Scholarly perspectives on the mixed race experience.
Black and white sexual pairings, therefore, became a widespread phenomenon that originated from a demographic imbalance, but expanded and developed through a cultural fetishization of women of color. The islands, built upon complex systems of violence and sexual control, promoted and legitimated interracial relationships. Caribbean visitors certainly held this impression. Pierre McCallum emphasized the importance of finding a lover of color in Trinidad: “On the arrival of the European, his first object is, to look out for a mistress, either of the black, yellow, or livid kind.” “As for the native creole,” McCallum continued, “a female companion is provided for him from among the slaves of the family, at an early age, to prevent his going astray to increase the stock of his neighbours.” McCallum’s account indicates the ubiquity of West Indian miscegenation, its role as a measure of status, and its sanction by all members of society, including relatives. Not only did family members support such behavior, but they promoted it within a plantation endogamy to increase further slave holdings – albeit enslaved kin. Such descriptions reveal a West Indian system perfectly at ease with interracial pairings, if not encouraging of them. This sexual tolerance dramatically grew the islands’ population of color…
…The culture of miscegenation that developed in the British West Indies came from demographic conditions, as well as customary promotions of common practice. Although white men grossly outnumbered white women in most Caribbean islands, white families still survived. Indeed, white islanders’ seemingly universal engagement with women of color belied actual gender imbalances within their populations. Cross-racial relations became a part of West Indian culture; married and single men alike had their mistresses of color. For imperial observers, this confirmed long-standing associations between the West Indies and anarchic morality. The mistress of color, so often portrayed in travel accounts and expositions, visibly embodied island vice. British commentary condemned her, her lover, and West Indian society as a whole. The men in these relationships were, after all, not simply colonial “others,” but friends and relatives of Britons back home.
Lauren Laverne and guests discuss the origins and pitfalls of stereotypes of women.
With Joanne Harris, best-selling author of Chocolat who has written about myth and fairy tales.
Lisa Mckenzie, a sociologist at the London School of Economics, who has explored portrayals of working class women
Emma Dabiri, teaching fellow at the School of Oriental and African Studies in London, who has studied what people mean by the term ‘mixed-race’ in Britain today.
There are over 3 million people of Filipino heritage living in the U.S., and many say they relate better to Latino Americans than other Asian American groups. In part, that can be traced to the history of the Philippines, which was ruled by Spain for more than 300 years. That colonial relationship created a cultural bond that persists to this day.
In the first part of this interview, Mississippi Poet Laureate (2012-16), Natasha Trethewey talks about her work that deals with history, racism, and family, including her first creative non-fiction book, Beyond Katrina: A Meditation on the Mississippi Gulf Coast. Trethewey also reads from her most recent poetry collection, Thrall, which includes an elegy for her now deceased father, the poet Eric Trethewey, in front of an audience as part of the 2015 Humanities Lecture Series at Kansas University’s Hall Center for the Humanities. New Letters on the Air also has an earlier interview that features Trethewey’s first three poetry books, including the Cave Canem Prize winning, Domestic Work, and the Pulitzer Prize winning, Native Guard. The second part of this interview and an earlier 2008 program with Natasha Trethewey are available in our audio archives.
Dan Livesay, Assistant Professor of History Claremont McKenna College, Claremont, California
Marlene Daut tackles the complicated intersection of history and literary legacy in her book Tropics of Haiti: Race and the Literary History of the Haitian Revolution in the Atlantic World, 1789-1865 (Liverpool University Press, 2015). She not only describes the immediate political reaction to the Haitian Revolution, but traces how writers, novelists, playwrights, and scholars imposed particular racial assumptions onto that event for decades afterward. Specifically, she identifies a number of recurring tropes that sought to assign intense racial divisions to the Haitian people. Individuals of joint African and European heritage, she contends, received the blunt of these attacks, as they were portrayed as monstrous, vengeful, mendacious, and yet also destined for tragedy. Moreover, observers and chroniclers of the Revolution maintained that these supposed characteristics produced ever-lasting discord with black Haitians. Daut analyzes hundreds of fictional and non-fictional accounts to argue that portrayals of the Haitian Revolution, and of the country itself, have long suffered under these false assumptions of exceptional racial problems. She has also produced a compendium of Haitian fiction during this period, in conjunction with the book. You can find it here.
Listen to the interview (00:49:33) here. Download the interview here.
Chanda Prescod-Weinstein, Dr. Martin Luther King, Jr. Postdoctoral Fellow & Visiting Scholar
Department of Physics; MIT Kavli Institute for Astrophysics Massachusetts Institute of Technology
For over 400 years it’s been claimed that the first Medici Duke of Florence was mixed race, his mother a slave of African descent. Catherine Fletcher of Swansea University asks if this extraordinary story about the 16th-century Italian political dynasty could be true. Or do the tales of Alessandro de’ Medici tell us more about the history of racism and anti-racism than about the man himself?
The New Generation Thinkers are the winners of an annual scheme run by the BBC and the Arts and Humanities Research Council to find academics at the start of their careers who can turn their research into fascinating broadcasts.
The Essay was recorded in front of an audience at the Free Thinking Festival at Sage Gateshead. If you want to hear Catherine Fletcher discussing her research you can download the Essay and conversation as an Arts and Ideas podcast.
Growing up in San Antonio, Brown said she struggled to find other representations of herself — an Afro-Latina woman from a working class family — both in her community and literature.
“I remember reading books and being so invested in the characters and the story, and then I would get to a certain line in the story where it would describe what the character looked like. And then I would realize, this book is not talking about me,” she said. “Part of my work is to always go back for little girl Ariana and figure out what it is she needed that she didn’t get.”
In high school, Brown picked up the autobiography of Malcolm X. He was “someone who was also working class, from a poor family, a family of color, who didn’t have access to opportunities, who came from a neighborhood where you weren’t expected to excel,” she said.
Reading about the way Malcolm X used language to command attention gave her a road map for her own future, she said…
…Brown’s poem “Inhale: The Ceremony” speaks to her relationship to her ancestors, a history that she said is often unacknowledged or disrespected. “I’m never racialized as Latina. I’m always racialized as black. My whole identity isn’t acknowledged [and] I’m assumed to be an outsider in almost every space I enter. That is a very isolating feeling,” she said…
Why does lighter skin improve women’s chances of getting through school, getting a job and getting married? Cristen and Caroline explore the historical roots, repercussions and cross-cultural shades of colorism around the world.
Listen to the episode (00:48:48) here. Download the episode here.
“What are you?” The question can often comes out of nowhere One can be going about her quotidian activities, or she might have just finished a meeting at work. “What are you?” The question is disorienting for most, but for others who are racially ambiguous it is commonplace. The ostensibly benign question suggests that it is about the person being asked. However, one might argue that it is more about the one who does the asking. In The Souls of Mixed Folk: Race, Politics, and Aesthetics in the New Millenium (Stanford University Press, 2011), Michele Elam critically discusses the rise of the Mixed Race Studies. To demonstrate the new sub-genre of cultural studies in both art and academia Elam shows elements of what mixed-racedness looks like in the classroom, as well as in the public sphere here at the turn of the 21st century.
One of the contributions of Elam’s Souls makes to Mixed Race Studies is her careful outline of the ways people of mixed biological ancestry have historically worked for the goal of social justice for all oppressed groups; moreover, she shows how those who look at mixed-racedness critically continue to do so. This, despite the trajectory in which some of mixed-race advocates are moving: people of mixed-race backgrounds are a separate group with separate issues, and most importantly, being both black and white–and that is most often the only definition many use of being “mixed”–their experience falls outside the purview of race studies. This notion of being separate and outside is often used to justify a view of race that essentially reifies notions of identity as being defined by blood percentage–a point of view that takes us back, not forward. While those who critically study mixed- raceness see that one’s movement through a society that continues to ask What are you? can result in alternate experiences, many show that the difference can work in a way to help all understand racial oppression. Dr. Michele Elam, Martin Luther King, Jr. Centennial Professor in the English Department at Stanford University, falls within the latter group.
And, so do Lezley Saar, Danzy Senna, Philip Roth, Aaron McGruder, and Dave Chappelle, to name but a few. A mixed bag, for sure, Elam examines relevant works of the aforementioned artists as she considers the way in which they challenge what is quickly becoming conventional thought on mixed-racedness from the academic classroom to the public sphere.
Whether one is fascinated with her critical reading of K-12 textbooks focused on mixed race curriculum or with her reading of artist Lezley Saar’s “Baby Halfie Brown Head”; with her insightful readings of Aaron McGruder’s Boondocks comic strips and/or the unforgettable episode “The Racial Draft” from The Dave Chappelle Show; whether one is interested in the ways that author Colson Whitehead and playwright Carl Hancock Rux ask their audiences to think critically about mixed-racedness in the 21st century one thing is clear: Elam first highlights and subsequently knocks down the notion that “fetishizing the box” of the racial categories on census forms or outlining one’s mixed family tree represents progression towards a most just society in the US.
The acclaimed writer Jackie Kay has just been announced as the next Scots Makar – Scotland’s national poet. She tells Jenni about the plans she has for her new role.
Today a new exhibition examining how food, fashion and lifestyle have shaped women’s bodies and lives opens at York Castle Museum. The curator Ali Bodley and fashion historian Lucy Adlington join Jenni to talk about 400 years of squeezing and binding. And, how the current vogue for big bottoms and padded underwear echoes the false rumps of the past.
Mary Magdalene – what do we know about the woman who was described as the constant companion of Jesus, who wept at the foot of the Cross, and who gave the first account of the empty tomb? What is it about her story that continues to fascinate and what evidence is there that she was a prostitute or even the wife of Jesus? Michael Haag author of The Quest for Mary Magdalene speaks to Jenni.
Penrose Halson author of “Marriages are Made In Bond Street” traces the history of one of Britain’s most successful marriage bureaux founded by two twenty-four year olds in the Spring of 1939. Penrose eventually became the proprietor and she tells Jenni about the remarkable cross-section of British society in the 1940’s who found partners through this tiny London office.
Listen to the episode here. Download the episode here.
