Mixed Race Studies

Preference and prejudice: Does intermarriage erode negative ethno-racial attitudes between groups in Spain?

Ethnicities
Published online before print 2016-03-28
DOI: 10.1177/1468796816638404

Dan Rodríguez-García, Associate Professor
Department of Social and Cultural Anthropology
Autonomous University of Barcelona, Barcelona, Spain

Miguel Solana-Solana
Department of Geography
Autonomous University of Barcelona, Barcelona, Spain

Miranda J. Lubbers, Ramón y Cajal Researcher
Department of Social and Cultural Anthropology
Autonomous University of Barcelona, Barcelona, Spain

This paper challenges the idea – rooted in classic assimilation theory – that intermarriage clearly erodes social and ethno-racial boundaries and negative attitudes between groups. Drawing on narratives from 58 immigrants of seven different origin countries residing in Catalonia, Spain, who are in romantic partnerships with Spanish-born people, we focus on preferences and prejudices related to mixing. We find that the members of exogamous couples both suffer social discrimination regarding the crossing of ethnocultural borders, particularly from their respective family members – a rejection that is based on negative stereotypes and preconceptions linked to the partner’s origin, phenotype or ethnocultural characteristics, such as religion, in intersection with gender. More significantly, we also find that ethno-racial prejudices (particularly when referring to marriage preferences for the respondents and their children) and discriminatory attitudes (towards one’s own and other immigrant minority groups) also exist among intermarried couples themselves. In sum, we question the role of mixed unions as a diluter of differences and an accelerator of integration.

Read or purchase the article here.

Haiti, the Archive, and the Historical Imagination

African American Intellectual History Society
2016-03-13

Brandon Bryd, Assistant Professor of History
Mississippi State University

John Mercer Langston Mathew Brady – Library of Congress Prints and Photographs Division. Brady-Handy Photograph Collection. http://hdl.loc.gov/loc.pnp/cwpbh.00690. CALL NUMBER: LC-BH83- 30771

In the fall of 1877, John Mercer Langston laid on his bed on board the British steamer “Andes.” He was sea-sick and could not leave his cabin. Again. The new U.S. minister and consul general to Haiti was three days into his first trip at sea and so far the voyage from New York City to Cap Haïtien had been miserable.

But the tide would turn. After passing Cape Hatteras, the admitted “novice in sea-faring life” recovered. Langston “enjoyed the trip thereafter with a zest and pleasure real and inspiriting.” He became filled with a thrilling realization: soon he would land in Haiti. In a few short days, he would “behold now for the first time . . . negro nationality in harmonious, honored activity.”

Childhood lessons about Toussaint Louverture did not prepare Langston for his arrival in Haiti. They could not. One week after leaving New York, Langston was stunned when the British captain obeyed orders from Haitian men who came on board the “Andes” to direct it into the harbor. Put simply, he “had never seen up to that time men of their complexion holding such positions and performing such duties.”…

Read the entire article here.

However, though my mum’s Irish, my father is Nigerian. I am not white! This fact, one that I had never even considered before I returned to the land of a thousand welcomes, now became the defining feature of my existence. I remember that first week or so back in Dublin, when I was sent out to play with the local kids. One of the first rhymes I heard was: “Eeny meeeny miny moe. Catch a nigger by da toe.” Who, or what in the hell was “nigger”, I wondered? I soon learned.

Emma Dabiri, “I’m Irish but I’m not white. Why is that still a problem as we celebrate the Easter Rising?,” The Guardian, March 29, 2016. http://www.theguardian.com/commentisfree/2016/mar/29/irish-white-easter-rising-ireland-racism.

“But I am saying, in this novel, as in other works, the lessons I have learned from my life as a mother, now a grandmother, as a teacher of African American literature and a writer about race: that so-called mixedness means little in American history. As I said above, many enslaved Americans, including the great Frederick Douglass, were “mixed” due to rape or forced sexual unions, and nevertheless remained enslaved.” —Jane Lazarre

Claire Potter, “Rejoining the Parts: A Conversation with Jane Lazarre About Race, Fiction, American History and Her New Novel, Inheritance,” The Chronicle of Higher Education, November 15, 2011. http://chronicle.com/blognetwork/tenuredradical/2011/11/1432/.

I’m Irish but I’m not white. Why is that still a problem as we celebrate the Easter Rising?

The Guardian
2016-03-29

Emma Dabiri

With an Irish mother and Nigerian father, I grew up singing Irish rebel songs. But the racism I experienced was not part of the dreams of 1916’s revolutionaries

I grew up singing Irish rebel songs. One of the first ones I learned, which seared an impression on my young mind, was James Connolly. In the haunting ballad the folk musician Christy Moore laments the 1916 execution of Connolly, the Easter Rising revolutionary, and hero of the working man:

Where oh where is our James Connolly?
Where oh where is that gallant man?
He’s gone to organise the union
That working men they might yet be free.

The song outlines the capture of Connolly, a central figure in the 1916 Easter Rising. On Easter Monday, 24 April 1916, Irish republicans desperate to end the British occupation of Ireland mounted an insurrection in Dublin. British forces, with their vastly superior military advantage, quickly crushed the rebels. Nevertheless, these events – the centenary of which was commemorated this weekend – were the catalyst for a long fight for Irish independence that was eventually achieved in 1922…

Read the entire article here.

The Coiled Serpent: An Interview with the Poetry Anthology’s Creators

La Bloga
Monday, 2016-03-28

Daniel A. Olivas

As already discussed here on La Bloga in a lovely review by Olga García Echeverría, Tía Chucha Press will publish this week a landmark poetry anthology, The Coiled Serpent: Poets Arising from the Cultural Quakes and Shifts of Los Angeles. I am blessed to be one of the editors of this new book along with the very talented Neelanjana Banerjee and Ruben J. Rodriguez. The Coiled Serpent includes a powerful, eloquent introduction by the press’s founder, Los Angeles Poet Laureate Luis J. Rodriguez. Of course, without the vision and poetic reach of Luis, this anthology would not have been born.

Of this anthology, Ohio State Professor Frederick Luis Aldama observes: “The dexterous hands of this high-octane trio of editors pull together in one exquisite volume LA’s finest of polymorphous polyglot poetic voices. The 150-plus poets disparately drop us into the sights, sounds, tastes, smells, and touch of our planet’s capital: the megalopolis of LA with its hybrid, polylingual, and interstitial peoples. As we brush up with and enter into the lives of the young and old, workers and artists, border crossers and code-shifters…. Persians, Asians, Latinos, African Americans, and all sorts in between, great seismic quakes of creativity invite us to feel life at its most sand-dirt blasting harshness as well as its most soothing and sweet. With The Coiled Serpent we feel the cyclonic force of poetic talent at the epicenter of change in the making of tomorrow’s planetary republic of letters.”

The Coiled Serpent will have its formal release event on March 30 at the Ace Hotel in downtown Los Angeles the week of AWP’s annual conference (more on the conference below).

In honor of The Coiled Serpent’s release, I posed two questions to Neelanjana Banerjee, Ruben J. Rodriguez and Luis J. Rodriguez. Here are their responses:

Which poems particularly touched you and why?

Read the entire interview here.

Pao: A Novel

Bloomsbury Publishing
2011-07-12
288 pages
5 1/2″ x 8 1/4″
Paperback ISBN: 9781608195077
EPUB eBook ISBN: 9781608196845

Kerry Young

As a young boy, Pao comes to Jamaica in the wake of the Chinese civil war and rises to become the Godfather of Kingston’s bustling Chinatown. Pao needs to take care of some dirty business, but he is no Don Corleone. The rackets he runs are small time and the protection he provides necessary, given the minority status of the Chinese in Jamaica. Pao, in fact, is a sensitive guy in a wise guy role that doesn’t quite fit. Often mystified by all that he must take care of, Pao invariably turns to Sun Tsu’s Art of War. The juxtaposition of the weighty, aphoristic words of the ancient Chinese sage, and the tricky criminal and romantic predicaments Pao must negotiate goes far toward explaining the novel’s great charm.

A tale of post-colonial Jamaica from a unique and politically potent perspective, Pao moves from the last days of British rule through periods of unrest at social and economic inequality, though tides of change that will bring Rastafarianism and the Back to Africa Movement. Jamaica is transforming: And what is the place of a Chinese man in this new order? Pao is an utterly beguiling, unforgettable novel of race, class and creed, love and ambition, and a country in the throes of tumultuous change.