Mixed Race Studies

A Breezy Chameleon, Blurring Social Borders

The New York Times
2014-02-16

Jennifer Schuessler, Staff Editor

When the literary scholar George Hutchinson was in the archives at Howard University one afternoon a decade ago, he thought he knew which story of a neglected African-American woman writer he was chasing.

He was at work on a biography of Nella Larsen, whose classic Harlem Renaissance novel “Passing” was rediscovered in the 1970s. But while poking around, Mr. Hutchinson noticed a listing for the papers of Anita Thompson Dickinson Reynolds, an obscure contemporary of Larsen’s, and decided to take a look.

There, amid a jumble of letters and cassette tapes, lay an unpublished memoir breezily recounting the Zelig-like adventures of a woman who had starred in some of the first black films made in Hollywood, mingled with the Harlem Renaissance elite, been drawn by Man Ray and Matisse in Paris and touched down in Spain during its Civil War, before packing up her Chanel dresses and heading home to a more conventional life as a psychologist.

It was a story of passing stranger than anything Larsen had imagined, recounted with uncommon sexual frankness and blithe disregard for racial barriers. “I was fascinated by the way she threaded together all these different worlds, with this total nonchalance,” Mr. Hutchinson said in a recent interview. “I had never read anything like it.”

Previously, Reynolds’s name had survived mainly in a few scattered footnotes. But now, Harvard University Press is publishing her memoir, as “American Cocktail: A ‘Colored Girl’ in the World.”…

Read the entire book review here.

Race as freedom: how Cedric Dover and Barack Obama became black

Ethnic and Racial Studies
Volume 37, Issue 2
pages 222-240
DOI: 10.1080/01419870.2012.715661

Nico Slate, Associate Professor of History
Carnegie Mellon University, Pittsburgh, Pennsylvania

Born across racial lines, Cedric Dover and Barack Obama both came to identify with the African American community. By contrasting the lives and ideas of two mixed-race individuals, one born in Calcutta and the other in Hawaii, this article examines cosmopolitanism, racial formation and the promise of the ‘post-racial’. A ‘Eurasian’ intellectual born in Calcutta in 1904, Dover developed a coloured cosmopolitanism that mirrors in revealing ways Obama’s approach to race. Both men embraced blackness while transcending the boundaries of race and nation. Dover and Obama developed a conception of race as freedom—not freedom from race or of a particular race, but the freedom to embrace race without sacrificing other affiliations.

We must be both “racial” and anti-racial at the same time, which really means that nationalism and internationalism must be combined in the same philosophy. Cedric Dover (1947, 222)

I have brothers, sisters, nieces, nephews, uncles and cousins of every race and every hue, scattered across three continents, and for as long as I live, I will never forget that in no other country on Earth is my story even possible. Barack Obama (2008)

Born a Eurasian in Calcutta in 1904. Cedric Dover died in England in 1961 a ‘coloured’ man. Born to a white mother in Hawaii in 1961 and raised partially in Indonesia. Barack Obama became the first African…

Read or purchase the article here.

Josephine Baker and the Rainbow Tribe

Harvard University Press
April 2014
288 pages
5-1/2 x 8-1/4 inches
30 halftones
Hardcover ISBN: 9780674047556

Matthew Pratt Guterl, Professor of Africana studies and American studies
Brown University

Creating a sensation with her risqué nightclub act and strolls down the Champs Elysées, pet cheetah in tow, Josephine Baker lives on in popular memory as the banana-skirted siren of Jazz Age Paris. In Josephine Baker and the Rainbow Tribe, Matthew Pratt Guterl brings out a little known side of the celebrated personality, showing how her ambitions of later years were even more daring and subversive than the youthful exploits that made her the first African American superstar.

Her performing days numbered, Baker settled down in a sixteenth-century chateau she named Les Milandes, in the south of France. Then, in 1953, she did something completely unexpected and, in the context of racially sensitive times, outrageous. Adopting twelve children from around the globe, she transformed her estate into a theme park, complete with rides, hotels, a collective farm, and singing and dancing. The main attraction was her Rainbow Tribe, the family of the future, which showcased children of all skin colors, nations, and religions living together in harmony. Les Milandes attracted an adoring public eager to spend money on a utopian vision, and to worship at the feet of Josephine, mother of the world.

Alerting readers to some of the contradictions at the heart of the Rainbow Tribe project—its undertow of child exploitation and megalomania in particular—Guterl concludes that Baker was a serious and determined activist who believed she could make a positive difference by creating a family out of the troublesome material of race.

Table of Contents

• Prologue
• 1. Too Busy to Die
• 2. No More Bananas
• 3. Citizen of the World
• 4. Southern Muse
• 5. Ambitious Assemblages
• 6. French Disney
• 7. Mother of a Wounded World
• 8. Unraveling Plots
• 9. Rainbow’s End
• Epilogue
• Abbreviations
• Notes
• Acknowledgments
• Index

Stuart Hall obituary

The Guardian
2014-02-10

David Morley and Bill Schwarz

Influential cultural theorist, campaigner and founding editor of the New Left Review

When the writer and academic Richard Hoggart founded the Centre for Contemporary Cultural Studies at Birmingham University in 1964, he invited Stuart Hall, who has died aged 82, to join him as its first research fellow. Four years later Hall became acting director and, in 1972, director. Cultural studies was then a minority pursuit: half a century on it is everywhere, generating a wealth of significant work even if, in its institutionalised form, it can include intellectual positions that Hall could never endorse.

The foundations of cultural studies lay in an insistence on taking popular, low-status cultural forms seriously and tracing the interweaving threads of culture, power and politics. Its interdisciplinary perspectives drew on literary theory, linguistics and cultural anthropology in order to analyse subjects as diverse as youth sub-cultures, popular media and gendered and ethnic identities – thus creating something of a model, for example, for the Guardian’s own G2 section…

Read the entire obituary here.

San Francisco Lithographer: African American Artist Grafton Tyler Brown

University of Oklahoma Press
2014
264 pages
8.5″ x 11″
Illustrations: 20 b&w and 125 color illus.
Hardcover ISBN: 9780806144108

Robert J. Chandler, Retired Senior Research Historian
Wells Fargo Bank

A lavishly illustrated biography of an often overlooked artist and his work

Grafton Tyler Brown—whose heritage was likely one-eighth African American—finessed his way through San Francisco society by passing for white. Working in an environment hostile to African American achievement, Brown became a successful commercial artist and businessman in the rough-and-tumble gold rush era and the years after the Civil War. Best known for his bird’s-eye cityscapes, he also produced and published maps, charts, and business documents, and he illustrated books, sheet music, advertisements, and labels for cans and other packaging.

This biography by a distinguished California historian gives an underappreciated artist and his work recognition long overdue. Focusing on Grafton Tyler Brown’s lithography and his life in nineteenth-century San Francisco, Robert J. Chandler offers a study equally fascinating as a business and cultural history and as an introduction to Brown the artist.

Chandler’s contextualization of Brown’s career goes beyond the issue of race. Showing how Brown survived and flourished as a businessman, Chandler offers unique insight into the growth of printing and publishing in California and the West. He examines the rise of lithography, its commercial and cultural importance, and the competition among lithographic companies. He also analyzes Brown’s work and style, comparing it to the products of rival firms.

Brown was not respected as a fine artist until after his death. Collectors of western art and Americana now recognize the importance of Californiana and of Brown’s work, some of which depicts Portland and the Pacific Northwest, and they will find Chandler’s checklist, descriptions, and reproductions of Brown’s ephemera—including billheads and maps—as uniquely valuable as Chandler’s contribution to the cultural and commercial history of California. In an afterword, historian Shirley Ann Wilson Moore discusses the circumstances and significance of passing in nineteenth-century America.

Stuart Hall – obituary

The Telegraph
London, England
2014-02-11

Stuart Hall was a cultural theorist who coined the term ‘Thatcherism’ and profoundly influenced New Labour

Stuart Hall, who has died aged 82, came to Britain from his native Jamaica in 1951 and established himself as a leading cultural theorist and as a hero of the intellectual Left.

A trenchant critic of Thatcherism (a term he coined), Hall had a huge impact on the reconfiguration of Left-wing thinking that underpinned the rise of New Labour, while his contributions to the theory of “multiculturalism” entered the political mainstream.

Hall arrived in Britain from Jamaica on a Rhodes Scholarship to Merton College, Oxford, soon after the first wave of Windrush migrants from the Caribbean. He was thus able to witness the reaction of the motherland to its colonial subjects turning up on her doorstep, and the prejudice he encountered inspired him to become involved in politics.

After abandoning a PhD on Henry James in 1958, Hall became the founding editor of the New Left Review, which did much to open a debate about immigration and the politics of identity. He went on, with Raymond Williams and Richard Hoggart, to establish the first Cultural Studies programme at a British university in Birmingham in 1964. In 1979 he moved to the Open University as a Professor of Sociology and for nearly two decades his early morning broadcasts on BBC2 became compulsory viewing for any self-respecting socialist intellectual.

Hall first coined the word “Thatcherism” in a prescient article in Marxism Today in January 1979, four months before Margaret Thatcher herself entered Downing Street. The Conservative leader had been patronised by many on the Left as little more than a shrill housewife. Hall was one of the first to acknowledge that Britain was entering a new era of politics…

…Stuart McPhail Hall was born on February 3 1932 in Kingston, Jamaica, into a middle class family which subscribed to what he called “the colonial romance”. His father, Herman, was the first non-white person to hold a senior position – chief accountant – with United Fruit in Jamaica. Both his parents had non-African components in their ancestry, though as he recalled: “I was always the blackest member of my family and I knew it from the moment I was born.”

Growing up in what he called the “pigmentocracy” of the colonial West Indies had a profound effect on Hall’s childhood and outlook. His mother forbade him from inviting black school friends home, even though to white eyes he was black himself. When his sister fell in love with a black medical student, their mother barred her from seeing him. As a result she suffered a mental breakdown…

Read the entire obituary here.

The Life And Times Of Adella Hunt Logan: Educator, Mother, Wife, And Suffragist, 1863-1915

Florida State University
November 2012

Daria Willis

Adella Hunt Logan was a woman trapped between two worlds. She was a mulatto who suffered from the pressures and injustices of Jim Crow America in the late nineteenth and early twentieth centuries. The impact of Adella Logan’s life is seen beginning in 1883 in Tuskegee, Alabama. She maintained a large family while making a lasting impact on the Tuskegee community, as well as the women’s suffrage movement. Adella often led a life full of contradictions that can be attributed to her social status as well as her mixed racial heritage. Nonetheless, her efforts at advancing the cause of lower-class blacks and the students and teachers at Tuskegee Institute cannot be denied. This study discusses Adella Logan in terms of race, class, and gender. It is the story of an African American woman, an unusual American family, and the world she lived in.

Read the entire dissertation here on of after 2020-01-14.

Amon: Mein Großvater hätte mich erschossen [Amon: My Grandfather Would Have Shot Me]

Rowohlt Verlag
2013-09-20
272 pages
Hardcover ISBN 978-3-498-06493-8

Jennifer Teege with Nikola Sellmair

Es ist ein Schock, der ihr ganzes Selbstverständnis erschüttert: Mit 38 Jahren erfährt Jennifer Teege durch einen Zufall, wer sie ist. In einer Bibliothek findet sie ein Buch über ihre Mutter und ihren Großvater Amon Göth. Millionen Menschen kennen Göths Geschichte. In Steven Spielbergs Film «Schindlers Liste» ist der brutale KZ-Kommandant der Saufkumpan und Gegenspieler des Judenretters Oskar Schindler. Göth war verantwortlich für den Tod tausender Menschen und wurde 1946 gehängt. Seine Lebensgefährtin Ruth Irene, Jennifer Teeges geliebte Großmutter, begeht 1983 Selbstmord.

Jennifer Teege ist die Tochter einer Deutschen und eines Nigerianers. Sie wurde bei Adoptiveltern groß und hat danach in Israel studiert. Jetzt ist sie mit einem Familiengeheimnis konfrontiert, das sie nicht mehr ruhen lässt. Wie kann sie ihren jüdischen Freunden noch unter die Augen treten? Und was soll sie ihren eigenen Kindern erzählen? Jennifer Teege beschäftigt sich intensiv mit der Vergangenheit. Sie trifft ihre Mutter wieder, die sie viele Jahre nicht gesehen hat.

Gemeinsam mit der Journalistin Nikola Sellmair recherchiert sie ihre Familiengeschichte, sucht die Orte der Vergangenheit noch einmal auf, reist nach Israel und nach Polen. Schritt für Schritt wird aus dem Schock über die Abgründe der eigenen Familie die Geschichte einer Befreiung.

Rite Of “Passing”

CBS News
2007-10-28

Russ Mitchell

For 23 years Bliss Broyard was white, living in tony Greenwich, Conn., isolated from people of color and influenced by the racial attitudes of her surroundings, reports CBS News’ Russ Mitchell.

Asked if she used to tell black jokes, Broyard said:

“I did, in high school and it’s a very painful memory looking back now. There was a student, an African-American student who was sitting at the table who got up and left and I felt horrible about it and kept wanting to apologize to him but never did.”

Her life was based on a secret held by her father, Anatole Broyard, who died in 1990. He was the influential book critic for the New York Times for 18 years.

“I think my father, as a consequence, cut himself off from his family and history, and I think he suffered for that,” said Broyard.

Anatole Broyard was Creole, born in 1920. His light-skinned parents, the children of free blacks, moved from New Orleans to Brooklyn, New York, where during the Depression they passed as white to get work…

…”One Drop,” Bliss Broyard’s new book, chronicles her father’s failure to tell her and her brother about his racial identity and how they had to learn the news from their mother only weeks before he died.

“It’s amazing because we’re the people that are closest to him and the secret was about us too,” said Broyard.

And, she says, one that has had lasting consequences.

“I was really angry at him and one of the hardest things, his immediate family his sister and cousin, it’s been very, very hard to repair that rift,” said Broyard.

Historically, Broyard’s secret was not unique. According to an Ohio State study published in the late 1950s, the number of fair-skinned blacks crossing the color line between 1861 and 1950 grew from 3,000 a year to more than 15,000 a year. And by the trend’s peak in 1950, it was estimated 28 million Americans who identified themselves as white had black ancestry…

Read the entire article here.

Machado de Assis: Multiracial Identity and the Brazilian Novelist by G. Reginald Daniel (review)

Hispanic Review
Volume 82, Number 1, Winter 2014
pages 116-119
DOI: 10.1353/hir.2014.0008

Mércia Santana Flannery, Lecturer of Portuguese
Romance Languages Department
University of Pennsylvania

G. Reginald Daniel, Machado de Assis: Multiracial Identity and the Brazilian Novelist, 336 pages, hardcover ISBN: 978-0-271-05246-5. (University Park: Pennsylvania State University Press, 2012).

In Stigma: Notes on the Management of Spoiled Identity, the sociologist Erving Goffman (Englewood Cliffs, NJ: Prentice Hall, 1963) discusses the relationship between individuals who possess a social stigma and the “normals” (8). Reginald Daniel’s new book, Machado de Assis: Multiracial Identity and the Brazilian Novelist, discusses the stigmatized identity of the most celebrated Brazilian novelist as perceived in his literary work. Machado’s biography is traced, his work commented on, and we are offered a picture of the Brazilian mulatto writer as a way to understand the inclusion, or lack thereof, of race relations and black identification in his writings.

Having written extensively about Brazil’s racial relations and about Machado, Daniel is delving into known territory, being more than well qualified to take on the subject. In the introduction, the author comments on the importance of Machado’s legacy to the Brazilian literary canon, and on this famous author’s “betrayal” and his “racial self-negation” (1). From here on, the assumption seems to be that a mulatto writer should be expected to make his race a topic of his literary writings, but we miss the advancement of this line of thought.

In the first chapter, Daniel includes a panoramic consideration of Brazil’s racial configuration. A recapitulation of the country’s racial makeup and the role of miscegenation as an explanation for who Brazilians are as a people is also incorporated. Daniel discusses the Brazilian preference for the white-European phenotype, along with the stigmatization of African ancestry, which foregrounds the ensuing analysis of Machado’s relationship with his own racial ambiguity.

This chapter supplies an interesting account of Brazil, and particularly Rio de Janeiro, during the nineteenth century, the time when Machado wrote and that he used to contextualize most of his novels and short stories. Daniel stresses Brazil’s looking to the outside, especially to Europe (France and England in particular) as a way for the elites to “reckon with the embarrassing gulf between themselves and the masses” (26). Machado is guilty of the same, having chiseled out his characters mostly from European models.

In chapter two, Daniel reflects on the “absence” of literary voices of African ancestry in Brazil. He explains this situation through a description of the African Brazilian condition, which worked to “neutralize” those who could have worked as “mouthpieces in the African Brazilian struggle” (35). According to Daniel, this was a result of how European Brazilians thought about blackness. Considering that blackness in Brazil was so “irreconcilable with social advancement,” those who moved upwards could only be perceived as “whitened” (35). The chapter includes a brief account of other Brazilian mulatto writers and the degree to which they included the African Brazilian tradition in their work. For example, Caldas Barbosa used the African Brazilian vernacular in his modinhas and lundus, whereas Lima Barreto “openly discussed the topic of racism from an African Brazilian point of view” (58).

In chapter three, Daniel offers a biographical account of Machado’s life, including his modest origins in Livramento (born to a Portuguese immigrant mother, a washerwoman and seamstress, and a mulatto house painter), until his death as an acclaimed writer in Laranjeiras. Machado’s transition, the accomplishment of his hard-fought upward mobility, with scant formal education, as he was mostly self-taught, is a reason for praise and part of what is used to compose his portrait as a genius. However, as Daniel indicates, Machado was also condemned for his refusal to discuss racial themes in his works, or, as demonstrated by José do Patrocínio’s accusation, for having “hated his race” (67).

What is unclear is how we are meant to believe that Machado was a detractor, in view of what was said thus far in the book about Brazil’s racial relations. Was Machado acting as the majority of Brazilians did—and do—as far as race is concerned? Do we expect more of him because of his notoriety? In addition, Daniel notes, citing other scholars, that “Machado disguised his mulatto facial features by wearing a thick moustache and a beard and that he also wore his hair closely cropped in his late years to enhance this camouflage…