Mixed Race Studies

How “Mestizaje” in Puerto Rico Makes Room for Racism to Flourish

La Respuesta: A magazine to (Re)Imagine the Boricua Diaspora
2016-02-08

Dorothy Bell Ferrer

“Three Puerto Rican Girls”

“Somos de tres razas! La blanca, la india, y la negra!” is a cliched response you can almost always count on hearing anytime you bring up race or racism in Puerto Rico or Puerto Rican Diaspora communities. It’s cute, easy to remember, and also a lie.

Ironically the European root, which is most often mistaken as the backbone of Puerto Rican culture, is mentioned first. The indigenous, Taíno root, which is often recognized strategically (yes, strategically) in front of blackness is named second. Oh, and the third? African or Black! Last but not least, right? I’d like to think so, but I know better.

The blending of these three races or roots in Puerto Rico are what we refer to as “mestizaje”, or mixture (1). This “mestizaje” is what causes Puerto Ricans to believe that we all are racially mixed the exact same way therefore there can be no “true” difference. While mestizaje is a part of Puerto Rican society and even exists in the heritage of many Puerto Ricans, the way in which mestizaje is recognized in Puerto Rico makes room for racism and white supremacy to flourish because it gives us a false historical analysis on race…

Read the entire article here.

Daniel Lind Ramos and the Visual Politics of Race in Puerto Rican Art

Theory and Critique of Art in the Caribbean
2015-11-11

Fabienne Viala, Associate Professor; Director of the Year Abroad; Director of the Yesu Persaud Centre for Caribbean Studies
School of Modern Languages and Cultures
University of Warwick, Coventry, United Kingdom

This article discusses the work of the painter and installation artist Daniel Lind-Ramos. The Puerto Rican artist explores the complex relationships that exist between historical memory, national identity and racial identities in Puerto Rico; more specifically, he shows the taboos that weigh on African cultural heritage in the Estado Asociado Libre, through a style of painting that is always symbolic, sometimes allegorical and containing “keys” that bring the political and the metaphysical into a dialogue on canvas and in space. For Lind-Ramos, art is the expression of an Afro-Puerto Rican hyper-consciousness that claims the right to redefine the codes of representation and visual perception of a Caribbean socio-political reality that addresses its colonial status.

Read the entire article here.

The Relationship of Identity to the Organizational Development of FLECHAS: Perceptions of Race from a Puerto Rican Perspective

The Forensic Examiner
June 2015

Raul A. Avila

The Puerto Rican preoccupation with “whitening” and incidents of black racism obfuscate Puerto Rican identity. The “deliberate amnesia” regarding their genetic and cultural connection with Black African slaves compels Puerto Ricans to disassociate themselves from “blackness” and everything that “blackness” unjustifiably represents among many: inferior intelligence, poverty, and a lack of ability to perform well in high-level positions. Puerto Rican whitening is the answer to the racial profiling of Blacks by law and society, especially in the United States. The resulting disassociation with the African Black heritage impedes the resolution of the Puerto Rican identity crisis.

FLECHAS is an organization founded in New Haven, CT in 1977 to challenge this identity disorder among Puerto Ricans. FLECHAS is an acronym for “Feast of Loiza in Connecticut in Honor of Saint James the Apostle.” It is significant that Loiza, a city in northern Puerto Rico, was the Port of Call for Black African slaves. The founders of FLECHAS, natives of Loiza, grew up with positive images of being black and a strong sense of history rooted in their blackness. In fact the legend of Saint James, celebrated by the town for over two hundred years, runs parallel to that of the African god, Chango, who symbolizes strength and the peoples’ battle against slavery and injustice. Founders did not experience negative portrayals of blackness as Blacks in their day were policemen, elected officials, or teachers. It was not until they left Loiza that they experienced racism, so they founded FLECHAS to reestablish blackness to its rightful place of honor among the Puerto Rican community.

FLECHAS is a Puerto Rican organization founded in New Haven, CT in 1977. (Appendix A) The founders are a group of citizens, who in the late 1960s migrated from the town of Loiza, Puerto Rico, the center of African slave trade during the period of Spanish colonialism in the New World. With membership composed of primarily Black Puerto Rican descendants, FLECHAS was created in response to the conviction that the Black Puerto Rican heritage has been either misrepresented or generally omitted in any discussion of Puerto Rican identity.

The African influence on Puerto Rican culture is obvious. That influence can be found in Puerto Rican music, dance, art, food, and religion (Galvin, 2005). Moreover, DNA tests conducted by geneticists in 2000 found that 27% of Puerto Ricans on the Island have mitochondrial DNA from the people of Africa (Martinez-Cruzado, 2003). However, the Census of 2010 indicates that only 12% of Puerto Ricans self-report as being Black, while most scientists report that, for Puerto Ricans on both the island and in mainland United States, 47% have African blood (Kinsbruner, 1996). Although these findings are hotly contested, Via (2011) reports that the percentages of Puerto Ricans with African DNA average 20%. Apparently, Puerto Ricans have made a concerted effort to disassociate themselves from their Black African heritage.

For Puerto Ricans, the issue of identity formation has been complicated by five hundred years of colonialism, four hundred of which were under Spanish rule. The issues of racism, Black and White intermarriage, and Puerto Rican identity today can be traced all the way back to the 8th century Moors, who ruled Spain for 800 years. During that period there was no discrimination against Blacks. Historians, such as Robert Martinez of Baruch College, indicate that society in Spain was devoid of racism toward Blacks, and this attitude carried over to Puerto Rico by the conquistadores. As a matter of fact, Martinez notes, racial intermarriage was not frowned upon. He writes:

In the 8th century, nearly all of Spain was conquered (711-718) by the Muslim Moors who had crossed over from North Africa. A section of the city of Seville, which was a Moorish stronghold, was inhabited by thousands of Blacks. Black women were highly sought after by Spanish males. Therefore, it was no surprise that the first conquistadors who arrived to the island intermarried with the native Taino Indians and later with the African immigrants (Martinez, 1990, p. 3).

Conversations with founders of FLECHAS indicate this was indeed the case in the province of Loiza on the island of Puerto Rico, where they were born and raised. There was neither discrimination nor racism in Loiza, as many descendants of African Black slaves like themselves held prestigious positions in Loiza as politicians, writers, teachers, and law enforcement officers. It was not the same situation outside of Loiza on the island, according to the founders of FLECHAS, and when Puerto Rico became a territory of the United States in 1898, Puerto Ricans experienced the same racist effects of “blackness” as African Americans. This writer’s role in composing this article as a participant observer is important and critical to consider since I am of Black Puerto Rican ancestry, a current member of FLECHAS, and a professional therapist for the Greater New Haven community in Connecticut…

Read the entire article here.

Bendición: The Complete Poetry of Tato Laviera

Arte Público Press
2014-11-30
346 pages
Paperback ISBN: 978-1-55885-800-8

Tato Laviera (1950-2013)

Introduction by: Laura Lomas
Preface by: Nicolás Kanellos

“i think in spanish / i write in english / i want to go back to puerto rico / but I wonder if my kink could live / in ponce, mayaguez and carolina.” Born in Puerto Rico but raised in New York City, Tato Laviera’s poetry reflects his bilingual, bicultural Nuyorican existence while celebrating the universality of the human condition and his European, indigenous and African roots.

Tato Laviera explores identity, community, urban life, oppression and much more in these multi-layered pieces that spanned his too-short life. Many deal with themes specific to the immigrant experience, such as the sense of alienation many feel when they are not accepted in their native or adopted land. In “nuyorican,” he writes about returning to his native island, only to be looked down upon for his way of speaking: “ahora regreso, con un corazón boricua, y tú / me desprecias, me miras mal, me atacas mi hablar.”

Music and dance, an integral part of Puerto Rican life, permeate Laviera’s verse and pay homage to the Caribbean’s African roots. “i hear merengue in french haiti / and in dominican blood, / and the guaracha in yoruba, / and the mambo sounds inside the plena.”

Including all of his previously published poems and some that have never been published, these are bold expressions of hybridity in which people of mixed races speak a combination of languages. He skillfully weaves English and Spanish, and frequently writes in Spanglish. The importance of language and its impact on his identity is evident in poems entitled “Español,” “Bilingue” and “Spanglish.” Known for his lively, energetic poetry readings, Bendición represents an internationally recognized poet’s life work and will serve to keep Tato Laviera’s words and the issues he wrote about alive long after his death.

Women Warriors of the Afro-Latina Diaspora

Arte Público Press
2012-04-30
248 pages
Paperback ISBN: 978-1-55885-746-9

Edited by: Marta Moreno Vega, Alba Marinieves and Yvette Modestin

Afro-Latina women relate their personal stories and advocacy for racial equality

“My housewife mother turned into a raging warrior woman when the principal of my elementary school questioned whether her daughter and the children of my public school had the intelligence to pass a citywide test,” Marta Moreno Vega writes in her essay. She knew then she was loved and valued, and she learned that to be an Afro-Puerto Rican woman meant activism was her birth right.

Hers is one of eleven essays and four poems included in this volume in which Latina women of African descent share their stories. The authors included are from all over Latin America—Brazil, the Dominican Republic, Haiti, Panama, Puerto Rico and Venezuela—and they write about the African diaspora and issues such as colonialism, oppression and disenfranchisement. Diva Moreira, a black Brazilian, writes that she experienced racism and humiliation at a very young age. The worst experience, she remembers, was when her mother’s bosses told her she didn’t need to go to school after the fourth grade, “because blacks don’t need to study more than that.”

The contributors span a range of professions, from artists to grass-roots activists, scholars and elected officials. Each is deeply engaged in her community, and they all use their positions to advocate for justice, racial equality and cultural equity. In their introduction, the editors write that these stories provide insight into the conditions that have led Afro-Latinas to challenge systems of inequality, including the machismo that is still prominent in Spanish-speaking cultures.

A fascinating look at the legacy of more than 400 years of African enslavement in the Americas, this collection of personal stories is a must-read for anyone interested in the African diaspora and issues of inequality and racism.

We evaluated two distinct but not mutually exclusive scenarios for the underlying mechanism that prompted reclassification of individuals as white in the 1920 Puerto Rican census: the movement of individuals across racial boundaries (boundary crossing) and the movement of racial boundaries across individuals (boundary shifting). The underlying boundary dynamics that drove racial reclassification in the 1920 census are illuminated by the results of our counterfactual multinomial regression analysis, which suggests that changes in individual characteristics account for roughly one-fifth of the whitening between 1910 and 1920, together with our cohort analysis, which reveals clustering of the white surplus population among children and young adults (especially women), and our analyses of trends in union formation and classification of children between 1910 and 1920. Our analysis of the unusual changes in union combinations suggests that individual boundary crossing, via union with a lighter spouse, was a likely trigger of reclassification between 1910 and 1920. Intergenerational boundary crossing via miscegenation, procreation, and acceptance as “white” of physically lightened offspring may have contributed to Puerto Rico’s gradual whitening trend in the first half of the twentieth century, but it does not appear significant to explain the unparalleled increase in the enumerated white population that took place between 1910 and 1920.

Mara Loveman and Jeronimo O. Muniz, “How Puerto Rico Became White: Boundary Dynamics and Intercensus Racial Reclassification,” American Sociological Review, Volume 72, Number 6 (December 2007). 934. http://dx.doi.org/10.1177/000312240707200604. (See also here.)

Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico by Ileana Rodríguez-Silva (review)

The Americas
Volume 72, Number 4, October 2015
pages 655-657

Isar Godreau, Researcher
Interdisciplinary Research Institute
University of Puerto Rico, Cayey

Rodríguez-Silva, Ileana M., Silencing Race: Disentangling Blackness, Colonialism, and National Identities in Puerto Rico (London, New York: Palgrave Macmillan, 2012).

In Silencing Race, Ileana Rodríguez offers a much-needed historical exploration of the silences about “race” embedded in political and public discourses about Puerto Rico. The book is divided in two parts that cover the years from 1870 to 1910. The first part is dedicated to the later years of the Spanish colonial regime, the second to the first years under US colonial rule. Rodríguez-Silva demonstrates how different class and political interests during both these periods converged to subordinate the issue of racial inequality to issues of class and national identity. She argues that class, not race, became the key category through which demands for rights and political participation were made and recognizes the varying perspectives of creole elites, former slaves, union organizers, politicians, and US labor unions. The author also explains the historical conditions that supported such silencing of racial issues and demonstrates why voicing a racialized sense of self or denouncing racism had complex and multifaceted political consequences. On the one hand, politicians sought to gain the electoral support of the predominantly black and expanding labor movement. Aware as they were of the close relationship between race and class, they often accused political rivals of being racist for not attending to workers, needs for economic uplift and equity. On the other hand, blackness and associated popular expressions of poor working-class folk were considered backward by the criollo leadership, who also limited participation of black males in party decisions.

Rodríguez-Silva argues further that a politicized black identity was associated with unrest and the anticolonial movements that had taken place in Haiti and the rest of the Caribbean, including Cuba with its 1912 race war and massacre against the black members of the Partido Independiente de Color. Explicit debates about racism were also inconvenient for political elites who wanted to project themselves to metropolitan authorities as illustrious men in charge of a multiracial society free of racial conflict. During the years of Spanish colonialism, evading the issue of racism and making claims to racial harmony proved Puerto Ricans’ capacity to renegotiate the relationship with Spain as equals (not as separatists).

Undermining racial conflict was also important for maintaining key political alliances between white criollos, artisans, and the working class. As a US colony, making claims to racial harmony proved the local elite’s capacity to negotiate the colonial relationship with the racially segregated United States. An explicit racialized discourse also stood at odds with US colonial representatives with whom annexationists, socialists, and labor union leaders were trying to negotiate better wages, employment opportunities, legal protection, and US citizenship. Hence, Rodríguez-Silva shows how, despite major ideological and class differences, politicians, intellectuals, and labor organizers sought to deracialize their politics. The book explores the silence around issues of race and racial inequality across various geographical areas, but offers the most substantive material on Ponce, its political parties, artisans’ associations, regional publications, and other aspects of public life.

The book’s introduction provides a sophisticated analysis of the role of silence in these processes. The author theorizes silence as the attempt to shape or prevent racial talk as a strategy and tool of oppression, but also as a strategy of the oppressed for survival. She persuasively argues that silence also communicates. However, defining what exactly is being silenced in the historical sources analyzed or defining her expectations for “noise” could have improved the analysis. For Rodríguez-Silva, “noise” (or the opposite of silence) seems to mean the explicit discourses that condemn racism, draw attention to Puerto Rican blackness, or call for organizing around a racialized subjectivity. Yet “race” can also encompass whiteness, whitening, racial harmony, racial mixture, or euphemisms such as “de color.”

These terms do not necessarily represent a silencing of race, but they do imply a silencing of some specific formulations of race, for example, black identity. As such, they can be understood as a deployment of race to silence other specific formulations of race. This unspoken notion of “race talk” or “racial noise” makes the overall theoretical argument about silencing less focused than one would like. It also presents what is being suppressed as an inherently “natural” thing that exists out…

Read the entire review here.

More Than Just Party Music: New Book ‘Remixing Reggaetón’ Mines the Complicated Racial Politics of the Genre

Remezcla
2015-10-21

Walter Thompson-Hernández
Los Angeles, California

For centuries, the complexities of racism in Latin America have been overshadowed by the false perception that high rates of racial mixture have created a racially democratic Latin American society. In her new book, Remixing Reggaetón: The Cultural Politics of Race in Puerto Rico, scholar Petra Rivera-Rideau challenges this idea through the prism of a genre of urban music that gained momentum in impoverished neighborhoods on the island and ultimately became a global pop phenomenon.Read the entire article here.

Positing that reggaetón challenges the racial democracy myth, Remixing Reggaetón focuses on leading Puerto Rican artists like Tego Calderon and Ivy Queen, who are shifting traditional views on gender, sexuality, and race through provocative, unapologetic performances. Using a historical and contemporary analysis, Rivera-Rideau situates the music against the backdrop of Puerto Rico’s legacy of anti-black racism, looking at how reggaetón both jump-starts the party and raises critical awareness.

We caught up with Rivera-Rideau to learn more about the motivations for her project, and how a sound popping off in the club is providing us with a language to talk about Afro-Latinidad…

Read the entire interview here.

Caribbean Racisms: Connections and Complexities in the Racialization of the Caribbean Region

Palgrave Macmillan
May 2015
216 pages
Hardcover ISBN: 9781137287274
Ebook (EPUB) ISBN: 9781137287298
Ebook (PDF) ISBN: 9781137287281

Shirley Anne Tate, Professor of Sociology
Leeds Beckett University, Leeds, United Kingdom

Ian Law, Professor of Racism and Ethnicity Studies
School of Sociology and Social Policy
University of Leeds, United Kingdom

This book identifies and engages with an analysis of racism in the Caribbean region, providing an empirically-based theoretical re-framing of both the racialisation of the globe and evaluation of the prospects for anti-racism and the post-racial.

The thirty contemporary territories of the Caribbean and their differing colonial and post-colonial contexts provide a highly dynamic setting urging a re-assessment of the ways in which contemporary processes of racialisation are working. This book seeks to develop a new account of racialisation in this region, challenging established arguments, propositions and narratives of racial Caribbeanisation.

With new insights into contemporary forms of racialisation in Jamaica, Trinidad and Tobago, Cuba, Puerto Rico, the Dominican Republic and Haiti, this will be essential reading for scholars of Race and Ethnicity.

Contents

• Acknowledgements
• About the Authors
• 1 Racial Caribbeanization: Origins and Development
• 2 Racial States in the Post-Emancipation Caribbean
• 3 Mixing, Métissage and Mestizaje
• 4 Whiteness and the Contemporary Caribbean
• 5 The ‘Post-Race Contemporary’ and the Caribbean
• 6 Polyracial Neoliberalism
• Notes
• References
• Index 

To Be Black And Boricua

La Respuesta
2015-09-17

At this year’s Afro-Latino Festival of New York, La Respuesta teamed up with Project Bronx, the community-focused web series, for an exciting video collaboration. We spoke with festival attendees, artists, and vendors about a theme central to the festival’s focus.

For the past 3 years, the Afro-Latino Festival “celebrates the contributions that people of African descent from Latin America and the Caribbean have made to our city and the global culture as a whole.” The festival this year featured more than a dozen artists and groups, among them the New York-based Bombazo Dance Company, and the Puerto Rico-based Cultura Profética.

As official media partners of the Afro-Latino Festival, we at La Respuesta joined with Project Bronx to document views on Afro Boricua identity. As a Boricua publication, one of our key commitments is to highlight and honor the depth and legacy of our connection to African culture. We asked Puerto Ricans attending the event how our African/Black roots are celebrated. We also asked why many downplay or even deny their own African/Black ancestry. Here’s what they had to say…