Mixed Race Studies

“My identity was questioned a lot when I was growing up. I never really felt like I fit in anywhere. My mom’s boyfriend, who’s basically my stepdad, is Black. My white friends’ parents wouldn’t have a problem with me, but when they saw my stepdad, they wouldn’t let their kids come over anymore. And in middle school, I was called Medusa, Oreo, and a mutt.

Today, I still get the whole “Oh, you’re not really Black” thing because I’m light-skinned… and probably because I pass as white. Because I grew up with my white mom and I’m light-skinned, people will invalidate the fact that I’m Black. But I think being multiracial is its own thing. I’m not white and I’m not Black. I’m both.” —Tasha Gear, 25, Photographer

Khalea Underwood, “What It Really Feels Like To Be Asked “What Are You?”,” Refinery29, February 28, 2018. https://www.refinery29.com/2018/02/191865/black-women-racial-ambiguity-interview-photos.

In 2004, my mother and I were having an argument and she called me a “Black bastard.” And I’m like, even if you want to hurt my feelings, who says that? Call me stupid. call me whatever, but “Black bastard?” Where did that come from? So after a pregnant silence, she told me the story of how she met somebody just before she met the man I thought was my dad. She doesn’t really remember a whole lot about him; it was a short-lived relationship. But he was Black. African American. Of course, I was shocked. But I also had a sense of relief and affirmation. And while I was having a lot of questions—I wanted to know who this man was, I wanted some evidence—all these pieces just fell into place: why my lips were bigger, why my skin was darker, why I didn’t look like the rest of my family, and perhaps even why I gravitated to the people and things that I did. It just explained a lot of things that I had a hard time explaining to myself. And it made me feel like perhaps all the choices I had made were not necessarily mine to have made. Maybe in a strange way my biological father had been guiding me towards myself all along. —Zun Lee

Yaba Blay, (1)ne Drop: Shifting the Lens on Race, (Philadelphia: BLACKprint Press, 2013). 92-93.

Research shows that white parents of multiracial children are often, for the first time, thrust into the realities of racism, are subject to an experience from which they had previously been immune. Where they had once had the privilege of invisibility, white mothers who were raised in homogeneously white families may now face racism from both the white communities who had once embraced them and from “communities of color.”

Tiffany McLain LMFT, “Becoming White: The Experience of Raising Biracial Children,” Psychology Today, February 23, 2018. https://www.psychologytoday.com/us/blog/living-between-worlds/201802/becoming-white-the-experience-raising-biracial-children.

Last year, I predicted 2017 (and the era of Trump more generally) would be a time of renewed faith in the political efficacy of interracial romance and procreation. This prediction was informed by two recent books — one by UC Irvine professor Jared Sexton, the other by NYU professor Tavia Nyong’o — which probe the way racial hybridity is used to avoid reflection and recollection on how white supremacy works. NatGeo’s cover illustration, which codes one biracial twin as “white” and the other as “black,” transmits the idea that racism will be fixed with more lightly bronzed children. This future utopia is one in which children who can pass for white still exist among their tanner peers, but those with dark skin and tightly coiled hair do not. This hope, which imagines a past of white racial “purity,” is a form of anti-blackness itself. Racism and multiracialism can be allies.

Lauren Michele Jackson, “National Geographic Replaces Racist Fictions With Post-racial Fantasies,” New York Magazine, March 16, 2018. http://nymag.com/daily/intelligencer/2018/03/natl-geographics-racist-fictions-and-post-racial-fantasies.html.

I don’t feel like I know how to navigate the space where I can transfer to him pride for my Senegalese roots but also teach him about colorism, anti-blackness, and white privilege. My blackness has always been a big part of my identity, and I feel lost because I won’t be able to share my lived experiences with my child—although I’m happy that he most likely will be able to bypass many challenges because of his light skin. But what if my child wants to walk around in a traditional Senegalese boubou, or braid his hair in cornrows? It’s clear that mixed race people cannot appropriate their own culture, but I still find myself wondering if people will mistake him for being a Rachel Dolezal-like abomination.

Ndéla Faye, “Dealing with Everyday Racism as a Black Mom with a White-Passing Son,” Broadly., March 14, 2018. https://broadly.vice.com/en_us/article/59knmn/everyday-racism-black-mother-white-passing-child.

By analyzing the genes of present-day Africans, researchers have concluded that the Khoe-San, who now live in southern Africa, represent one of the oldest branches of the human family tree. The Pygmies of central Africa also have a very long history as a distinct group. What this means is that the deepest splits in the human family aren’t between what are usually thought of as different races—whites, say, or blacks or Asians or Native Americans. They’re between African populations such as the Khoe-San and the Pygmies, who spent tens of thousands of years separated from one another even before humans left Africa.

Elizabeth Kolbert, “There’s No Scientific Basis for Race—It’s a Made-Up Label,” National Geographic, April 2018. https://www.nationalgeographic.com/magazine/2018/04/race-genetics-science-africa/.

Developing a genealogy of racial prejudice in Saint-Domingue, [Julien] Raimond began with a study of the colony’s history. He noted that, in the early 18th century, during the first generations of the colony’s existence, almost all the white settlers who travelled to the colony had been men. They had married African women. They – and the French state – acknowledged these relationships. They freed and recognised their mixed-race children, setting them up as plantation-owners in their own rights. A mixed-race property-owning class emerged, equal in rights and wealth to their white neighbours and relatives. By the 1760s, however, white colonists increasingly saw free people of colour as a threat to access to land and capital in a colony that was increasingly crowded, filled with recent immigrants from France seeking to become rich. Using racial difference as a weapon in their economic struggle, white colonists began to impose discriminatory legislation against mixed-race people.

Blake Smith, “On prejudice,” Aeon, March 5, 2018. https://aeon.co/essays/what-if-prejudice-isnt-what-causes-racism.

To modern ears, it’s hard to believe that “race” is an invention. But the modern framework of race — a hierarchy with white on top and black on the bottom — is a relatively recent fabrication. “Black people,” for example, weren’t invented until around 500 years ago by Europeans to justify slavery and their colonial conquest of much of the world, says [Rainier] Spencer, the UNLV scholar.

John Blake, “Are you racially fluid?,” Cable News Network, March 2, 2018. https://www.cnn.com/2018/03/02/us/racial-fluidity/index.html.

As long as mixed race bodies and identities exist under a system of white supremacy, there will always be an implicit racial hierarchy among mixed race people, which celebrates lightness and whiteness and denigrates darkness and blackness.

Lisa Hofmann-Kuroda, “DeCentering Whiteness: On Facing the Class Privilege that Exists in Mixed Race Asian Communities & Beyond,” The Body Is Not An Apology, February 15, 2018. https://thebodyisnotanapology.com/magazine/decentering-whiteness-on-facing-the-class-privilege-that-exists-in-mixed-race-asian-communities-beyond/.

“I think the generation after me was really the beginning of people openly embracing the idea of mixed identity. And today it’s to the point where when I walk into a place and people see or hear me, people assume I’m mixed because mixed identity exists. Because it didn’t exist in the public consciousness in the past, people would look at me like I was this wild, mutant creature.” —Mat Johnson

Charles Pulliam-Moore, “Incognegro: Renaissance Author Mat Johnson Talks About Living a Black Life With Skin That Can Look White,” Gizmodo, February 12, 2018. https://io9.gizmodo.com/incognegro-renaissance-author-mat-johnson-talks-about-1822834011.