Mixed Race Studies

AfroPoP – A Lot Like You

AfroPoP
PBS Video
Duration: (00:56:59)
Premiere Date: 2013-01-22
Episode Expires: 2013-02-22

Eliaichi Kimaro, Director

A bi-racial filmmaker returns to her father’s home tribe on Mount Kilomanjaro.

Premieres January 22nd on the WORLD Channel. In this award-winning and very personal documentary a young woman probes her interracial roots to find some difficult truths about her own past and her father’s male-dominated East African culture.

For more information, click here.

A Lot Like You: A Film by Eliaichi Kimaro

USA/Tanzania
2012
55 minutes/82 minutes

Eliachi Kimaro, Director

• (2012) WINNER, Audience Choice Award for Best Documentary: 35th Annual Asian American International Film Festival (New York)
• (2012) WINNER, Best Documentary: Female Eye Film Festival (Toronto)
• (2012) WINNER, Jury Prize for Best Documentary: 30th Annual San Francisco International Asian American Film Festival
• (2011) WINNER, Public Award for the Best Film Directed By a Woman of Color: African Diaspora International Film Festival (New York)
• (2011) WINNER, Jury Award for Best Documentary Feature: Montreal International Black Film Festival

Eliaichi Kimaro is a mixed-race, first-generation American with a Tanzanian father and Korean mother. When her retired father moves back to Tanzania, Eliaichi begins a project that evocatively examines the intricate fabric of multiracial identity, and grapples with the complex ties that children have to the cultures of their parents.
 
Kimaro decides to document her father’s path back to his family and Chagga culture. In the process, she struggles with her own relationship to Tanzania, and learns more about the heritage that she took for granted as a child. Yet as she talks to more family members, especially her aunts, she uncovers a cycle of violence that resonates with her work and life in the United States. When Kimaro speaks with her parents about the oppression her aunts face, she faces a jarring disconnect between immigrant generations on questions of patriarchy and violence.
 
“One reason this film works,” notes Tikkun Magazine, “is that Kimaro situates her own personal family history within a social, historical, and political context of African decolonization, transnational relations, race, class, and gender politics.” With poignant personal reflection and an engaging visual style, A Lot Like You draws the viewer into a journey that is filled with rich, multifaceted stories and history.

Have a complicated identity? America’s future looks ‘A Lot Like You’

The Seattle Globalist: Where Seattle Meets the World.
2013-01-25

Sarah Stuteville, Cofounder

“The bibimbap, is that dolsot?” asks documentary filmmaker Eli Kimaro looking up from the menu of Wabi-Sabi in Columbia City.

She’s trying to gauge the authenticity of the Korean dish in question. This version doesn’t come in the traditional heated stone pot (dolsot), but she goes for it anyway–calling the rice bowl a favorite “comfort food.”

Kimaro couldn’t be more at home ordering Korean food in a neighborhood with an African American history and a growing reputation for international diversity.

Her father is Tanzanian and her mother is Korean. They both worked in international aid and development in Washington DC and Kimaro grew up in a community where being cross-cultural “was the norm.”…

…Kimaro, who identifies as a black woman and a “Tanzkomerican” explores these themes in “A Lot Like You,” which follows her journey back to Tanzania to explore her family’s roots in the Chagga culture while telling the story of her unique childhood…

Read the entire article here.

‘Searching for Zion’: Emily Raboteau’s Hunt for the Promised Land

The Daily Beast
2013-01-13

Mindy Farabee

A writer set out around the world to find the mythical ‘promised land’ of the African diaspora. Emily Raboteau speaks about the Jewish search for the same, African-American tourism to Ghana, and Barack Obama’s ties to this search.

Mention the notion of Zion, author Emily Raboteau notes, and most people will think almost automatically of Israel. But for citizens of the African diaspora, Zion, with its promised land of abundance and freedom from oppression, has carried profound cultural significance since the days of slavery, when the saga of Hebrew slaves fleeing Egyptian captors served as a galvanizing narrative.

In Searching for Zion: The Quest for Home in the African Diaspora, Raboteau’s self-described “strange admixture” of travelogue, cultural anthropology, and historical study, the author uses this promised land as a point of departure, lighting out for Israel, Ethiopia, Jamaica, Ghana, and the post-Katrina American South to talk to immigrants and others who have wrestled with displacement.

Her new book likewise stumbles across complications everywhere. In this edited interview below, she talks about family ghosts, the other side of heritage tourism, and the state of Zion today…

Read the entire interview here.

Searching for Zion: The Quest for Home in the African Diaspora

Grove/Atlantic
January 2013
320 pages
6×9
Cloth ISBN: 978-0-8021-2003-8
eBook ISBN-13: 978-0-8021-9379-7

Emily Raboteau

A decade in the making, Emily Raboteau’s Searching for Zion takes readers around the world on an unexpected adventure of faith. Both one woman’s quest for a place to call “home” and an investigation into a people’s search for the Promised Land, this landmark work of creative nonfiction is a trenchant inquiry into contemporary and historical ethnic displacement.

At twenty-three, Emily Raboteau traveled to Israel to visit her childhood best friend. While her friend appeared to have found a place to belong, Raboteau couldn’t say the same for herself. As a biracial woman from a country still divided along racial lines, she’d never felt at home in America. But as a reggae fan and the daughter of a historian of African-American religion, Raboteau knew of Zion as a place black people yearned to be. She’d heard about it on Bob Marley’s Exodus and in the speeches of Martin Luther King. She understood it as a metaphor for freedom, a spiritual realm rather than a geographical one. In Israel, the Jewish Zion, she was surprised to discover black Jews. Inspired by their exodus, Raboteau sought out other black communities that had left home in search of a Promised Land. Her question for them is the same she asks herself: have you found the home you’re looking for?

On her journey back in time and across the globe, through the Bush years and into the age of Obama, Raboteau visits Jamaica, Ethiopia, Ghana, and the American South to explore the complex and contradictory perspectives of Black Zionists. She talks to Rastafarians and African Hebrew Israelites, Evangelicals and Ethiopian Jews, and Katrina transplants from her own family—people who have risked everything in search of territory that is hard to define and harder to inhabit.

With Searching for Zion, Raboteau overturns our ideas of place and patriotism, displacement and dispossession, citizenship and country in a disarmingly honest and refreshingly brave take on the pull of the story of Exodus.

In ‘Red Pyramid,’ Kid Heroes Take On Ancient Egypt

Backseat Bookclub
All Things Considered
National Public Radio
2012-12-19

Melissa Block, Host

Robert Siegel, Senior Host

If there was a recipe for the best-selling writer Rick Riordan, it would go something like this — start with a love of storytelling, fold in more than a decade of teaching middle school English, combine that with two sons of his own who don’t quite share their dad’s love of literature, and marinate all of that with a deep passion for mythology.

Riordan has sold tens of millions of kids’ books. He hit pay dirt with the Percy Jackson series — it’s about an everyday kid who has superhero powers because he’s the secret son of Poseidon, the Greek god of the sea.

Egyptian gods reign supreme in our latest book for NPR’s Backseat Book Club. It’s The Red Pyramid from Rick Riordan’s Kane Chronicles. It tells the story of a brother and sister — Carter and Sadie Kane — who have lived apart most of their lives. One Christmas Eve, their father brings them both together for a trip to the British Museum, and a terrible, magical accident happens that unleashes the gods of ancient Egypt into the modern world.

Carter and Sadie learn that they are descended from ancient Egyptian magicians. This means they are the only ones who have the magic that might be able to put the gods back where they belong — before the world spirals out of control.

Riordan is an author who knows his audience — and that has influenced his writing. “I imagine myself in front of my own class,” he tells NPR’s Michele Norris. “I don’t teach anymore, but I can still clearly see fifth period after lunch — that’s a real tough time to teach. And I tried to imagine writing a story that would appeal to those kids — even when they’re tired, even when they’re bouncing off the walls. … If I could find a way to tell a story that would resonate with them, then I had something going.”

Carter and Sadie are biracial characters, but Riordan doesn’t dwell on this in the book. He is more interested in the idea of kids being caught between two worlds, a concept to which he says his readers can relate…

Read the entire article here. Read the transcript here. Download the interview here.

Under the Skin

Finch Publishing
August 2012
210 pages
Paperback ISBN: 9781921462801

Marion van Dyk

This beautifully written and evocative memoir is a fascinating insight into the lives of her family, living under apartheid, who struggled to create a sense of identity and personal worth. It’s a book of historical relevance in its revelations about resistance to Apartheid by South Africans of mixed race; and it is also a book of social relevance to the debate on racism today, in Australia, South Africa, and elsewhere in the world.
 
Marion van Dyk’s absorbing memoir submerges the reader in the world of South Africa in the 1950s through to the 1980s. Classified as a ‘coloured’ (being neither black nor white) by an apartheid government, she and her family are forced to live as second-class citizens, caught between two worlds. Marion and her family struggle to make ends meet after they are forced to leave their family home when their area is redesignated for whites only.
 
After relocating to a small ‘coloured’ township, Marion attends a school where, despite severe restrictions, her teachers fight tooth and nail to give her an education. She becomes head of a computer programming department, breaking through racial and gender barriers in the process, before emigrating to Australia with her husband and son.
 
Marion van Dyk was a finalist in the 2012 Finch Memoir Prize for this, her first book, the memoir Under the Skin.

Donas, Signares, and Free Women of Color: African and Eurafrican Women of the Atlantic World in an Age of Racial Slavery

127th Annual Meeting of the American Historical Association
New Orleans, Louisiana
2013-01-03 through 2013-01-06

AHA Session 153
Saturday, 2013-01-05: 09:00-11:00 CST (Local Time)
Chamber Ballroom II (Roosevelt New Orleans)

Chair: Hilary Jones, University of Maryland, College Park

Papers:

• “Reevaluating Saint Louis’ Infamous Signares, 1700–1850” / Lindsey Gish, Michigan State University
• “‘The Christened Mulatresses’: Interracial Marriage in a Slave Trading Town on the Gold Coast” / Pernille Ipsen, University of Wisconsin–Madison
• “Strategies of Power: Luso-African Donas of Nineteenth-Century Luanda” / Vanessa S. Oliveira, York University
• “Free African and Eurafrican Women and the Trading Companies of the French Atlantic” / Jessica Marie Johnson, Michigan State University

Comment: Lorelle D. Semley, College of the Holy Cross

In the age of the Atlantic Slave Trade, African and Eurafrican women emerged as intermediaries between foreign traders and local populations. Europeans’ lack of knowledge in African languages, trade networks, local culture, social structures and political institutions provided African and Eurafrican women a unique opportunity to become cultural and economic brokers.  Portuguese adventurers on the coast of West Africa first named these women “senhoras” in the 16th century. Although Portuguese men coined the term, they were not the only Europeans to name and have socio-economic relationships with African and Eurafrican women. Over time each European group made the original Portuguese term their own: in Crioulo it became “nhara”, in French “signare”, in English “senora”, and “dona” among the Portuguese of Central Africa.  These ‘middle-women” surfaced all along the coast of Africa from the Senegambia to Mozambique between the 15th and the 20th centuries, although the most famous of these women were found in the port cities of Bathurst, Benguela, Bissao, Cacheu, Goree, Joal, Luanda, Osu, Portudal, Rufisque and Saint Louis. These women formed a distinct group within African and Afro-Atlantic society during an age of racial slavery, but the duration and trajectory of their lives varied across time and place.

“Donas, Signares & Free Women of Color” gathers scholars working on female African and Eurafrican entrepreneurs, brokers, and partners who allied with Portuguese, Spanish, French and Danish men in one specific enclave of Africa or the Americas. Together these four papers will question what made these women unique, how different European powers perceived them, if and how partnering with one particular European power over another influenced these women, and how their actions were shaped by their local environments. Panelists’ papers will also explore the trans-regional and trans-Atlantic connections between women in each society, drawing on comparative frameworks to interrogate the similarities and differences between each group. By exploring the individual stories of African and Eurafrican “middle-women” across the Atlantic world, this panel will move the scholarship beyond exoticism and generalizations. The panel’s ultimate goal is to determine if these women can and should be discussed as a coherent collective group throughout the Atlantic World or if scholars should continue to examine each group separately.

Germans Loving Others: Narrating Interracial Romance in Kenya, North America, and Guatemala

127th Annual Meeting of the American Historical Association
New Orleans, Louisiana
2013-01-03 through 2013-01-06

AHA Session 70: Central European History Society 3
Friday, 2013-01-04: 08:30-10:00 CST (Local Time)
Chamber Ballroom II (Roosevelt New Orleans)

Chair: Andrew Zimmerman, George Washington University

Papers:

• “Seeking Winnetou: German Women and the Appeal of American Indian Masculinity” / H. Glenn Penny, University of Iowa
• “Romantic Dimensions of the Second Scramble for Africa: ‘A White Lady Is Like Gold for Us’” / Nina Berman, Ohio State University, Columbus
• “Between Twin Souls: German-Maya Children and Politics of Interracial Romance in Guatemala, 1930–45” / Julie A. Gibbings, University of Manitoba

Comment: Lora Wildenthal, Rice University

The German fascination with the non-European world and its native populations, as documented and imagined in various forms of the German cultural archive, presents intriguing questions for scholars of race, sex, and empire. The German love affair with natives, including North American Indians, Bedouin nomads, and Masai warriors, dates back to the early days of colonial expansion, and gave rise to romanticized representations and staged performances of native nobility and ethnic pride. These cultural representations produced sentiments and desires that shaped contact and conduct as Germans sought out and stumbled upon native peoples abroad. While scholarship of the past two decades has explored a wide range of political, economic, and cultural aspects of the colonial and postcolonial encounter, interracial contact has received less attention. Scholars have given short shrift to the stunning array of unofficial, personal, and often quite intimate interconnections between Germans and non-Europeans during the modern era.

The proposed panel addresses this lacuna in scholarship, and focuses on the question of whether interracial love subverts or replicates the colonial and postcolonial histories that produced socio-economic inequalities, gendered norms, and racial hierarchies. The papers in this panel explore these questions through the lives, narratives, and memories of Germans, native peoples, and mixed-race children in three vastly different places: postcolonial Kenya, North America, and Guatemala. They collectively challenge and problematize assumptions of colonial and postcolonial scholars about the regulatory norms of interracial sex that shielded white female sexuality from dark, colonized men and often made interracial children the subject of state scrutiny and care. The papers demonstrate how German romance with natives could, in practice, vary widely across historical and geographical contexts, particularly with regard to cultural, economic, and political dimensions of these relationships. Finally, the papers consider the agency of the non-German partners in these interracial and binational relationships. The panels intends to shed new light on interracial and binational romance by probing questions of power and inequality in a comparative and transnational framework.

Zakes Mda: The Madonna of Excelsior

Muthal Naidoo: Published Books, Plays, Poems and Articles
2011-11-01

Muthal Naidoo

(2002. Cape Town. Oxford University Press)
 
The Immorality Act of 1927, which prohibited sex between Blacks and Whites, was amended in 1950 to prohibit sex between Whites and all non-Whites. Zakes Mda bases his novel, The Madonna of Excelsior, on the 1971 case in which 19 people from Excelsior were charged under the Immorality Act. He traces the lives of Niki, one of the accused, and her children Viliki and Popi, and the effects of the ‘illicit’ activities on their lives and those of the people around them.

Niki, the Madonna of Excelsior, lives in Mahlaswetsa, the black township of Excelsior. She and several other women fall prey to circumstances of poverty and become involved with white men from Excelsior. When the women give birth to white babies, fourteen of them are arrested and put on trial with five white men. But the case comes to nothing; the Minister of Justice withdraws the charges. And there are no fathers of the white babies of black women. This attempt to wipe out the whole event and pretend it never happened may have succeeded in the rest of the country but in Excelsior it lives on in the shame that families both black and white feel, in the many ‘coloured’ children walking the streets, in the unacknowledged connections that they represent. And especially in Popi’s hatred of herself. People call her ‘boesman” and she is ashamed of her blonde hair, blue eyes and hairy legs. She has a white half-brother whom she does not acknowledge and clings to the memory of her black father…

Read the entire review here.