Mixed Race Studies

LATC-GA 2145 – Semester in Latin America: Brazilian Racial Democracy

New York University
Spring 2012

Sarah Sarzynski, Assistant Professor/Faculty Fellow of Latin American and Caribbean Studies

Racial democracy, or the myth of racial democracy, has been a dominant national narrative in Brazil throughout the twentieth century. Gilberto Freyre’s The Masters and the Slaves (1933) is often associated as the first articulation of “racial democracy.” Freyre argues that the benevolent nature of Brazilian slavery allowed for a racial democracy—that is, a society not based on racial divisions—to emerge through miscegenation. From the start, the national narrative of racial democracy drew comparisons between the Brazilian “racial paradise” and the segregated United States. The well-developed historiography on Brazilian racial democracy refutes Freyre’s arguments about the benevolent nature of Brazilian slavery and demonstrates how the narrative of racial democracy masks discrimination and racial inequality in Brazil. Yet, ideas attached to racial democracy have a remarkable persistence in Brazil even today, hindering the implementation of affirmative action policies and the recognition of indigenous peoples as national citizens.

The first part of this course focuses on contextualizing the development of racial democracy as a Brazilian national narrative. We examine the dominant racial ideologies and practices that preceded the idea of Brazil as a racial democracy during the Old Republic (1889-1930). Then, we turn to evaluating Freyre’s seminal work The Masters and the Slaves and how it turned into a political project of the Vargas Era (1930-45). We also analyze the challenges to racial democracy during this period by reading about black social movements and intellectuals, and resistance to national indigenous policies. Course readings include theoretical texts on democracy to position various meanings of racial democracy. The second part of the course traces developments and challenges to Brazilian racial democracy from 1945-1985. Themes include how racial democracy intersects with gender/ sexuality, modernization policies, groups excluded from the national mixed-race type, authoritarian rule, and mass culture/popular culture. The final section of the course shifts to contemporary issues of affirmative action and other racially based policies and resistance in popular culture. We focus on the persistence of notions attached to racial democracy and question how the national narrative has changed over time.

The course draws from interdisciplinary texts and sources including scholarly analyses in literary criticism, history and anthropology; archival documents such as Brazilian and US newspapers; film and popular culture; and, novels. Portuguese is not required.

The number of children born out of the widespread practice of sexual intimacy forced the colonial administration and the Belgian Parliament to debate what they termed the problème des métis, “the mulatto problem.” The issue was the treatment of the mulatto offspring of these unions: whether they should endure the same status as the rest of the Congolese population or whether they should be considered an intermediate group above the latter but beneath the Europeans. Attempts at resolving the dilemma produced a series of contradictory policies, resulting in considerable ambiguity. This ambiguity came to characterize the lives of the growing population of métis throughout the entire colonial period (Jeurissen 1999; Stoler 2002). Usually, the status of the metis depended upon the degree of recognition and acknowledgment of parenthood by their fathers. Those who were not recognized were often abandoned by their mothers because of the ostracism that they faced when returning to their native villages. The abandoned children usually ended up living in Catholic and Protestant missionary boarding schools, which were created for this purpose.

Jean Muteba Rahier, “Métis/Mulâtre, Mulato, Mulatto, Negro, Moreno, Mundele Kaki, Black,… The Wanderings and Meanderings of Identities” in Problematizing Blackness: Self Ethnographies by Black Immigrants to the United States, eds. Jean Muteba Rahier and Percey C. Hintzen, (London: Routledge, 2003): 86.

Interview with Kym Ragusa: (Passing)

Reel New York: Season 2
thirteen: WNET New York
From Week Four (May 1997)

Kathy High, Series Curator

Series curator Kathy High conducted this telephone interview with Kym Ragusa in May, 1997.

Q: The first question I’d like to ask you, Kym, is what prompted you to make the piece? It’s really a beautiful and incredibly moving piece.

Kym Ragusa: Oh, thank you.

Q: I wondered if this had been a story you’d heard before, as a child, and that you asked your grandmother to tell. How did it come about?

KR: Actually, my grandmother had told me the story a bunch of times. But I noticed that every time she told me, it was a little different. It would be more or less detailed, or the year would change. There’d always be something that was different. And I thought it would be a good idea just to try to record the stories as she told me. Part of it was to see how she remembered the story because it was something really traumatic for her. And also really pivotal in her life. And I wanted to see at different times, how and why she remembered certain things and not others. And why, at certain times, she would not tell me certain things. She wouldn’t be explicit about certain things — like her relationship with the man she traveled with. Actually, I did it over a period of three years. Another reason was that she has cancer and she’s not well now, and so I felt like I wanted to do something for her, and to preserve this part of her life that’s really her own thing that she did.
 
Read the entire interview here.

Passing

Third World Newsreel
1995
Black & White
9 minutes
United States

Kym Ragusa

The videomaker’s grandmother recounts the tale of a trip she and her lover took through the segregated South of the 1950s. As her story unfolds—revealing as much in silences and gaps as it does in its actual narrative—a blues and gospel soundtrack provides other tales of miscegenation and resistance. The story is full of tensions around race, class and color and the anxieties produced by the racial climate and violent history of the South.

Screenings

• Charlotte Film/Video Festival 1997
• Reel New York, WNET-TV

Awards

• Women in the Director’s Chair, Juror’s Prize

For more information, click here.

Fuori/Outside

Third World Newsreel
1997
Color
12 minutes
United States

Kym Ragusa

In Fuori/Outside the videomaker, a woman of African American and Italian American descent, examines her relationship with her Italian American grandmother. The lives of the two women are inextricably linked to local geographies; family stories embedded in the walls of tenement buildings and suburban landscapes. Personal memories overflow into public spaces, contradictions around race within the family are contextualized within larger conflicts between Italian Americans and African Americans. The foundation of Fuori/Outside is the powerful bond between the two women, marginalized by color and age, that survives the instability of family, class and ethnic identity.

Awards
Best Video, South Bronx Film and Video Festival, 1997

For more information, click here.

Documenting Race and Gender: Kym Ragusa Discusses “Passing” and “Fuori/Outside”

Women’s Studies Quarterly
Volume 30, Numbers 1/2, Looking Across the Lens: Women’s Studies and Film (Spring – Summer, 2002)
pages 213-220

Livia Tenzer, Managing Editor
Social Text

In her two award-winning short documentaries Passing (1996) and Fuori/Outside (1997), New York-based filmmaker Kym Ragusa explores the limits of the documentary genre in order to portray the centrality of race and ethnicity in U.S. women’s experience. Employing the narrative techniques of storytelling and the imagery of personal memory, Ragusa’s films relate a past that is broadly historical, yet anchored in the intimate relationships between a granddaughter and her grandmothers. Each film emerges from Ragusa’s research into the life of one of her grandmothers and reveals the social pressures and prejudices the older woman confronted. As her grandmothers’ lives connect to the present through the filmmaker, their stories provide crucial insight into how race and ethnicity continue to shape identity both inside and outside the family.

Passing records a story told to Ragusa by her African American grandmother about an incident that occurred in 1959 during a trip she took from New York City to Florida. Using still images, archival footage, and a soundtrack that mixes blues and gospel, Ragusa evokes the racial tensions of the time and creates a multilayered narrative around gender, class, and color. Traveling with an African American male friend (her then lover), the grandmother encounters the segregated and racially hostile South for the first time when her companion sends her into a diner in North Carolina to purchase food for a picnic. Inside, two white male customers repeatedly confront her with the question “What side of the tracks are you from?” When she realizes that they are asking her race, Ragusa’s light-skinned grandmother also realizes that her companion has presumed that she will be able to “pass.” Her courageous response to the people in the diner carries with it an aftermath of fear—will the two white men pursue them?—and unsettling questions about the supposed community among people categorized as racial outsiders by white social norms.

In Fuori/Outside Ragusa depicts the life of her Italian American grandmother, the person in her family who most resisted accepting…

Conference Keynote: White Privilege and the Biopolitics of Race

Understanding and Dismantling Privilege
Volume 1, Number 1 (2010)
16 pages
Online ISSN: 2152-1875

10th Annual White Privilege Conference Keynote Address
Saturday, April 4, 2009
Memphis, Tennessee

Dorothy Roberts, George A. Weiss University Professor of Law and Sociology; Raymond Pace and Sadie Tanner Mossell Alexander Professor of Civil Rights
University of Pennsylvania

Genomics has resurrected scientific interest in biological concepts of race by attempting to identify race at the molecular level. In that last decade, there has been an explosion of biotechnologies that use race as a biological category, such as race-specific pharmaceuticals, commercial genetic testing for determining racial identity and genealogy, egg donation and embryo selection involving race, and racial profiling with DNA forensics. These technological innovations are part of a new biopolitics of race that helps to maintain white privilege in the 21st century, post-civil rights era. We must contest both the persistent myth that race is natural and persistent injustices based on race.

…My question is: How is white privilege preserved yet made invisible in the twenty-first century? That’s the tricky thing about white privilege, right? It’s been imbedded in U.S. institutions for centuries and yet many people don’t see it. I think we always have to ask, how is it that white privilege persists today? What is the mechanism that obscures white privilege in our current day and age? What are the forces, the institutions, the ways of thinking that we have to contest? The White Privilege Conference quotes on its flier a brilliant observation by Martin Luther King Jr.: “The best way to solve any problem is to remove its cause.” But, of course, we can’t remove the cause of the problem if we misdiagnose it. One of the ways that white privilege is perpetuated in this country is by convincing people that it’s natural for white people to have a privileged position in society. That’s just the way it’s supposed to be.

Why do many people still believe that white privilege is natural? Why do they think it’s natural that our prisons are filled with black and brown people, that most of the children in foster care are black and brown, and that black and brown people die early deaths? How can all this inequality be natural? One way people are persuaded that inequality is natural is through a misunderstanding of genetics. On June 26, 2000, President Bill Clinton unveiled a working draft of the map of the human genome and famously announced, “I believe one of the great truths to emerge from this triumphant expedition inside the human genome is that, in genetic terms, all human beings, regardless of race, are more than 99.9 percent the same.” We differ only in a very tiny percentage of our genes. This confirmed the American Anthropological Association statement that race is a social and cultural construction. I would say, race is a political construction. The human species cannot be divided into genetically distinct races. So many scientists and scholars believed that the misunderstanding of race as a biological category had ended. Everyone would realize that all human beings are fundamentally the same. White privilege would disappear because scientists had discovered that these divisions don’t exist at the genetic level. Well, what happened?…

…So what is the origin of race? Is it genetics or is it power? One way to think about it is to ask, is there a genetic test for whiteness? Many genetic researchers focus on people of color and what’s wrong with them. Why do they die at faster rates from so many diseases? Millions of dollars goes into this kind of research seeking the genetic cause for why different groups of people of color are so diseased. But there is not very much attention to this question: What’s the genetic test for white people? If the origin of race is in genetics, we should be able to tell this racial category by the genes.

Well, if there’s a genetic test for whiteness, then tell me who in Barack Obama’s family is white. A family photo from his childhood shows his mother, who is of Irish decent; the Indonesian man she married after she separated from Barack Obama’s father, who’s Kenyan; Barack Obama’s sister, whose parents are Barack Obama’s mother and his stepfather. Who in this picture is definitely white? Apparently, just his mother. But could you tell that from a genetic test? If you test them, Barack Obama and his little sister are the genetic children of a white mother. The only way you can determine that he is black or that she is Asian and not white is to use a political test; there is no genetic test that can decide it. More generally, the only way you can tell who is white is a political test because it is a political category: White means people who are entitled to white privilege. This is a contest that’s gone on in the United States for centuries—who will be included in this category? The answer has nothing to do with genetics. At one point Jewish people were not included in this category. Irish people were not included in this category (Painter, 2010)…

Read the entire keynote here.

The Realities of Races

Is Race “Real”?
A web forum organized by the Social Science Research Council
2006-06-07

Jonathan Marks, Professor of Anthropology
University of North Carolina, Charlotte

Introduction

Anthropologists have been studying race for over 200 years now, and contrary to what seems to be conventional wisdom (at least as articulated in Leroi’s New York Times essay), they have learned quite a bit about it.

Perhaps the most significant discovery is that human groups, however constituted, are fluid, bio-cultural units. They run a broad gamut from more-or-less biological to more-or-less cultural, both in the criteria used to define the groups and in the context or circumstances that make such groups interesting or relevant to define. Thus, a category such as “achondroplastic dwarves” or “albinos” is unified by the possession of a few key phenotypes and genetic features in spite of the overall biological and cultural heterogeneity of its members. A category such as “blondes” or “Italians” is likewise constructed around some aspects of phenotype, genes, geography, or nationality. However, one can become a blonde or an Italian, while one cannot become an achondroplast or an albino.

The Nature of Race

Race was a category devised by scholars of the 18th century to summarize an ostensibly natural set of divisions within the human species. We know when, we know by whom, and we know in what forums. Prior to that time, and even into the 19th century, human variation was always interpreted as varying in local terms, not in para-continental terms. Why did race catch on then? Who knows? It is most likely related to the political economics of the age, involving sea voyage and exploitative relations with people who had more chimeric and fluid political systems than the recognizable, centralized, precisely bordered nation-states with which the Europeans were familiar. It was, in a phrase, a concept that was good to think with.

As long as you did not think too hard…

Racialized Medicine

To understand the possibilities and problems posed by “racialized medicine” we need to distinguish crucially between risk assessment and intervention.

One often hears about Ashkenazi Jews in the context of the value of race for medicine, with elevated frequencies of real alleles for breast cancer, Tay-Sachs, familial dysautonomia, Gaucher’s, etc., not to mention imaginary alleles for intelligence. But what do Ashkenazi Jews have to do with race? If by race we mean a large natural division of people, they are neither particularly large nor particularly natural. And their genetic distinctiveness is the result of demographic processes and events on the scale of centuries, perhaps barely millennia.

All human groups, however constituted, have particular medical risks. African Americans, Ashkenazi Jews, Afrikaners and Japanese, poor people, rich people, chimney sweeps, prostitutes, choreographers, and the Pima Indians all have their particular health risks. And race is not the cause of it, in fact, race will positively obscure it…

…Of what benefit would racialized medicine then possibly be? The therapeutic intervention would have to be based on the genotype, not on any racialized identity. Otherwise it would be far more likely to kill people than to cure them…

…To conclude, ultimately the issue in “racialized medicine” is about diminishing the quality of healthcare through the dissemination of incompetent biology…

Read the entire article here.

Afro-Latino forum fosters dialogue on colorism, lived experiences

The Tufts Daily
The independent student newspaper of Tufts University
2011-12-01

Brionna Jimerson

Gabrielle Hernandez

Academic study and lived experience converged last night at the Afro−Latino Roundtable Forum, where an assembly of over 50 students, faculty and visiting speakers participated in a dialogue about the Afro−Latino experience in the United States.
 
The evening event was held in the Lincoln Filene Center. Associate Professor of Art and Art History Adriana Zavala explained that, although the event was originally planned to take place last year, last night’s event came at a good time, given increased discussion in recent months on the topics of race and ethnicity on campus.
 
“We’re incredibly happy it happened this semester, since we are in the midst of talking about activating race academically on campus,” she said.
 
The discussion took place on the heels of the release of The Afro−Latin@ Reader produced by Duke University, a collection of academic articles, poems, short stories, newspaper articles and personal testimonies about Afro−Latinos in the United States context. The Reader formed the base of last night’s discussion.
 
“The Reader is an attempt to document, at multiple levels, the history of African people of Latino descent in the United States,” Miriam Jiménez Román, executive director of the afro−latin@ forum and co−editor of the Reader, said
 
The Reader aims to look at historical racial hierarchy in the Afro−Latino community while unpacking the lived experiences of colorism — discrimination based on skin tone — according to James Jennings, contributing author of the Reader and Tufts professor of urban and environmental policy and planning…

…”The Reader is an attempt to document, at multiple levels, the history of African people of Latino descent in the United States,” Miriam Jimenez Román, executive director of the afro−latin@ forum and co−editor of the Reader, said
 
The Reader aims to look at historical racial hierarchy in the Afro−Latino community while unpacking the lived experiences of colorism — discrimination based on skin tone — according to James Jennings, contributing author of the Reader and Tufts professor of urban and environmental policy and planning…

…Román shared a real−life example of how race and colorism works within power structures, especially in the context of employment.
 
“In the Carolinas, there are 35,000 Afro−Mexicans working in processing plants,” she said. “Most people don’t understand them as Afro−Mexicans, and they’re ‘passing‘ for Puerto Ricans or Dominicans, because they’re dark enough.”…

Read the entire article here.

The Afro-Latin@ Reader: History and Culture in the United States

Duke University Press
2010
584 pages
9.1 x 6.1 x 1.3 inches
Cloth ISBN: 978-0-8223-4558-9
Paperback ISBN: 978-0-8223-4572-5

Edited by:

Miriam Jiménez Román, Visiting Professor of Africana Studies
New York University

Juan Flores, Professor of Social and Cultural Analysis
New York University

The Afro-Latin@ Reader focuses attention on a large, vibrant, yet oddly invisible community in the United States: people of African descent from Latin America and the Caribbean. The presence of Afro-Latin@s in the United States (and throughout the Americas) belies the notion that Blacks and Latin@s are two distinct categories or cultures. Afro-Latin@s are uniquely situated to bridge the widening social divide between Latin@s and African Americans; at the same time, their experiences reveal pervasive racism among Latin@s and ethnocentrism among African Americans. Offering insight into Afro-Latin@ life and new ways to understand culture, ethnicity, nation, identity, and antiracist politics, The Afro-Latin@ Reader presents a kaleidoscopic view of Black Latin@s in the United States. It addresses history, music, gender, class, and media representations in more than sixty selections, including scholarly essays, memoirs, newspaper and magazine articles, poetry, short stories, and interviews.

While the selections cover centuries of Afro-Latin@ history, since the arrival of Spanish-speaking Africans in North America in the mid-sixteenth-century, most of them focus on the past fifty years. The central question of how Afro-Latin@s relate to and experience U.S. and Latin American racial ideologies is engaged throughout, in first-person accounts of growing up Afro-Latin@, a classic essay by a leader of the Young Lords, and analyses of U.S. census data on race and ethnicity, as well as in pieces on gender and sexuality, major-league baseball, and religion. The contributions that Afro-Latin@s have made to U.S. culture are highlighted in essays on the illustrious Afro-Puerto Rican bibliophile Arturo Alfonso Schomburg and music and dance genres from salsa to mambo, and from boogaloo to hip hop. Taken together, these and many more selections help to bring Afro-Latin@s in the United States into critical view.

Contributors: Afro–Puerto Rican Testimonies Project, Josefina Baéz, Ejima Baker, Luis Barrios, Eduardo Bonilla-Silva, Adrian Burgos Jr., Ginetta E. B. Candelario, Adrián Castro, Jesús Colón, Marta I. Cruz-Janzen, William A. Darity Jr., Milca Esdaille, Sandra María Esteves, María Teresa Fernández (Mariposa), Carlos Flores, Juan Flores, Jack D. Forbes, David F. Garcia, Ruth Glasser, Virginia Meecham Gould, Susan D. Greenbaum, Evelio Grillo, Pablo “Yoruba” Guzmán, Gabriel Haslip-Viera, Tanya K. Hernández, Victor Hernández Cruz, Jesse Hoffnung-Garskof, Lisa Hoppenjans, Vielka Cecilia Hoy, Alan J. Hughes, María Rosario Jackson, James Jennings, Miriam Jiménez Román, Angela Jorge, David Lamb, Aida Lambert, Ana M. Lara, Evelyne Laurent-Perrault, Tato Laviera, John Logan, Antonio López, Felipe Luciano, Louis Pancho McFarland, Ryan Mann-Hamilton, Wayne Marshall, Marianela Medrano, Nancy Raquel Mirabal, Yvette Modestin, Ed Morales, Jairo Moreno, Marta Moreno Vega, Willie Perdomo, Graciela Pérez Gutiérrez, Sofia Quintero, Ted Richardson, Louis Reyes Rivera, Pedro R. Rivera , Raquel Z. Rivera, Yeidy Rivero, Mark Q. Sawyer, Piri Thomas, Silvio Torres-Saillant, Nilaja Sun, Sherezada “Chiqui” Vicioso, Peter H. Wood

Table of Contents

• Acknowledgments
• Editorial Note
• Introduction
• I. Historical Background before 1900
  • The Earliest Africans in North America / Peter H. Wood
  • Black Pioneers: The Spanish-Speaking Afroamericans of the Southwest / Jack D. Forbes
  • Slave and Free Women of Color in the Spanish Ports of New Orleans, Mobile, and Pensacola / Virginia Meacham Gould
  • Afro-Cubans in Tampa / Susan D. Greenbaum
  • Excerpt from Pulling the Muse from the Drum / Adrian Castro
• II. Arturo Alfonso Schomburg
  • Excerpt from Racial Integrity: A Plea for the Establishment of a Chair of Negro History in Our Schools and Colleges / Arturo Alfonso Schomburg
  • The World of Arturo Alfonso Schomburg / Jesse Hoffnung-Garskof
  • Invoking Arturo Schomburg’s Legacy in Philadelphia / Evelyne Laurent-Perrault
• III. Afro-Latin@s on the Color Line
  • Black Cuban, Black American / Evelio Grillo
  • A Puerto Rican in New York and Other Sketches / Jesus Colon
  • Melba Alvarado, El Club Cubano Inter-Americano, and the Creation of Afro-Cubanidades in New York City / Nancy Raquel Mirabel
  • An Uneven Playing Field: Afro-Latinos in Major League Baseball / Adrian Burgos Jr.
  • Changing Identities: An Afro-Latino Family Portrait / Gabriel Haslip-Viera
  • Eso era tremendo!: An Afro-Cuban Musician Remembers / Graciela Perez Gutierrez
• IV. Roots of Salsa: Afro-Latin@ Popular Music
  • From “Indianola” to “Ño Colá”: The Strange Career of the Afro-Puerto Rican Musician / Ruth Glasser
  • Excerpt from cu/bop / Louis Reyes Rivera
  • Bauzá-Gillespie-Latin/Jazz: Difference, Modernity, and the Black Caribbean / Jairo Moreno
  • Contesting that Damned Mambo: Arsenio Rodriguez and the People of El Barrio and the Bronx in the 1950s / David F. Garcia
  • Boogaloo and Latin Soul / Juan Flores
  • Excerpt from the salsa of bethesda fountain / Tato Laviera
• V. Black Latin@ Sixties
  • Hair Conking: Buy Black / Carlos Cooks
  • Carlos A. Cooks: Dominican Garveyite in Harlem / Pedro R. Rivera
  • Down These Mean Streets / Piri Thomas
  • African Things / Victor Hernandez Cruz
  • Black Notes and “You Do Something to Me” / Sandra Maria Esteves
  • Before People Called Me a Spic, They Called Me a Nigger / Pablo “Yoruba” Guzman
  • Excerpt from Jíbaro, My Pretty Nigger / Felipe Luciano
  • The Yoruba Orisha Tradition Comes to New York City / Marta Moreno Vega
  • Reflections and Lived Experiences of Afro-Latin@ Religiosity / Luis Barrios
  • Discovering Myself / Un Testimonio / Josefina Baez
• VI. Afro-Latinas
  • The Black Puerto Rican Woman in Contemporary American Society / Angela Jorge
  • Something Latino Was Up with Us / Spring Redd
  • Excerpt from Poem for My Grifa-Rican Sistah, or Broken Ends Broken Promises / Mariposa (María Teresa Fernandez)
  • Latinegras: Desired Women—Undesirable Mothers, Daughters, Sisters, and Wives / Marta I. Cruz-Janzen
  • Letter to a Friend / Nilaja Sun
  • Uncovering Mirrors: Afro-Latina Lesbian Subjects / Ana M. Lara
  • The Black Bellybutton of a Bongo / Marianela Medrano
• VII. Public Images and (Mis)Representations
  • Notes on Eusebia Cosme and Juano Hernandez / Miriam Jimenez Roman
  • Desde el Mero Medio: Race Discrimination within the Latino Community / Carlos Flores
  • Displaying Identity: Dominicans in the Black Mosaic of Washington, D.C. / Ginetta E. B. Candelario
  • Bringing the Soul: Afros, Black Empowerment, and Lucecita Benítez / Yeidy M. Rivero
  • Can BET Make You Black? Remixing and Reshaping Latin@s on Black Entertainment Television / Ejima Baker
  • The Afro-Latino Connection: Can this group be the bridge to a broadbased Black-Hispanic alliance? / Alan Hughes and Milca Esdaille
• VIII. Afro-Latin@s in the Hip Hop Zone
  • Ghettocentricity, Blackness, and Pan-Latinidad / Raquel Z. Rivera
  • Chicano Rap Roots: Afro-Mexico and Black-Brown Cultural Exchange / Pancho McFarland
  • The Rise and Fall of Reggaeton: From Daddy Yankee to Tego Calderon and Beyond / Wayne Marshall
  • Do Platanos Go wit’ Collard Greens? / David Lamb
  • Divas Don’t Yield / Sofia Quintero
• IX. Living Afro-Latinidads
  • An Afro-Latina’s Quest for Inclusion / Yvette Modestin
  • Retracing Migration: From Samana to New York and Back Again / Ryan Mann-Hamilton
  • Negotiating among Invisibilities: Tales of Afro-Latinidades in the United States / Vielka Cecilia Hoy
  • We Are Black Too: Experiences of a Honduran Garifuna / Aida Lambert
  • Profile of an Afro-Latina: Black, Mexican, Both / Maria Rosario Jackson
  • Enrique Patterson: Black Cuban Intellectual in Cuban Miami / Antonio Lopez
  • Reflections about Race by a Negrito Acomplejao / Eduardo Bonilla-Silva
  • Divisible Blackness: Reflections on Heterogeneity and Racial Identity / Silvio Torres-Saillant
  • Nigger-Reecan Blues / Willie Perdomo
• X. Afro-Latin@s: Present and Future Tenses
  • How Race Counts for Hispanic Americans / John R. Logan
  • Bleach in the Rainbow: Latino Ethnicity and Preferences for Whiteness / William A. Darity Jr., Jason Dietrich, and Darrick Hamilton
  • Brown Like Me? / Ed Morales
  • Against the Myth of Racial Harmony in Puerto Rico / Afro-Puerto Rican Testimonies Project
  • Mexican Ways, African Roots / Lisa Hoppenjans and Ted Richardson
  • Afro-Latin@s and the Latino Workplace / Tanya Kateri Hernandez
  • Racial Politics in Multiethnic America: Black and Latina/o Identities and Coalitions
  • Afro-Latinism in United States Society: A Commentary / James Jennings
• Sources and Permissions
• Contributors
• Index