Mixed Race Studies

Love Sees No Color? Chinese American Intermarriage

AsAmNews
2014-07-10

Karen Ye

Editor’s Note: The following is a question and answer between reporter Karen Ye and Dr. Larry Hajime Shinagawa, Executive Director of New World Research Institute, a non-profit think tank focusing on research on new immigrants to the United States. Among his research areas are intermarriage, multiracial identity, and Asian American culture and community. He is former director of Asian American Studies at the University of Maryland at College Park and director of the Center for the Study of Culture, Race, and Ethnicity and Associate Professor of the Sociology Department of Ithaca College. Shinagawa makes the case that we need to go beyond color-blindness to understand intermarriage among Chinese Americans…

…Q: People say “love sees no color,” how do you feel about it?

A: Not true. When I wrote my dissertation on intermarriage among Asian Americans, I interviewed six dozen interracial couples. When they were with their significant other, they said, “I don’t see color. I just see him/her.” But when I talked to them individually, they discounted the narrative of color blindness and said it indeed played a major role, but one that they tried to overcome.

Q: What do you think that tells us?

A: That interracial relationships and interracial marriages are anything but color-blind. Yes, there is love, but that love is tinged and affected by the history of colonialism, skin color hierarchy, White racial privilege, unequal economic opportunity and by racist/sexist imageries that define the politics of sexual desire and acceptability…

Read the entire interview here.

Interview with Jonathan Xavier Inda on Racial Prescriptions

Theory, Culture & Society
2015-12-22

Sibille Merz, Doctoral Researcher
Goldsmiths, University of London

Questioning Racial Prescriptions: An interview with Jonathan Xavier Inda

Sibille Merz: Racial Prescriptions provides a timely, illuminating and theoretically-engaged analysis of the making of BiDil, the first (and only) drug that was marketed exclusively to African Americans. Even though it has proven commercially unsuccessful, the drug has triggered a remarkable discussion, academic as well as activist, about the increasing geneticisation of race, the nature of racial health disparities in the US, and the re-articulation of racial politics under neoliberalism. What motivated you to write the book?

Jonathan Xavier Inda: One of my main concerns as a scholar has been to explore the exclusionary politics of race in the United States. For example, my first book, Targeting Immigrants: Government, Technology, and Ethics (2006), deals with racial politics of immigration. The major aim of this book is to situate the government of “illegal” immigration within what scholars have called advanced liberal modes of rule. These are forms of governance in which the political apparatus no longer appears obligated to safeguard the well-being of the population through maintaining a sphere of collective security. Instead, it becomes incumbent upon individuals to take upon themselves the primary responsibility for managing their own security and that of their families. Targeting Immigrants notes that while scholars have nicely analysed how advanced liberal governments work through promoting the self-managing capacities of individuals, they have paid scant attention to how such regimes also operate through practices of exclusion…

…Racial Prescriptions continues my examination of the politics of race in the United States. However, instead of dealing with the domain of immigration, it analyses the field of pharmaceutical production and marketing. The book is intended as a contribution to the rethinking of race and biopower in the genomic age. In The History of Sexuality, Michel Foucault remarks that biopower designates “what brought life and its mechanisms into the realm of explicit calculations and made knowledge-power an agent of transformation of human life” (1980: 143). Biopower thus points to how political and other authorities have assigned themselves the duty of administering bodies and managing collective life. Building on Foucault’s work, scholars such as Paul Rabinow and Nikolas Rose (2006) have sought to rethink biopower for the 21st century by taking into account developments in the genetic and biological sciences. They suggest that new knowledges of life have fundamentally altered society’s capacity to engineer human vitality. Specifically, the molecularisation of life—that is, the understanding of life at the level of genes and molecules—has led to the envisioning of biological existence as a collection of intelligible vital elements that can be identified, isolated, controlled, mobilised, and reassembled. As such, life is no longer seen as natural or immutable destiny, but envisioned as inherently manipulable and re-formable. From this perspective, biopower today is about controlling and managing human biological processes in order to prevent disease, enhance health, and optimise the quality of individual and collective existence…

Read the entire interview here.

IN THE WHITE FRAME : An interview with mixed-race dancers Angel Langley & Jasmmine Ramgotra

Multiracial Asian Families: thinking about race, families, children, and the intersection of mixed ID/Asian
2016-08-30

Sharon H. Chang

STRANGE COUPLING is an annual juried exhibition of collaborations between University of Washington (UW) student artists and local professional artists. Over a decade old, the School of Art + Art History + Design program aims to connect campus and community through teamwork and direct engagement. This year I was entirely captivated by one of twelve projects, a performance piece entitled In The White Frame by mixed-race student dancers Angel Langley and Jasmmine Ramgotra with local sound artist/composer/teacher Byron Au Yong. The piece is a stunning work of art and innovative look at the experience of multiraciality within our white dominant culture.

Performed Friday June 10 at Seattle’s King Street Station, In the White Frame is a 20-minute structured improvisation that utilizes movement, materials, sound and space. The audience — who does not sit — is invited to participate but also come and go at will. “We wanted to create something that was structured and improvisational,” said Jasmmine, “And we had an intention to do it about identity.”

Over coffee with me at Columbia City Bakery in Seattle, Angel and Jasmmine sit down to tell more about creating this beautiful piece. They recall at their first meeting with Byron months ago talking about the prevalence of racial dichotomies in society right now. “We knew we wanted to do [something] about our own experience,” reflects Jasmmine. At the same time the three artists had discussed how art is often presented in white-framed gallery spaces. That was when Angel had an epiphany. She had been reading Raising Mixed Race: Multiracial Asian Children In a Post-Racial World and learning about Joe R. Feagin’s theory of the white racial frame for the first time. “I remember giving [the book] to Jasmmine like you need to read this chapter on white framing cause this is what we’re doing,” says Angel. But also “what does that mean being our identities in a high art space, a white-framed gallery?” Jasmmine can’t hide her enthusiasm, “I was like oh my god that makes so much sense.”

To give form to their improvisation they brainstormed a wordlist with Byron. “Ideas of what mixed race peoples are,” explained Angel, “like superhuman, mixed.” Mutt was one of them says Jasmmine “because someone called me that before and I was like wow. Really?” The dancers nod to themselves about such contradictions. Mixed race identity is supposed to be fluid so fluidity was also on their wordlist. But the reality is that being multiracial is often a polarized, painful experience via other peoples perceptions. The truth of this dichotomy compelled them to add stuck to their list too. “Like more ugly or more beautiful,” Angel gives another example. “Just this idea you’re either a superhuman, or you’re a piece of shit.”…

Read the entire interview here.

Black Intellectual History and STEM: A Conversation with Dr. Chanda Prescod-Weinstein

AAIHS: African American Intellectual History Society
2016-08-29

Greg Childs, Assistant Professor
Departments of History and African and Afro-American Studies
Brandeis University, Waltham, Massachusetts

This month, I interviewed Dr. Chanda Prescod-Weinstein on the intersections of black intellectual history and STEM. Dr. Prescod-Weinstein is a theoretical astrophysicist specializing in early universe cosmology. She is the 63rd black woman in the United States to earn a PhD in Physics. She is currently a Research Associate in Physics at the University of Washington, Seattle and the editor-in-chief of The Offing, an online literary magazine.

Greg Childs (GC): What were some of the formative texts or life moments that helped you decide to pursue STEM research?

Chanda Prescod-Weinstein (CPW): When I was ten, my mom took me to see the Errol Morris documentary, “A Brief History of Time,” which was about the great theoretical physicist Stephen Hawking and his ideas about the universe. I hadn’t wanted to see the film because I thought documentaries were stupid, but half way through, Hawking was talking about black hole singularities and how we don’t really understand the physics at that point in spacetime. My mind was blown by two things: there were things Einstein hadn’t figured out, and you could get paid to worry about things Einstein hadn’t figured out! I was sold. I came out of the theater begging my mom to buy Hawking’s book of the same title, but she was worried it would be too hard and discouraged me. Her brother, my Uncle Peter, bought it for me as an 11th birthday gift a few months later. After that, I looked Stephen Hawking up and emailed him to ask how to become a theoretical physicist. One of his grad students responded. Here I am 23 years later doing theoretical physics.

GC: You engage with a broad range of important black thinkers and creators in your writings, from Sojourner Truth to C.L.R. James to Prince. How has your engagement with African-American history and philosophy impacted the way you theorize about the universe or lecture on astrophysics?

CPW: Long before I even knew what physics was, the history of the African diaspora had been knitted into me through my family, my name, and conscious education. This necessarily means that I have never considered doing physics or being a physicist separately from the unfolding story of Blackness…

Read the entire interview here.

Meet American Olympian Anthony Ervin: The Oldest-Ever Individual Olympic Swimming Gold Medalist

Democracy Now!
2016-08-15

Amy Goodman, Host and Executive Producer

While Michael Phelps dominated the Olympic headlines over the weekend by scoring a historic 23rd gold medal, another American male swimmer has also made history in Rio. Thirty-five-year-old Anthony Ervin became the oldest-ever individual Olympic swimming gold medalist when he won two gold medals for the men’s 50-meter freestyle and the men’s four-by-100-meter freestyle relay. For more, we go to Rio to speak with Ervin, who is also the author of the recent book titled “Chasing Water: Elegy of an Olympian.”

AMY GOODMAN: This is Democracy Now!, democracynow.org, The War and Peace Report. I’m Amy Goodman. We’re in Rio de Janeiro—at least that’s where our guests are. We’re joined by Jesse Washington of The Undefeated, as well as Anthony Ervin, U.S. swimming champion and four-time Olympic medalist. At 35 years old, he’s the oldest-ever individual Olympic swimming gold medalist. Just wrote the book Chasing Water: Elegy of an Olympian.

Anthony, welcome to Democracy Now! Congratulations on your remarkable victory. Talk about how you feel right now and what it means to you.

ANTHONY ERVIN: Thank you for having me. I feel good. Got some lights burning right into me, and I’m staring into a vacuum to talk back to you.

AMY GOODMAN: Well, talk about how you felt when you realized—when did you realize you had won, with all those toddlers in the pool, you at 35?…

…AMY GOODMAN: Anthony, you write in your beautiful book, Chasing Water: Elegy of an Olympian, about what it was like after you won in 2000—you won that gold medal—about being promoted as an African-American trailblazer, when you felt, at that point, as a teen, you hadn’t really grown up with that black identity. Can you talk about your life in that way, who your parents are?

ANTHONY ERVIN: Sure. You know, my mom, she came from New York City. She’s a city gal. You know, she even keeps her own—her personal history is a mystery, even to me and the rest of us kids. And my dad came from West Virginia. You know, his father was a coal miner. And, you know, he was—I mean, the question of blackness, you know, is a question of authenticity. And to be viewed in that way—and swimming is—it’s a very visual sport. It’s a body. You know, literally, you’re a body in the water, wearing close to nothing, so that body is on display. And if we’re talking about blackness, blackness is a color. You know, it’s—in the eyes of many, it’s a skin tone. You know, but then, if you dig into the history of it, there’s the idea of hypodescent. You know, one drop of blood makes you black. So, it’s all very complicated, and I didn’t know about any of this. I wasn’t educated on the history of this. Or if I was, I was snoozing through it in classrooms. So, I didn’t know how to necessarily answer to it. And I had trouble tackling, trying to argue that, you know, I authentically am this, if others say I’m not, or people trying to posit some kind of identity on me which I did not drape on myself. I mean, it’s a question of being able to pursue my personal freedom and needing to shuck all forms of identity in order to do that.

AMY GOODMAN: Your father is African-American, Native American?…

Read the transcript here.

Q&A: Sophomore creates group to discuss mixed-race issues

The Ithican
Ithaca College, Ithaca, New York
2016-08-24

Celisa Calacal, Opinion Editor

Sophomore Walt Martzen created the group IC Mixed, where students can discuss mixed-race issues, a topic Martzen believes is often missing from conversations on race and identity. Jade Cardichon/The Ithacan

This semester, sophomore Walt Martzen plans to expand the conversation on mixed-race identities through a new student discussion group, IC Mixed. As a biracial student himself, Martzen created this group over the summer to bring students of mixed race together and educate other students about what it means to be biracial or multiracial.

Though the group is not an official student organization recognized by the Office of Student Engagement and Multicultural Affairs, Martzen hopes the group will inspire an organic discussion about mixed-race identities beginning this semester.

Opinion Editor Celisa Calacal spoke with Martzen about his inspiration behind creating the group, why it’s important to talk about mixed-race identities and his personal experiences as a biracial student.

This interview has been edited for length and clarity.

Celisa Calacal: What inspired you to start this group?

Walt Martzen: I think one of the things that really got me thinking about how mixed people define themselves is when I went to ECAASU [East Coast Asian-American Student Union] last year with Asian-American Alliance. … There was a lot of good discussion that happened around talking about what it means to be Asian in that context and also what it means to be mixed. … It’s something that I struggled with at first and I didn’t realize, but I would call myself half-Chinese or half-white and that kind of language, I didn’t realize how it kind of isolated me. And so, I think from those conversations I kind of realized how important it is that, even while as mixed people, we are allies for different people, especially when maybe you look more white and people can’t tell you’re Asian or you look more like a certain race, and it’s important that we also take care of ourselves and that we look after our own health, and I think that’s one of the things that we want to do…

Read the entire interview here.

On passing, wishing for darker skin, and finding your people: A conversation between two mulattos

Fusion
2015-06-15

Collier Meyerson

In 10th grade, I auditioned for the role of Julie in the musical Show Boat, one of the most famous portrayals of the tragic mulatto trope. I was cast, instead, as Queenie, the mammy. I deserved the part of Julie. I had a good singing voice. But there were no black people in my school to play the part of Queenie.

My first personal tragic mulatto moment.

Playing the mammy in Show Boat made me realize something my black mother had always told me and I never believed: the world did not see me as Julie, trying to manage two different backgrounds. It saw me as black. Specifically, white people saw me as black.

On Wednesday, I spoke with Mat Johnson, the author of Loving Day, a new novel that explores the mulatto experience—one that Johnson sees as a subset of the black experience. And one that the United States didn’t recognize until 2000, the first year the Census collected data on people of more than one race…

…CM: I don’t personally pass as white. And I’ve always wondered about others who can. Do you ever choose to intentionally pass as white?

MJ: Every single time I get pulled over by a cop. And I feel guilty as I’m doing it, but you have never met a whiter man than me pulled over by a police officer. I mean, I sound like Gomer Pyle.

When I moved to New York I wondered what would happen if I stopped playing up my black identity. And I basically just let that go. I didn’t cut my hair in a way to look blacker. Didn’t have facial hair in a way that made me look blacker. I wore clothes that were more ethnically generic, just generally bland preppy. And I went through this whole period. It was maybe like a month where I just let that disappear…

Read the entire interview here.

Episode 096: Nicholas Guyatt, The Origins of Racial Segregation in the United States

Ben Franklin’s World: A Podcast About Early American History
2016-08-22

Liz Covart, Host and Historian
Boston, Massachusetts

Ever wonder how the United States’ problem with race developed and why early American reformers didn’t find a way to fix it during the earliest days of the republic?

Today, Nicholas Guyatt, author of Bind Us Apart: How Enlightened Americans Invented Racial Segregation, leads us on an exploration of how and why the idea of separate but equal developed in the early United States.

During our investigation, Nick reveals the demographics of the United States after the War for Independence; The early American problem of racial integration; And how and why early American reformers invented the idea of racial segregation.

Listen to the episode here. Download the episode here.

Michaela Angela Davis Strips Down For The “What’s Underneath Project,” Talks Racism, Insecurities

Madame Noire
2016-08-22

Brande Victorian, Managing Editor

Michaela Angela Davis has long been everything and then some to us, and our opinion of the writer, culture critique, and activist has only skyrocketed after watching her strip down for StyleLikeU’s highly regarded “What’s Underneath Project.”…

…And we’re thankful for that. Here are the highlights from Davis’ interview:

On assumptions people make about her because of how she looks

“The first, sort of obvious assumption is that I’m mixed race– like one parent is white, one parent is Black — and it’s not so. Both of my parents are light-skinned and Black. Both of my parents are products of what I call the great horror story of America and the great love story of America. In order to survive, often families would marry other light-skinned Blacks to stay alive…

Read the entire article here.

Race And Radicalism In Puerto Rico: An Interview With Carlos Alamo-Pastrana

African American Intellectual History Society (AAIHS)
2016-08-02

Devyn Spence Benson, Assistant Professor of History and African and African American Studies
Louisiana State University

This month I interviewed Dr. Carlos Alamo-Pastrana about his new book, Seams of Empire: Race and Radicalism in Puerto Rico and the United States (University Press of Florida, 2016). Tracing cultural and political exchanges between African Americans, U.S. white liberals, and Puerto Ricans, this timely work highlights how activists and politicians in both spaces understood race, empire, and colonialism in the 20th century. Alamo-Pastrana illuminates the potential for fruitful multiracial alliances by uncovering the archive of a sub-group of Puerto Rican independentistas called the Proyecto Piloto. Led by Puerto Rican doctor Ana Livia Cordero, who had been married to Julian Mayfield, this group identified Puerto Rico as a black nation, worked to provide education and social services in poor barrios, and sought links with U.S. black radicals. Seams of Empire is a must read for scholars of transnational and diaspora history as well as anyone trying to build black and brown alliances in today’s antiracist movements.

Dr. Carlos Alamo-Pastrana is currently Associate Dean of Strategic Planning and Academic Resources at Vassar College where he is also Associate Professor of Sociology and Latin American and Latina/o Studies. His research and teaching interests focus on comparative racial formations, Latino/a Studies, Afro-Latina/o intellectual history, popular culture, and prison studies.

Seams of Empire follows cultural workers and politicians in Puerto Rico and the United States to tell a story about racism, colonialism, and activism. What led you to focus the book on these exchanges?

Alamo-Pastrana: That is such a great question because it really gets at the heart of the book. As someone who studies race in the Americas, I have always found the conversations about race in Puerto Rico a bit limiting. These are in many instances reduced to the realm of popular culture especially music, film, etc. Even more, they are framed in very insular ways that really limit the scope of how we should think about race in broader contexts to include different national, racial, and political movements and groups. This is significant because it helps to produce and circulate some of the troubling forms of racial exceptionalism that I discuss in the book. Even I fell into this trap in some of my earlier research projects on Afro-Puerto Rican folk music.

But, for this book, I felt that I needed to push the analysis beyond the nation-state framework to see the more dynamic ways that people and ideologies travel across different spaces. The book tries to use cultural production and actors in larger global circuits in order to see how race is being (re)configured and used to explain certain political dilemmas…

…In the Introduction, you make a point of saying that you want Puerto Rican Studies scholars to “banish” la gran familia puertorriqueña as an analytical lens for looking at the island (11). What is the grand Puerto Rican family and what dangers (or challenges) does it present to the type of work you do?

Alamo-Pastrana: La gran familia puertorriqueña is one of the foundational state myths that asserts that Puerto Rico is somehow a racially heterogeneous (mestizo), inclusive, and equal nation. It is this, the argument goes, that makes Puerto Rico so much more different than its racist colonizer to the North. Well, you don’t have to look around much in Puerto Rico to see how untrue this is…

Read the entire interview here.