Mixed Race Studies

Necessarily Black: Cape Verdean Youth, Hip-Hop Culture, and a Critique of Identity

Michigan State University Press
August 2015
134 pages
6 in x 9 in
Paperback ISBN: 9781611861686

P. Khalil Saucier, Associate Professor of Africana Studies and Sociology
Rhode Island College

Necessarily Black is an ethnographic account of second-generation Cape Verdean youth identity in the United States and a theoretical attempt to broaden and complicate current discussions about race and racial identity in the twenty-first century. P. Khalil Saucier grapples with the performance, embodiment, and nuances of racialized identities (blackened bodies) in empirical contexts. He looks into the durability and (in)flexibility of race and racial discourse through an imbricated and multidimensional understanding of racial identity and racial positioning. In doing so, Saucier examines how Cape Verdean youth negotiate their identity within the popular fabrication of “multiracial America.” He also explores the ways in which racial blackness has come to be lived by Cape Verdean youth in everyday life and how racialization feeds back into the experience of these youth classified as black through a matrix of social and material settings. Saucier examines how ascriptions of blackness and forms of black popular culture inform subjectivities. The author also examines hip-hop culture to see how it is used as a site where new (and old) identities of being, becoming, and belonging are fashioned and reworked. Necessarily Black explores race and how Cape Verdean youth think and feel their identities into existence, while keeping in mind the dynamics and politics of racialization, mixed-race identities, and anti-blackness.

Searching for Identity: Race, adoption and awareness in the millennial generation

Medium
2016-05-19

Dwight Smith

What happens when a black boy is adopted at birth into a white world where race and racism are ghosts of the past and racial identity is a silly thing to waste time thinking about? As a transracial adult adoptee of color, my life journey reveals some insight into this very question.

And what happens when a mostly white millennial generation is raised without an accurate understanding of race, racism or their role in a racialized society? As Slate’s chief political correspondent Jamelle Bouie puts it, our generation “think[s] if we ignore skin color, racism will somehow disappear.”

Both questions are connected because I — and many of my millennial peers — came up in similar race-erasing worlds. Both questions are important to me, because my life experiences motivate me to address the racial confusion of the millennial generation.

I lead the Impact Race initiative for a global nonprofit called Net Impact, connecting our 100,000 members with the awareness, language and resources to lead for racial equity in their communities and careers. Members represent hundreds of campuses and companies across a wide variety of industries, including the local tech industry. Aspects of my journey as a transracial adoptee, and the majority white millennial generation experience in the United States, highlight the importance of pushing the conversation toward an honest, reflective look at how to understand racism and lead for racial equity.

Ignorance is bliss, until it isn’t.

I am a mixed-race black male raised in and around whiteness. Race had about as much real significance as the color of one’s shoelaces, and racism was a wrong of years gone by. In this world, to be ‘black’ (this is how I was and am categorized) meant a list of hollow stereotypes such as the expectation of athletic skill. But mostly there was just deafening silence when it came to me being black. Of course, all of this was ‘normal’ to me, in the sense that it was all I ever knew. It was also normal to all the white kids I grew up around. This is, in part, the reason that a ‘raceless’, colorblind worldview is normal to many of my white millennial peers today…

…Simply opening one’s eyes is not enough, we must seek the context to interpret that which we now see. My faith, my current understanding of the factors that influenced my childhood experiences as a transracial adoptee, and my everyday experience as a black man in America, fuel my life’s commitment to education and advocacy…

Read the entire article here.

Nadia Karizat: Divided into nothing

The Michigan Daily
2016-05-18

Nadia Karizat

There are moments in my life that have burned me silently and set me up for questioning what I am. I say “what” and not “who” because I know who I am. I am someone who believes that the best moments are spontaneous, that music cures all and that the most fun thing one can do on a Saturday night is sit with friends and discuss our exquisite lives. I am also a biracial (Arab and White [Italian]) woman from Michigan who’s checked “other” on every single form she’s needed to fill out since she was 8 years old and made aware that society felt the need to force all her complexities into a single box…

Read the entire article here.

Fractionalized: Stories of Biracial Joy, Pain, Struggle and Triumph

Madison 365
Madison, Wisconsin
2016-06-25

Mia Sato, Senior
University of Wisconsin, Madison

Mixed.

Multi.

One-half-this and one-quarter-that. Biracial, mixed-race, “two or more races.” In a world obsessed with labels, the pressure to claim oneself as part of a racial group is an inescapable reality for a small but growing population. We are confronted by it with questions like, “What are you?” which we can instantly recognize as a question pointing to heritage. Census forms or surveys ask us to check a box identifying our ethnicity; on rare occasions we’re offered “Multiracial” but we frequently settle for “Other.” People identifying as mixed race may feel connected to all of their backgrounds, only one or some of them, or to none; race is complex enough as it is, but once two or more categories come into play, even more questions are raised.

What is clear is that people who carry a mixed race identity do not experience their race in the same way, even if they share the same racial mix. Location, social interaction, family attitudes about race and environments all inform how they think, feel and speak about being mixed race. Even more, an individual’s own interpretation of their multicultural background may shift and change with time; it is a process of discovery, affirmation, questioning and rejection.

Below, five individuals share their own journey of a mixed-race identity. No story is the same, but all lead to one reality that is obvious: they are hardly a fraction of a race. They are full, whole, complete, and here are their stories, in all their diverse glory…

Read the entire article here.

Nothing is black and white in Branden Jacobs-Jenkins’s ‘An Octoroon’

The Washington Post
2016-06-06

Peter Marks, Theater critic

Jon Hudson Odom, left, as George, Maggie Wilder, center, as Dora and Kathyrn Tkel as Zoe in “An Octoroon.” (Scott Suchman)

“Hi, everyone, I’m a black playwright!” the actor Jon Hudson Odom exclaims at the outset of “An Octoroon,” Branden Jacobs-­Jenkins’s acerbically virtuosic skewering of America’s perpetually festering racial anxieties.

Before long, Odom, shedding the guise of the dramatist — who goes by the initials “BJJ” — is applying white-face makeup to portray the roles of both the altrustic heir to a broke Southern plantation and his racist archnemesis, in the “black playwright’s” new version of a 19th-century slavery melodrama. “I couldn’t find any more white guys to play the white guys’ parts,” BJJ confesses, explaining that white guys have qualms these days about embodying people who own other people. He’s unapologetic, though, about having his assistant (Joseph Castillo-Midyett) put on blackface to play house slave Pete, while the white Irish author of the original melodrama (James Konicek) materializes to smear on garish red makeup to become the Native American character, Wahnotee.

Jacobs-Jenkins, a Washington-born playwright and Pulitzer Prize finalist this year for his tragicomic workplace drama “Gloria,” is looking with a jaundiced eye in “An Octoroon” at the mechanics of “The Octoroon,” the 1859 “sensation drama” by Dion Boucicault that inspired Jacobs-Jenkins’s play. Simultaneously he’s highlighting the collective skittishness of our time over labels and racial identity and who has permission to say what about whom. By pla­cing black actors in whiteface and Latino actors in blackface and white actors in redface, he’s for­cing the rest of us to consider in the starkest terms the impact of society’s relentless color-sorting — conscious or otherwise…

Read the entire article here.

An Octoroon

Woolly Mammoth Theater
641 D Street, NW
Washington, D.C. 20004
2016-05-30 through 2016-06-26

By Branden Jacobs-Jenkins
Directed by Nataki Garrett

A plantation on the brink of foreclosure. A young gentleman falling for the part-black daughter of the estate’s owner. An evil swindler plotting to buy her for himself. Meanwhile, the slaves are trying to keep things drama-free, because everybody else is acting crazy.

An Octoroon, Branden Jacobs-Jenkins’ Obie-winning riff on a 19th century melodrama that helped shape the debate around the abolition of slavery, is an incendiary adaptation that the New York Post called “entertainingly demented.” Part period satire, part meta-theatrical middle finger, it’s a provocative challenge to the racial pigeonholing of 1859—and of today.

As part of a special Connectivity initiative around An Octoroon, join DC area changemakers, thought leaders, activists and artists for a provocative series of engagement opportunities around every single performance of An Octoroon. We want to inspire conversation and reflection. We want to galvanize our audiences. That’s why we exist. That’s what we promise our community. Please visit our House Lights Up Events page for more information about these special events.

“[She] Passed Down Orleans Street, a Polished Dandy”: The Queer Race Romance of Ludwig von Reizenstein’s The Mysteries of New Orleans

Studies in American Fiction
Volume 43, Issue 1, Spring 2016
pages 27-50
DOI: 10.1353/saf.2016.0005

Lauren Heintz
Department of English
California State University, Los Angeles

Ludwig von Reizenstein’s sensational, serialized novel, The Mysteries of New Orleans (1854–1855), opens with the lament that in New Orleans, “the chains of a maligned race rattle day and night” because “no angels have yet appeared to our Negritians to announce the birth of a Toussaint L’Ouverture!” Foreshadowing what is to come at the end of Reizenstein’s five-volume text, the prologue provides the first and only glimpse of the prophetic child, the “sun-god” Toussaint. The reincarnated revolutionary leader will deliver the entire U.S. South from the “evils” of slavery, instigating a bloody race war at the future date of 1871. Shortly after this auguration, we meet the couple that is to give birth to the new Toussaint. Much of the novel hinges on the fact that Toussaint L’Ouverture is to be born of a light-skinned mulatto woman (Lucy) and an effeminate, white German aristocrat (Emil), both of whom are introduced as an eroticized, cross-dressing couple. Curiously, it is when they are masquerading in each other’s clothes that the text’s revolutionary design is announced: an anachronistic and anatopistic re-imagination of the Haitian revolution led by the now interracial Toussaint.

Reizenstein is somewhat of a self-professed rogue novelist. In a spat between the newspaper that Reizentein’s text was published in, Louisiana Staats Zeitung, and its rival newspaper, the Deutsche Zeitung, the editors of the latter denounce the “wanton wiles” of Reizenstein’s text as “betraying a lack of propriety that borders on moral decadence,” a decadence that “should not be brought into the family for a few cents” (Mysteries xxi). Reizenstein returns the stab to mock the kind of domestic, sentimental piety in fiction that “will only be read by shy, superannuated virgins” (Mysteries xx). Rejecting the genre of sentimentality, Reizenstein takes his rebuttal one step further as he, too, separates himself from the “disreputable novelist Ned Buntline,” who Reizenstein claims “launched the literature of mysteries on American soil and thereby utterly killed all their enchantment” (Mysteries 1). Whether or not Reizenstein was attempting to revamp the sensational “mysteries” genre or distance himself from it, and despite Reizenstein’s all out refusal of sentimentality, he still predominantly employs the trope of the “race romance” that remains typical to both sensational “mysteries of the city” novels as well as sentimental domestic fiction. Yet in Mysteries, the cross-dressing, extramarital race romance between Lucy and Emil is certainly bawdy enough for an illicit readership searching for something beyond the sentimental romance.

While the race romance in Mysteries between Lucy and Emil is caught up in gender-play, adultery, licentiousness, and scandal, the race romance as a predominant trope in nineteenth-century sensational and sentimental fiction most commonly dramatizes the scenario of a white man falling in love with a woman of color, who is often described as being tragically light skinned. The race romance seeks to advance the promise of incorporating the person of color into the imagined white republic of the United States. But also, the race romance most often hinges on the quintessential sensationalist promise of the mixed-raced child, one who is born of an interracial union that ushers in a type of racialized utopianism. The intent of the race romance is to instigate the dissolution of the races through the appropriation and incorporation of the interracial child into whiteness. Yet, while the above is the idealized scenario of the race romance introduced in nineteenth-century fiction, more often than not the race romance unravels as an all out doomed enterprise by the end of the novel. In Dion Boucicault’s The Octoroon (1859), for example, in the U.S. version of the play, the story ends with the tragic death of the octoroon heroine Zoe in the arms of her white lover George; in Lydia Maria Child’s Hobomok (1824), the “noble savage” Hobomok leaves his white lover, Mary, and their son, Hobomok, for the sake of white domesticity as Mary nurtures her…

Report from The York Union: Stephen Woolfe MEP: The Futures of Britain and UKIP

The Yorker
2016-06-07

Jack Harvey, Editor/Editorial Director

Photo credit: James Hostford

For some voters, a mixed-race candidate for UKIP doesn’t quite add up. “UKIP? But they’re against immigrants, aren’t they?” one might say. This is not true, says Stephen Woolfe, the MEP for North West England and the party spokesman for Economic Affairs and Migration. UKIP is not against immigration nor the immigrants themselves.

Born in Manchester in 1967, Stephen Woolfe comes from a working-class family. When his parents’ relationship ended, he and his siblings were taken to live with his grandmother until his family could acquire a council house. The family slept in a single room and as a child Woolfe was washed in the kitchen sink. His mother worked in a biscuit factory, cleaned the local bookmaker’s and manned a shoe shop all at once to make ends meet. By his own admission, Woolfe didn’t have much, but his family ensured that he came away from his childhood in the possession of two distinct things: a determination to work hard and an education. “I was always being given books. We read; my mum would read to me at night.” Woolfe secured a scholarship at an independent school, St. Bede’s College and went on to study Law at Aberystwyth University. From his youth, Woolfe learned the value of hard work and the possibility to better oneself…

Read the entire article here.

Great Lakes Creoles A French-Indian Community on the Northern Borderlands, Prairie du Chien, 1750-1860 by Lucy Eldersveld Murphy (review)

Ohio Valley History
Volume 16, Number 1, Spring 2016
pages 81-83

Margo Lambert, Assistant Professor of History
Blue Ash College, University of Cinicinnati

Lucy Eldersveld Murphy. Great Lakes Creoles: A French-Indian Community on the Northern Borderlands, Prairie du Chien, 1750-1860. New York: Cambridge University Press, 2014. 326 pp. 25 b/w illus. 6 maps. 7 tables. ISBN: 9781107052864 (cloth), $94.99; 9781107674745 (paper), $34.99

Lucy Murphy adroitly focuses her lens on the complex tale of Prairie du Chien, Wisconsin, a community peopled by Native Americans, French-Canadian fur traders, British soldiers, and eventually Americans (and even a few African Americans) after the American Revolution. Europeans first entered the native world slowly, inter-marrying and establishing a multi-ethnic Creole community only to face further change when Anglo-Americans took control and eventually became the community’s majority. For Native American historians (and others) looking for a deeper glimpse into this world, Murphy’s probing analysis of the mixed multitudes of one small fur-trading community delivers. And, if that were not enough, Murphy adds another layer to her study: she compares this borderland to that of the American Southwest after the Mexican-American War—where the community’s pioneers became the political minority—and to that of the Métis culture that developed on the western Canadian border in the late nineteenth-century—there probing why that culture developed a clear indigenous ancestry, whereas south of the border in the Great Lakes area a similar culture never arose.

Murphy begins in the 1750s, tracing the community’s transition from Native American Meskwaki village to fur-trade enclave. By the early nineteenth-century the Meskwakis had relocated, although some remained behind, having intertwined their lives with European-descended fur traders and borne them children. With the establishment of the Northwest Ordinance of 1787 and the final showdown of the War of 1812, the United States government began to assert its control of the town. Government officials courted the Creole community they found there, recognizing Creole support would only aid United States’ control, legitimizing America’s domination and opening of the West to Anglo-American settlers. The most vital point, Murphy argues here, was that this courtship prompted the United States government to identify the Creole community as white.

Next, Murphy assesses the shifting political structure as Prairie du Chien came under United States’ control. Because of the region’s multi-ethnicity, U.S. officials—as a minority—had to tread carefully, identifying Creoles as white, evidenced by their voting and serving on juries. Native Americans were deliberately left out of this process, but even Creoles with Metis status and Metis wives still fell into the white political categorization. Murphy shows that Creoles exerted much agency politically in the early days, defending themselves against what they deemed inappropriate newcomer behaviors that did not mesh with their established ways. As American control solidified and relegated Creoles to minority status, the town’s Creoles managed to hold some strength within the new legal system, despite their mixed-race realities. However, the rising Anglo tide reduced Creole influence considerably by the 1830s. But Creoles’ “white status” labelled them to identify culturally rather than racially: as French, rather than Métis. Here was why most mixed Native American groups south of the border diverged from their northwestern neighbors in Canada.

Perhaps one of Murphy’s most striking contributions to Native American studies is her work on gender. The chapter “Public Mothers” describes a different gender world denied to Anglo women but open to the town’s Creoles. Many of the town’s Creole women managed to position themselves as cultural mediators, explaining Creole and Native ways to incoming Euro-Americans, especially via marriage, adoption, and traditional gender roles in areas of charity, hospitality, midwifery, and the like. Whereas Creole men were increasingly denied a political voice as American numbers rose, Creole women managed to meet on a middle ground with American women. They served as public mothers, Murphy asserts, mediating between the various ethnic groups and succeeding in connecting Creoles, Native Americans, African Americans, and Euro-Americans by shared women’s activities that aided both private and public spheres, the latter sought by traditional “female” activities noted above. Their mediation, Murphy argues, further solidified Creoles as “whites” in the…

The Mysteries of New Orleans

Johns Hopkins University Press
June 2002
600 pages
3 halftones
Paperback ISBN: 9780801868825

Baron Ludwig von Reizenstein (1826-1885)

translated and edited by:

Steven Rowan, Professor of History
University of Missouri, St. Louis

“Reizenstein’s peculiar vision of New Orleans is worth resurrecting precisely because it crossed the boundaries of acceptable taste in nineteenth-century German America and squatted firmly on the other side… This work makes us realize how limited our notions were of what could be conceived by a fertile American imagination in the middle of the nineteenth century.”—from the Introduction by Steven Rowan

A lost classic of America’s neglected German-language literary tradition, The Mysteries of New Orleans by Baron Ludwig von Reizenstein first appeared as a serial in the Louisiana Staats-Zeitung, a New Orleans German-language newspaper, between 1854 and 1855. Inspired by the gothic “urban mysteries” serialized in France and Germany during this period, Reizenstein crafted a daring occult novel that stages a frontal assault on the ethos of the antebellum South. His plot imagines the coming of a bloody, retributive justice at the hands of Hiram the Freemason—a nightmarish, 200-year-old, proto-Nietzschean superman—for the sin of slavery. Heralded by the birth of a black messiah, the son of a mulatto prostitute and a decadent German aristocrat, this coming revolution is depicted in frankly apocalyptic terms.

Yet, Reizenstein was equally concerned with setting and characters, from the mundane to the fantastic. The book is saturated with the atmosphere of nineteenth-century New Orleans, the amorous exploits of its main characters uncannily resembling those of New Orleans’ leading citizens. Also of note is the author’s progressively matter-of-fact portrait of the lesbian romance between his novel’s only sympathetic characters, Claudine and Orleana. This edition marks the first time that The Mysteries of New Orleans has been translated into English and proves that 150 years later, this vast, strange, and important novel remains as compelling as ever.

Baron Ludwig von Reizenstein (1826-1885) was born in Bavaria and emigrated to America in 1848. By 1851 he had established himself as a civil engineer, architect, journalist, amateur naturalist, and publisher in New Orleans, where he lived until his death.