Mixed Race Studies

For Some Adopted Kids, There’s a Danger in Erasing Racial Lines

The Takeaway
WNYC Radio
New York, New York
2017-07-10

Todd Zwillich, Host

Rebecca Carroll (upper left) with her siblings, circa 1974. (Courtesy of Guest)

The Takeaway has been presenting conversations about race and identity through our original series, “Uncomfortable Truths: Confronting Racism in America.”

Last week, we featured a conversation with Takeaway listener Rechelle Schimke and her brother, Gerritt. Rechelle is white; Gerritt, who was adopted, is black.

Rebecca Carroll, editor of special projects at WNYC Radio, heard echoes of her own story in that conversation. Rebecca, like Gerritt, is black, and was also adopted by a white family.

But while Gerritt’s experience resulted in a seeming erasure of racial lines, Rebecca insists on the importance of recognizing the different identities that have shaped the history of race in America.

Listen to the interview (00:08:00) here.

Study investigates marks of racism in “interracial families”

Agência FAPESP
São Paulo Research Foundation
2017-06-14

José Tadeu Arantes
Agência FAPESP

Society’s racial hierarchies are reproduced in families and interact with feelings, researcher says (photo: Wikimedia)

One hundred and twenty-nine years after the abolition of slavery in Brazil, and despite the myth of racial democracy, race-based prejudice is still widespread in Brazilian society – so much so that it can be found even in “interracial families”. This is the conclusion of a study by social psychologist Lia Vainer Schucman.

Schucman undertook the study during her postdoctoral research at the University of São Paulo (USP) with FAPESP’s support and in collaboration with Felipe Fachim. Her supervisor was Belinda Mandelbaum, who heads the Family Studies Laboratory at the university’s Psychology Institute (IP-USP).

“We set out to discover whether and how society’s racial hierarchies are reproduced in families whose members classify themselves differently with regard to ‘race’ – as ‘white’, ‘black’ or ‘mixed-race’ – and how these hierarchies coexist and interact with their emotions or feelings,” Schucman told Agência FAPESP.

In addition to performing an exhaustive review of the specialized literature, which took three years, Schucman personally interviewed 13 families from different regions of Brazil. She has written a book about her findings: Famílias Inter-raciais: tensões entre cor e amor (“Interracial Families: Tensions between Color and Love”). The book will be available later in 2017.

“My interest in researching the topic arose initially from my interaction with people from these families, people who experienced ‘racial contradictions’ in their own skins, as it were,” Schucman said. “It happened when I was finishing up my PhD research, which was on ‘whiteness’. Because of my research, I started to be invited to give lectures quite frequently, and after the lectures, people would often come up to tell me about cases of suffering due to racism in their own families. This happened many times. These conversations led me to realize that families could be a key to understanding ‘interracial’ relationships in the wider context of society.”

Schucman’s starting-point was the conviction that “race” is not a biological given but a social construct. It is a construct based on phenotypes, she argues, which engenders and sustains profound material and symbolic inequality in society and which affects the daily lives of millions of people…

Read the entire article here.

Brazil’s Ongoing Race Problem: Recent Study Uncovers Shocking Treatment of Darker-Skinned Children in Interracial Families

Atlanta Black Star
2017-07-01

D. Amari Jackson

SALVADOR, BRAZIL -Social psychologist finds Black Brazilian children in interracial families face shocking racism. (Photo by Mario Tama/Getty Images)

“The most shocking story I heard was told by a young woman, a university student who came to see me… she was phenotypically ‘Black’ but her mother was ‘white.’ She told me that when she was little, her mother would sing a lullaby with these words: ‘Plantei uma cenoura no meu quintal / Nasceu uma negrinha de avental / Dança negrinha / Não sei dançar / Pega no chicote, ela dança já’ [I planted a carrot in my backyard. / It sprouted a nigger girl in an apron. / Dance, little nigger girl! / I can’t dance. / Show her the whip, she’ll dance alright.] Her mother’s lullaby wasn’t just racist, it was a slave owner’s song.” — Social psychologist Lia Vainer Schucman from a June 2017 interview with Agência FAPESP in Brazil

Perhaps you’ve heard of the ‘bleach bath,’ a popular process designed to significantly lighten one’s skin. Or maybe the clothespin, the laundry drying device that doubles as a nighttime nasal clamp to narrow the width of what is regarded as a phenotypically Black nose. Here in the 21st century, such tragic racialized practices and psychoses are, unfortunately, still alive and well in countries across the globe.

This acknowledged, there is a common perception that the more racially diverse and interracial a society and its relationships become, the less racism it will endure. It is a questionable line of reasoning particularly prevalent in Brazil where racially mixed societies and families are the norm. It fuels the popular national narrative that racial prejudice cannot exist in South America’s largest country since “somos todos iguais” (“we are all equal”).

A recent study by social psychologist and researcher Lia Vainer Schucman says otherwise. In it, Schucman interviewed interracial families from regions across Brazil willing to discuss the manifestations and impact of racism within their units as part of her postdoctoral work at the University of São Paulo. Sponsored by Agência FAPESP, a media service of the São Paulo Research Foundation, Schucman’s research is the subject of her upcoming book, “Famílias Inter-Raciais: Tensões entre Cor e Amor” (Inter-Racial Families: Tensions Between Color and Love)…

Read the entire article here.

‘Bleach bath’, clothes pins on the nose and ‘black monkey’: Study exposes racism in interracial families debunking one of Brazil’s greatest myths

Black Women of Brazil
2017-06-27

Courtesy of Jornal Floripa

What happens when there is racism in the home? In what way does it manifest? How can interracial marriages generate children who are segregated in their own home environment because of their color? Why do many white people deny the black race of their spouses – chosen by them – and even their children? Some answers to these questions appear in a study by the doctor in social psychology Lia Schucman, who researches racial relations in Brazil.

For her postdoctoral work at USP (University of São Paulo), entitled Famílias Inter-Raciais: Tensões entre Cor e Amor (Inter-Racial Families: Tensions Between Color and Love), she interviewed 13 families who were willing to talk about the subject – often in conversations punctuated by tension and disagreement in relation to the races. In the end, the psychologist used reports from five families with different manifestations of what Lia called “racism of intimacy”…

Read the entire article here.

A Family Comes Out of the (Racial) Closet

The Takeaway
WNYC
2017-06-13

Alison Fornés with her daughter Amiya Fornés-Sicam (left) and mother Julia Fornés (right). (Alison Fornes)

Alison Fornés, an education consultant based in Salem, Massachusetts, wrote to us wanting to speak with her mother, Julia, as part our “Uncomfortable Truths” series.

Talking to your mom about identity may not seem like a conversation most people would classify as “uncomfortable,” but Julia largely kept the story of her upbringing from her daughter. In 1956, at just six years old, Julia was sent from Puerto Rico to an orphanage in Connecticut. Because of racial tensions in the area in 1956, Julia was discouraged from carrying on her traditions from back home in order to be viewed as a more desirable adoptee for a family. She spent much of her life trying to pass as anything but Puerto Rican.

As Alison got older, she started to wonder why she didn’t know more about her mother’s childhood traditions back in the Caribbean. So she sat down to ask Julia about why she felt compelled to hide her Puerto Rican identity, and how she eventually came to embrace it.

Listen to the story here.

French Fathers and Their “Indigenous Children”: Interracial Families in Colonial Senegal, 1900–1915

Journal of Family History
Volume 42, Issue 3, July 2017
pages 308–325
DOI: 10.1177/0363199017711212

Kelly Duke Bryant, Associate Professor of History
Rowan University, Glassboro, New Jersey

This article focuses on interracial families in early twentieth-century Senegal, exploring how relationships between French fathers and their racially mixed children simultaneously challenged and reflected colonial racism. Relying on applications for scholarships and related correspondence, it offers detailed case studies of two such families and a discussion of wider trends. The article argues that despite the duty and love that they felt toward their mixed-race children, French fathers continued to see themselves as colonists and to accept some of the ideas about race and power that this entailed.

Read or purchase the article here.

On the 50th anniversary of Loving v. Virginia and Interracial Marriage: When Race Isn’t the Only Difference

Medium
2017-06-13

Rebecca Bodenheimer, PhD, Independent Scholar & Researcher

[Rebecca Bodenheimer is the author of Geographies Of Cubanidad: Place, Race, and Musical Performance in Contemporary Cuba]

Our story is not the Loving story. It is a tale of interracial love and marriage — like the story of Richard and Mildred Loving, whose journey was beautifully and poignantly represented in the 2016 Jeff Nichols film Loving — and yet, it’s so very different. Fifty years ago, the Lovings took on the state of Virginia’s ban on interracial marriage in a landmark Supreme Court case, and on June 12, 1967, they won, hammering the final nail in the coffin of state prohibitions on interracial marriage. The Lovings were relatively similar in terms of background, including aspects of class, region, and language. The only thing that separated them was race. This is not to minimize the huge significance of racial difference, particularly in the 1950s South, but only to emphasize that in terms of other aspects of their identity, they were actually quite compatible with each other. One of the main messages I took away from the Loving movie was the gulf between the huge significance of race from a legal and social perspective, and its insignificance in the daily life of the Lovings. This story was not about a couple who set out to challenge a racist law, or even to take a stand on racial equality, at least not at first; rather it was about a man and woman in love, trying to do what was best for their family.

I am a white American woman married to a black Cuban man, and we have a mixed-race son. Despite the surface similarities between our story and that of the Lovings, especially as seen from an outsider’s perspective, I have always perceived our biggest divisions as related not to race, but rather to culture and class…

…I struggle with the potential perception of anti-blackness that identifying my son as mulato (or “mixed-race”) instead of “black” may present here in the U.S. On the other hand, doing so would erase the cultural specificity of racial categories in Cuba. Quite simply, my son would never be identified as black by his father or in Cuba. Ultimately, it will be up to him to decide how to identify himself, and unless it’s to claim he’s white, I have no skin in the game….

Read the entire article here.

Please Don’t Ever Call Me Or My Family ‘Basically White’

TIME
2017-06-12

Rasika W. Boice

Her blue eyes are childhood summers doing backward dives into the pool and boogie boarding with reckless abandon on the crests of chilly New England waves — I have the scars on my upper thighs to prove it. I’d happily drown in her piercing indigos, so different from my deep browns.

“She has your eye shape,” some say, looking from her to me, from me to her. They struggle to make the connection. The colors don’t match, not only of our eyes but also of our skin, she more of a latte to my coffee with skim.

As I help her up the slide at the playground, I wonder how many question if I’m her mother or nanny. And on bad days, I hope they decide nanny. That way, she’ll be safe from the ones who yell “Go home!” and “You don’t belong here!” Or worse…

Read the entire article here.

Interracial Marriage Before And After The Historic Loving Decision

WGBH News
WGBH 89.7 FM
Boston, Massachusetts
2017-06-13

Sally Jacobs

The family in the yard of their Scituate home from left to right: Pamela McCoy, Rayna’s mother, Harris, Rayna, London, Miles and Dominic. Credit: Courtesy of the Mackay family.

This story is part two of a special three-part series on interracial marriage. It was produced in collaboration with the Schuster Institute for Investigative Journalism at Brandeis University.

Winston Cox and Trudy Kofford were married late on a February afternoon in 1966. She was 22-years-old, a green-eyed dreamer fresh from the hills of Oregon. He was 29, an ambitious doctoral candidate from Jamaica, with a wiry build.

Trudy, who is white, wore a wool dress with a rounded straw hat in honor of her mother, one of a tiny number of family members present for the couple that day. Her father had vowed to disown her if she married Cox, a black man. Minutes before the ceremony began, Trudy’s mother leaned over and whispered in Winston’s ear.

“The mother, she said, ‘Listen, if her daddy ever sees you he’ll kill you,’” Winston recalled. “She was very angry when she met me.”

Such opposition to interracial marriage was not uncommon back when Winston and Trudy took the bold step of marrying across racial lines, one year before the landmark U.S. Supreme Court decision — Loving v. Virginia — that struck down state laws prohibiting interracial marriage. Fifty years later, some things have decidedly changed while others have definitely not…

Winston Cox and Trudy Kofford on their wedding day, Feb. 4, 1966, in San Luis Obispo, CA. Photo Credit: Courtesy

…Although Trudy has some Native-American blood, she had never met a black person growing up in Joseph, Oregon. In a way, Winston was just as naïve. He had grown up in Jamaica at a time of political upheaval, but had little racial awareness. There just weren’t many white people around during his childhood.

Still, though, they got married in 1966, one year before the Loving court decision would strike down laws nationwide prohibiting marriage between races. The ceremony was held in a mission in San Luis Obispo, California, where Winston had attended college. (California legalized interracial marriage in 1948.) Although they had many differences stemming from their upbringing, they shared a passion for social justice.

“We were Communists together,” said Trudy. “We were political. We studied Mao, and the Chinese Revolution.”

So much so, that when they had their second child in 1970 they called her Fanshen. It’s a Chinese word that means turning over. But it didn’t take long for race to come between them. By the time Fanshen was born, Winston had been kicked out of restaurants, barred from bathrooms and humiliated. As the politics of the decade grew more extreme, he grew an Afro and turned to the Black Panthers…

Read the entire article here. Listen to the story here.

Onstage — and in life — an actress explores her racial identity

The Boston Globe
2017-06-12

Sally Jacobs

Craig F. Walker/Globe Staff

Fanshen Cox DiGiovanni, who grew up in Cambridge and is biracial, has spent much of her life grappling with her racial identity through story and performance.

As a child, Fanshen Cox DiGiovanni had a cherished birthday ritual. It wasn’t cake or a favorite pancake breakfast. It was her mother’s retelling of her birth story, intended to reassure her about the details of her origins and her parents’ marriage, about which she had nagging questions.

In a way, she still does.

“I had this belief growing up that I’m not theirs,” explained DiGiovanni, 47, who grew up in Cambridge and now lives in Los Angeles. “I always tried to make Mom prove that she actually gave birth to me. So, I always started with, ‘When did you and Dad first kiss?’ I really couldn’t imagine them being together at all. Still can’t.”…

…“One Drop,” in which she plays 16 roles, examines the ever-changing racial classifications in the US Census through the lens of her own family experience. DiGiovanni is one of two children born to Winston and Trudy Cox, who were married in 1966 in California, a year before the Loving ruling but in a state where interracial marriage was legal.

As a couple, they collided head-on with racial discrimination. Winston Cox, a Jamaican, was barred from bathrooms, kicked out of restaurants, and humiliated. After he and his wife settled in Washington, D.C., their interests swiftly diverged. Winston joined the Black Panthers while his wife turned to the women’s movement. Now 80, Winston believes that race was the main reason the marriage ended.

“I couldn’t foresee the problems that would take place,” he said.

Trudy Cox, 74, who lives in an assisted-living facility in Boston, agrees race was a part of what divided them. “He just hated it that I was white,” she said. Not only did many of the Panthers’ meetings exclude white people, but Winston himself was growing increasingly uncomfortable around them…

Read the entire article here.