Mixed Race Studies

“What Are You?” Biracial Children in the Classroom

Childhood Education
Volume 84, Number 4
Summer 2008
pp.230-233
Association for Childhood Education International

Traci P. Baxley, Assistant Professor
College of Education
Florida Atlantic University

Over the last 30 years, biracial individuals have become one of the fastest growing populations in the United States. Despite this rapid growth, these citizens are only slowly beginning to be acknowledged among monoracial groups and in academia.  Because biracial identities “potentially disrupt the white/”of color” dichotomy, and thus call into question the assumptions on which racial inequality is based,” society has a difficult time acknowledging this section of the population.  Biracial heritage can mean mixed parentage of any kind.  This can include, but is not limited to, African American, white, Latino, Asian, and Native American.  “Biracial,” “interracial,” “multiracial,” and “mixed–race” are used interchangeably and are often self-prescribed by individuals and their families.  As this group increases in the general population, teachers are beginning to see more of these children in their classrooms. In this article, the author provides a historical glance at biracial children and offers classroom practices to support these children.  (Contains 35 print resources and 5 online resources.)

Read the entire article here.

Black Chinese: History, Hybridity, and Home
(Original Title: Black Chinese: Historical Intersections, Hybridity, and the Creation of Home)

Chinese America: History and Perspectives
Chinese Historical Society of America
2007-01-01

Wendy Thompson Taiwo, Visiting Assistant Professor of Humanities & Social Sciences
Clarkson University, Potsdam, New York

In entering into the twenty-first century, one might affirm that the face of Chinese America has changed or has it? Chineseness has been constantly conceptualized through the measure of phenotype, the quantity of blood, the preservation of language, or the possession of surname.  But what happens when African American bodies and other nonwhite cultural sites are introduced into dialogue with Chineseness and Chinese American history in order to create a different story?…

…Regarding sexual relations, with the ban on immigration and entry of Chinese women into the country, Chinese men were encouraged to seek out arrangements with local women but with a catch.  Stringent antimiscegenation laws made this endeavor a severely limited one due to restrictions that made involvement with white women illegal. And so if not with white women, Chinese men took up freely with Spanish, indigenous, and African American women. (4) In terms of relationships built around the institution of the small Chinese store, it was found common for the owner to shack up with hired African American women who assisted around the store, many of these relationships having moved organically from employer-employee to that of live-in partner.

This added benefit of having an African American woman around the store begged to legitimize the Chinese store owner’s place within a black community where he made his business. It also opened up the opportunity for the Chinese owner to start a family where immigration blockage inhibited reentry or fatherhood within a Chinese family context. For most, it was a matter of a long gap in time until they returned to China, if they returned at all. Also of benefit was the African American female partner whose marriage promised small social accommodations, such as courtesy from whites when they learned of her last name, class, status, and relation…

…This is where my own personal investment in this topic comes from as it is not likely obvious from my name or in photographs where my mother is absent; it is that I am an African American Chinese living in the center of two cultural imaginations.

My birth occurred in January 1981 to a Burmese Chinese woman and her African American husband in the California Bay Area exactly fifteen years after antimiscegenation laws meant to prevent black-white sexual relations and intermarriage in the United States were struck down by a Supreme Court ruling in the case of Loving v. the Commonwealth of Virginia.

I was born the eldest of three girls who all hold a different skin tone, phenotype, hair texture, and relationship to race and cultural identity. However, what we share is an individual relationship to Chineseness, a personal quarrel with having to prove that we owned a biracial space outside of a generalized assumption of what we were and where we should stay because of it.  Since childhood, we tended to identify culturally with our mother–who we spent most of our time with, who we felt comforted by, who we loved dearly, and who conversely saw her offspring as Chinese Americans…

Read the entire article here.

Black/White Biracial Identity: The Influence of Colorblindness and the Racialization of Poor Black Americans

Theory in Action
Volume 2, Number 1 (January 2009)
DOI: 10.3798/tia.1937-0237.08027

Kathleen Odell Korgen, Professor of Sociology
William Paterson University, Wayne, New Jersey

This article focuses on the influence of colorblindness, the interaction of class and culture, and the racialization of poor Black culture on the racial identity of Biracial Americans with both a Black and a White parent. In doing so, it makes the following points: 1) Despite the fact that almost all Biracial persons experience racism (particularly during adolescence), the ideology of colorblindness promotes a non-racial or “honorary white” racial identity among middle and upper-middle class Biracial persons who live in predominantly white settings, 2) Many middle and upper-middle class Biracial persons have more in common with their White neighbors than with poor Black Americans.  3) The common stereotype of “true” Blackness connects it to the culture of poor, marginalized Black Americans.  These points are conceptually distinct, yet all promote the distance many middle- and upper-class Biracial Americans feel from a Black racial identity.

Article copies available for a fee from The Transformative Studies Institute.  E-mail address: journal@transformativestudies.org

Signs of Race in Poststructuralism: Toward a Transformative Theory of Race

University Press of America, Inc.
March 2009
176 pages
6 1/2 x 9 1/2
Hardback ISBN: 978-0-7618-4505-8
Paperback ISBN: 978-0-7618-4506-5

Robert Young, Associate Professor of English
University of Alabama

This book presents a class-based analysis of poststructuralism and race.  The author positions this fundamental question at the heart of his project: why does race still work if it is commonly misunderstood to be a social construct?  The answer is that race works because it operates like a commodity, and like any commodity, as long as it generates value (understood in the widest possible sense: economic, political, and cultural-ideological value), it will remain in circulation.  This study should contribute to our understanding of race by linking questions of use value to exchange value.

Robert Young is associate professor of English at University of Alabama.  He specializes in African-American literary and cultural theory.

Table of Contents

• Acknowledgments
• Introduction
• Chapter 1: Race as Commodity Fetish
• Chapter 2: Putting Materialism back into Race Theory: Toward a Transformative Theory of Race
• Chapter 3: The Linguistic Turn, Materialism, and Race: The Postmodern Crisis in African-American Literary Theory and Richard Wright‘s Critique of Ideology
• Chapter 4: The Politics of Race and Psychoanalysis: Richard Wright’s Critique of Bourgeois Subjectivity in Savage Holiday
• Chapter 5: Oral Textualities, Oral (Blues) Poetics, and Oral Erotics: Disabling the Exchange Economy in Gayl Jones‘ Corregidora
• Bibliography

The friendship networks of multiracial adolescents

Social Science Research
Volume 38, Issue 2, June 2009
pages 279-295
DOI: 10.1016/j.ssresearch.2008.09.002

Lincoln Quillian, Associate Professor
Department of Sociology
Northwestern University

Rozlyn Redd
Institute for Social and Economic Research and Policy
Columbia University, USA

We investigate the friendship networks of multiracial adolescents through a comparison of the size and composition of the friendship networks of multiracial adolescents with single-race adolescents.  We consider three hypotheses suggested by the literature on multiraciality and interracial friendships: (1) that multiracial adolescents have smaller friendship networks than single-race adolescents because they are more often rejected by their single-race peers, (2) that multiracial adolescents form more racially diverse friendship networks than single-race adolescents, and (3) that multiracial adolescents are especially likely to bridge (or socially connect) friendships among members of their single-race heritage background groups.  Using data on adolescent friendship networks from the National Longitudinal Study of Adolescent Health (Add Health), we find that multiracial adolescents are as popular as non-white adolescents and have social networks that are as racially diverse as the single-race groups with the most diverse friendship networks. Biracial adolescents with black ancestry have an especially high rate of friendship bridging between black persons and persons of other races, relative to black or white adolescents.  The results hold using both self-identified and parental race definitions. 

1. Introduction
2. Background
2.1. Social science studies of multiraciality
2.2. Racial friendship segregation and multiracial adolescents
2.3. Social rejection or social acceptance?
2.4. The racial composition of multiracial social networks
2.5. Research questions and our approach
3. Data
3.1. Construction of the self-assessed race and parental race samples
3.2. Measures of race
3.3. Social networks measurement
3.4. Analytic procedures
4. Analysis and results
4.1. The popularity of multiracial adolescents
4.2. Multiraciality and friendship diversity
4.3. Do multiracial adolescents bridge social networks of single-race students?
5. Discussion
References

Read or purchase the article here.

Juggling Multiple Racial Identities: Malleable Racial Identification and Psychological Well-Being

Cultural Diversity and Ethnic Minority Psychology
Volume 15, Issue 3, July 2009
pages 243-254
DOI: 10.1037/a0014373

Diana T. Sanchez, Associate Professor of Psychology
Rutgers, The State University of New Jersey

Margaret Shih, Professor in Management and Organizations
Anderson School of Management
University of California, Los Angeles

Julie A. Garcia, Associate Professor of Psychology
California Polytechnic State University

The authors examined the link between malleable racial identification and psychological well-being among self-identified multiracial adults.  Malleable racial identification refers to the tendency to identify with different racial identities across different social contexts. Results across three studies suggested that malleable racial identification was associated with lower psychological well-being. Study 2 found that unstable regard (i.e., fluctuating private regard about their multiracial background) was the mechanism through which malleable racial identification predicted lower psychological health.  Results of Study 3 suggested that dialectical self-views played an important moderating role that determines whether malleability is associated with negative psychological outcomes.  The present studies uniquely show that malleable racial identification among multiracial people is maladaptive for psychological health, but that this may depend on whether or not people have tolerance for ambiguity and inconsistency in the self.

Mixed Race Peoples in the Korean National Imaginary and Family

Korean Studies
Volume 32 (2008)
pages 56-85
DOI: 10.1353/ks.0.0010
E-ISSN: 1529-1529; Print ISSN: 0145-840X

Mary Lee, Director
Pacific Policy Research Center, Honolulu, Hawaii

This article discusses the production of “mixed-race” subjectivity in South Korea.  It asks: how can we understand the lived experiences and histories of mixed-race people as integral to the logic of national governance, both past and present?  Instead of regarding mixed-race people in Korea as an aberration or regrettable phenomenon, this article contends that their “otherness” is an outcome of the intensions, contradictions, and insecurities of national governance which coheres around discourse and legislation on the family.  The testimony of various mixed-race people living in Korea reveals the racial, gendered, and sexual discursive modalities through which they were rendered outside the scope and meaning of Koreanness.  Their testimony also corresponds with the discursive limits set forth by the government, particularly in the establishment of laws that govern desired familial relations within the climate of Cold War militarism, industrialization, and the post-democratization era of globalization and official multiculturalism.  The longstanding and still practiced abjection of mixed-race people from South Korean society cannot be understood without exploring the intersection between a racial politics of “blood purity” and a gendered politics of patriarchy that works in service of an imagined Korean homogeneity.

Driven: Branding Derek Jeter, Redefining Race

NINE: A Journal of Baseball History and Culture
Volume 17, Number 2, Spring 2009
pages  70-79
E-ISSN: 1534-1844 Print ISSN: 1188-9330
DOI: 10.1353/nin.0.0041

Roberta Newman

Promoting the opening of the Museum of the City of New York’s exhibit, “The Glory Days: New York Baseball, 1947-1957,” curator Ann Meyerson noted that for the first time since Jackie Robinson crossed the major league’s color line in 1947, not a single African American player was likely to be included on either of the city’s teams’ twenty-five man rosters in 2007. Excluding, for the sake of argument, Mets prospect Lastings Milledge, now with the Nationals, where did that leave the captain of the New York Yankees, Derek Jeter?  In a 2005 interview with the St. Petersburg Times, Jeter handled the subject of his race with characteristic, media-savvy care: “My Dad is black, my Mom is Irish, and I’m Catholic, so I hear everything. I’m in New York and there are all different people, all races and religions. I can relate to everyone.”

Since his 1996 rookie season, Derek Jeter has not only played shortstop for the New York Yankees, he has parlayed his ability to “relate to everyone” into what advertisers hope will translate into an ability to “sell to everyone,” working overtime as a pitching machine.  Most of the products Jeter pitched before 2006 were ones generally associated with baseball and conventionally endorsed by its players-Nike sneakers, Gatorade sports drink, Ford cars and trucks, and a variety of breakfast and snack foods, including Ritz crackers, Post cereals, Skippy peanut butter, and, perhaps inevitably, Oreos.  Not so surprisingly for one of the most generously compensated players in the game, Jeter also endorsed a financial institution, Fleet Bank. In his role as a well-known man about town, not altogether unfamiliar to the readers of New York’s gossip columns, Jeter also appeared with his equally famous, generous compensator, George M. Steinbrenner, in a Visa commercial. Recently, however, Jeter has branched out beyond the expected, connecting his image to two very different…

Sonata Mulattica: Poems

W. W. Norton & Company, Inc.
2009
240 pages
6.3 × 9.3 in
Hardcover ISBN: 978-0-393-07008-8

Rita Dove, Commonwealth Professor of English
University of Virginia

In a book-length lyric narrative inspired by history and imagination, a much celebrated poet re-creates the life of a nineteenth-century virtuoso violinist.

The son of a white woman and an “African Prince,” George Polgreen Bridgetower (1780–1860) travels to Vienna to meet “bad-boy” genius Ludwig van Beethoven.  The great composer’s subsequent sonata is originally dedicated to the young mulatto but George, exuberant with acclaim, offends Beethoven over a woman. From this crucial encounter evolves a grandiose yet melancholy poetic tale.

Representations of the Black Body in Mexican Visual Art: Evidence of an African Historical Presence or a Cultural Myth?

Journal of Black Studies
Volume 39, Number 5 (May 2009)
pages 761-785
DOI: 10.1177/0021934707301474

Wendy E. Phillips, Photographer
Atlanta, GA

Although Africans have been present in Mexico since the time of the Afro-Atlantic slave trade, the larger Mexican culture seems to have forgotten this aspect of its history.  Although the descendents of these original Africans continue to live in the communities of coastal Oaxaca, Guerrero, and Veracruz states, many Mexicans seem to be unaware of their existence. This article reviews works of visual art made from the 1700s through the present that represent images of Mexicans of African descent and provide evidence of a historical Afromestizo presence in Mexico.  The works are also considered as possible sources of evidence about prevailing attitudes about Mexicans of African descent and anxieties about race mixing.  This article provides a brief overview of Mexico’s historical relationship with Africa as a participant in the Afro-Atlantic slave trade and considers the work of muralists, painters, and photographers who have created works of art in various regions of the country.

Read or purchase the article here.