Mixed Race Studies

For much of our racist past, all partly white, partly black individuals were socially and legally defined as black. The “one drop” rule was absurd, of course, yet it has effectively returned, with a vengeance, via statistical categories. There is no justification for viewing as not white all children who are partly white and being raised in a family that includes a white parent and two white grandparents, to say nothing of aunts, uncles and cousins.

Richard Alba, “The Myth of a White Minority,” The New York Times, June 11, 2015. http://www.nytimes.com/2015/06/11/opinion/the-myth-of-a-white-minority.html.

‘Mislaid,’ by Nell Zink

Sunday Book Review
The New York Times
2015-06-04

Walter Kirn

Agata Nowicka

Zink, Nell, Mislaid: A Novel (New York: Ecco/HarperCollins, 2015). 242 pages.

Toward the middle of Nell Zink’s “Mislaid,” a screwball comic novel of identity, Karen, a Southern white girl whose lesbian mother has raised her as black for complicated reasons, innocently asks a new friend, as though she were inquiring about her major: “What minority are you?”

“Hispanic,” her friend replies. “We’ve never done the genealogy, but you can tell by my name.”

In context, this is a laugh line, since the book has already answered, in a hundred ways, the question of what exactly is in a name: Nothing. Names mean nothing. They are labels stamped on mysteries, absurdly reductive and misleading. The same goes for racial and gender designations, which, in the book, are infallibly irrelevant to the highly individual business of living and loving according to our instincts rather than larger, social expectations. In “Mislaid” everyone is a minority — of one…

…When Peggy finally leaves her husband, afraid that he’ll commit her to a psych ward for various acts of dramatic exasperation (including driving their car into the lake), she takes their daughter but leaves their son behind, setting the stage for a latter-day fairy tale thick with misunderstandings and coincidences, concealments and revelations. Rigging up the machinery of this plot consumes a lot of narrative energy and asks us to suspend our disbelief to greater and greater degrees, changing the book from a comedy of manners into an outright comedy of errors. Peggy moves into an abandoned house in a historically black rural settlement and gets her hands on a dead child’s birth certificate, which she uses to conceal her daughter’s past. She renames herself Meg and her daughter becomes “Karen,” who, per the stolen certificate, is black. “Maybe you have to be from the South to get your head around blond black people,” the helpful narrator chimes in by way of quieting readers’ skepticism. “Virginia was settled before slavery began, and it was diverse. There were tawny black people with hazel eyes. Black people with auburn hair, skin like butter and eyes of deep blue green. Blond, blue-eyed black people resembling a recent chairman of the N.A.A.C.P. The only way to tell white from colored for purposes of segregation was the one-drop rule: If one of your ancestors was black — ever in the history of the world, all the way back to Noah’s son Ham — so were you.”…

Read the entire review here.

How Census Race Categories Have Changed Over Time

Pew Research Center
2015-06-10

Explore the different race, ethnicity and origin categories used in the U.S. decennial census, from the first one in 1790 to the latest count in 2010. The category names often changed in a reflection of current politics, science and public attitudes. For example, “colored” became “black,” with “Negro” and “African American” added later. The term “Negro” will be dropped for the 2020 census. Through 1950, census-takers commonly determined the race of the people they counted. From 1960 on, Americans could choose their own race. Starting in 2000, Americans could include themselves in more than one racial category. Before that, many multiracial people were counted in only one racial category.

Read the entire article here.

Pew: Multiracial Americans Now Make Up 7% Of Population

Wisconsin Public Radio
Thursday, 2015-06-11, 16:35 CDT

Aliya Saperstein, Assistant Professor of Sociology
Stanford University

Jennifer Sims, Adjunct Visiting Professor of Sociology
University of Wisconsin, River Falls

According to Census data, only about 2 percent of Americans consider themselves to be multiracial, but a new report out Thursday from Pew suggests that the real number of people with multiracial backgrounds is more than three times that. It also shows that the number of people who identify as…

Listen to the story (00:22:49) here.

Report Says Census Undercounts Mixed Race

The New York Times
2015-06-11

Richard Pérez-Peña, National Desk

The number of American adults with mixed-race backgrounds is three times what official census figures indicate, and the figure is rising fast, according to a survey released Thursday. But most do not call themselves multiracial.

The Pew Research Center survey found that 6.9 percent of adults in the United States were multiracial, based on how they identify themselves or on having parents or grandparents of different races. By comparison, the 2010 census reported 2.1 percent of adults, and 2.9 percent of people any age, as multiracial, based on people’s descriptions of themselves or others in their households. (Hispanics are considered an ethnic group, not a race.)

By any measure, the multiracial population is tracing a steep upward curve, with children being more than twice as likely as adults to meet Pew’s definition. The Census Bureau, which first allowed people to identify with more than one race in 2000, estimates that the number of people doing so will triple by 2060.

Interracial sex and marriage was outlawed in many states until 1967, when the Supreme Court struck down those prohibitions in Loving v. Virginia. Today, the United States is increasingly not only a multiracial country, but also a country of multiracial individuals, including the first biracial president, living in an era of rising acceptance and visibility.

Yet the Pew survey found that 61 percent of the people that it considered multiracial identified themselves by just one race. When asked why, they most often said that it was based on how they looked, how they were raised or knowing only family members who identified as one race…

Note from Steven F. Riley, see: Nikki Khanna, “’If You’re Half Black, You’re Just Black’: Reflected Appraisals and the Persistence of the One-Drop Rule,”Sociological Quarterly. Volume 51, Number 1 (Winter 2010).

Read the entire article here.

Exhibit: “AfroBrasil: Art and Identities”

National Hispanic Cultural Center
Art Museum
1701 4th Street SW
Albuquerque, New Mexico
Friday, December 12, 2014 to mid-August, 2015; Tuesday-Sunday 10:00-17:00 MT; Tuesday-Sunday 10:00-17:00 MT

Brazil^* hosted soccer’s World Cup in the summer of 2014, and soon will host the 2016 Summer Olympics. While many are familiar with these events and Brazil’s other achievements, they may be unaware of the cultural and ethnic complexity of this large South American country.

The largest Portuguese-speaking country in the world, Brazil is home to the second largest population of African origin outside the African continent. Yet, despite its sporadic economic dynamism, its soccer prowess (who has not heard of Pelé, the “Black Pearl”?), the fame of its Carnaval, and the acclaim given the 1959 Oscar-winning French film Black Orpheus (Orfeu Negro), starring Afro-Brazilian actors, many aspects of its Afro-Brazilian identity, art, and culture have not received the status or attention they merit.

Today, Afro-Brazilian art and identities saturate the core of Brazilian culture and society, but may not rise commensurately to the surface in galleries, museums, or the works of art historians. The artists, writers, musicians, and critics who do tackle Afro-Brazilian reality more often than not narrate; in doing so they include their personal experiences in a unique multi-racial and multi-ethnic nation-state. AfroBrasil: Art and Identities shows the multiple important ways in which Afro-Brazilian artists and their colleagues from other countries address the complexities of Brazil’s African heritage and its impact across frontiers and oceans.

Using a team approach, the exhibition has been curated to comprise four distinct, yet inter-related, sections, which can be visited in any order to make different connections and gain different perspectives…

…Photograph: Baianas (Praça de Sé, Salvador, Bahia), Paulo Lima, 2013, courtesy of the artist

^*Brasil is spelled with an “s” in Portuguese and Spanish, with a “z” in English. Text and label materials in this exhibition use both spellings, depending on context.

For more information, click here.

Mislaid: A Novel

Ecco/HarperCollins
2015-05-19
256 pages
Hardcover ISBN: 9780062364777
Trade Paperback ISBN: 9780062364784
E-book ISBN: 9780062364791
Trimsize: 6 in (w) x 9 in (h) x 0.89 in (d)

Nell Zink

A sharply observed, mordantly funny, and startlingly original novel from an exciting, unconventional new voice—the author of the acclaimed The Wallcreeper—about the making and unmaking of the American family that lays bare all of our assumptions about race and racism, sexuality and desire.

Stillwater College in Virginia, 1966. Freshman Peggy, an ingénue with literary pretensions, falls under the spell of Lee, a blue-blooded poet and professor, and they begin an ill-advised affair that results in an unplanned pregnancy and marriage. The two are mismatched from the start—she’s a lesbian, he’s gay—but it takes a decade of emotional erosion before Peggy runs off with their three-year-old daughter, leaving their nine-year-old son behind.

Worried that Lee will have her committed for her erratic behavior, Peggy goes underground, adopting an African American persona for her and her daughter. They squat in a house in an African-American settlement, eventually moving to a housing project where no one questions their true racial identities. As Peggy and Lee’s children grow up, they must contend with diverse emotional issues: Byrdie deals with his father’s compulsive honesty; while Karen struggles with her mother’s lies—she knows neither her real age, nor that she is “white,” nor that she has any other family.

Years later, a minority scholarship lands Karen at the University of Virginia, where Byrdie is in his senior year. Eventually the long lost siblings will meet, setting off a series of misunderstandings and culminating in a comedic finale worthy of Shakespeare.

Afro-Latinas: Finding A Place To Belong

New Latina
2012-03-12

Tracy López, Editor-in-Chief
Latinaish: Una Gringa Biena Latina

Identity – It’s something every human being wrestles with at some time in their life – some more than others. For Afro-Latinas, self identifying can be especially difficult. The sense of ignored, unrecognized and invisible, is prevalent among those who identify as Afro-Latinas. The fact that the word itself, Afro-Latino, does not yet appear in most dictionaries only lends credence to the voices calling for recognition.

Today we introduce you to three voices of Afro-Latinas.

• Ivy Farguheson – A Social Services reporter for the Muncie Star Press, Muncie, Indiana.
• Eusebia Aquino-Hughes – Nurse by profession. Blogs at Street Latino.
• Vianessa Castaños – Professional actress. Website: Vianessa.com. Twitter: @Vianessa.

Defining Afro-Latina

“To me, being Afro-Latina means that I am a part of the African diaspora in Latin America, more specifically, my parents were a part of the African diaspora in Costa Rica. This identity gives me the privilege of identifying with the Spanish aspects of Latino culture (such as the foods, the language, the immigrant experience in America) along with the African flavors that have made part of the Latino experience different than those who aren’t Afro-Latino(a) (the music, the dancing, the slave/worker history)…” – Ivy Farguheson “I self-identify as [a] proud Afro-Latina of Puerto Rican/African [descent]. It is an honor for me and many in my family to respect …our African roots…and [I] hope that our Latino community does the same…Our proud African roots have given contributions to our music, foods, arts, [and] language…” – Eusebia Aquino-Hughes “An Afro-Latina is just what the name implies, someone of Latin (or Hispanic) descent that has a predominantly African ancestry…I usually just describe myself as Dominican or Afro-Caribbean. I’ll occasionally identify with Afro-Latina, but never just ‘Latina’… I am 100% Dominican of West African, French, Spanish and Chinese decent. Rumor has it that there is some Taino blood in us as well.” – Vianessa Castaños…

Read the entire article here.

I’m Middle Eastern And White, And Those Are Not The Same Thing

xoJane
2015-06-08

Erica Pishdadian

It’s time to stop the confusion and give Middle Eastern and North African people our own racial classification.

I recently moved to New York City, and in between my two favorite hobbies (climbing up to my fifth floor apartment and sobbing over the state of my post-broker-fee bank account), I’ve been filling out a lot of job applications.

Agonizing over my resume and writing endless cover letters is time-consuming, but the most annoying part of the application process for me has nothing to do with trying to fit why I’m useful into a few short paragraphs.

I’m most aggravated by one of the simplest parts of the application: the “Please Select Your Race” portion.

My father is Iranian, and my mother is a mix of Western European. According to the Census definitions, I’m white. And that’s true; I am. But I’m only half white, because Middle Eastern and white are not the same thing.

The United States Census Bureau’s definition of white is “a person having origins in any of the original peoples of Europe, the Middle East, or North Africa.”

The first time I remember filling in a bubble for this question, I was in elementary school. I had to ask my teacher which races I counted as, and when she told me, all I could think about was how much darker I was than the kids around me. I’m visibly Middle Eastern, and while I’m not particularly dark-skinned, I’m not really white either…

Read the entire article here.

The Myth of a White Minority
2015-06-11

Richard Alba, Distinguished Professor of Sociology
City University of New York Graduate Center

IN 2012, the Census Bureau announced that nonwhite births exceeded white births for the first time. In 2013, it noted that more whites were dying than were being born. In March, it projected that non-Hispanic whites would be a minority by 2044.

But the forecast of an imminent white minority, which some take as a given, is wrong. We will seem like a majority-white society for much longer than is believed.

The predictions make sense only if you accept the outdated, illogical methods used by the census, which define as a “minority” anyone who belongs to “any group other than non-Hispanic White alone.” In the words “group” and “alone” lie a host of confusions.

A report the Pew Research Center is releasing today on multiracial Americans demonstrates how problematic these definitions have become. Pew estimates that 8.9 percent of Americans now have family backgrounds that involve some combination of white, black, Latino, Asian and Native American.

“Mixed” unions — intermarriages and long-lasting cohabitations — have become far more common. According to a 2012 Pew report, 15 percent of new marriages cross the major lines of race or Hispanic origin. Some 70 percent of these relationships involve a white partner and a minority spouse. The most common minority partners for whites are Latinos, followed by Asians, though the frequency of white-black marriage also continues to rise.

But even as the on-the-ground understanding of race and ethnicity becomes more fluid, contingent and overlapping, our public conversation lags…

Read the entire article here.