Mixed Race Studies

6 Afro-Latinos Open Up About What It Means To Be Black And Latino

Latino Voices
The Huffington Post
2016-03-23

Carolina Moreno, Editor

Watch them explain why they’re both and they’re proud!

Too black to be Latino and too Latino to be black is a feeling many Afro-Latinos know too well — but the reality is that these two identities are far from mutually exclusive.

Not only is it possible to be both black and Latino, it’s also fairly common within the Latino community. In the United States 24 percent of Latinos self-identify as Afro-Latino, according to survey results the Pew Research Center released in March.

HuffPost Latino Voices asked six Afro-Latinos to share what it really means to grow-up black and Latino. Because as writer Janel Martinez explains, it can be quite complicated at first…

Read the entire article and watch the video here.

What Does my Body Mean?

Mixed Roots Stories
2016-03-30

Carly Bates

Carly Bates (Photo by: Bethany Brown)

As a student of jazz at my university, I often occupy white male dominated spaces. I am the only woman of color (a black/white biracial woman) in a jazz history class, “Jazz Musicians as Composers,” a course that explores the gray areas of jazz as a concert music. Sometimes, I wonder if I can give myself permission to be a woman of color in this space. In a discussion surrounding the “Freedom Now Suite,” Max Roach’s response to the Greensboro sit ins, I have 75 minutes to say something—anything— so that my professor doesn’t think that I’m “just a shy student.” Rather, I negotiate with myself for 75 minutes what I am allowed to say, how what I say is a reflection of the body I occupy. Pressure mounts as someone questions the rigidity of jazz as a “black” art form. Pressure mounts as students discuss the auto-exoticism of African-American jazz musicians. Pressure mounts as the professor asks if anyone has ever felt that they had to represent a group of people, to act as a monolith. I scream silently: “Yes, every time I enter your class. Every time, for 75 minutes, I measure the amount of voice and the amount of blackness that I allow myself to have.”

What does my body mean here?…

Read the entire article here.

The Collected Poems of Audre Lorde

W. W. Norton & Company
February 2000
512 pages
6.2 × 9.3 in
Paperback ISBN: 978-0-393-31972-9

Audre Lorde (1934-1992)

A complete collection—over 300 poems—from one of this country’s most influential poets.

Trevor Noah: ‘It’s easier to be an angry white man than an angry black man’

The Guardian
2016-04-02

Lanre Bakare, Deputy Arts Editor

Trevor Noah photographed at the Daily Show offices.
Photograph: Christopher Lane

Six months ago the South African comic took on the trickiest task in comedy; replacing Jon Stewart as host of the Daily Show. What’s he learned so far? Always keep your cool

Trevor Noah is perched on top of a bank of chairs in the Daily Show conference room. It’s a Friday, which means there’s no live show, and Noah has time to clown around, undergoing half-a-dozen tie changes while being photographed by the Guide. This room is usually the hallowed space where the writers share their ideas and hone jokes for America’s best-known political satire, but right now Noah has his arms outspread and is tottering around as if he’s about to fall over. “That’s good,” says the Guide’s photographer. “Keep doing that airplane thing,” he adds as Noah regains his balance. “Airplane?” asks Noah with faux-incredulity. “That’s what you thought that was? Interesting. This is like a Rorschach test: you see whatever you want.”…

…“For me growing up as a mixed-race person, you’re forced to see both sides,” he explains. “I grew up in a house where my mother was Xhosa, my dad was Swiss, my stepdad was Shangaan, my friends were Zulu. I lived in such a melting pot that I never grew up with a preconceived notion of ‘people’. Because of that it helped my comedy because I could play within the nuance of that world.”…

Read the entire article here.

AmbryShare Restores Genes to the Public Domain

The Huffington Post
2016-03-29

Amal Cheema, Biochemistry and Political Science Student
Wellesley College, Wellesley, Massachusetts

“As a stage four cancer survivor, I find it shocking that public and private laboratories routinely lock away vital genomic information. That practice is delaying medical progress, causing real human suffering, and it needs to stop.” —Ambry Genetics CEO and founder Charles Dunlop

In its purest form, science seeks to determine how the world works and endeavors to improve the human condition. Yet, the current culture of research undermines this value-system, as institutions across the nation look for ways to capitalize on discoveries. The commodification of information, particularly of the genome, hinders innovation and prevents the discovery of novel drugs and cures., researchers can either seek revenue for their underfunded research or ensure the accessibility of scientific knowledge, but they can’t do both.

It’s not clear whether academic solidarity will prevail, universities increasingly rely upon licensing revenues and keep information proprietary. Although genes can no longer be patented in the U.S. due to the 2013 Supreme Court case, Association for Molecular Pathology et al. v. Myriad Genetics, most researchers perceive little benefit in sharing raw data. They silo their work and therefore, hamper innovation. The solution to this roadblock lies in the new, remediating, and open-access genomic libraries.

Ambry Genetics (Ambry), a leading genetics company, recently revealed its bypass to closed-door labs and patented information. It created a genomic library, AmbryShare, making the DNA data of 10,000 people available online to the public. And it’s the first private company to do so. While Ambry retains copyright, researchers now can easily download the data for free and investigate the genetic determinants of disease…

…Yet AmbryShare is not without its critics. Some fear that the database will lead to false positives and privacy breaches. Bioethicists like Dorothy Roberts of UPenn Law worry about false positives, such as race-specific gene differences. Roberts asserts that society has politically constructed race without a biological basis, and that researchers could support racism by misattributing differences in the genome as evidence of race. Scientists can address this concern by removing the race question from patient profiles…

Read the entire article here.

I told my reflection, with the impossible hubris of a child, That white boy will never be me. I wasn’t, I decided in the basement of our rented duplex on Dwight Drive in Madison, going to be made to live that lie. I would decide what and who was important to me and become who and whatever that entailed. Call it pride. That decision was startlingly clear to me then. Comprehension of the complex forces that compelled that confrontation lay, however, beyond me, far ahead. I was a child; I had no idea what it would mean to me and those who would come into contact with me over the decades. Soon I’d begin to learn about that; I’m still learning.

Ed Pavlić, ““We Called That Touch”,” Boston Review, March 28, 2016. https://bostonreview.net/us/ed-pavlic-we-called-that-touch-race-american-experience.

Among A Race Of Others: An Overview Of Western Racial Classification And Colourism

Media Diversified
2016-04-01

Anthony Anaxagorou

Recently, a friend asked what makes someone a ‘person of colour’. For many White people and for many people of colour too, the term can seem strangely ambiguous. The ongoing refugee crisis has seen thousands of displaced people trying to enter Europe from the Middle East or East Africa adding yet another dimension of complexity to race politics.

My friend argued that people of colour can only be Black or Asian because Levantine and Middle Eastern people could in places pass for White, if Whiteness was simply measured by skin colour. He remarked how many Syrians had blonde hair and blue eyes; the same went for Northern Afghan, Lebanese and Palestinian groups. He mentioned how half of Turkey was geographically in Europe and its history with Greece, then claimed Cypriots consisted of either Greeks (from Greece) or Turks (from Turkey), refusing to acknowledge them as a densely heterogeneous race…

…Equal opportunity forms ask people to specify their ethnicity yet fail at being inclusive. I myself am not White, nor am I Black or Asian. I am not mixed-race either – that’s if mixed-race is assumed as being half African or Asian and half European. I am Cypriot so throughout my life I’ve had to tick ‘other’. On paper I’ve always lived among a race of ‘others’. In 2011 British Arabs were officially recognised in the UK census but still not many forms feature the option. Another misleading point here is that aside from the Arabs of Arabia there is no such racial group with the association being more linguistic; however, it’s become an easy point of aggregation…

Read the entire article here.

Synagogues Need to Welcome and Celebrate Jewish Diversity

Tablet
2016-03-31

MaNishtana

MaNishtana is the psuedonym of Shais Rishon, an Orthodox African-American Jewish blogger, editor-at-large at JN Magazine, and author of Thoughts From A Unicorn and Fine, thanks. How are YOU, Jewish? Follow him on Twitter @MaNishtana.

Thoughts on the importance of the updated list of ‘Welcoming & Diverse Synagogues’ curated by Shirley Gindler-Price, the former president of the Jewish Multiracial Network

This week, Shirley Gindler-Price, the former president of the Jewish Multiracial Network, released an updated compilation of temples and synagogues across the denominational spectrum considered to be welcoming of Jews of diverse ethnic and racial backgrounds, and have diverse membership in their pews. Gindler-Price, who is also founder of the Black German Cultural Society, first published the “Welcoming & Diverse Synagogues” list while with JMN, and she has continued to do so because, as the post says, “every Jew needs to feel connected and every Jew needs to feel at home.” And amen to that.

The Welcoming & Diverse Synagogues list continues to be of the utmost importance by virtue of the fact that there is very real need for prayer spaces for Jews of Color who want to be Jewishly and religiously active and present, but don’t want the outright prejudices or inadvertent microaggressions that may come along with it (Judaism, as I write about constantly, is unfortunately no stranger to racial insensitivities.)…

Read the entire article here.

Blanket Fort Chats: Game Making With Meagan Byrne

FemHype: the safe space for women & nonbinary gamers
2016-04-01

Miss N (Nicole Pacampara)

“Blanket Fort Chats” is a weekly column featuring women and nonbinary game makers talking about the craft of making games. In this week’s post, we feature Meagan Byrne, a Toronto-based Game Design student currently working as a Peer Mentor for her school’s Aboriginal Initiatives office and an active member of her school’s Aboriginal Student Group. She hopes to create games that reflect her Métis/Cree roots and bring new stories to video game players.

Miss N: Can you tell us a little bit about your background and how you got into making games?

Meagan: I actually started out in the live production/theatre field doing lighting design and event planning, but then the recession hit and I couldn’t find full-time work anymore. As my last contract was starting to wrap up, I took a really hard look at the job market. It was clear that if I stuck with this career, I was most likely never going to be able to rise above the poverty line. So I looked at what market was growing, and lo and behold, I saw the gaming industry!…

…Miss N: You’ve previously described Wanisinowin as a game about “being lost or unsure of your place in the world.” What drew you to this theme?

Meagan: I wasn’t told straight up that I was native until I was at least a pre-teen. It wasn’t really a shock, it was more of a “that makes sense” thing. What was hard was the rejection from the native community my aunt brought me to. Almost right away I was dismissed because my skin was too light or I because I didn’t grow up on a reservation. I didn’t feel comfortable going to “native” events or Friendship Centres. Was I going to be thrown out of there, too? My mother was not interested in embracing her identity, neither were my siblings, so I acted like I didn’t care either.

My aunt was my only connection, but it felt too distant that way. I felt that if this is what I am, then why do I feel like a fraud or an outsider? It was really only because of the growing Native community at my school and our Aboriginal Student Success Officer that I was able to find my path and begin to meet with other First Nations, Métis, and Inuit students, and talk to elders.

I know I am not the only Native person who feels this way. I’m sure even outside of the issue of Native identity, many people feel the pain of unsure cultural identity. I wanted to make a game that explored that and maybe work through my own issues of belonging…

Read the entire interview here.

Whiteness and Miscegenation: Ethnographic Notes, Social Classifications and Silences in the Brazilian Context

Studi Culturali
Volume VII, Number 1, April 2010
pages 87-102
DOI: 10.1405/31883

Valeria Ribeiro Corossacz
Dipartimento di studi linguistici e culturali
Università degli studi di Modena e Reggio Emilia

This article presents some reflections from ongoing research on white upper-middle class men in Rio de Janeiro. The analysis of the construction of whiteness as an object of ethnographic enquiry permits us to consider the specificities and difficulties of ethnographic research on a category that in Euro-Western and Brazilian contexts represents the Self through which the social and cultural Other is defined. From these premises the article investigates what it means to classify him/herself and to be classified as white in Brazilian society, historically characterised by a valorisation of miscegenation and currently by a heated debate on anti-racist policies. The material presented shows how the invisibility of whiteness is associated on the one hand to the perception of the privilege connected to it, on the other hand to the pre-eminence of social class as an interpretive category.

Read or purchase the article here.