Mixed Race Studies

Race: More Than Skin Deep

HuffPost Live
2014-05-28

Alyona Minkovski, Host

Multiracial people are the fastest growing demographic in the U.S., but for these Americans, race isn’t a black and white issue. HuffPost Live explores the experience of multiracial Americans and how outward appearance shapes their identities.

Guests:

• Alexi Nunn Freeman (Denver, Colorado) Director of Public Interest & Lecturer, Legal Externship Program, University of Denver Sturm College of Law
• Jenee Desmond-Harris @jdesmondharris (Washington, D.C.) Writer, The Root
• Stephanie Troutman @KittyKahlo (Boone , North Carolina) Assistant Professor of African and African American Studies, Berea College
• Zebulon Miletsky @zebulonmiletsky (Stony Brook, New York) Visiting Assistant Professor of Africana Studies, Stony Brook Univesity

‘Black Atlantic’ Cultural Politics as Reflected in Panamanian Literature

University of Tennesee, Knoxville
August 2005
256 pages

Sonja Stephenson Watson

A Dissertation Presented for the Doctor of Philosophy Degree

The diaspora experience is characterized by hybridity, diversity and above all, difference. The nature of the diaspora experience therefore precludes an exclusive articulation of identity. Black identity in Panama is one characterized by this same multiplicity. My dissertation examines race, culture, and ethnicity in the development of Panamanian national identity and is informed by the critical theories of Paul Gilroy, Stuart Hall, and Frantz Fanon. The articulation of Afro-Panamanian identity is both intriguing and complex because there are two groups of blacks on the Isthmus: Spanish speaking blacks who arrived as a result of slavery (15th -18th centuries) and English speaking blacks who migrated from the West Indies to construct the Trans-isthmian Railroad (1850-1855) and Panama Canal (1904-1914).

The country’s cultural and linguistic heterogeneity not only enriches the study of Panama and illustrates that it is a nation characterized by multiplicity, but it also captures the complexity of the African Diaspora in the Americas. This plurality is evidenced in Afro-Panamanian literary discourse from its inception in the late nineteenth century to the present. This study analyzes the representation of Afro-Hispanics and Afro-Antilleans during different time periods in Panamanian literature, the literature written by Afro-Hispanics, and the literature written by Afro-Antilleans which emerged during the latter half of the twentieth century. Finally, I address how the discourse of both groups of blacks converge and diverge.

Panamanian literature has been grossly understudied. While its history, geography, and political ties to the United States have been examined extensively by intellectuals from the United States and Latin America, with the exception of a few studies, its literature has been virtually ignored by the Hispanic literary canon. Within the field of Afro-Hispanic literature, black Panamanian literature has also been understudied. With the exception of works published about Gaspar Octavio Hernández, Carlos Guillermo Wilson, and Gerardo Maloney, Afro-Panamanian literature has not been examined comprehensively. My dissertation seeks to fill this void in the field of Afro-Hispanic literature and, hopefully, it will enrich the field of Latin and Central American literature and literary criticism.

Table of Contents

• Introduction
• Chapter one: The Rhetoric of Nation and the Invisibility of Blackness in the New Republic of Panama
• Chapter two: The Black Image in Early Twentieth-Century Panamanian Literature
• Chapter three: The Social Protest Novels of Joaquín Beleño Cedeño: A Study of the Inherent Conflicts and Contradictions of Anti-imperialism and Negritude in the Canal Zone
• Chapter four: The Afro-Caribbean Works of Carlos “Cubena” Guillermo Wilson and his (Re) Vision of Panamanian History
• Chapter five: Race, Language, and Nation in the Works of Three Contemporary Panamanian West Indian Writers: Gerardo Maloney, Melva Lowe de Goodin, and Carlos E. Russell
• Conclusion: Afro-Panamanian Discourse: From Invisibility to Visibility
• List of References
• Vita

Read the entire dissertation here.

Herb Jeffries, a.k.a. ‘Bronze Buckaroo’ of Song and Screen, Dies at 100 (or So)

The New York Times
2014-05-26

William Yardley

Sheelagh McNeill contributed research.

Herb Jeffries, who sang with Duke Ellington and starred in early black westerns as a singing cowboy known as “the Bronze Buckaroo” — a nickname that evoked his malleable racial identity — died on Sunday in West Hills, Calif. He was believed to be 100.

The cause was heart failure, said Raymond Strait, a writer who had worked on Mr. Jeffries’s autobiography with him.

Mr. Jeffries used to say: “I’m a chameleon.” The label applied on many levels.

Over the course of his century, he changed his name, altered his age, married five women and stretched his vocal range from near falsetto to something closer to a Bing Crosby baritone. He shifted from jazz to country and back again, and from concert stages to movie theaters to television sets and back again…

…Mr. Ferro also recalled Mr. Jeffries saying: “You know, I’m colored. I’m just not the color you think I am.”

Mr. Jeffries’s racial and ethnic identity was itself something of a performance — and a moving target. His mother was white, his father more of a mystery. He told some people that his father was African-American, others that he was mixed race and still others that he was Ethiopian or Sicilian.

In the crude social math of his era, many people told Mr. Jeffries he could have “passed” for white. He told people he chose to be black — to the extent that a mixed-race person had a choice at the time.

“He told me he had to make this decision about whether he should try to pass as white,” the jazz critic Gary Giddins recalled in an interview for this obituary. “He said: ‘I just knew that my life would be more interesting as a black guy. If I’d chosen to live my life passing as white, I’d have never been able to sing with Duke Ellington.’ ”

In 1951, Life magazine published an extensive feature on Mr. Jeffries that dwelled heavily on his racial heritage.

“Jeffries’s refusal to ‘pass’ and his somewhat ambiguous facial appearance have let him in for so many cases of prejudice and mistaken identity that he is practically a one-man minority group,” the article said. It described his “smoky blue eyes” and noted that he was frequently mistaken for Mexican, Argentine, Portuguese “and occasionally a Jew,” but that he had chosen to be “what he is — a light-skinned Negro.”

Mr. Jeffries cited his race as Caucasian on marriage licenses. (All five of his wives were white; his second wife was the stripper Tempest Storm.)

Late in life he said that his father, Howard Jeffrey, was actually his stepfather, and that his biological father was Domenico Balentino, a Sicilian who died in World War I.

In a 2007 documentary about him, “A Colored Life,” Mr. Jeffries said that the name on his birth certificate was Umberto Alejandro Balentino, and that he was born on Sept. 24, 1913, two years later than he had sometimes told people. The documentary included a mock birth certificate bearing that name.

Firm evidence of Mr. Jeffries’s race and age is hard to come by, but census documents from 1920 described him as “mulatto” and listed his father as a black man named Howard Jeffrey. They give his birth year as 1914, which matches what he told Life in 1951.

“It’s always been the big question, you know — where do we really come from?” Romi West, one of Mr. Jeffries’s daughters from his first marriage, said in an interview…

Read the entire obituary here.

“MUTT” at Impact Theatre—laughs, topic, and a great cast make it worth it

Examinier.com
2014-05-12

John A. McMullen II
Oakland Theater Examiner

Sometimes a mediocre play jumps to life when you assemble an extraordinary cast with a primo director.

Christopher Chen’s “MUTT” at Impact Theatre means to be sardonic and poignant. Some of the scenes are funny and quirky and insightful, but it is overwritten without much change of mood.

The idea is that the Repubs need a multi-racial candidate to win back the votes. They introduce a new term to this Caucasian audience member: “hapa,” i.e., a person of mixed race, seemingly with a necessary Asian component. They vett a half-Chinese, half Caucasian Congressman played by Matt Lai—an actor who has the extraordinary ability of naturalness, whose every move and line seems as if it just occurred to him, which is my functional definition of extraordinary acting, the kind you see in the cinema. Lai’s Congressman character doesn’t pass the Conservatives’ test because he wants to be himself and not-so-moldable, so they find a former soldier-hero in the stolid-acting Michael Uv Kelley, whose character is an even more mixed race and whatever-they-want him-to-be malleable…

Read the entire review here.

Kaneesha Parsard on (1)ne Drop and the Multiplicity of Blackness

Climbing Vines: A Collection of Short Stories
2014-05-01

Janday Wilson

When you think of blackness what do you see? Dr. Yaba Blay’s multiplatform project (1)ne Drop and book (1)ne Drop: Shifting the Lens on Race complicate the answers to that question. In the book, visually stunning portraits and candid personal testimonies, presented along with historical conceptions of race, challenge the rigid notion of what blackness is.

Kaneesha Parsard (Penn ’11) was one of (1)ne Drop’s incredibly forthcoming contributors whose profile shed light on her mixed African and East Indian heritage and the privileges and challenges that are tied to her physical appearance – but her interest in race extends beyond her participation in this project. Currently a doctoral student in the combined program in American Studies and African American Studies (and doing a qualification in Women’s, Gender, and Sexuality Studies) at Yale University, her research examines the literary and artistic representations of the late 19th century and early 20th century colonial British West Indies and the ways in which the descendants of enslaved Africans and indentured Indians shared spaces and frustrated the colonial management of bodies, dwellings, and reproduction. And by the time you read this, she will have already submitted the prospectus for her dissertation, “Improper Dwelling: The Yard, The House, Sexuality and Colonial Modernity, 1838-1962.”

Read Climbing Vines’ conversation with Kaneesha to learn about her experience with (1)ne Drop, her thoughts on black beauty and self-image and to find out her plans for the future.

How did you get involved with (1)ne Drop?

I did the interview in the summer of 2011 … after I graduated from Penn. Yaba Blay, [Co-Director of] Africana Studies at Drexel – who got her PhD from Temple [University] in African American Studies – got in contact with me, I believe through Salamishah Tillet [Associate Professor of English at the University of Pennsylvania], who is one of my very close mentors. I think Salamishah recommended me for the book. She came to my house and that’s where we did the interview. And then we followed it up a couple weeks later with a photo shoot in downtown Brooklyn. It was really beautiful to see the ways that Yaba and her partner in the project, Noelle Théard, who is a photographer, sought to visualize the themes I was talking about in my interview with different settings and colors…

Read the entire interview here.

Geraldo Rivera: On Being Jew-Rican, A Rare Mixed Breed

Fox News Latino
2014-05-16

Geraldo Rivero, Senior Correspondent
Fox News

(From my speech May 14, 2014 at The Jewish Federation of Northern New Jersey’s Women’s Philanthropy luncheon)

I’d like to talk about being Jewish in a Puerto Rican family by telling you the story of my Bar Mitzvah. First, some interesting background. Lily Friedman, my mom, now 94 and the pride of Siesta Key, Sarasota, Florida met my late dad Cruz Rivera of Bayamon, Puerto Rico in 1939 at Child’s Cafeteria on the corner of 42nd Street and Sixth Avenue [in New York City]. He had just emigrated from the island, literally arriving on the weekly banana boat; she was from Newark and was working as a waitress. He was in charge of the restaurant’s Latino dishwashers.

It was love at first sight. They married in Manhattan. Her family sat Shiva (went into mourning) in Newark. We lived on the Lower East Side. My dad was a sergeant in the Army during WWII. When he got out, we moved to Williamsburg, Brooklyn, where my sister Irene and I attended PS 19, the local public school. Then we moved to West Babylon, Long Island where mom and dad bought a house for $10,000 under the GI Bill.

In West Babylon, we were not just the only Puerto Rican family, but also the only Jewish family. There was no Temple in West Babylon, so our tiny congregation held its services and my Bar Mitzvah in the local Volunteer Fire Department hall in North Lindenhurst, right near the tracks of the Long Island Railroad…

Read the entire article here.

Herb Jeffries, jazz balladeer and star of all-black cowboy movies, dies

The Washington Post
2014-05-26

Adam Bernstein, Editor

Source: Wikipedia

Herb Jeffries, a jazz balladeer whose matinee-idol looks won him fame in the late 1930s as the “Bronze Buckaroo” — the first singing star of all-black cowboy movies for segregated audiences — died May 25 at a hospital in West Hills, Calif. He was widely believed to be 100, but for years he insisted he was much older.

The cause was stomach and heart ailments, said Raymond Strait, a friend of 70 years who had been working with Mr. Jeffries on his autobiography. Mr. Jeffries liked to exaggerate his age to shock listeners. “He wanted people to say, ‘Wow, he can still sing pretty good for 111,’ ” Strait said.

Mr. Jeffries had a seven-decade career on film, television, record and in nightclubs. His baritone voice — extraordinarily rich but delicate — was memorably captured on his greatest musical success, a 1941 hit recording of “Flamingo” with Duke Ellington’s big band.

With a towering physique and a square jaw, Mr. Jeffries was perfectly suited to capitalize on the singing-cowboy movie craze that Gene Autry and Roy Rogers popularized in the 1930s…

…Mr. Jeffries was coy about his background. He claimed, at times, to have been born Umberto Alejandro Balentino to an Irish mother and Sicilian father of mixed race. Other sources say he was born Herbert Ironton Jeffries in Detroit, probably on Sept. 24, 1913 — the date Strait said was correct. Other reported dates of birth range from 1909 to 1916.

He told the Atlanta Journal-Constitution in 2008 of his heritage: “I’m all colors, like everyone else. If we all go back 10 or 15 generations, we don’t know what we have in us. I don’t think there’s one person from around the Mediterranean who doesn’t have Moorish blood. I have Sicilian blood, and I have Moorish blood. I am colored, and I love it. I have a right to identify myself the way I do and if nobody likes it, what are they going to do? Kill my career?”

Mr. Jeffries never knew his father. He was raised by his mother in a boardinghouse she ran and where many singers and actors stayed. It was this exposure to show business that led Mr. Jeffries to appear, as a young man, in Detroit nightclubs and ballrooms…

Read the entire obituary here.

Mixed:  Four young alums open up about their multiracial heritage and how it shapes them

Dartmouth Alumni Magzine
May/June 2014
pages 42-47

Book Excerpt from: Garrod, Andrew, Christina Gómez, Robert Kilkenny, Mixed: Multiracial College Students Tell Their Life Stories (Ithaca: Cornell University Press, 2013).

Seeking to be Whole
By Shannon Joyce Prince ’09

Whenever I’ve been called on to define my heritage, I smile and say, “I am African-American, Cherokee (Aniyunwiya) Native American, Chinese (Cantonese) American and English American.” I excise nothing of myself. I claim the slave who was a mathematical genius; the storyteller, the quilt maker and the wise healer; the bilingual railroad laborer; and the farmer—regardless of the amount of melanin in any of their skins. I pay no attention to the pseudoscientific idea of blood quantum (the idea that race is a biological, measurable reality) and am uninterested in dividing myself into fractions, I am completely, concurrently and proudly all of my heritages.

From the time I was able to think about such things, I have considered myself both quadricultural and ana-racial (my personal neologism for “without race”). I am zero (raceless) and hoop (part of the peoples from all over the world). I think my parents might have been a little less comfortable in it, but I felt that four peoples had found space in my blood; thus, people of all bloods belonged in every space in general. I was comfortable at school not because I didn’t know who I was but because I did. And I knew who I was because I came from a strong family.

At my secondary school, melanin in an adult person’s skin most likely meant he or she was a menial laborer. In Hanover, melanin was a status symbol: It automatically meant you were an Ivy League student or a professor. Many nonwhite students felt uncomfortable in such a white space, even to the point of leaving the College. I was stunned by their reaction…

Read entire excerpt here.

The Box Doesn’t Fit by becky Martinez

Commission for Social Justice Educators Blog
2014-03-04

Becky Martinez

To give you context, I am coming off of an intense few weeks of facilitating workshops on Biracial Identity and, as typically happens, after each session there is a small contingent of people wanting to connect. Some share their excitement about finally having space dedicated to Mixed Identity. For others, well we simply sit together as they work through their tears of deep pain. After this happened for the third time in less than two weeks, I was quickly reminded that most of our communities, including those on campus, are failing people of Mixed Race Heritage. At best, we are not effectively supporting students (staff and faculty) that identify as Multiracial and at worse, we are causing further trauma.

As someone that identifies as Biracial/Multiethnic, I get it. This particular racial identity can be complex and has its own set of unknowns. Of course, the same goes for most any racial identity development model. A critical difference is Multiracial Identity interrupts our systemic monoracial socialization. Consequently, it is a challenge for many people to:

1. Remember there are indeed people that come from two or more racial or ethnic backgrounds
2. Add Multiracial/ethnic Identity to the race conversation when most of the time we struggle just talking about and dealing with race at the monoracial level…

Read the entire article here.

The words “Latino” and “Hispanic” do not refer to a race—they refer to a multiracial ethnicity composed primarily of indigenous, European and African peoples and, most commonly, people of mixed race. In Latin America, there’s lots of different ways to describe people of mixed race—mestizo (mixed European and indigenous heritage) and mulato (mixed European and African heritage) being the most common.

Roque Planas, “The Census Can’t Fit Latinos Into A Race Box And It’s Causing More Confusion,” The Huffington Post (May 22, 2014). http://www.huffingtonpost.com/2014/05/22/census-latinos-some-other_n_5375832.html.