Mixed Race Studies

Mixed race in the UK: am I the future face of this country?

The Telegraph
London, United Kingdom
2014-11-08

Laura Smith

With ‘mixed race’ now the fastest-growing ethnic minority in the country, prejudice should be a thing of the past – but as one writer reveals, we’ve still got a long way to go

Where I grew up, a mixed-race family was something of an anomaly. Families, according to our neighbours – and the pictures on cereal boxes, board games and holiday brochures – meant a white mother and a white father and two children, preferably a boy and a girl, ideally blonde. The father went to work in a suit; the mother stayed home and sang along to Radio 1 while doing the housework.

My family wasn’t like that. My mother was from Guyana and wore her hair in a short Afro. She liked jumpsuits and jewellery and, shockingly, worked full-time. My father was from Scotland and wore embarrassing checked jackets from the 1960s (he was in his forties when my brother and I were born). Neither had heard of Radio 1.

My childhood memories of growing up in a mainly white, expensively heeled north London suburb include the following…

…Reaction to this social change has been contradictory, and peppered with hyperbole. On the one hand, the rise of “beige Britain” is eulogised as evidence of an open, tolerant country that’s moved beyond outdated notions of race and racism. It has become fashionable to shrug and say, “Well, we’ll all be brown soon.” On the other, it is not unusual to see alarmist articles about white people becoming the minority (two recent stories predicting that so-called “indigenous white children” would be “outnumbered” in state schools by 2037 were illustrated with images of mixed children), while in the black press there are reports about the disappearance of the Caribbean presence as increasing numbers “marry out”…

…Negative ideas around racial mixing have a long history. In Britain, concern about interracial unions reached a peak in the first half of the 20th century, when mixed neighbourhoods such as Toxteth and Tiger Bay were portrayed as immoral and dangerous, mixed children as tragic outcasts. Marie Stopes, then a prominent eugenicist, called for all “half-castes” to be “sterilised at birth”. Caballero says this notion of mixed people as divided and confused – the “marginal man” of early social science – remains. “When I started in this area I got sick of reading about how we were all psychologically traumatised and about all these broken relationships when my own parents have been together for 30 years,” she says…

Read the entire article here.

Legacy: A Story of Racism and Northern Ireland’s Troubles

Maverick House
2013
240 pages
ISBN-10: 1291529349; ISBN-13: 978-1291529340

Jayne Olorunda

Legacy is the true story of the Olorunda family’s struggle against racism and poverty during the Northern Ireland Troubles. In January 1980, Max Olorunda was killed by the IRA in a bomb attack. He left behind a wife and three small children. Legacy is the poignant story of what became of his family after his death. Legacy is no ordinary book. Poignant and thought provoking, Jayne Olorunda’s words describe the brutal reality of racism in Northern Ireland set against a backdrop of the Troubles.

BEING a mixed-race black person…

Max News: ‘View from the Bottom’ Magazine of Kevin Maxwell
London, United Kingdom
2014-11-05

Kevin Maxwell

I was talking with a black woman earlier, and we happened to get on to the subject of race – something close to my skin, literally.

She said that a lot of mixed-race people only identified as black, when they had experienced racism. I thought, how true.

Prior to my own challenges against racism within the police, I’m unsure how I described myself. I mean, the Government gave me labels on forms like mixed-race because I have a white mother and black father – but, I was just me.

It was the Metropolitan Police which ironically got me to look closer under my skin, at my race and identity.

I wrote in The Nubian Times for the recent Black History Month that, in my challenges against discrimination within Scotland Yard the Met said I wasn’t black (enough) to be discriminated against.

I was like, this is just stupid.

The first thing people see when they meet me is my black skin, and it’s how I identify anyhow too – which, is what is important…

Read the entire article here.

An interview with Dr Chamion Caballero

University of Cambridge
Festival of Ideas
2014-10-22

Dr Chamion Caballero, a senior research fellow at London Southbank University, is speaking at the “Mixed race: the future of identity politics in Britain” debate on 25th October. Her research formed the basis of the BBC’s recent Mixed Britannia series, fronted by George Alagaiah. With Dr Peter Aspinall of Kent University, she collected histories, photographs, images and film to highlight the voices and first-hand experiences of mixed race people. The photo is from LBSU’s coverage of the Mixed Britannia series.

Q What was the feedback from Mixed Britannia?

A The feedback from the Mixed Britannia series has been phenomenal. The BBC tells us that it received the second highest audience satisfaction score for a current affairs series and even now we continue to receive emails from viewers all around the world who inform us just how fascinating, enlightening and moving they found the programmes.

Q How did you become involved?

A In 2007, Dr Peter Aspinall (University of Kent) and I were awarded funding by the British Academy to explore the mostly overlooked experiences of mixed race people, couples and families in early twentieth century Britain, a period which we had come to understand had seen considerable public debate on racial mixing and mixedness. This project – The Era of Moral Condemnation: Mixed Race People in Britain, 1920-50 – unearthed a range of material and the strength of the findings was such that they inspired and formed the foundations of the Mixed Britannia series on which we acted as academic consultants.

Q Has it affected your ongoing research?

A Yes, absolutely. While the broadcast medium was a very successful dissemination route, it was nevertheless a temporary and partial one: the series is no longer available to view on iPlayer and, moreover, only provides an overview of the history rather than the more detailed account that we are able to provide through, for example, academic publications which are themselves accessed by a limited readership. With this in mind – alongside the awareness of what Dr Caroline Bressey calls the ‘absence of colour in British Archives’ – we recognised the need to identify new and creative ways to provide access to archival material on the lived experiences of groups whose histories remain somewhat hidden from public understandings. In 2012, we collaborated with the third sector organisation Mix-d and were fortunate to receive a grant from the Arts and Humanities Research Council to create the ‘Mix-d Museum’, an interactive online repository of the material we had collected on racial and ethnic mixing in 20th century Britain. We are also in the process of finalising our book based on the research behind the programme to be published by Palgrave Macmillan in 2015 as Racial Mixing and Mixedness in Britain: Social Constructions and Lived Experience in the 20th and 21st Centuries…

Read the entire interview here.

The Black, British Atlantic: Blackness in Victorian Literature

University of Illinois at Urbana-Champaign
2014

Donghee Om

My dissertation is about transnational aspects of the Victorian era from the vantage point of what Paul Gilroy described more than two decades ago as the “black Atlantic.” Looking at various ways in which the black Atlantic was at times a British Atlantic, my dissertation aims to complicate a flow of discussion that Gilroy’s Americanist successors have interpreted largely in light of U.S. slavery and its discursive contexts. Specifically, I explore how some nineteenth-century British authors such as Jane Austen, Elizabeth Barrett Browning, Mary Seacole, and Wilkie Collins rejected popular notions of blackness as a racial marker of African slavery with its implied negative qualities. Instead, their works convey a different idea about blackness as a pliable marker of cultural agency that not only constitutes a part of English culture, but is performed by people regardless of racial affiliation. This notion of blackness as performative signifier goes beyond the slavery metaphor in Victorian literature to frame an interpretive paradigm that allows us to read blackness in broader socio-political contexts.

As I show how canonical and non-canonical nineteenth-century British literature used various kinds of black performativity to undo essentialist notions of blackness, race, and identity itself, I demonstrate the integral status of blackness in Victorian literature. This in turn points to nineteenth-century English culture not as an isolated entity that imposed itself on Africans and on slave-owning colonies of the British Empire, but as participant in a larger cultural network called the black Atlantic. The black Atlantic thus invites us to revise British literature and culture by questioning the assumed homogeneity of white-centrism and even the stability of whiteness itself as foundational for English identity.

In the first chapter, I look at how Jane Austen’s Mansfield Park (1814) and Persuasion (1818) engage blackness without featuring a single black or mixed-race character. Reading this absence as literary strategy, I argue that the two novels reject the popular view of blackness as too restrictively applied to oppression and marginalization, and associate it instead with women’s autonomy and social participation in an era of heightened debate over slavery following the 1807 Slave Trade Act. Here blackness comes to represent an ethically viable form of women’s autonomy that doesn’t necessarily unsettle the established social order even as it challenges the mercantile logic of sexual hierarchy represented by the corrupt marriage market. In fact, by validating women’s autonomy in the context of middle-class ethics, Austen suggests that such autonomy is a prerequisite of social stability.

Chapter two explores how Elizabeth Barrett Browning’s three antislavery poems—“The Runaway Slave at Pilgrim’s Point” (1847/1848), “Hiram Powers’ Greek Slave” (1850), and “A Curse for a Nation” (1855/1866)—extend beyond the issue of American slavery to address British racism. Representing blackness as a signifier of artistic creativity, the poems aesthetically challenge essentialist notions of black inferiority in a mid-Victorian society troubled by post-abolition economic decline and colonial unrest in the British West Indies. EBB’s antislavery poems thus work to liberate blackness from the chains of racial essentialism and draw on black performativity to expand the language of the poet’s social criticism.

Chapter three investigates Mary Seacole’s performative identity in her travel narrative, Wonderful Adventures of Mrs. Seacole in Many Lands (1857). Knowing her Victorian readers will be predisposed to read her mixed-race body as a marker of otherness, Seacole plays with their belief in ways that de-essentialize race: first, she disrupts whiteness as a racial signifier ontologically grounded in skin color by portraying her successful performance of the idealized English mother in the Crimea. Seacole then represents her physical “blackness” as a marker of life-saving hybrid medicine, a cultural signifier that revises racist notions of identity. In the process, she exposes Englishness as an unstable marker of identity that can be performed by people of different races.

Chapter four considers how Wilkie Collins problematizes binaristic notions of race in Armadale (1866), Miss or Mrs? (1873), and The Guilty River (1886). Collins’s radical reevaluations of racial others vis-à-vis Englishness and Britishness come at a time when a series of colonial uprisings like the Indian “Mutiny” and the Morant Bay rebellion exacerbated the growing acceptance of permanent racial hierarchies (as opposed to the older notion of eventual human universality). Armadale emphasizes blackness as a marker of sympathy—the essential element of English morality seldom seen in the author’s time. Affirming blackness as the moral essence of Englishness, Miss or Mrs? and The Guilty River reflect Collins’s growing frustration with the way a kind of binaristic thinking he challenged in Armadale continued to thrive in English society. These texts ultimately call for understanding English identity as an ongoing expression of inter-racial, inter-cultural reciprocity.

Login to read the dissertation here.

William Makepeace Thackeray: Racist?

OUPblog: Oxford University Press’s Academic Insights for the Thinking World
2011-07-18

John Sutherland, Lord Northcliffe Professor Emeritus of Modern English Literature
University College, London

We can never know the Victorians as well as they knew themselves. Nor–however well we annotate our texts–can we read Victorian novels as responsively as Victorians read them. They, not we, own their fiction. Thackeray and his original readers shared a common ground so familiar that there was no need for it to be spelled out. The challenge for the modern reader is to reconstruct that background as fully as we can. To ‘Victorianize’ ourselves, one might say.

It goes beyond stripping out the furniture of everyday life (horses not motorised transport, no running hot water, rampant infectious diseases) into attitudes. Can we—to take one troublesome example—in reading, say, Vanity Fair, ‘Victorianize’ our contemporary feelings about race? Or should we accept the jolt that overt 19th-century racism gives the modern reader, take it on board, and analyse what lies behind it?

It crops up in the very opening pages of Vanity Fair. Thackeray’s first full-page illustration in the novel shows the coach carrying Amelia and Becky (she hurling her Johnson’s ‘Dixonary’ out of the window) from Miss Pinkerton’s to the freedom of Russell Square. Free, free at last. Looked at closely, we may also note a black footman riding postilion in the Sedley coach. He is, we later learn, called Sambo. He features a couple of times in the first numbers and his presence hints, obliquely, that the slave trade is one field of business that the two rich merchants, Mr Sedley and Mr Osborne, may have made money from. The trade was, of course, abolished by Wilberforce’s act in 1805, but slaves continued to work in the British West Indies on the sugar plantations until the 1830s. The opening chapters of Vanity Fair are set in 1813…

…There is another character in the novel with an interest in the West Indies. Amelia’s and Becky’s schoolmate at Miss Pinkerton’s academy, Miss Swartz, is introduced as the rich woolly-haired mulatto from St. Kitt’s.’ St. Kitt’s, one of the Leeward Islands in the Caribbean, had (until well into the twentieth century) a monoculture economy based on one crop, sugar. The plantations were worked, until the mid-1830s, by slaves–of whom Miss Swartz’s mother must have been one. Dobbin’s and George’s regiment, the ‘—-th,’ has recently been garrisoned at St. Kitts just before we encounter them. One of their duties would be to put down the occasional slave rebellions.

Miss Swartz is, we deduce, the daughter of a sugar merchant (the name hints at Jewish paternity) who has consoled himself with a black concubine. This was normal practice. It was also something painfully familiar to Thackeray. His father had been a high-ranking official in the East India Company. Thackeray, we recall, was born in Calcutta and educated himself on money earned in India. Before marrying, Thackeray’s father, as was normal, had a ‘native’ mistress and by her an illegitimate daughter, Sarah Blechynden. It was an embarrassment to the novelist, who declined any relationship with his half-sister in later life. In the truly hideous depiction Thackeray made of Miss Swartz (he illustrated his fiction, of course) in chapter 21 (‘Miss Swartz Rehearsing for the Drawing-Room’) one may suspect spite and an element of shame. What was the abolitionist’s motto—‘Am I not a Man and a Brother’? What was Miss Swartz’s mute cry, ‘Am I not a Woman and a Sister?’ No is the answer Thackeray returns.

Thackeray’s views on race remained unreconstructed. In a letter sent to his mother from America, on his first trip there (now a world-famous as the author of Vanity Fair) he wrote of the black slaves he saw in the south: ‘They are not my men and brethren, these strange people with theire retreating foreheads, and with great obtruding lips and jaws . . . Sambo is not my man and my brother.’ Thackeray died during the American Civil War. He proclaimed himself a firm supporter of the Confederacy and slavery…

Read the entire article here.

Appointment of new Chancellor

University of Salford, Manchester
News
2014-10-17

The distinguished award-winning writer of fiction, poetry and plays, Jackie Kay MBE, has been appointed as our new Chancellor. Jackie, who takes up the position immediately, takes over from the University’s previous Chancellor, Dr Irene Khan who stepped down earlier this year after her five-year term.

As well as the honorary role of Chancellor, Jackie will, from the 1 January 2015, take up the position of University ‘Writer in Residence’. In this capacity, she will contribute major commissions that will enhance learning and teaching and the students’ broader experience at the University.

Vice-Chancellor, Professor Martin Hall said: “We are thrilled to welcome Jackie to our University. She will inspire our staff, work with our students to help them imagine their future selves and strengthen our role as a civic institution in our wider community.”

Jackie Kay said:” It’s a huge honour to have been chosen to be Chancellor of Salford University, and I’m very much looking forward to taking up the role, and to being a hands-on Chancellor, as well as a shaking hands Chancellor. As Writer in Residence, the idea of getting to know each department thoroughly and of finding new and pioneering ways to work across disciplines excites me.”…

…Jackie, who lives in Manchester, was born to a Scottish mother and Nigerian father in Edinburgh and was adopted as a baby by Helen and John Kay, growing up in Glasgow…

Read the entire article here.

Award-winning author and poet Jackie Kay appointed as University of Salford’s new chancellor

Manchester Evening News
Manchester, England
2014-10-19

Dean Kirby

Jackie Kay MBE succeeds Dr Irene Khan at the University of Salford, who stepped down earlier this year after her five-year term came to an end

An award-winning writer of fiction, poetry and plays has been appointed as the University of Salford’s new chancellor.

Jackie Kay MBE succeeds Dr Irene Khan, who stepped down earlier this year after her five-year term came to an end.

As well as the honorary role of chancellor, Jackie will become the university’s writer in residence…

Read the entire article here.

Race and the Making of Family in the Atlantic World

University of North Carolina, Wilmington
Burney Center
601 S. College Road
Wilmington, North Carolina
Thursday, 2014-10-23, 19:30 EDT (Local Time)

Daniel Livesay, Assistant Professor of History
Drury University, Springfield, Missouri

In the eighteenth-century world of slavery and the slave trade, racial prejudices were often stark and unfeeling. Emphasis on racial difference helped slave owners and the wider public justify the systematic abuse of millions of people. Yet, at the individual level, attitudes toward race were incredibly complex. This was especially true for Europeans who had relatives with some amount of African heritage. Throughout the Americas, white men slept with free and enslaved women of color. Typically, these were acts of violence, but in some cases long-term relationships could emerge, with a train of mixed-race children following. In places like the Caribbean, where individuals of color had few educational and professional opportunities, a number of white men sent mixed-race offspring to Britain to live with their families. Britons on the other side of the Atlantic had almost no interaction with individuals of African descent before they were tasked with taking care of family who were simultaneously the descendants of slaves. Subsequently, these families came to understand issues of race as subjects particularly related to kinship. By documenting the experiences of these migrants of color, more light can be shed on modern ideas of race, and the global dislocation of many families. This talk will show that the growing racial complexities at home and abroad can best be analyzed and understood through an historical examination of the family dimension of ideas about race. Notions of racial difference emerged out of debates around family composition and by taking such a perspective, we can deconstruct some of the most enduring and harmful legacies of race-based thinking.

For more information, click here.

Who Do You Think You Are? Reggie Yates [with Reggie Yates]

Who Do You Think You Are?
BBC One
Series 11: Episode 8 of 10
Running Time: 00:59:09
First Aired: 2014-09-25

Presenter and DJ Reggie Yates grew up knowing very little about his father’s side of the family. Reggie sets out on the trail of his grandfather, Harry Philip Yates. His journey takes him to Ghana, where he unravels a complex family history where Ghanaian culture and British colonialism collide.

[Features Fordham University history professor Carina Ray.]

For more information, click here.