Mixed Race Studies

Mixed Race People Are Changing The Face Of America

Huffington Post Live
2013-10-04

Hosted by: Ahmed Shihab-Eldin

Guests:

• Marvin Russell @marvinrussell (Chicago, IL) CEO of The Ocean Agency
• Sarah Willie-LeBreton (Swarthmore, PA) Professor of Sociology at Swarthmore College
• Rabbi Steven Carr Reuben (New York, NY) Author of “There’s an Easter Egg on Your Seder Plate”
• Veena Goel Crownholm @TiarastoBabies (San Francisco, CA) Freelance Multimedia Journalist ; Former Miss California

Since the U.S. Census Bureau started collecting data on mixed race people in 2000, the category has grown by 32 percent. How do multiracial Americans define themselves and how are they changing the face of the country?

For more information, click here.

U.S. to Collect Genetic Data to Hone Care

The New York Times
2015-01-30

Robert Pear, Washington Correspondent

WASHINGTON — Saying that “the possibilities are boundless,” President Obama on Friday announced a major biomedical research initiative, including plans to collect genetic data on one million Americans so scientists could develop drugs and treatments tailored to the characteristics of individual patients.

Dr. Francis S. Collins, the director of the National Institutes of Health, said the studies would help doctors decide which treatments would work best for which patients.

White House officials said the “precision medicine initiative” would begin with a down payment of $215 million in the president’s budget request for the fiscal year that starts Oct. 1.

Precision medicine, also known as personalized or individualized medicine, “gives us one of the greatest opportunities for new medical breakthroughs that we have ever seen,” Mr. Obama said at a White House event attended by patients’ advocates, researchers, and drug and biotechnology company executives.

Among those in the audience was Senator Lamar Alexander, Republican of Tennessee and chairman of the Senate health committee, who said he intended to work with the president on the issue.

Mr. Obama said the new initiative could save lives, create jobs, foster new industries and help people overcome “the accidents and circumstances of our birth.”

“If we’re born with a particular disease, or a particular genetic makeup that makes us more vulnerable to something, that’s not our destiny, that’s not our fate,” Mr. Obama said. “We can remake it. That’s who we are as Americans, and that’s the power of scientific discovery.”…

Read the entire article here.

Dear Hollywood: Let’s Stop Making Movies Like “Black or White”

Forbes
2015-01-30

Rebecca Theodore

Halfway through the family drama “Black Or White,” Jeremiah Jeffers (Anthony Mackie) an Ivy-League educated lawyer, chastises his drug addict nephew Reggie (Andre Holland) in the midst of helping him regain custody of his daughter by asking, “Why do you have to be such a stereotype?”

A question I repeatedly asked myself as I had to suffer through yet another one of Hollywood’s latest “White Is Right” films about racial relations. In “Black or White” Kevin Costner stars as Elliot Anderson, a successful lawyer who is left to raise his biracial granddaughter Eloise, when his wife dies unexpectedly. Elliot’s life becomes further complicated with an escalating drinking problem and a fight for Eloise from her absentee father and paternal grandmother (Octavia Spencer).

Black or White” is the Iggy Azalea of race films – it operates under the guise of being progressive and furthering the “conversation” about race, but only serves to exalt Whiteness by marginalizing Blackness. The movie is chock full of Black tropes and stereotypes; the overbearing matriarch who coddles and enables her son’s inexcusable behavior, the “Angry Black Man” (Mackie) and the “Magical Negro” with Duvan (Mpho Koaho), who starts off as a math tutor for Eloise, but soon finds himself dispensing wise advice and becoming a personal chauffeur to Elliot when he’s too drunk to drive.

You would think in 2015 Hollywood would have evolved from such reductive narratives about race, but according to Dr. Jason Johnson, a political analyst and a professor of political science at Hiram College, it’s business as usual. “It is part of a genre movie we have always had, that’s making a comeback which I like to call the “Reasonable White Man” movie,” Johnson explains. “They are films that are ostensibly about race but are extended polemics where so-called progressive Whites are saying ‘I’m the only one who has a reasonable perspective on this and Blacks are irrational and unreasonable.”…

Read the entire review here.

The gains and losses of racial “code switching”

KALW 91.7 FM
San Francisco, California
2015-01-27

Hana Baba, News Reporter/Host

On today’s episode of “Crosscurrents,” we are talking about identity. We have heard how people, whether intentionally or not, can “pass” as another race, just by the sound of their voice. Passing can also be a full-time, physical endeavor. The United States has a long history of African Americans who chose to live as white in their daily lives.

Stanford Professor Allyson Hobbs recently released a book covering this history, called A Chosen Exile: A History of Racial Passing in American Life. Hobbs recently visited KALW, and I asked her to explain when and why this form of “code switching” was preferred.

ALLYSON HOBBS: Particularly during the Jim Crow era, which was the era of legalized segregation, there were many advantages to passing as white. … To pass as white meant to get a better job, it meant to live in a better neighborhood, being treated with much more respect and dignity than African Americans were often treated…

Listen to the interview here.

A Dialogue on Institutional Colorism and Moving Toward Healing with Dr. Yaba Blay

For Harriet
2015-01-28

Kimberly Foster, Editor-in-Chief/Publisher

For Harriet is nearly five years old, and I’ve learned there are a few topics that are sure to spark contentious debate. Colorism is one of them. Discussions on colorism provoke strong feelings in Black women, in particular, and it seems that rarely do the conversation’s participants walk away with a deeper understanding of the institutional consequences of colorism or the ways we can move forward in combatting them.

What Bill Duke’s Light Girls documentary sorely missed was the voice of a Black woman colorism scholar, so I felt compelled to speak with Dr. Yaba Blay about how we can have a more effective conversation on colorism in our attempts to heal. Dr. Blay is currently co-director and assistant teaching professor of Africana Studies at Drexel University. She’s the artistic director and producer of the (1)ne Drop Project, and she was a consulting producer for CNN’s Black in America 5.

Read her phenomenal book, (1)ne Drop: Shifting the Lens on Race…

Listen to the interview and read the transcript here.

Growing up biracial — the importance of words

The Lincoln Journal Star
Lincoln, Nebraska
2015-01-25

Cindy Lange-Kubick, Life columnist

She is in the breakroom at Walgreens Thursday morning, getting ready for a seven-hour shift.

KaDeja Sangoyele is trying not to cry.

She gets emotional, she says. It’s that word — half-breed.

“My life was horrible at times because of words like that,” she says.

KaDeja is talking about a blog, The Objective Conservative, and a post calling Barack Obama the “half-breed” president.

She’s talking about Patrick McPherson, the blog’s founder and co-editor who says he didn’t know about that post or about others, dating to 2011, that use those same words and other slurs and demeaning stereotypes about race.

McPherson is a newly elected member of the Nebraska Board of Education. He’s the former chairman of the Douglas County Republican Party.

Some people are calling for him to resign. Those people include the governor and senators and members of Congress and a multitude of ministers and educators and the NAACP and city council members and many others — both Republicans and Democrats.

And KaDeja, too.

“To be a part of today’s society — you can’t think that’s OK,” she said. “There’s no way.”

Especially for an authority figure, she says. Someone who is supposed to do what’s best for kids.

“It makes me angry.”

KaDeja is 19. She grew up in Lincoln. She’s a sophomore in college; she wants to study psychiatric nursing. She’s taking four classes this semester and working full time. She loves to run and read and listen to live music and watch Netflix; she likes leggings and Lilly Pulitzer and triple Americanos and hanging out with her friends.

She knows what half-breed means. She knows other words like it — meant to denigrate a person because of his or her skin color. The one they called her most was “mutt.”…

Read the entire article here.

The Multiple Meanings of Coloured Identity in South Africa

Africa Insight
Volume 42, Number 1 (2012)

Theodore Petrus, Lecturer
Department of Sociology & Anthropology
Nelson Mandela Metropolitan University, Port Elizabeth, South Africa

Wendy Isaacs-Martin, Political & Governmental Studies Fellow
Nelson Mandela Metropolitan University, Port Elizabeth, South Africa

In post-1994, South African identity has taken centre stage in debates about diversity and its impact in a multicultural society. The coloured people of South Africa seem to have the most at stake in such debates due to the perceived ambiguity of their and others’ perceptions of their identity. This article interrogates the symbology of colouredness by providing a symbolic interpretation of the meanings of the symbols of coloured identity. Through the engagement with relevant literature, the article seeks to identify the symbols of coloured identity and the multivocality of these symbols. Our argument is that a symbological approach to coloured identity opens up possibilities for a variety of meanings that move beyond the historically inherited stereotypical associations with the identity.

Log-in to read the article here.

Review: Nuance-Deprived “Race” Movie ‘Black or White’ is Actually About White Frustration (Opens Friday)

Shadow and Act: On Cinema Of The African Diaspora
2015-01-27

Zeba Blay

“Black or White” opens nationwide this Friday, January 30, via Relativity…

Is it any wonder that a movie as lazily titled as “Black or White” fails to actually tackle issues of race and class in any meaningful way? Is it any wonder, when its writer and director is Mike Binder, a (white) filmmaker whose approach to storytelling has often lacked any semblance of nuance and subtlety? The movie, apparently “based on true events,” is about a custody battle over a 7-year-old biracial Eloise (charming child actress Jillian Estell), between her wealthy and recently widowed white grandfather Elliot (Kevin Costner), and black grandmother Rowena (Octavia Spencer).

When the movie begins, the little girl has been living with her white grandparents since the death of her teen mother at birth. However, after Elliott’s wife dies in a freak car accident, Rowena, a self-made woman who lives in Compton with a tight knit and sprawling extended family, thinks it’s time that Eloise grows up around other black people, fearing that she may lose a sense of her identity.

It’s a fairly intriguing premise, but one that must be handled delicately in order to work. Here, it doesn’t. Very much in the style of past Costner-collaboration, “The Upside of Anger,” Binder’s brand of comedy drama is far too broad. While Costner, whose swaggering charisma has always been his saving grace, turns in a decent performance, hinging on great chemistry with his child co-star, all the swagger in the world couldn’t save this film.

It’s a movie about race that doesn’t actually want to talk about race. Here, the focal point is the wealthy white man who we’re encouraged to root for, from the very beginning, simply by virtue of the fact that he’s in 90% of every scene. Octavia Spencer, once again, is called on to play a variation of the sassy black woman – her acting, as usual, is great, but she’s given little else to do than suck her teeth and roll her eyes, and provide both comic relief and obstacle for Elliot to overcome…

Read the entire review here.

“A Spirit that Nursed a Grievance:” William Plomer’s “The Child of Queen Victoria”

English in Africa
Volume 39, Number 2 (2012)
DOI: 10.4314/eia.v39i2.7

M Shum

When William Plomer’s The Child of Queen Victoria and Other Stories was published by Jonathan Cape in 1933, his literary reputation was well established: he was the author of two novels, two volumes of short fiction, and three collections of poetry. In addition, he was widely regarded in British literary circles as a significant talent. Edward Garnett, for example, the reader for Cape and the first person in publishing to recognise the talents of Lawrence and Conrad, wrote in a report on The Child of Queen Victoria and Other Stories that “Plomer is certainly the most original and keenest mind of the younger generation” (quoted in Alexander 1990, 192). In short, at the time of writing this story Plomer was operating within a milieu dramatically different from the geographical and artistic isolation in which, aged only nineteen, he had written Turbott Wolfe (1925), the novel on which his South African literary reputation rests. Yet one of the many fascinations of “The Child of Queen Victoria” is that it entails a fairly exact reprise, in the realist mode, of the central thematic strand of his first novel: interracial sex or ‘miscegenation.’ A question immediately arises: what motivated the return to this vexed thematic, and what did Plomer seek to accomplish in this second attempt that, we must assume, he was not able to accomplish in the first?

Log in to read the article here.

Mutt, Monster or Melting-Pot? Mixed-Race Metaphor and Obama’s Ambivalent Hybridity

Ada: A Journal of Gender New Media & Technology
Issue #6: Hacking the Black/White Binary (January 2015)

Nathan Rambukkana, Assistant Professor of Communication Studies
Wilfrid Laurier University, Waterloo, Ontario, Canada

‘ObamaNation raped & killed 1,000 Christians’

Kenyan citizen Hussein Obama spent $1-million in US campaign funds to massacre 1,000 Christians in British Kenya, after his Communist cousin lost the presidential election. 800 Christian churches were arsoned [sic], with dozens of people cooked alive. Men and women were raped by Obama supporters. To stop the violence, the Kenyan government was extorted by Obama to make his cousin ‘prime minister’, a job that did not exist.

—Anonymous, piratenews.org, October 25, 2008

‘Obama’s Brother in China’

If elected, Obama would be the first genuinely 21st-century leader. The China-Indonesia-Kenya-Britain-Hawaii web mirrors a world in flux. In Kenya, his uncle Sayid, a Muslim, told me: ‘My Islam is a hybrid, a mix of elements, including my Christian schooling and even some African ways. Many values have dissolved in me.’

Obama’s bridge-building instincts come from somewhere. They are rooted and proven. For an expectant and often alienated world, they are of central significance.

—Roger Cohen, New York Times, March 17, 2008 [1]

The above two textual excerpts from the period between February 10, 2007 when Obama announced he was running for the Democratic nomination, and November 4, 2008 when he was elected president, are metonymic of the polar opposite ways Barack Obama’s particular hybrid identity is framed and reflected on in the digital public sphere. While the sources are divergent in terms of scope and reach—a mainstream newspaper site and an underground website—the black and white binary of the way they articulate hybridity marks them as part of the same discursive process: one of skinning (Ahmed and Stacey 2001) a powerful and prominent mixed-race subject. This short paper collects some of these varied but linked representations, using a broadly Foucauldian genealogical discourse analysis (Foucault 1980), working together academic and popular discourses and analyzing them in tandem; mixing theory, memory, reflection, and discovery into an archeology of the present cultural moment that pries open the layers of meaning inherent to culture itself.[2] This flexible method allows us to investigate what these prominent representations of mixed-race and hybrid identities do, situated as they are in such a prominent position: attached to a figure as he contended for and then assumed the most privileged seat of power in the US — arguably even world — context.

Drawing on Sara Ahmed and Jackie Stacey’s (2001) concept of dermographia, or skin writing, this paper attempts to read the ways that Obama’s skin, as text, is an effect of the various and overlapping ways it is ‘surfaced’ in discourse. At once a real and material organ that wraps and envelops what is currently the world’s most protected of bodies,[3] Obama’s skin is also ‘dependent on regimes of writing that mark the skin in different ways or that produce the skin as marked’ (Ahmed and Stacey 2001, 15). As such, the skin of the ‘leader of the free world’ is at once a private and storied flesh, and a public text that emerges in the intertextual dermographia of its multiform figurings. In fact, writing may even be thought of as a form of skin (Ahmed and Stacy 2001, 15), a second skin that acts as discursive layer between ourselves and the world. The skins of hybrids of multiple sorts are ones that are ambiguously written or written upon: fetishized and demonized, worked on and managed from without and within, hybrids are by nature and nurture hacks of the binaries they straddle, and inherently political as such—though not always through a progressive politics. Many times a hybrid figure, Obama’s body is fetishized, demonized and detailed across the political spectrum both as signifying object and as symbol of multiple politics.

Much has been said about Barack Obama’s body. Even preceding his presidency, Obama was often discussed in a metaphorical manner in the public sphere. Born in Hawai’i to a white mother of mostly English decent, and a Black Kenyan father; raised for a time in Indonesia, and with an Indonesian step-father; and a late-in-life Christian from a family tree containing both Christian and Muslim roots (“Barrack” 2014), his mixed-race, mixed-ethnicity and mixed-religious heritage position him as a hybrid figure par excellence. Coverage on Obama collects the full range of charged metaphor and imagery that prehends to hybridity generally and multiraciality specifically: that of the monstrous chimera, insidious half-breed, or untrustworthy mongrel on the one hand, and of the global-citizen, multiculturalism, bridge, and melting-pot America on the other. But this dense layering of tropes cannot be divided into ‘good’ hybridity metaphor and ‘bad’, for in addition to the strong links between the negative tropes, structural racism and Islamaphobia, the positive tropes that attach to hybridity generally, and modern mixed-race identities specifically, are also discursively implicated with other problematic ideologies such as top-down globalization (Kraidy 2005, 148), the facile ideals of a non-critical post-racial or race-blind society (Sharma and Sharma 2012), and even colonial narratives such as ‘the American Dream’ (Berlant 1997). Accordingly, both the positive and the negative tropes used to mark his hybridity are fraught with intertextual meaning, legacies of power, and politics of privilege…

Read the entire article here.