Mixed Race Studies

Broyard was, according to Henry Louis Gates’s 1996 New Yorker article “The Passing of Anatole Broyard,” some kind of a trickster. The word Creole requires rigorous semantic handling. Just as New Orleans became the home of French, Arcadian, and Haitian refugees, the very word Creole carries an underlying sense of evasion, a connotation of which Broyard clearly took advantage. Broyard’s Creole was an evasion in the same way that “he’d mostly evaded [my italics] the question, saying something vague about ‘island influences’” when Bliss’s mother had once asked her husband about his racial background. The word Creole could have indeed meant “mixed race” for a worldly person like Cheven, but the mixed-race connotation in Creole carries an added value: the mixing of races is not necessarily in a given person, but it can also occur in a given environment between blacks and whites living in the same space and sharing a common history and culture. In other words, Creole can be either black or white, and not necessarily black and white.

Bénédicte Boisseron, Creole Renegades: Rhetoric of Betrayal and Guilt in the Caribbean Diaspora, (Gainesville: University Press of Florida, 2014), 31.

“Conventional wisdom tells us that a history of passing cannot be written: those who passed left no trace in the historical record, and only novelists, playwrights, and poets could write about this clandestine practice. But I believed that the sources were out there, just waiting to be discovered. So I went into the archives looking for ghosts, hoping to tell their stories.” —Allyson Hobbs

Aram Goudsouzian,“Ghost Stories: Allyson Hobbs uncovers the fascinating history of racial passing in the United States,” Chapter 16: a community of Tennessee writers, readers & passersby, December 11, 2015. http://chapter16.org/content/allyson-hobbs-uncovers-fascinating-history-racial-passing-united-states.

“Race absolutely still matters and racism persists in every sector of society. We can easily see evidence of these realities every day in the news, on social media, in film, television, publishing, academia, the workplace, medicine, government, politics, law, etc. Proclaiming “race doesn’t matter anymore” is willfully ignorant, colorblind, avoidant, and worse – in being complicit – perpetuates racism itself through inaction. To make the point how powerfully shaping racial reality is: The finely-tuned concept of race alone (i.e. belief that human beings can be organized into a handful of hierarchically organized groups based on the way they look) has not changed in centuries. Elite white male thinkers fully congealed value-laden racial categories by the late 1700s which are still the very same categories we use today. This way of thinking has been infused into the fiber of society; the words we use; the way we interact with each other; even our Constitution. Every time we check a race box on a form, every time we read a report where people are filed into races (e.g. Pew Research), every time we watch a news anchor talk about Black Lives Matter protestors – we are living the reality of the racist foundation this country was built on. Nobody is immune or escapes that history that continues to shape us all today.” —Sharon H. Chang

Grace Hwang Lynch “Interview With Sharon H. Chang on Raising Mixed Race,” Hapa Mama: Asian Fusion Family and Food, December 7, 2015. http://hapamama.com/2015/12/07/qa-on-raising-mixed-race-with-sharon-h-chang/.

“I wasn’t white! It’s so hard to explain this to people: I don’t feel white.” —Rachel Dolezal

Mitchell Sunderland, “In Rachel Dolezal’s Skin,” Broadly, December 7, 2015. https://broadly.vice.com/en_us/article/rachel-dolezal-profile-interview.

Whiteness is not a kinship or a culture. White people are no more closely related to one another, genetically, than we are to black people. American definitions of race allow for a white woman to give birth to black children, which should serve as a reminder that white people are not a family. What binds us is that we share a system of social advantages that can be traced back to the advent of slavery in the colonies that became the United States. “There is, in fact, no white community,” as [James] Baldwin writes. Whiteness is not who you are. Which is why it is entirely possible to despise whiteness without disliking yourself.

Eula Biss, “White Debt: Reckoning with what is owed — and what can never be repaid — for racial privilege,” The New York Times, December 2, 2015. http://www.nytimes.com/2015/12/06/magazine/white-debt.html.

“Children of color in general either tend to get left out of school curriculum and societal teachings or hyper-visibilized in negative, harmful ways. Multiracial kids—since mixed race is still not often considered a “legitimate” group (by both whites and people of color alike)—often experience an added layer of invisibility that is so damaging for their self-esteem. Multiracial children don’t fit typical racial constructs and complicate the conversation in a way folks don’t like. When others feel discomfort and disequilibrium, it leads them to dismiss, gloss over, minimize or scoff at mixed race experiences. This often then leads multiracial children to feel they cannot be their whole authentic self on any front unless they’re willing to subscribe to prescribed racial categories.” —Sharon H. Chang

Alice Wong, “Parents (of multiracial kids) Just Don’t Understand,” AsAmNews, December 3, 2015. http://www.asamnews.com/2015/12/03/parents-of-multiracial-kids-just-dont-understand/.

Race is deeply entrenched in our lives and communities. Whether we agree with it and accept its logic, or challenge its history, factual basis and presence in our realities, it is an organising principle of societies that determines much of our experiences of ourselves. Having mixed raced children will not end racism and result in a racial utopia, as questions and experiences of race cannot be bred away, but often appear with greater force when mixed bodies appear.

Danielle Bowler, “OPINION: Mixed raced children will not fix racism,” Eyewitness News, December 2, 2015. http://ewn.co.za/2015/12/02/OPINION-Danielle-Bowler-Mixed-raced-children-will-not-fix-racism.

There are many layers to my life story. I straddle the boundary between majority and minority, sometimes enjoying the benefits of one while enduring the hardships of the other.

Taiyo Scanlon-Kimura, “Identity Does Not Define Experiences,” The Oberlin Review, April 24, 2015. http://oberlinreview.org/8068/opinions/identity-does-not-define-experiences/.

“I’ve got a piece coming out for Buzzfeed about the word mulatto. I think that’s a good word to start using more often. People don’t like the word, but they can’t point to why, or they think it’s a reference to a mule. But the word is actually an Arabic word referencing people of mixed heritage. It predates the word for mule. Historically, it’s the word we used for people of mixed race in this country. And the thing about words like mixed and biracial is that they’re completely vague. They don’t make much sense. Most black and white people who consider themselves biracial, their race is listed legally and socially as black. Plus bi- doesn’t work because there are other races mixed in there, too. Part of the thing that worries me about the biracial movement is that it can be ahistoric. And as I said the vast majority of African-Americans are of mixed racial descent. So by the definitions they’re using, every African-American is pretty much biracial. It would be a miracle if they did a test and there weren’t some European poking in. In my view, mulatto acknowledges that there’s a larger history. And for me, the black and white mixed experience is part of my African-American experience. I still consider myself African-American, just mixed African-American. It’s like, if you have a Dad whose Irish, you’d be Irish, and nobody would debate that just because your Mom was Italian. But for African-Americans, we have these rigid ways of looking at the issue. We’ve inherited these preconceived notions.” —Mat Johnson

Dwyer Murphy, “Pitching Chaos, an interview with Mat Johnson, author of Loving Day,” Electric Lit, May 26, 2015. http://electricliterature.com/pitching-chaos-an-interview-with-mat-johnson-author-of-loving-day/.

My white father and Black mother both encouraged me to be Black, to embrace Black, both as a label and as a way of being part of the world. To claim the Black community as my own. To them this was an act of resistance against a society that would devalue Black people and Blackness as a concept. But it was also an act of love for me, a gift to be part of this incredible community that fuels phenomenal intellectual and artistic culture all over the world.

Chanda Prescod-Weinstein, “Hold Fast to Blackness,” Medium, July 29, 2015. https://medium.com/@chanda/hold-fast-to-blackness-3e4fa529917d.