Mixed Race Studies

How To Tell Someone They Sound Racist

Ill Doctrine
2008-07-21

Jay Smooth

You gotta use some strategy. See more of this discussion here.

Hispanic Journalists To Survey Race In Spanish-Language TV After Univision Incident

The Huffington Post
2015-03-17

Roque Planas

Carolina Moreno

The National Hispanic Journalists Association applauded Univision’s decision to fire host Rodner Figueroa, after he compared first lady Michelle Obama to a character from “Planet of the Apes” during a segment of “El Gordo Y La Flaca” last week.

In a statement published to NAHJ’s website on Tuesday, the organization’s President Mekahlo Medina called Figueroa’s comments “racist” and said that Univision made “the right decision” by dismissing him.

“Univision, the fifth largest network in the U.S., took a stand against racism and we are all better for it,” Medina’s statement said. “But I keep wondering, what was Figueroa thinking when those words came out of his mouth? Why was it okay for him, at that moment, to compare the First Lady of the United States or any person to an ape? And why, still today, does he think that was not racist?”…

…Medina also highlighted the lack of racial diversity within both the Spanish-language and English-language news media, saying it helps perpetuate a “hierarchy of skin color and race.”

“How many dark-skin or afro-Latino anchors do you see on Spanish language newscasts?” Medina said in the statement. “How many indigenous Latinos do you see on any newscast, English or Spanish? There isn’t a single Latino/a anchoring an 11pm English language newscast in Los Angeles, despite the market being 53% Latino and overwhelmingly English speaking or bilingual.”…

Read the entire article here.

The Contribution of Genomic Research to Explaining Racial Disparities in Cardiovascular Disease: A Systematic Review

American Journal of Epidemiology
First Published online: 2015-03-01
DOI: 10.1093/aje/kwu319

Jay S. Kaufman, Professor
Department of Epidemiology, Biostatistics, and Occupational Health
McGill University, Montreal, Quebec, Canada

Lena Dolman
McGill University, Montreal, Quebec, Canada

Dinela Rushani
McGill University, Montreal, Quebec, Canada

Richard S. Cooper, Anthony B. Traub Professor of Community and Family Medicine
Stritch School of Medicine
Loyola University, Chicago, Illinois

After nearly a decade of genome-wide association studies, no assessment has yet been made of their contribution toward an explanation of the most prominent racial health disparities observed at the population level. We examined populations of African and European ancestry and focused on cardiovascular diseases, which are collectively the largest contributor to the racial mortality gap. We conducted a systematic search for review articles and meta-analyses published in 2007–2013 in which genetic data from both populations were available. We identified 68 articles relevant to this question; however, few reported significant associations in both racial groups, with just 3 variants meeting study-specific significance criteria. For most outcomes, there were too few estimates for quantitative summarization, but when summarization was possible, racial group did not contribute to heterogeneity. Most associations reported from genome-wide searches were small, difficult to replicate, and in no consistent direction that favored one racial group or another. Although the substantial investment in this technology might have produced clinical advances, it has thus far made little or no contribution to our understanding of population-level racial health disparities in cardiovascular disease.

Read or purchase the article here.

A reconsideration of the role of self-identified races in epidemiology and biomedical research

Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences
Available online: 2015-03-16
DOI: 10.1016/j.shpsc.2015.02.004

Ludovica Lorusso
Department of Political Science, Communication, Engineering and Information Technologies
University of Sassari, Italy
Department of Philosophy
University of San Francisco, San Francisco, California

Fabio Bacchini
Laboratory of Applied Epistemology, DADU
University of Sassari, Italy
Department of Philosophy
Stanford University, Palo Alto, California

Highlights

• We explore the role of race in biomedicine and epidemiology.
• We reject the use of race as a proxy for a genetic component to a complex disease risk.
• Self-identified race and exposomic and epigenomic variation tend to match each other.
• Self-identified race captures the effects of present and past racism on people’s health.

A considerable number of studies in epidemiology and biomedicine investigate the etiology of complex diseases by considering (self-identified) race as a relevant variable and focusing on the differences in risk among racial groups in the United States; they extensively draw on a genetic hypothesis—viz. the hypothesis that differences in the risk of complex diseases among racial groups are largely due to genetic differences covarying with genetic ancestry—that appears highly problematic in the light of both current biological evidence and the theory of human genome evolution. Is this reason for dismissing self-identified races? No. An alternative promising use of self-identified races exists, and ironically is suggested by those studies that investigate the etiology of complex diseases without focusing on racial differences. These studies provide a large amount of empirical evidence supporting the primacy of the contribution of non-genetic as opposed to genetic factors to the risk of complex diseases. We show that differences in race—or, better, in racial self-identification—may be critically used as proxies for differences in risk-related exposomes and epigenomes in the context of the United States. Self-identified race is what we need to capture the complexity of the effects of present and past racism on people’s health and investigate risk-related external and internal exposures, gene–environment interactions, and epigenetic events. In fact patterns of racial self-identifications on one side, and patterns of risk-related exposomes and epigenomes on the other side, constantly coevolve and tend to match each other. However, there is no guarantee that using self-identified races in epidemiology and biomedical research will be beneficial all things considered: special attention must be paid at balancing positive and negative consequences.

Read or purchase the article here.

‘Kiss me, I’m Irish’ took on a new meaning when DNA proved that I was

The Guardian
2015-03-17

Michael W. Twitty

New tests confirmed what my family had long known: our ancestors were children of their Irish-American slaveholders

Like many African Americans, I was excited by the possibility of using DNA tests to learn about my cultural roots before they were severed by centuries of slavery, obfuscation and the destruction of records. Today, I’m proud to say that multiple tests have confirmed my roots among ethnic groups living Ghana, Sierra Leone and other countries in West and Central Africa.

But the tests also confirmed the legacy of slavery in quite another way: my family, like most black American families, has not one but several white ancestors – men who took advantage of their access to young enslaved women and, in the process, increased the number of human beings they called property.

“Kiss Me, I’m Irish” took on a whole new meaning for me, when I discovered that I was…

Read the entire article here.

MIXED Art Conference

Mixed in Canada
YMCA Central Toronto
20 Grosvenor Street
Toronto, Ontario M4Y 2V5 Canada
Saturday, 2015-05-02, 09:00-18:00 EDT (Local Time)

M.I.X.E.D.: Multidisciplinary.Intersections.Xchanging.Empowering.Dialogue

The aim of this multidisciplinary art conference is to co-create an inclusive dialogue about racialized mixed identities and lived realities through an intersectional lens. “Un-Conference” attendees and facilitators will be able to engage with one another in dynamic group discussions filled with peer-to-peer sharing and learning. The contributions of all racialized participants are encouraged to be represented, acknowledged and honoured.

• Multidisciplinary the event promises to deliver something for everyone. There will be a curated art exhibit, live artistic performances and opportunities for attendees to co-animate the space.
• Keynote Speakers M.I.X.E.D. is proud to have community activist and educator Kim Katrin Milan and professor Dr. Minelle Mahtani to deliver opening and closing remarks at our inaugural event.
• Community Building Meet the phenomenal facilitators and amazing artists representing decades of working within intersecting communities. The mixed race experience and its intersections will be featured in our breakout group discussions and the day’s performances.
• Self Care Throughout the day, information and resources will be available to assist with possible triggering. We will also be featuring a wellness group exercise lead by Zainab Amadahy for some self-care debriefing at the end of the event.
• Accessibility We would like to have as many individuals participate in the event by reducing boundaries where possible. Gender neutral bathrooms will be available and the space is wheelchair accessible. Light refreshments and lunch will be served and the event is Pay What You Can but no one will be turned away at the door. We ask all attendees to come scent-free.
• M.I.X.E.D. is meant to be as safe a space as possible for all attendees which means no forms of racism, sexism, ableism, homophobia, discrimination based on age, class, weight, creed, immigration status, xenophobia, transphobia, transmisogyny, cissexism, etc. will be tolerated.

For more information, click here.

Once Upon a Time in Minneapolis: 20 Years of Rhymesayers

Consequence of Sound
2015-03-12

Killian Young, Contributing Writer

Two decades later, the Midwestern independent hip-hop label is still going strong.

On an unseasonably warm January night in Minneapolis, as a wintry mix falls innocuously to the ground, Atmosphere heats up First Avenue with a blistering, career-spanning set. Now comprising producer Ant, MC Slug, and DJ Plain Ole Bill, the iconic Twin Cities hip-hop crew commands the attention of the room, as they’ve done countless nights before.

“As far as the history of First Avenue,” says Nate Kranz, the downtown venue’s general manager, “they’re right at the top of the legendary Minneapolis groups.”

Founded in Minneapolis in 1995, Atmosphere’s independent hip-hop label, Rhymesayers Entertainment, celebrates its 20th anniversary this year. Tonight, Atmosphere headlines the House That Prince Built to honor another major milestone for Minneapolis music: The Current, the area’s alternative radio station, is celebrating its 10th anniversary.

The first track the station played? Atmosphere’s “Say Shh”, which “has really become an anthem locally,” according to Jim McGuinn, The Current’s program director who booked the show.

Atmosphere kicks off the set with “Say Shh”, and the crowd goes wild as Slug meanders through the opening bars: “I wanted to make a song about where I’m from, you know?/ Big up my hometown, my territory, my state.”.

Minneapolis probably isn’t the first city that comes to mind when you think about rap. Slug remembers hearing Sugarhill Gang’s “Rapper’s Delight” in his dad’s car, and the first record he bought was Run-D.M.C.’s “30 Days”. The go-to local radio program for Slug and his friends was the “Hip-Hop Shop” hosted by Travitron, aka Travis Lee. The next year, I.R.M. Crew released the city’s first single that was available nationwide, according to Justin Schell in Hip Hop in America: A Regional Guide….

…A 2004 SPIN feature dubbed Atmosphere’s brand of vulnerable lyricism “emo rap,” a term that Slug says doesn’t really bother him anymore. As far as being considered a “white rapper,” he says he’s recently started to reconsider the role of his multiracial identity — which includes black, white, and Native American roots — and his music.

“If you’re passing due to white privilege, then you’re white in a societal way,” Slug says. “Now, does that build a different set of issues inside somebody who knows they’re not white, but they know that they’re passing as white? Yeah, sure. Who the fuck am I to sit here and act like I can speak for black people? I can’t even speak for white people. I can’t speak for nobody. And I felt weird about that. So I took my racial makeup and just stuck it in the back corner for a long time.”…

Read the entire article here.

Allan Wolper Talks to Lacey Schwartz

Conversations with Allan Wolper
WBGO 88.3 FM
Newark, New Jersey
2015-03-16

Allan Wolper, Professor of Journalism
Rutgers University, The State University of New Jersey, Newark

Lacey Schwartz has written, produced and directed a documentary, Little White Lie, detailing how she grew up as a white, Jewish girl in Woodstock, New York, only to learn in college that her biological father was black and a friend of her family. Her late biological father was Rodney Parker, a legendary New York City college basketball scout from Brooklyn whose life was captured in a book called Heaven is a Playground that was later made into a movie. President Barack Obama said it was the best basketball book he had ever read. The one hour documentary, part of the Independent Lens series will air at 10 p. m. on Monday 23 on PBS stations across the country.

Listen to the interview here.

Millennials Are More Racist Than They Think

Politico Magazine
2015-03-09

Sean McElwee

Just Look at the Numbers

News about race in America these days is almost universally negative. Longstanding wealth, income and employment gaps between whites and people of color are increasing, and tensions between police and minority communities around the country are on the rise. But many claim there’s a glimmer of hope: The next generation of Americans, they say, is “post-racial”—more tolerant, and therefore more capable of easing these race-based inequities. Unfortunately, closer examination of the data suggests that millennials aren’t racially tolerant, they’re racially apathetic: They simply ignore structural racism rather than try to fix it.

In 2010, a Pew Research report trumpeted that “the younger generation is more racially tolerant than their elders.” In the Chicago Tribune, Ted Gregory seized on this to declare millennials “the most tolerant generation in history.” These types of arguments typically cling to the fact that young people are more likely than their elders to favor interracial marriage. But while millennials are indeed less likely than baby boomers to say that more people of different races marrying each other is a change for the worse (6 percent compared to 14 percent), their opinions on that score are basically no different than those of the generation immediately before them, the Gen Xers, who come in at 5 percent. On interracial dating, the trend is similar, with 92 percent of Gen Xers saying it’s “all right for blacks and whites to date each other,” compared to 93 percent of millennials.

Furthermore, these questions don’t really say anything about racial justice: After all, interracial dating and marriage are unlikely to solve deep disparities in criminal justice, wealth, upward mobility, poverty and education—at least not in this century. (Black-white marriages currently make up just 2.2 percent of all marriages.) And when it comes to opinions on more structural issues, such as the role of government in solving social and economic inequality and the need for continued progress, millennials start to split along racial lines. When people are asked, for example, “How much needs to be done in order to achieve Martin Luther King’s dream of racial equality?” the gap between white millennials and millennials of color (all those who don’t identify as white) are wide. And once again, millennials are shown to be no more progressive than older generations: Among millennials, 42 percent of whites answer that “a lot” must be done to achieve racial equality, compared to 41 percent of white Gen Xers and 44 percent of white boomers…

…There is reason for an even deeper worry: The possibility that the veneer of post-racial America will lead to more segregation. The post-racial narrative, when combined with deep structural racism, leads to what sociologist Eduardo Bonilla-Silva calls “racism without racists,” a system where racial gaps persist less because of explicit discrimination and more because of structural factors—things like the passage of wealth from generation to generation or neighborhoods that remain segregated because of past injustices…

…And the irony is that having a black president has made this failure to acknowledge structural barriers to opportunity worse. Numerous studies find that the election of President Barack Obama has made whites, particularly young whites, sanguine about racial disparities in America…

Read the entire article here.

The Culture of Curls: What Hair Really Means in Mixed Race Societies

The Yale Globalist
2013-12-24

Isidora Stankovic
Timothy Dwight College
Yale University

Look through any fashion magazine and you might notice something puzzling. Almost without exception, models of every race have the same sleek, straightened hair. The message from these media sources seems clear: these painstakingly smooth hairstyles are simply better. Women around the world have taken this message to heart and adopted straightened hair as a beauty ideal, but for some women, hair texture means something more. In societies with large mixed race populations, hair extends beyond beauty and becomes a factor that reveals ethnic heritage and even socioeconomic background. According to Professor Roberto González Echevarría, Sterling Professor of Hispanic and Comparative Literatures at Yale University, “hair is a fashion statement as well as a statement of ethnicity.” Curls and kinky hair are loaded with stigma in many countries, in part because they represent the effects of historical interactions between different ethnic groups.

The legacy of European colonialism echoes strongly in Cuba, and has been influential in shaping race relations, social structure, and the identities of mixed-race individuals. Professor González Echevarría explains that Spaniards brought a relatively small number of African slaves to Cuba in the 16th century to replace the annihilated labor force. In the 19th century, the number of African slaves on the island grew as the country invested in the sugar industry. Interactions with white Europeans and black slaves created a significant mixed-race population, and the growth of this group has made it increasingly difficult to identify people as either black or white and produced a change in categorization of individuals. Thus, hair has become an important tool for labeling and social stratification. According to González Echevarría, “There are many gradations of mulatto in Cuba, and some are gauged by how kinky their hair is.” He adds that Cubans can be prejudiced against kinky hair, noting that to have kinky hair is to “tener pelo malo,” or “to have bad hair.” They may call the hair of black individuals “pasa,” and women of European origin even refer to their hair as “pasa” when they are having a bad hair day, often saying “tengo la pasa alborotada” (“I have messy/wild hair”)…

Read the entire article here.