixed, aren’t they?” she says. “I can tell by the hair.”

Mom doesn’t smile, and Mom always smiles. “I have absolutely no idea what you’re talking about,” she says.

Later, in the kitchen, there is a conversation…

…‘Multiracial’ or ‘mixed’?

In light of Hall’s paper, “multiracial” was adopted by several advocacy groups springing up around the country, some of which felt the term neutralized the uncomfortable connotations of a competing term in use at that point: “mixed.”

In English, people have been using the word “mixed” to describe racial identity for at least 200 years, like this 1864 British study claiming that “no mixed races can subsist in humanity,” or this 1812 “Monthly Retrospect of Politics” that tallies the number of slaves — “either Africans or of a mixed race” — in a particular neighborhood.

Steven Riley, the curator of a multiracial research website, cites the year 1661 as the first “mixed-race milestone” in North America, when the Maryland colony forbade “racial admixture” between English women and Negro slaves.

But while “mixed” had an established pedigree by the mid-20th century, it wasn’t uncontroversial. To many, “mixed” invited associations like “mixed up,” “mixed company” and “mixed signals,” all of which reinforced existing stereotypes of “mixed” people as confused, untrustworthy or defective. It also had ties to animal breeding — “mixed” dogs and horses were the foil to pure-breeds and thoroughbreds.

Mixed “evokes identity crisis” to some, says Teresa Willams-León, author of The Sum of Our Parts: Mixed Heritage Asian Americans and a professor of Asian American Studies at California State University. “It becomes the antithesis to pure.”…

Read the entire article here.

Who Gets To Be ‘Hapa’?

Code Switch: Race and Identity, Remixed
National Public Radio
2016-08-08

Akemi Johnson

Sunset in Waikiki: Tourists sipping mai tais crowded the beachside hotel bar. When the server spotted my friend and me, he seemed to relax. “Ah,” he said, smiling. “Two hapa girls.”

He asked if we were from Hawaii. We weren’t. We both have lived in Honolulu — my friend lives there now — but hail from California. It didn’t matter. In that moment, he recognized our mixed racial backgrounds and used “hapa” like a secret handshake, suggesting we were aligned with him: insiders and not tourists.

Like many multiracial Asian-Americans, I identify as hapa, a Hawaiian word for “part” that has spread beyond the islands to describe anyone who’s part Asian or Pacific Islander. When I first learned the term in college, wearing it felt thrilling in a tempered way, like trying on a beautiful gown I couldn’t afford. Hapa seemed like the identity of lucky mixed-race people far away, people who’d grown up in Hawaii as the norm, without “Chink” taunts, mangled name pronunciations, or questions about what they were…

Read the entire article here.

A Letter From Young Asian-Americans To Their Families About Black Lives Matter

Code Switch: Race and Identity, Remixed
National Public Radio
2016-07-27

Shereen Marisol Meraji, Reporter

Kat Chow, Digital Journalist

In the Facebook Live video streamed earlier this month by Diamond Reynolds after her fiance, Philando Castile, was fatally shot by a police officer during a traffic stop in a Minnesota suburb, Reynolds identified the man who shot Castile as “Chinese” as she narrated the scene.

It was later understood that Castile was shot by Jeronimo Yanez, who is Latino. In the meantime, Reynolds’ testimony gave Christina Xu, a 28-year-old Chinese-American ethnographer who lives in New York City, flashbacks to earlier this year, when many Asian-Americans around the country protested the prosecution and conviction of Peter Liang, the Chinese-American cop who shot and killed Akai Gurley in a dark stairwell of a Brooklyn housing project in 2014…

The protesters said Liang was being treated as a scapegoat at a time of heightened focus on police shootings of unarmed black people, pointing out that white law enforcement officials involved in several high-profile cases in recent years have not faced similar consequences.

For Xu, and other younger Asian-Americans who have shown support for the Black Lives Matter movement and anti-police brutality causes, this was disturbing. “To me, clearly justice is about getting justice for these black families,” Xu says. “Not about making sure that Asian people have the same privilege as white people.”…

Listen to the podcast here. Read the article here. Read the transcript here.

Obama Gets All In His Blackness At Howard

Code Switch
National Public Radio
2016-05-10

Leah Donnella

“Be confident in your heritage. Be confident in your blackness,” President Barack Obama told graduates and their families at Howard University’s 2016 Commencement Ceremony. It was one of many moments in a speech that honored the achievements of black folks — many Howard alumni — and called on graduates to get and stay politically active. His speech was met with laughter, generous applause, and largely positive reviews. Paul Holston, editor-in-chief of Howard’s student newspaper The Hilltop, wrote that Obama’s address was “strong, eloquent, and inspirational,” and would “go down as one of the most significant moments in Howard University’s history.”

Howard students weren’t the only ones cheering over the speech. Janell Ross at The Washington Post lauded Obama’s call for “empathy and [an] expanded moral imagination” as one of the few surprising and thought-provoking messages that graduates will receive this season. On Twitter, Slate writer Jamelle Bouie called the speech “a great mediation on democracy AND a celebration of black life.” Mathew Rodriguez at Mic described Obama’s speech as “one of the best and blackest he’s given.”

Melissa Harris-Perry, editor-at-large of Elle, wrote that Obama’s speech was remarkable in its treatment of gender as well as race, and proved “that he is our most black, feminist president to date” by highlighting the genius of black women like Lorraine Hansberry, Harriet Tubman, Fannie Lou Hamer and Zora Neale Hurston:

“Once again, [Obama] put black women at the very center of the stories he told and the lessons he imparted. As he warmed up, he jokingly referred to ‘Shonda Rhimes owning Thursday night’ and ‘Beyonce running the world.’ They were casual references, not central themes of his talk, but even here he deployed two boss black women as representatives of black excellence and achievement.”…

Read the entire article here.

What Would It Mean To Have A ‘Hapa’ Bachelorette?

Code Switch: Frontiers of Race, Culture and Ethnicity
National Public Radio
2016-03-13

Akemi Johnson

On a recent episode of The Bachelor, the ABC dating reality show that ends its 20th season Monday night, contestant Caila Quinn brings Ben Higgins home to meet her interracial family.

“Have you ever met Filipinos before?” Quinn’s mother asks, leading Higgins into a dining room where the table is filled with traditional Filipino food.

“I don’t know,” he replies. “No. I don’t think so.”

As they sit around the adobo and pancit, Quinn’s father talks to Higgins, white man to white man. What comes with dating Quinn, the father says, “is a very special Philippine community.” Quinn grimaces.

“I had no idea what I was getting into when I married Caila’s mother,” the father says. But being married to a Filipina, he assures Higgins, has been “the most fun” and “magical.”

This scene can be read as an attempt by The Bachelor franchise to dispel criticisms (and the memory of a 2012 lawsuit) concerning its whitewashed casts. It shows how these attempts can be clunky at best, offensive and creepy at worst.

Quinn’s run also demonstrates how, as this rose-strewn, fantasy-fueled romance machine tries to include more people of color, diversification looks like biracial Asian-American — often known as “hapa” — women…

…Mixed-race Asian-white women become the perfect vehicles for diversity on this show because they are “white enough to present to the family,” as Morning said, while still being exotic enough to fill a quota. Morning suggested they also get a boost from the model minority myth and the recent idea that being multiracial is “cool.”…

…Myra Washington, assistant professor of communication at the University of New Mexico, predicted an increase in black contestants if Quinn becomes the bachelorette. “Not Wesley Snipes black, because this is still TV,” she said. She guessed there would be more mixed-race African-Americans, brown-skinned men, Latinos. But colonial legacies and systems of power die hard. “I think she’ll ultimately end up with a white dude,” she said.

Read the entire article here.

An Emerging Entry In America’s Multiracial Vocabulary: ‘Blaxican’

Code Switch: Frontiers of Race, Culture and Ethnicity
National Public Radio
2016-03-08

Adrian Florido

When Melissa Adams and her sister were growing up in Lynwood, near Compton, Calif., their black father and Mexican mother taught them to be proud of all aspects of their identity: They were black, and they were Mexican.

At home, that came easy. Publicly, it was harder. Consider the time Melissa was named valedictorian of her middle school when she was 13. It was the first time anyone could remember a black student winning that honor at her school.

“Everyone was excited,” she said over breakfast at her family’s house recently. “It was the first black valedictorian!” School administrators planned a special ceremony for her, and the dean called Adams into her office to congratulate her.

But when Adams walked in, the dean’s smile melted away…

…Like Adams and Tillman, many have struggled to explain their racial identity to the outside world, and sometimes even to understand it themselves.

Much of this has to do with the fact that biracial identity in the United States has often been understood in terms of black and white. And to the extent that labels are helpful for quickly self-identifying, they don’t always exist for the diversity of racial possibilities that mixed Americans increasingly want to see recognized. When it comes to mixed-race in America, Mexican-American author Richard Rodriguez has written, we rely on an “old vocabulary — black, white,” but, “we are no longer a black-white nation.”

This may be why in LA, many young people who are both black and Mexican are turning to a handy word to describe themselves: “Blaxican.”

It’s not a new term. Walter Thompson-Hernandez, a researcher at the University of Southern California who focuses on immigration and race, has traced references back to the 1980s. But it has gained new prominence in the past few years, since he launched a project called “Blaxicans of L.A.” It’s an Instagram account featuring photos of Blaxicans — with their varied hues, hair textures and facial profiles — accompanied by a quote from each person offering an insight on the Blaxican experience…

Read the entire article here.