Mixed Race Studies

None of this, of course, should encourage the reader to think of Louisiana as any sort of racial haven. Louisiana began as a white idea and remained one: Choctaw kindnesses were repaid with genocide, most Africans were shipped in as chattel slaves, and Europeans walked the land as rulers, just as they did everywhere else. What did make Louisiana, and especially its port city, New Orleans, different from the English colonies or the eastern seaboard was the way it understood race mixture. Though white Americans also had sex with Africans and Indians, they usually denied its result. Anyone with “one drop” of African blood was by the American schema defined as black, and everyone else was effectively white.

Joe Wood, “Fade to Black: Once Upon a Time in Multi-Racial America,” The Village Voice, 12/08/1994. 25-34. https://www.villagevoice.com/2019/12/04/escape-from-blackness-once-upon-a-time-in-creole-america/.

Escape From Blackness: Once Upon a Time in Creole America

The Village Voice
2019-12-04

Originally published on 1994-12-08 as “Fade to Black: Once Upon a Time in Multi-Racial America”

Joe Wood

“Growing up in New Orleans,” you told me later, “it would be impossible to see race as anything but socially constructed. But that doesn’t mean it’s not real.”

“METTÉ MILATE
ENHAUT CHOUAL,
LI VA DÎ NÉGRESSE PAS
SO MAMAN.”

“JUST PUT A
MULATTO ON HORSEBACK,
AND HE’LL TELL
YOU HIS MOTHER WASN’T
A NEGRESS.”

—Creole proverb, as translated
by Lafcadio Hearn, 1885

NEW ORLEANS — It was late and the show was finished. We were hungry and drunk. Adolph said Mulé’s was probably closed by now but he knew a place to eat on the other side of town. “Maybe you’ll see some of them over there, too,” he said. Adolph is a scholar of African American history and politics, and he was raised in New Orleans and knew how they looked and where they ate. They liked Mulé’s, a seventh-ward diner that serves the best oyster rolls in the city. The other place, Adolph said, was also good for observations, but far below seventh-ward culinary standards. It turned out to be an all-night fast-food joint, lighted too brightly, with a listless crowd of party people waiting in broken lines for some uninspired fried fare.

For a moment I forgot entirely about them and they. I wanted to try an oyster roll but there were none left, so I ordered a chicken sandwich “dressed” with lettuce and tomato and mayonnaise. The woman at the cash register seemed bored by my enthusiasm, and sighed, and in response I noted her skin color. She was dark. I turned my head and checked out two sleepy-eyed girls in the next line. They looked tired in their frilly prom dresses; their skin was waxen, the sad pale finish of moonlight. I knew — oh, I hesitated a moment, because I could see how a hasty eye might have thought them white, but I knew. Turning to Adolph I whispered “creole” and made giant drunken nod in their direction. Adolph looked and confirmed it: they were, in fact, them…

Read the entire article here.

“I’m a Brown Afro-indigenous woman. That makes people uncomfortable as it is. The folks that have a problem with me and say, ‘You still live with privilege. You not fully Black.’ I can’t win and I can’t lose, so I’ma just keep going.” She smiles. “Yes, I’m mixed-race. There’s girls who look like me and glorify being exotic. I have a responsibility to my Blackness.” —Princess Nokia (Destiny Frasqueri)

Ivie Ani, “Princess Nokia Is Ready to Reign,” The Village Voice, March 29, 2017. https://www.villagevoice.com/2017/03/29/princess-nokia-is-ready-to-reign/.

Princess Nokia Is Ready to Reign

The Village Voice
2017-03-29

Ivie Ani

ioulex

I meet up with Destiny Frasqueri — the 24-year-old Nuyorican alternative hip-hop artist known variously as Princess Nokia, Wavy Spice, or simply Destiny — in the East Village. I’m running late; she’s even later, so I get to the Astor Place cube first. Fifteen minutes later she walks up, dressed, as she’d indicated in a text apologizing for being behind schedule, in a beige duster coat and sweats to match, carrying a cherry-print Louis V bag. She’s wearing oversize shades, no makeup, just a touch of mascara. Her dark hair blows in the breeze, caressing a diamond-studded choker.

Frasqueri has appeared in Vogue, modeled for Calvin Klein, and had her song “Tomboy” used for an Alexander Wang runway show. But what makes her a figure of fascination for music aficionados in their teens and early twenties is the way she celebrates the beauty of imperfection, building a hero’s identity out of being a self-described “fucked-up kid.” She’s stunning yet still rough around the edges, rhyming about wearing dirty sneakers, smoking blunts in the stairwell, and proclaiming the power in her heritage. For her followers, her attractiveness lies in her contrasts. “Eczema so bad I’m bleeding,” she raps on “Bart Simpson,” the first track on 1992, the album she put up on SoundCloud last September. Sure enough, I look down and her irritated hands are bleeding slightly.

“I’m just ghetto as hell,” she says once we’ve settled in at San Loco for some chicken nachos. “That’s the only way that I know how to just be myself.”…

…Frasqueri’s mom passed by the time she was nine, and she grew up living in various homes across the Bronx, Harlem, and the Lower East Side. She experienced abusive foster care, life in the projects, and brief escapes to camp with wealthy kids from the Upper West Side. She’d skip class but bury herself in books, digging deep into the Black literary canon. (“I am Black Harlem Renaissance,” she says. “I am Walter Dean Myers and Langston Hughes, baby.”) She taught herself, studying Kemetic philosophy, practicing brujería and Santería, claiming her inheritance of Yoruba and Taíno cultures, and falling in love with New York City. Pissy project elevators and breezy summer barbecues in the street suffuse Frasqueri’s memories. She represents a specific kind of New York, what she describes as her own “urban realism.” “What makes life beautiful?” she muses at one point. “The ghetto makes life beautiful. Black people make life beautiful.”…

…“I’m a Brown Afro-indigenous woman. That makes people uncomfortable as it is. The folks that have a problem with me and say, ‘You still live with privilege. You not fully Black.’ I can’t win and I can’t lose, so I’ma just keep going.” She smiles. “Yes, I’m mixed-race. There’s girls who look like me and glorify being exotic. I have a responsibility to my Blackness.”…

Read the entire article here.

The Afro-Latino Festival NYC Celebrates A Culture That’s Ready To Be Heard

The Village Voice
2017-06-27

Siddhartha Mitter

Two revelers dance at last year’s festival Source: New Visual Collective

At 26, Amara La Negra, the Dominican-American singer, has a string of energetic tropical-funk hits in Spanish, fierce dance moves, a fashion line, hundreds of thousands of social media followers, and rising star power in her hometown of Miami and back in the Dominican Republic. But Amara is also Afro-Latina — a visibly, unapologetically Black woman making her career in worlds where colorism still runs rampant, among them the D.R. with its social hierarchy and the international Latin entertainment industry. With her dark skin, exuberant Afro, and in-your-face “La Negra” stage name, Amara is making a point.

“Change would be more Afro-Latinos in Hollywood, more on magazine covers,” Amara says. “It would be main roles in novelas, which we don’t yet have. They’ll cast you to be either a slave, a gangster, or a prostitute. They stereotype us.” Last year, a light-skinned beauty queen put on blackface and butt pads to parody Amara on Dominican TV. “We’re still a long way [from] seeing big change,” Amara says. “But we’re being more vocal.”…

…In New York City, the flagship venue for the new cultural reassertion is the Afro-Latino Festival, which holds its fifth edition on July 7 and 8. A grassroots project led by Mai-Elka Prado Gil and Amilcar Priestley, a Panamanian couple in Brooklyn, it has ballooned since 2013 from an outdoor afternoon party to a two-day international summit gathering musicians, filmmakers, activists, scholars, and partygoers….

Read the entire article here.

A Profound Documentary, Little White Lie Follows a Woman’s Search for Her Identify

The Village Voice
New York, New York
2014-11-26

Diana Clarke

In Woodstock, New York, at the end of the 20th century, Lacey Schwartz was raised in an affluent Jewish household where something was slightly off. Darker-skinned than her mother and father, Schwartz fielded probing questions about her race from a young age, but refused to entertain the possibility that she was not the biological offspring of her two white parents. When Lacey was in high school, her parents’ marriage collapsed, and so did the veneer of her identity. Schwartz’s subsequent investigation resulted in this profound and engaging documentary…

Read the entire review here.

What DNA Says About Human Ancestry—and Bigotry

The Village Voice
1997-10-28
pages 34-35

Mark Schoofs, Senior Editor
ProPublica

Race and genetics form their own double helix, twisting together through history. The Nazis, as everyone knows, justified the death camps on the grounds that Jews and Gypsies were genetically inferior—but what is less known is that the Nazis took their cue from eugenics legislation passed in the United States. Here, race is defined primarily by skin color. Since that’s a genetic trait, the logic goes, race itself must be genetic, and there must be differences that are more than skin deep.

But that’s not what modern genetics reveals. Quite the contrary, it shows that race is truly skin deep. Indeed, genetics undermines the whole concept that humanity is composed of ”races”—pure and static groups that are significantly different from one another. Genetics has proven otherwise by tracing human ancestry, as it is inscribed on DNA.

Demystifying race may be the most important accomplishment of this research, but it has also solved some of the most intriguing mysteries of human history…

Read the entire article here.

Black and White and Read All Over: If you’re mixed-race, they never stop asking ‘What are you?’

Village Voice
Tuesday, 2006-01-24
 
Naomi Pabst, Assistant Professor of African American Studies and American Studies
Yale University

It’s back in the ’90s in San Francisco. I’m undergoing a wisdom tooth extraction, hovering happily in nitrous oxide–land, when I vaguely hear a voice beam in. The dentist has asked me something. I attempt to focus—has my blissed-out fog really been penetrated by that question, that dreaded demand of the racially ambiguous: “What are you”?.

“Ummm, uhhhh,” I mumble in universal dental garble. “Well, one thing I am is not so high anymore.”

As the product of extensive mixing and moving, I hardly know where to begin or end in alleviating people’s curiosity (even yours, dear reader). Let’s just say that if you appear racially indeterminable, you are read all over. As in from head to toe, as in wherever you go. Like any other unstraightforward or indecipherable text, ambiguous bodies are given a close reading, between the lines. And if that fails to clarify matters, any serious reader will consult a primary source: you. You become an informant, other people’s resource for more information. It’s an intervention into your everyday existence that can happen anyplace, anytime, by anyone. You are interpreted, your body a sign, forever decoded and discerned…

…But what exactly is this so-called “Generation Mix” and this would-be “mixed-heritage baby boom”? Kelley suggests that while there have of course been mixed-race people for as long as different races have resided together, we now see the first critical mass of adamantly multiracial people in America—teens and twentysomethings like these. I agree that race mixing, and not just in the well-known crime of white-on-black rape, has been more prevalent than is generally acknowledged, and that at first glance mixing seems to be a common enough occurrence these days. It is true that intermixing is on the rise, especially in places like New England and more so on the West Coast. But once talk turns to population “booms” and “generations,” we need to note that the numbers remain much smaller than one might think.

This is especially true for black and white mixing. Currently, approximately 5 percent of all American marriages are between people of different races. And since 1967, the year the Supreme Court legalized marriage between blacks and whites, rates of black-white intermarriage have jumped radically indeed, from 1 percent to around 5 percent of all marriages involving a black person. The relatively small numbers don’t take away from the social significance of race mixing, but rather add to it. That the overwhelming majority of people still stick to “their own” makes the exceptions stand out and seem more common than they actually are, while also exacerbating the widespread fetishization of all things interracial…

Read the entire article here.