Mixed Race Studies

It’s Not Always Black And White: Caught Between Two Worlds

Outskirts Press
2013-01-18
100 pages
Paperback ISBN: 9781478716693

John Reed, Ph.D.

John Reed knows from experience how difficult the life of a biracial person can be. He was born in Germany after World War II to a German-Caucasian mother and an African-American father. The difficulty of finding a place in society was compounded by his mother’s rejection of him; he spent the first year of his life in a convent, cared for by nuns. As the physical, mental, and verbal abuse John suffered from his mother were mirrored by a judgmental and racist society around him, he found himself in a crisis of identity and shattered self-esteem. In this searingly honest and thought-provoking memoir, John shows us how racism is still very much alive in our current “politically correct” world, and the ways in which biracial people struggle with knowing whether they are truly accepted, or if the people around them are just playing the game. John’s path to personal healing, which included learning about and embracing his heritage, and severing ties with those who abused and failed to accept him, is an inspiration to anyone who has fought the questions of acceptance and identity. No matter what your personal background and heritage, It’s Not Always Black And White will enlighten you about what it’s like to be a person of color in a world where being white is the norm, and will vividly show you that every person, regardless of color, deserves to be treated with dignity, love, and respect.

Are Hapa White Asian Americans?

Stephen Murphy-Shigematsu
2012-02-01

Stephen Murphy-Shigematsu
Stanford University

Some people seem to think hapa means white Asian American, even though it originally refers to Hawaiian mixtures and is not confined to hapa haole. I never had that impression myself, as one of my first hapa friends was Margo Okazawa-Rey and she called herself, Afro Asian or black Japanese. One of my earliest colleagues was Velina Hasu Houston, who more than anyone publicly acknowledged the blackness while asserting her Japanese identity.
 
But the reality is that black Asians may still feel like they do not fully belong in hapa circles. In her blog, Grits and Sushi (gritsandsushi.com), Mitzi Uehara Carter writes of how she would meet other black Asians at the gatherings of hapa organizations and “we almost always whispered that we weren’t feelin’ the hapaness.” Not that she wasn’t feeling the “commonalities between us all–but the vast majority of the folks were Asian and white American. When I met with the other black Asians in the group, that’s when I felt a real connection emerge.”…

Read the entire article here.

Hybrid Identities and Adolescent Girls: Being ‘Half’ in Japan

Multilingual Matters
2009-12-03
280 pages
210 x 148 (A5)
Paperback ISBN: 9781847692320
Hardback ISBN: 9781847692337

Laurel Kamada, Lecturer Professor
Tohoku University, Japan

This is the first in-depth examination of “half-Japanese” girls in Japan focusing on ethnic, gendered and embodied ‘hybrid’ identities. Challenging the myth of Japan as a single-race society, these girls are seen struggling to positively manoeuvre themselves and negotiate their identities into positions of contestation and control over marginalizing discourses which disempower them as ‘others’ within Japanese society as they begin to mature. Paradoxically, at other times, within more empowering alternative discourses of ethnicity, they also enjoy and celebrate cultural, symbolic, social and linguistic capital which they discursively create for themselves as they come to terms with their constructed identities of “Japaneseness”, “whiteness” and “halfness/doubleness”. This book has a colourful storyline throughout—narrated in the girls’ own voices—that follows them out of childhood and into the rapid physical and emotional growth years of early adolescence.

So, What Are You… Anyway?: 2013 Conference on Multiracial Identity

Hosted by the Harvard College Half-Asian People’s Association
Harvard University
2013-04-05 through 2013-04-06

The Harvard Half-Asian People’s Association will host its fifth annual conference on mixed-race politics and identity issues, “So…What Are You, Anyway?” (SWAYA) on Friday, April 5, 2013 and Saturday, April 6, 2013 on the Harvard University campus. The event is open to the public and will feature an array of exciting guest lecturers who will speak on issues involving multiracial identity.

The conference will include lectures given by author Pearl Fuyo Gaskins, Harvard professor Jennifer Hochschild, and Eric Hamako, as well as discussion groups led by experts on modern race relations. Last year, the event drew over one hundred students and other guests from colleges and cities around the US.

SWAYA will culminate in a special gala dinner^* in honor of the 2013 recipient of the Cultural Pioneer Award, Pearl Gaskins, author of the book What are You?: Voices of Mixed-Race Young People…

For more information, click here.

Mixing Race: The Kong Sing Brothers and Australian Sport

Australian Historical Studies
Volume 39, Issue 3 (2008)
pages 338-355
DOI: 10.1080/10314610802263323

Gary Osmond, Lecturer
School of Human Movement Studies
University of Queensland

Marie-Louise McDermott
Edith Cowan University, Joondalup, Western Australia

Little research exists on the participation of Chinese in Australian sport in the colonial or Federation periods. This article examines the involvement of three, hitherto-unknown, amateur sportsmen in late nineteenth-century Sydney—the Kong Sing brothers. Otto, Ophir, and George Kong Sing, sons of a Chinese shopkeeper and white Australian mother, participated in several sports over two decades, enjoying varying degrees of success and recognition. Adopting a mixed-race perspective, this article examines their identity in various contexts as Chinese, Australian, and Anglo-Chinese in order to explore the complexities of racial identity and the lived Chinese Australian experience.

My favourite trivia question in baseball is, ‘Which Italian American player for the Brooklyn Dodgers once hit 40 home runs in a season?’ Nobody ever gets it right, because the answer is Roy Campanella. who was as Italian as he was black. He had an Italian father and a black mother, but he’s always classified as black.

Stephen Jay Gould, 2003

Reformulations of race as socially Constructed, rather than biologically determined, have highlighted the multilayered, hybrid, and complex dimensions of racial identity and it is widely accepted that racial and other cultural identities are shaped by flux, discontinuities, and rupture. Appreciation of the ambivalence of constructed racial identities has challenged the ‘binary categorisations and oppositions of “old” versions of racial difference. Identities of individuals and groups cannot easily and safely be fixed or generalised, despite dominant race-thinking which seeks simple, common racial denominators, as demonstrated in the sporting context by Gould above. His example of Campanella draws attention to the concept of mixed race, around which a substantial literature has grown. As well as acknowledging individual realities, mixed-race…

Read or purchase the article here.

Between: Living in the Hyphen

National Film Board of Canada
2005
00:43:43

Anne Marie Nakagawa

Anne Marie Nakagawa’s documentary examines what it means to have a background of mixed ancestries that cannot be easily categorized. By focusing on 7 Canadians who have one parent from a European background and one of a visible minority, she attempts to get at the root of what it means to be multi-ethnic in a world that wants each person to fit into a single category. Finding a satisfactory frame of reference in our ‘multicultural utopia’ turns out to be more complex than one might think. Between: Living in the Hyphen offers a provocative glimpse of what the future holds: a departure from hyphenated names towards a celebration of fluidity and being mixed.

The Future of the Colored Race

North American Review
Boston, Massachusetts
Number 142 (May 1886)
pages 437-440

Frederick Douglass (1818-1895)

It is quite impossible, at this early date, to say with any decided emphasis what the future of the colored people will be. Speculations of that kind, thus far, have only reflected the mental bias and education of the many who have essayed to solve the problem.

We all know what the negro has been as a slave. In this relation we have his experience of two hundred and fifty years before us, and can easily know the character and qualities he has developed and exhibited during this long and severe ordeal. In his new relation to his environments, we see him only in the twilight of twenty years of semi-freedom; for he has scarcely been free long enough to outgrow the marks of the lash on his back and the fetters on his limbs. He stands before us, to-day, physically, a maimed and mutilated man. His mother was lashed to agony before the birth of her babe, and the bitter anguish of the mother is seen in the countenance of her offspring. Slavery has twisted his limbs, shattered his feet, deformed his body and distorted his features. He remains black, but no longer comely. Sleeping on the dirt floor of the slave cabin in infancy, cold on one side and warm on the other, a forced circulation of blood on the one side and chilled and retarded circulation on the other, it has come to pass that he has not the vertical bearing of a perfect man. His lack of symmetry, caused by no fault of his own, creates a resistance to his progress which cannot well be overestimated, and should be taken into account, when measuring his speed in the new race of life upon which he has now entered. As I have often said before, we should not measure the negro from the heights which the white race has attained, but from the depths from which he has come. You will not find Burke, Grattan, Curran and O’Connell among the oppressed and famished poor of the famine-stricken districts of Ireland. Such men come of comfortable antecedents and sound parents…

…My strongest conviction as to the future of the negro therefore is, that he will not be expatriated nor annihilated, nor will he forever remain a separate and distinct race from the people around him, but that he will be absorbed, assimilated, and will only appear finally, as the Phoenicians now appear on the shores of the Shannon, in the features of a blended race. I cannot give at length my reasons for this conclusion, and perhaps the reader may think that the wish is father to the thought, and may in his wrath denounce my conclusion as utterly impossible. To such I would say, tarry a little, and look at the facts. Two hundred years ago there were two distinct and separate streams of human life running through this country. They stood at opposite extremes of ethnological classification: all black on the one side, all white on the other. Now, between these two extremes, an intermediate race has arisen, which is neither white nor black, neither Caucasian nor Ethiopian, and this intermediate race is constantly increasing. I know it is said that marital alliance between these races is unnatural, abhorrent and impossible; but exclamations of this kind only shake the air. They prove nothing against a stubborn fact like that which confronts us daily and which is open to the observation of all. If this blending of the two races were impossible we should not have at least one-fourth of our colored population composed of persons of mixed blood, ranging all the way from a dark-brown color to the point where there is no visible admixture. Besides, it is obvious to common sense that there is no need of the passage of laws, or the adoption of other devices, to prevent what is in itself impossible…

Read the entire essay here.

The fascist who ‘passed’ for white

The Guardian
2007-04-04

Gary Younge, Feature Writer and Columnist

Lawrence Dennis was a leading light in the American fascist movement of the 1930s. He was a fan of Hitler and a self-avowed anti-semite. Now a new book reveals that he was actually black—although even his wife didn’t know. Gary Younge reports

Lawrence Dennis was, arguably, the brains behind American fascism. He attended the Nuremberg rallies, had a personal audience with Mussolini, and met Nazi leaders; throughout the 1930s he provided the intellectual ballast for America’s bourgeoning pro-fascist movement. But though his work was well known and well appreciated by the intelligentsia and political elites on both sides of the Atlantic, there was one crucial fact about him that has never emerged until now: he was black. It turns out that the man Life magazine once described as “America’s number one intellectual fascist” was, in fact, a light-skinned African American, born in the segregated South—although he “passed” for white among the greatest race hatemongers known to mankind.

In a new book, The Colour of Fascism, Gerald Horne reveals how Dennis managed to live a lie for his entire adult life. “It’s not clear that his wife knew that he was black,” says Horne, a history professor at the University of Houston. “He certainly never told his daughter. When she asked him, he would just smile enigmatically.”…

…”Passing” was common in American society at the time. Despite laws against miscegenation, the pervasive practice of masters raping their slaves had produced a large number of light-skinned people. Under America’s rigidly enforced codes of racial supremacy, any child of a mixed-race relationship was deemed “black”, regardless of their complexion. They called it the one-drop rule: one drop of “black blood” made you black…

Read the entire article here.

Darling: New & Selected Poems

Bloodaxe Books
2007
224 pages
Paperback ISBN: 1 85224 777 0

Jackie Kay, Professor of Creative Writing
Newcastle University

Humour, gender, sexuality, sensuality, identity, racism, cultural difference: when do any of these things ever come together to equal poetry? When Jackie Kay’s part of the equation. Darling brings together into a vibrant new book many favourite poems from her four Bloodaxe collections, The Adoption Papers, Other Lovers, Off Colour and Life Mask, as well as featuring new work, some previously uncollected poems, and some lively poetry for younger readers.

Kay’s poems draw on her own life and the lives of others to make a tapestry of voice and communal understanding. The title of her acclaimed short story collection, Why Don’t You Stop Talking, could be a comment on her own poems, their urgency of voice and their recognition of the urgency in all voice, particularly the need to be heard, to have voice. And what voice – the voices of the everyday, the voices of jazz, the voices of this many-voiced United Kingdom.

Jackie Kay reads from Darling

Jackie Kay reads three poems, ‘In My Country’, ‘Somebody Else’ and ‘Darling’, from Darling: New & Selected Poems (Bloodaxe Books, 2007). This film is from the DVD-book In Person: 30 Poets filmed by Pamela Robertson-Pearce, edited by Neil Astley, which includes eight poems from Darling read by Jackie Kay.  Jackie Kay was an adopted child of Scottish/Nigerian descent brought up by Scottish parents. With humour and emotional directness, her poetry explores gender, sexuality, identity, racism and cultural difference as well as love and music. Her poems draw on her own life and the lives of others to make a tapestry of voice and communal understanding. We filmed her at her home in Manchester in 2007.

A short biography of Jackie Kay written by Elizabeth Shostak can be read here.  An excerpt is below.

Unconventional Upbringing
Kay’s fascination with themes of identity can be traced to an upbringing that set her apart, in many ways, from the majority culture in her native Scotland. Born in Edinburgh to a Scottish mother and a Nigerian father, she was adopted by a white family and raised in Glasgow, where she often accompanied her communist parents to antiapartheid demonstrations and peace rallies. Life wasn’t easy for a biracial child in mostly–white Glasgow. “I still have Scottish people asking me where I’m from,” she told Guardian writer Libby Brooks. “They won’t actually hear my voice, because they’re too busy seeing my face.”…

Early Works Explored Identity
When Kay was twelve, she wrote One Person, Two Names, an eighty–page story about an African–American girl who pretended to be white. The question of how we define ourselves, and why, has intrigued Kay in all her subsequent work…

¹Shostak, Elizabeth. “Kay, Jackie 1961–.” Contemporary Black Biography. 2003. Encyclopedia.com. (May 2, 2010). http://www.encyclopedia.com/doc/1G2-2873900038.html

Poetic Justice: Drake and East African Girls

The Feminist Wire
2013-04-03

Safy-Hallan Farah, Guest Contributor

I am an East African Girl. A couple years ago, one of my friends told me that being an East African meant I’m not really black. A visibly mixed-race girl with a “high yellow” complexion and sandy brown hair telling me I’m not black didn’t sit well with me. I wanted to tell the girl, in the words of CB4, I’m black y’all. I’m black like the back of Forrest Whitaker’s neck. I’m black like Snoop Dogg’s lungs. I’m black like some Helvetica font against a white backdrop trying to sell you stuff.

I’m a black woman. But my nose, my loosely coiled curls and my fivehead make me black in a way that extends the colorism debate, creating this hierarchy of aesthetic value where I’m not just black, I’m also acceptably black.

Back in the day, white people went to East Africa to find Iman, their acceptable black girl. When white people did this, former Essence Editor-in-Chief Marcia Gillespie called East African model Iman Abdulmajid “a white woman dipped in chocolate,”  highlighting Iman’s acceptable blackness while also lamenting the fact that black women’s beauty is often measured in their proximity to whiteness…

…In “Poetic Justice” by Kendrick Lamar ft. Drake, Drake does it again: “I was trying to put you on game, put you on a plane/Take you and your mama to the motherland/I could do it, maybe one day/When you figure out you’re gonna need someone/When you figure out it’s all right here in the city/And you don’t run from where we come from.” But couched between another lazy description of a faceless, nameless East African Girl, and Drake’s assertion that that East African Girl is busy ignoring him for another man, is a story of afrodiasporic identity, which is what sets Drake apart, narratively, from other rappers.

While Drake’s definition of black beauty may seem limited, his definition of black identity is what Touré would call “post-black,” and Michelle Wright would call “postwar diasporic black.” Drake’s flow in “Poetic Justice” facilitates a broader discussion of black identity and black authenticity, a discussion that implicitly critiques Marcia Gillespie’s “white woman dipped in chocolate” statement, positing that East African Girls “come from” the same city Drake does, Toronto. The underlying message is that Drake considers us black like him. Drake, as a black Jewish man whose Degrassi character Jimmy Brooks dated a fake East African Girl, occupies a similarly hybrid space like East African Girls. For many East African Girls, that feels like poetic justice because the definition of ‘authentically black’— descendants of Africans brought here as slaves— is a limited definition that doesn’t even include Barack Obama, much less East African Girls…

…East African girls are generally not mixed race, yet this idea that we are is deeply embedded in the minds of white racialists, leading some to believe we’re an entirely different, special, exotic breed of people. This goes back to the pseudoscience of Carleton S. Coon’s “The Races of Europe.” Anthropologists and white racialists, which are often one in the same, have been claiming we are of majority Arab or white or “Afro-Asiatic” descent for years. And while that isn’t the sentiment of Drake or Nas’s lyrics, our alleged mixedness underpins their lyrics by virtue of the sheer selectiveness of the East African Girls shouted out in hip-hop lyrics. When Drake or Nas reference East African Girls, it can be easily inferred that they mean Cushites representing the Horn of Africa (Ethiopia, Eritrea and Somalia). “Cushite,” a term derived from “Cush” of the Hebrew Bible and Quran, is in reference to our shared “Afro-Asiatic” language classification, which is often mistakenly typified as a shared racial identity. This little mistake triggers a big mistake: the conflation of biology and genetics with race and ethnicity as a social fact, which reifies the racial categories…

Read the entire article here.