Mixed Race Studies

How a Black Man From Missouri Transformed Himself Into the Indian Liberace

The New Republic
2015-09-12

Liesl Bradner

Photo: John Turner

Before Liberace, there was Korla Pandit. He was a pianist from New Delhi, India, and dazzled national audiences in the 1950s with his unique keyboard skills and exotic compositions on the Hammond B3 organ. He appeared on Los Angeles local television in 900 episodes of his show, “Korla Pandit’s Adventures in Music”, smartly dressed in a suit and tie or silk brocade Nehru jacket and cloaked in a turban adorned with a single shimmering jewel. The mysterious, spiritual Indian man with a hypnotic gaze and sly grin was transfixing.

Offstage, Korla—known as the “Godfather of Exotica“— was living the American dream: he had a house in the Hollywood hills, a beautiful blonde wife, two kids, and a social circle that included Errol Flynn and Bob Hope. He even had his own floral-decorated organ float in the Rose Bowl parade in 1953.

Like most everything in Hollywood, it was all smoke and mirrors. His charade wasn’t his stage name—it was his race. Korla Pandit, born John Roland Redd, was a light skinned black man from St. Louis, Missouri. It was a secret he kept until the day he died…

Read the entire article here.

Mixed Emotions About My Mixed Heritage

Just Analise
2015-09-02

Analise Kandasammy

When you truly love yourself you are released from the chains of trying to be someone you are not.

How many times have we heard – if you can’t love yourself, you can’t truly love anyone else? How many times have we heard we need to have self worth and be confident? How many of us feel true self love? Everyday? Well certainly not me.

I am ashamed to admit I was ridden with self hatred for years. Hated the colour of my skin, hated my hair, hated my body, hated my personality – man I couldn’t say one good thing about myself. I was constantly in a place of not meeting expectations and having to constantly keep up appearances for people in my life.

“For as long as I’ve known myself I’ve wrestled with identifying with a race. I am from 4 generations of inter racial unions and needless to say very mixed.”

I have always identified with black women since I was a child. Hell, I even thought I was black, you know especially since one drop of black means you are black too…

Read the entire article here.

Remixing Reggaetón: The Cultural Politics of Race in Puerto Rico

Duke University Press
2015
240 pages
11 illustrations
Cloth ISBN: 978-0-8223-5945-6
Paperback ISBN: 978-0-8223-5945-6

Petra R. Rivera-Rideau, Assistant Professor of Africana Studies
Virginia Polytechnic Institute and State University

Puerto Rico is often depicted as a “racial democracy” in which a history of race mixture has produced a racially harmonious society. In Remixing Reggaetón, Petra R. Rivera-Rideau shows how reggaetón musicians critique racial democracy’s privileging of whiteness and concealment of racism by expressing identities that center blackness and African diasporic belonging. Stars such as as Tego Calderón criticize the Puerto Rican mainstream’s tendency to praise black culture but neglecting and marginalizing the island’s black population, while Ivy Queen, the genre’s most visible woman, disrupts the associations between whiteness and respectability that support official discourses of racial democracy. From censorship campaigns on the island that sought to devalue reggaetón, to its subsequent mass marketing to U.S. Latino listeners, Rivera-Rideau traces reggaetón’s origins and its transformation from the music of San Juan’s slums into a global pop phenomenon. Reggaetón, she demonstrates, provides a language to speak about the black presence in Puerto Rico and a way to build links between the island and the African diaspora.

Table of Contents

• Acknowledgments
• Introduction. Reggaetón Takes Its Place
• 1. Iron Fist against Rap
• 2. The Perils of Perreo
• 3. Loíza
• 4. Fingernails con Feeling
• 5. Enter the Hurbans
• Conclusion. Reggaetón’s Limits, Possibilities, and Futures
• Notes
• Bibliography
• Index

Unlike the continental United States, Hawaii has no group that is the racial majority, and people can identify with multiple races and ethnicities over several generations. This is the norm, rather than an anomaly.

Early social scientists, the tourist industry, and visitors credit this long history of mixing to the “aloha spirit,” or culture of tolerance and inclusivity, that is the hallmark of living in Hawaii. True, Hawaii is a place where a mixed-race person like myself can blend in, and where people of color are not seen as a curiosity. And yes, people generally get along here.

But even the aloha spirit has its limits. We must be mindful that the present multicultural society grew from the collapse of the Native Hawaiian population and the dispossession of their land.

Rudy P. Guevarra, Jr., “Is Hawaii a Racial Paradise?,” Zócalo Public Square, September 15, 2015. http://www.zocalopublicsquare.org/2015/09/15/is-hawaii-a-racial-paradise/ideas/up-for-discussion/.

The most unique disadvantage of formal identities, relative to ascriptive and elective ones, is that they are confounded by dynamic identities: identities that change over time or depend on context. Formalities leave documentary traces that “inhibit forgetting.” The idea that a past formality might estop an individual from claiming a different identity is based on an understanding of identity as impervious to change or reformulation depending on context. But people do not always experience identity in this static and acontextual way. Researchers have found that many multiracial individuals change their racial identifications in different situations and over their lifetimes. For example, consider a multiracial woman who is only willing to identify as such if she believes her employer’s diversity program is genuine as opposed to tokenizing. The effects can be passed down through the generations, as one whose ancestors did not sign the Dawes Rolls may not have a claim to tribal membership. Or a person whose parents brought her to the United States without pursuing immigration formalities may find herself estopped from claiming U.S. citizenship. This estoppel problem is a growing risk as technology facilitates better collection and retention of records.

Jessica A. Clarke, “Identity and Form,” California Law Review, Volume 103, Number 4 (August 2015), 882. http://www.californialawreview.org/1identity_form/.

Is Hawaii a Racial Paradise?

Zócalo Public Square
2015-09-15

Rudy P. Guevarra, Jr., Associate Professor of Asian Pacific American Studies
Arizona State University

Nitasha Sharma, Associate Professor of African-American Studies and Asian-American Studies
Northwestern University, Evanston, Illinois

David A. Swanson, Professor of Sociology
University of California, Riverside

Lee A. Tonouchi (“Da Pidgin Guerilla”)
Hawaii

Roderick Labrador, Associate Professor of Ethnic Studies
University of Hawaii, Mānoa (also Director of the UCLA Hawaii Travel Study Program)

Maile Arvin, Assistant Professor of Ethnic Studies
University of California, Riverside

Races, Ethnicities, and Cultures Mix More Freely Than Elsewhere in the U.S., But There Are Limits to the Aloha Spirit

Early in the 2008 film Forgetting Sarah Marshall, Jason Segal, playing a guy who travels to Hawaii to get over a breakup, drunkenly pours out his feelings to two people in his hotel, a newlywed man and a bartender. The new husband encourages Segal to think there’s still hope for the relationship, but the bartender, Dwayne, has no sympathy for Segal’s sadness.

“You’ve gotta move on,” Dwayne says. “It’s that easy, I promise you it is. I lived in South Central. South Central. And I hated it. So I moved to Oahu. Now I can name you over 200 different kinds of fish!” He starts naming them.

The scene is hilarious, but it also hints at one of America’s fundamental Gordian knots—race—and the various ways we’ve tried to untie it. The story uses Los Angeles’ “South Central” neighborhood as a code word for a place where gangs are divided along color lines, racial tensions can erupt in violence, and residents feel stuck in the cycle. The implication is that Dwayne, who’s black, escaped all that by coming to Hawaii. He puts forth Hawaii as a paradise—a place where the only thing he has to worry about is learning how to pronounce Humuhumunukunukuapua`a.

Hawaii is one of America’s most diverse and happiest states. Some would contend people get along better here than almost anywhere else. But tossing different groups together also means there are frictions—ones that perhaps are too often are obscured by the sunshine and ukuleles in tourist guides.

So what’s the actual nature of racial relations in Hawaii? And what can the rest of us learn from it? In advance of the “What It Means to Be American” event “What Can Hawaii Teach America About Race?,” we asked a variety of experts on and off the islands that same question…

Read the entire article here.

Biases in the Perception of Barack Obama’s Skin Tone

Analyses of Social Issues and Public Policy
Volume 14, Issue 1, December 2014
pages 137–161
DOI: 10.1111/asap.12061

Markus Kemmelmeier, Professor of Sociology
University of Nevada, Reno

H. Lyssette Chavez
University of Nevada, Reno

White Americans higher in prejudice were less likely to vote for Barack Obama than other Americans. Recent research also demonstrated that supporters and opponents of Mr. Obama engaged in skin tone biases, i.e., they perceive Mr. Obama’s skin tone as lighter or darker in line with more positive or negative views of him. Across two studies we hypothesized that skin tone biases occur as a function of two independent sources: racial prejudice, which is always related to skin tone bias, and political partisanship, which is related to skin tone bias primarily during elections. Study 1 assessed perceptions of Mr. Obama’s skin tone shortly before and after the 2008 Presidential election, and shortly after the first inauguration. Study 2 assessed perceptions in the middle of his first term, immediately prior to the 2012 Presidential election, and 1 year into his second term in office. Consistent with our hypothesis, we found that partisan skin tone bias was limited to the election period, whereas prejudice-based skin tone biases occurred independent from any election.

Read or purchase the article here.

We have not moved beyond race.

St. Louis does not have a proud history on this topic, and we are still suffering the consequences of decisions made by our predecessors.

However, it’s important to understand that racial inequity in our region is not the same as individual racism. We are not pointing fingers and calling individual people racist. We are not even suggesting that institutions or existing systems intend to be racist.

What we are pointing out is that the data suggests, time and again, that our institutions and existing systems are not equal, and that this has racial repercussions. Black people in the region feel those repercussions when it comes to law enforcement, the justice system, housing, health, education, and income.

Rev. Starsky Wilson, Rich McClure, et. al., “Forward Through Ferguson: A Path Toward Racial Equity,” The Ferguson Commission, September 14, 2015. 7. http://forwardthroughferguson.org/wp-content/uploads/2015/09/FergusonCommissionReport_091415.pdf.

Do Children See in Black and White? Children’s and Adults’ Categorizations of Multiracial Individuals

Child Development
Published Online: 2015-08-28
DOI: 10.1111/cdev.12410

Steven O. Roberts
Department of Psychology
University of Michigan

Susan A. Gelman, Heinz Werner Distinguished University Professor of Psychology and Linguistics
University of Michgan

Categorizations of multiracial individuals provide insight into the development of racial concepts. Children’s (4–13 years) and adults’, both White (Study 1) and Black (Study 2; N = 387), categorizations of multiracial individuals were examined. White children (unlike Black children) more often categorized multiracial individuals as Black than as White in the absence of parentage information. White and Black adults (unlike children) more often categorized multiracial individuals as Black than as White, even when knowing the individuals’ parentage. Children’s rates of in-group contact predicted their categorizations. These data suggest that a tendency to categorize multiracial individuals as Black relative to White emerges early in development and results from perceptual biases in White children but ideological motives in White and Black adults.

Read or purchase the article here.

Racist Hysteria to Pragmatic Rapprochement? The German Debate about Rhenish ‘Occupation Children’, 1920–30

Contemporary European History
Volume 22, Issue 2, May 2013
pages 155-180
DOI: 10.1017/S0960777313000039

Julia Roos, Associate Professor of History
Indiana University, Bloomington

This essay revisits 1920s German debates over the illegitimate children of the Rhineland occupation to examine hitherto neglected fluctuations in the relationship between nationalism and racism in Weimar Germany. During the early 1920s, nationalist anxieties focused on the alleged racial ‘threats’ emanating from the mixed-race children of colonial French soldiers. After 1927, plans for the forced sterilisation and deportation of the mixed-race children were dropped; simultaneously, officials began to support German mothers’ paternity suits against French soldiers. This hitherto neglected shift in German attitudes towards the ‘Rhineland bastards’ sheds new light on the role of debates over gender and the family in the process of Franco–German rapprochement. It also enhances our understanding of the contradictory political potentials of popularised foreign policy discourses about women’s and children’s victimisation emerging from World War I.