Mixed Race Studies

National Park Service’s Betty Reid Soskin Publishes Memoir at 96

Forum
KQED Radio
San Francisco, California
2018-02-16

Mina Kim, Host

Betty Reid Soskin’s lectures at Richmond’s Rosie the Riveter Museum have garnered her national attention, including a visit with President Obama in 2015. Soskin’s talks reflect on the oft-overlooked African-American wartime experience and how opportunities for black women have changed throughout her lifetime. Now the 96-year-old has written a memoir, “Sign My Name to Freedom,” documenting her history as a political activist, musician and entrepreneur. A longtime resident of the East Bay, Soskin illustrates how the Bay Area laid the groundwork for the national civil rights movement.

Listen to the interview (00:34:56) here. Download the interview here.

The study adds to established research undercutting old notions of race. You can’t use skin color to classify humans, any more than you can use other complex traits like height, [Sarah] Tishkoff says. “There is so much diversity in Africans that there is no such thing as an African race.”

Ann Gibbons, “New gene variants reveal the evolution of human skin color,” Science, October 12, 2017. http://www.sciencemag.org/news/2017/10/new-gene-variants-reveal-evolution-human-skin-color.

New gene variants reveal the evolution of human skin color

Science
2017-11-12

Ann Gibbons, Contributing Correspondent

Researchers have identified genes that help create diverse skin tones, such as those seen in the Agaw (left) and Surma (right) peoples of Africa. ALESSIA RANCIARO & DR. SIMON R. THOMPSON

Most people associate Africans with dark skin. But different groups of people in Africa have almost every skin color on the planet, from deepest black in the Dinka of South Sudan to beige in the San of South Africa. Now, researchers have discovered a handful of new gene variants responsible for this palette of tones.

The study, published online this week in Science, traces the evolution of these genes and how they traveled around the world. While the dark skin of some Pacific Islanders can be traced to Africa, gene variants from Eurasia also seem to have made their way back to Africa. And surprisingly, some of the mutations responsible for lighter skin in Europeans turn out to have an ancient African origin.

“This is really a landmark study of skin color diversity,” says geneticist Greg Barsh of the HudsonAlpha Institute for Biotechnology in Huntsville, Alabama.

Researchers agree that our early australopithecine ancestors in Africa probably had light skin beneath hairy pelts. “If you shave a chimpanzee, its skin is light,” says evolutionary geneticist Sarah Tishkoff of the University of Pennsylvania, the lead author of the new study. “If you have body hair, you don’t need dark skin to protect you from ultraviolet [UV] radiation.”

Until recently, researchers assumed that after human ancestors shed most body hair, sometime before 2 million years ago, they quickly evolved dark skin for protection from skin cancer and other harmful effects of UV radiation. Then, when humans migrated out of Africa and headed to the far north, they evolved lighter skin as an adaptation to limited sunlight. (Pale skin synthesizes more vitamin D when light is scarce.)…

Read the entire article here.

Latina heroine or black radical? The complicated story of Lucy Parsons.

The Washington Post
2018-01-12

Tera W. Hunter, Professor of History and African American Studies
Princeton University, Princeton, New Jersey

Lucy Parsons occupies an unusual position in American history: a prominent woman noted as much for her acts of brilliance and bravery as for her evasiveness and contradictions.

Parsons spent most of her life in Chicago, where a park named in her honor calls her the first “Chicana socialist labor organizer.” Born circa 1853, Parsons said she was of Mexican and Indian descent and from Texas — an Aztec genealogy dating before Columbus. Elsewhere she’s been recognized as “the first Black woman to play a prominent role in the American Left.”

These differing narratives are indicative of a life that defies easy categorization and has challenged assessments of Parsons’s legacy…

…With “Goddess of Anarchy,” prize-winning historian Jacqueline Jones has written the first critical, comprehensive biography of Parsons that seeks to peel back the layers of her complex life. Jones amassed an incredible body of records — local, state and federal government documents; prolific newspapers; organizational and personal correspondence; and Lucy and husband Albert Parsons’s extant writings. Through these documents Jones uncovered evidence that Parsons was not of Mexican or Indian ancestry. Her research shows, too, that Parsons was not, as many have thought, born Lucia Eldine Gonzalez but as Lucia Carter in Virginia in 1851. Her mother was black, and her father was white (and probably her slave owner). Her family moved to Waco, Tex., during the Civil War, where Lucia worked as a cook and seamstress in the homes of white families. As a teenager, she married an older, formerly enslaved man, Oliver Benton, a.k.a. Oliver Gathings, and had a child who died as an infant…

Read the entire review here.

Sign My Name to Freedom: A Memoir of a Pioneering Life

Hay House Inc.
2018-02-06
248 pages
6.3 x 1 x 9.1 inches
Hardcover ISBN: 9781401954215

Betty Reid Soskin

In Betty Reid Soskin’s 96 years of living, she has been a witness to a grand sweep of American history. When she was born in 1921, the lynching of African-Americans was a national epidemic, blackface minstrel shows were the most popular American form of entertainment, white women had only just won the right to vote, and most African-Americans in the Deep South could not vote at all. From her great-grandmother, who had been enslaved until her mid-20s, Betty heard stories of slavery and the times of terror and struggle for black folk that followed. In her lifetime, Betty has watched the nation begin to confront its race and gender biases when forced to come together in the World War II era; seen our differences nearly break us apart again in the upheavals of the civil rights and Black Power eras; and, finally, lived long enough to witness both the election of an African-American president and the re-emergence of a militant, racist far right.

The child of proud Louisiana Creole parents who refused to bow down to Southern discrimination, Betty was raised in the Bay Area black community before the great westward migration of World War II. After working in the civilian home front effort in the war years, she and her husband, Mel Reid, helped break down racial boundaries by moving into a previously all-white community east of the Oakland hills, where they raised four children while resisting the prejudices against the family that many of her neighbors held.

With Mel, she opened up one of the first Bay Area record stores in Berkeley both owned by African-Americans and dedicated to the distribution of African-American music. Her volunteer work in rehabilitating the community where the record shop began eventually led her to a paid position as a state legislative aide, helping to plan the innovative Rosie the Riveter/WWII Home Front National Historical Park in Richmond, California, then to a “second” career as the oldest park ranger in the history of the National Park Service. In between, she used her talents as a singer and songwriter to interpret and chronicle the great American social upheavals that marked the 1960s.

In 2003, Betty displayed a new talent when she created the popular blog CBreaux Speaks, sharing the sometimes fierce, sometimes gently persuasive, but always brightly honest story of her long journey through an American and African-American life. Blending together selections from many of Betty’s hundreds of blog entries with interviews, letters, and speeches, Sign My Name to Freedom invites you along on that journey, through the words and thoughts of a national treasure who has never stopped looking at herself, the nation, or the world with fresh eyes.

Contents

• Editor’s Note
• Prologue
• Chapter 1 Creole/Black Cajun New Orleans
• Chapter 2 Growing Up in Pre-War Bay Area
• Chapter 3 Marriage and the War Years
• Chapter 4 Into the Lion’s Den
• Chapter 5 Breaking Down, Breaking Up
• Chapter 6 The Movement Years
• Chapter 7 An Emancipated Woman
• Chapter 8 Richmond and Rosie and Betty the Ranger
• Chapter 9 Shining Bright at Twilight: Lessons of a Life Long Lived
• Epilogue
• Index
• Acknowledgments
• About the Author
• About the Editor
• Credits

“Making the Beast with two Backs” – Interracial Relationships in Early Modern England

Literature Compass
Volume 12, Issue 1, January 2015
Pages 22–37
DOI: 10.1111/lic3.12200

Miranda Kaufmann, Senior Research Fellow
Institute of Commonwealth Studies, School of Advanced Study
University of London

Shakespeare’s tragedy of Othello and Desdemona has long attracted critics to consider the issues of interracial relationships and miscegenation in early modern England. More recently, other black characters have been found in Renaissance literature and an African presence in 16th and 17th century England has been demonstrated from archival sources. This article gives an overview of these developments and their implications for the study of interracial relationships in early modern literature. Evidence from the archives is brought to bear on different aspects of relationships both between black men and white women and between black women and white men. This new information about interracial marriages, as well as sexual intercourse or “fornication”, prostitution and the resulting mixed race children must be incorporated into the discussion of interracial relationships in Renaissance literature.

Read or purchase the article here.

Kaufmann’s ‘Black Tudors’ to be ‘epic’ TV drama

The Bookseller: At the Heart of Publishing since 1858
2018-02-15

Benedicte Page

The production company behind the ITV series “Vera” and BBC1’s “Shetland” has acquired exclusive television rights to Black Tudors: The Untold Story by Miranda Kaufmann (Oneworld).

Kate Bartlett’s drama label, formerly known as ITV Studios, London Drama, and now rebranded as Silverprint Pictures, bought rights from Emily Hayward Whitlock at The Artists Partnership and Charlie Viney at The Viney Shaw Agency. Silverprint plans to develop stories from the book into “an epic and ambitious returning drama series.”…

Read the entire article here.

White Supremacy and the Dangerous Discourse of Liberal Tolerance

The Paris Review
2018-02-13

Ismail Muhammad
Oakland, California

A scene at the race disturbance in Wilmington, North Carolina. Originally published in Colliers Weekly, November 26, 1898.

Watching Donald Trump speak about the violent white-supremacist rally that took place in Charlottesville last summer was a surreal experience. Not the first press conference where he referred to neo-Nazi protestors as “very fine people.” I mean the second time, when he repudiated those fine people. “Racism,” he intoned, clearly reading from a teleprompter, “is evil … white supremacists and other hate groups are repugnant to everything we hold dear as Americans.” Nobody could mistake his droning boredom for actual investment in the words he was speaking: his attempt to embrace the decorous discourse of liberal tolerance was baldly hypocritical.

As the summer ended and the fall semester began at U.C. Berkeley, where I study literature, far-right agitators descended along with the cool weather. A succession of activists and pundits—Ben Shapiro, Milo Yiannopoulos, and their ilk—made their way to campus. They brought the far-right protestors and threats of violence along with them, all the while invoking the language of tolerance and free speech. Berkeley’s former chancellor Nicholas Dirks even cited the campus community’s “values of tolerance” in defending Yiannopoulos’s appearance. The myriad ways in which people were deploying the word tolerance managed to drain the already-insufficient term of its content. All that was left was am empty concept that could accommodate any agenda. It was more clear than ever that the language of tolerance had become ineffective, just a mask behind which antipluralist demagogues could hide.

Admitting that Trump and the far right are capable of surprising me makes me feel unforgivably naive. At this point, to be surprised feels like a luxury, and I find myself bored with the chorus of outraged liberal critics who sound the alarm every time Trump breaks another democratic norm. But it’s worth inquiring why white supremacy continues to surprise us when white-race hatred is such an intractable aspect of American society. And how our shock perpetuates that violence.

In Charlottesville’s aftermath, I turned to Charles Chesnutt’s 1901 novel, The Marrow of Tradition. In his novel, Chesnutt—an impossibly industrious author, activist, lawyer, and educator—looks back at the wreckage of post-Reconstruction racial politics and attempts to answer these questions via historical fiction. Marrow is, among other things, an examination of how the genteel language of tolerance obscures and enables antiblack violence. In his focus on historical calamity—the Wilmington massacre narrowly and the collapse of Reconstruction more broadly—Chesnutt uses the form of the novel to examine how our shared language reinforces white supremacy’s grip on American society…

Read the entire article here.

What You’ll Never Understand About Being Biracial

Marie Claire
2018-02-05

Brianna Moné

Courtesy from left: Samantha Ferguson, Sarah Heikkinen, Kayla Boyd

Black people don’t have freckles.”

Those were the words that reverberated through Samantha Ferguson’s middle school–aged head after telling a boy at school that she was half-black and half-white. Classmates, confused by her appearance, had been hounding her with questions like, “What are you?”

Before middle school, Ferguson didn’t think she was different from other children. But, she says, the students at her predominately-white school, “dressed a certain way, looked a certain way, their hair was straight. My skin is not dark, but it’s a different tone, which made me stand out.”

Like all middle-schoolers Ferguson had crushes and wanted to be popular. “I could never be popular, though, because I didn’t look like everyone else. Boys didn’t have crushes on me because my hair was frizzy and I had freckles.”

It was the first time she realized that people are different colors—and receive different treatment because of that. “I didn’t know if I should tell my classmates I’m white, or if I should tell them that I’m black.” She didn’t know where she fit in. She didn’t know how to identify herself.

“Identity is understanding who we are in the world,” says Kerry Ann Rockquemore, co-author of Beyond Black: Biracial Identity in America. “Part of that is how others understand us, and the other part is how we understand ourselves.”

For many biracial people, that understanding can be both elusive and arbitrary. From checking boxes on forms to fulfilling quotas, race is used to define and control so many aspects of everyday life. And biracial people are constantly faced with a choice…

“It really upset me. I’m a human being,” recalls Ferguson, now 24, a third-grade teacher in Glen Burnie, Maryland. “I wanted to ask them, ‘What are you?’” …

…“We have an expectation in society of what a black person should look like, or what a white person should look like,” says Sarah Gaither, Ph.D., an assistant professor of psychology and neuroscience at Duke University. “And if you don’t look like that, that’s disruptful.”

Gaither, who is biracial, says she’s treated like a “party game:” “‘Guess what race she is. I bet you’ll never guess,’ they say. I don’t match anyone’s expectations.”…

Read the entire article here.

Today’s census questions misunderstand both Hispanic and white identity

Right now, census data are distorting one of the most transformative population developments of the early 21st century. A sizable and growing number of young people come from families with one white and one minority parent, as more adults form families across racial and ethnic lines. By far the largest group among them have Hispanic and white European ancestry.

But you wouldn’t know that from the 2000 or 2010 Census results. While 2000 was the first to allow Americans to report a multiracial heritage, neither it nor the 2010 Census allowed people to check off both part Hispanic and part something else.

Why? The culprit is that the census examines race and ethnicity with two questions: first, race; and then Hispanic origins. This format was created in accordance with a 1997 Office of Management and Budget memorandum that defined the standards for collecting and classifying ethnic and racial data to which all federal agencies must adhere.

Richard Alba, “There’s a big problem with how the census measures race,” The Washington Post, February 6, 2018. https://www.washingtonpost.com/news/monkey-cage/wp/2018/02/06/theres-a-big-problem-with-how-the-census-measures-race.