Mixed Race Studies

Las Vegas has second-highest rate of interracial marriage in US

Las Vegas Review-Journal
2018-12-25

Michael Scott Davidson

Wife and husband Christie Faux, 63, left, and Kurt Faux, 61, sit together on a couch in their home in Henderson, Saturday, Dec. 22, 2018. Caroline Brehman/Las Vegas Review-Journal

She was raised in Silicon Valley, the black daughter of two well-paid IBM employees. He was a white child who lived with his mother and grandmother in Las Vegas — some days not having enough money to eat — before moving back to a rural West Virginia county to finish high school.

Despite such different backgrounds, Erica Kyles and Kevin Pauley felt an immediate connection when a mutual friend introduced them at a Henderson gym in 2007.

“We went on a date, and that was it,” said Erica, 39, referring to the couple’s marriage at a Las Vegas Strip resort in March 2010. “We were really inseparable ever since.”

Erica and Kevin, now living in a southwest Las Vegas Valley suburb, are far from alone in their decision to wed. The Las Vegas metropolitan area has the second-highest rate of interracial marriage among U.S. metro areas, according to Pew Research Center findings published last year.

Almost 1 in 3 newlyweds here have a spouse of a different race or ethnicity, according to the analysis of U.S. Census Bureau data from 2011 through 2015. Only the Honolulu metro area ranked higher.

“Generally, intermarriage rates tend to be higher in places with more racial and ethnic diversity. Both Honolulu and Las Vegas would fall into that category,” Pew senior researcher Gretchen Livingston said. “The pool of potential spouses is just much more diverse.”…

Read the entire article here.

The Illusion and Elusiveness of Whiteness: Between Politics and Polemics

ISGAP: Flashpoint
Institute for the Study of Global Antisemitism and Policy
2018-12-04, Flashpoint 52

Katya Gibel Mevorach, Professor in the Anthropology Department; Chair of the American Studies Concentration
Grinnell College, Grinnell, Iowa

Katya Gibel Mevorach is a Professor in the Anthropology Department and the Chair of the American Studies Concentration at Grinnell College in Grinnell, Iowa. She earned her PhD in Cultural Anthropology from Duke University. Prof. Gibel Mevorach received her BA and MA in African Studies from the Hebrew University of Jerusalem in Israel.

The tenor of “identity politics and polemics” has lost listeners even as the tone of debates has intensified: there is a dialectic of tuning in and out of conversations about whether Jews who look white are, in fact, White? The argument, which gained media traction over the last twenty years – a relatively short period of time for some, but a lifetime for millennials – latched on to the phrase “white Jews” set in juxtaposition to “Jews of color” and “Black Jews.” These expressions may have insinuated themselves into the Jewish forum, but they foolishly ignore Jewish and general history. Too many Jews overlook the significance of scientific racism in Nazi ideology and among white supremacists as well as the simple fact that in all racist societies, ancestry always trumps appearance. This is a central lesson from places where domestic genocide (e.g., Belfast, Kigali and Sarajevo) confounds “outsiders” who do not “see” physical distinctions that locals presume to be obvious.

“Whiteness” in America is not and has never been self-evident – and that is the point of passing: of not revealing information that would reposition someone from “being white” to “not quite white” or “not white” at all.^[1] This difference between looking white (appearance) and being white (an existential registry of racial purity) inspired the subtitle of my book “…not the color of your skin but the race of your kin.”^[2] It is this difference that was forcefully communicated by white supremacists in Charlottesville and reiterated in Pittsburgh to the consternation of some Jews who feel entitled to whiteness and cry mea culpa while enjoying its privilege.

The desire to identify as white remains astounding to a few people, like me, who were born in the United States only because one of their Jewish parents was among the lucky few to escape Nazi Europe on a passport listing “Jew” as his or her Race. Once upon a time, not long ago, there was a simple question: are you a Jew or are you white? And the answer might have been: I am a Jew and I am perceived as a white person to the extent that I am not too visibly Jewish [i.e. assimilated]…

Read the entire article here.

I dig through archives to unearth hidden stories from African-American history

The Conversation
2018-12-04

Jane Landers, Gertrude Conaway Vanderbilt Professor of History
Vanderbilt University, Nashville, Tennessee

An archivist works with a document from Paraiba, Brazil. David Lafevor, CC BY-SA

Many years ago, as a graduate student searching in the archives of Spanish Florida, I discovered the first “underground railroad” of enslaved Africans escaping from Protestant Carolina to find religious sanctuary in Catholic Florida. In 1738, these runaways formed Gracia Real de Santa Teresa de Mose, the first free black settlement in what became the U.S.

The excitement of that discovery encouraged me to keep digging. After doing additional research in Spain, I followed the trail of the Mose villagers to Cuba, where they had emigrated when Great Britain acquired Florida. I found many of them in 18th-century church records in Havana, Matanzas, Regla, Guanabacoa and San Miguel del Padrón.

Today, those records and others live on in the Slave Societies Digital Archive. This archive, which I launched in 2003, now holds approximately 600,000 images dating from the 16th to the 19th centuries. Since its creation, the archive has led to new insights into African populations in the Americas…

…Previously unknown church records for Havana’s black Brotherhood of St. Joseph the Carpenter document the membership of Jose Antonio Aponte, executed by Spanish officials in 1812 for leading an alleged slave conspiracy. Our records similarly document the marriage and death of another famed “conspirator” – the mulatto poet Gabriel de la Concepcion Valdes, better known as Placido…

Read the entire article here.

Call for Papers: Representations of Afrolatinidad in Global Perspective Conference

Representations of Afrolatinidad in Global Perspective
University of Pittsburgh
2019-04-11 through 2019-11-13

Conference Convened by the Afro-Latin American and Afro-Latinx Studies Initiative

Contact: Dr. Michele Reid-Vazquez, University of Pittsburgh

Keynote Speakers:

Dr. Juliet Hooker, Professor of Political Science,
Brown University, Providence, Rhode Island

Dr. Nancy Mirabal, Associate Professor of American Studies; Director of the US Latina/o Studies Program
University of Maryland, College Park

The intersections of race, ethnicity, and representation have shaped historical and contemporary articulations of Afrolatinidad. As an expression of multivalent identity, both shared and unique, Afrolatinidad informs the experiences of over 150 million Afro-Latin Americans and millions more within diasporic communities in the United States, Canada, Europe, and beyond. The conference seeks to foster an international dialogue that addresses regional, national, and transnational links among the ways Afro-Latin Americans and Afro-Latinxs create, sustain, and transform meanings surrounding blackness in political, social, and cultural contexts.

This two-day symposium aims to engage multiple depictions of Afro-Latin Americans and Afro-Latinxs – whether self-fashioned or imposed. The varied portrayals in the past and present reflect the ongoing global realities, struggles, vibrancy, and resiliency of Afro-Latin diasporas throughout the Americas and elsewhere. The symposium will feature keynote addresses by Dr. Juliet Hooker, Professor of Political Science at Brown University, and Dr. Nancy Mirabal, Associate Professor of American Studies and Director of the U.S. Latina/o Studies Program at the University of Maryland-College Park. Their work on Afro-descendant politics in Latin America and Afro-Latinx discourses of race, gender, and territoriality, respectively, will spark broader exchanges around Afrolatinidad and representation among presenters and attendees.

We invite submissions that address aspects of Afrolatinidad, particularly through ethnicity/race, gender, history, technology, and expressive culture, such as music, dance and art. We are especially interested in papers that analyze these themes across a variety of conceptual frameworks, including Africana Studies, Anthropology, Caribbean Studies, Cultural Studies, History, Latin American Studies, Latinx Studies, Media Studies, Political Science, and Sociology.

Submissions need not be confined to these topics, but, if possible, please indicate at least two themes that correspond to your proposal.

Themes:

• Slavery and Its Legacies in Latin America
• Politics of Culture/Cultural Expression
• Visibility and Invisibility
• Theorizing Afro-Latinidad
• Race, Gender, and Migration
• Diaspora, Community, and Technology/Social Media…

For more information, click here.

The value of black pride cannot be overstated in its role of providing hope, dignity, and political strength to a population that has long existed within a racist white supremacist nation.¹ After centuries of American history that have consistently made it difficult to be anything but black (via hypodescent) and made black pride the most effective tool for combating white racism and discrimination, it is understandable why an African American might prefer that those with black ancestry identify themselves similarly. Certainly, racial solidarity is the chief objection to multiracial identity in contemporary discourse about multiracialness. Many commentators argue that multiracialism poses a potential threat to the continued struggles of African Americans by reducing the numbers of African Americans or distracting black multiracials from being wholly committed to African American causes. While this may be a problem in relation to some multiracial individuals (as well as some white multiracial-activist parents), for many Americans who identify as black–white, their multiracial identification does not detract from their black pride or their commitment to black political struggle. Even if hypodescent is no longer enforced, its effects remain. That is, the legacy of the one-drop rule—black pride—is undiminished for many who identify as multiracial even if the rule itself no longer legally dictates how they identify themselves.

Molly Littlewood McKibbin, Shades of Gray: Writing the New American Multiracialism (Lincoln: University of Nebraska Press, 2018), 145.

Exploring mixed race identity in CGI influencers

Dazed Digital
2018-09-26

Stephanie Phillips
London, United Kingdom

From Lil Miquela to Lil Wavi, we look at why the majority of CGI influencers are being conceived as mixed race

Historically the It girls of the moment have reflected the true values of their time. 60s model Veruschka’s flowing blonde tresses and chiseled bone structure represented the decade’s youthful outlook. The 70s gave birth to the unconventional where powerhouse Grace Jones and avant-garde Donna Jordan came to life. Kate Moss started heroin chic in the 90s, and Brazilian Gisele Bündchen ended it. Today we have a new It girl to shape our confused and conflicted era.

With her constellation of freckles, millions of followers, and collection of side hustles that includes modelling and a pop career, 19-year-old Brazilian-American Lil Miquela, aka Miquela Sousa, could be your average beautiful, woke celeb crush except for one crucial fact; she’s not real. Created by the mysterious robotics company Brud, Miquela is one of a number of racially ambiguous CGI avatars taking over Instagram using a collage of mixed race identity…

Read the entire article here.

Shades of Gray: Writing the New American Multiracialism

University of Nebraska Press
December 2018
348 pages, index
Hardcover: 978-0-8032-9681-7

Molly Littlewood McKibbin, Assistant Professor of Instruction
English and Creative Writing Department
Columbia College Chicago

In Shades of Gray Molly Littlewood McKibbin offers a social and literary history of multiracialism in the twentieth-century United States. She examines the African American and white racial binary in contemporary multiracial literature to reveal the tensions and struggles of multiracialism in American life through individual consciousness, social perceptions, societal expectations, and subjective struggles with multiracial identity.

McKibbin weaves a rich sociohistorical tapestry around the critically acclaimed works of Danzy Senna, Caucasia (1998); Rebecca Walker, Black White and Jewish: Autobiography of a Shifting Self (2001); Emily Raboteau, The Professor’s Daughter (2005); Rachel M. Harper, Brass Ankle Blues (2006); and Heidi Durrow, The Girl Who Fell from the Sky (2010). Taking into account the social history of racial classification and the literary history of depicting mixed race, she argues that these writers are producing new representations of multiracial identity.

Shades of Gray examines the current opportunity to define racial identity after the civil rights, black power, and multiracial movements of the late twentieth century changed the sociopolitical climate of the United States and helped revolutionize the racial consciousness of the nation. McKibbin makes the case that twenty-first-century literature is able to represent multiracial identities for the first time in ways that do not adhere to the dichotomous conceptions of race that have, until now, determined how racial identities could be expressed in the United States.

“I want to move people away from thinking of racism as a feeling of hatred, because it’s rare to find someone who blatantly hates people of color. But the impact of racial bias isn’t lessened because it’s not blatant. If someone denies me a job because I’m “not the right fit,” without realizing that their idea of the right fit is almost always a white person, it doesn’t hurt me any less than if I’m told, “I won’t hire you because you’re black.” Racism is not necessarily an intention or a feeling. It is a system that produces predictable results.” —Ijeoma Oluo

Mark Leviton, “White Lies: Ijeoma Oluo On Privilege, Power, And Race,” The Sun, December 2018. https://www.thesunmagazine.org/issues/516/white-lies.

Socioemotional wellbeing of mixed race/ethnicity children in the UK and US: Patterns and mechanisms

SSM – Population Health
Volume 5, August 2018
Pages 147-159
DOI: 10.1016/j.ssmph.2018.06.010

James Nazroo, Honorary Professor of Sociology
Cathie Marsh Institute, University of Manchester, United Kingdom

Afshin Zilanawala, Senior Research Associate
University College London, London, United Kingdom

Meichu Chen, Research Associate Social/Behavioral Sciences Intermediate
University of Michigan, Ann Arbor

Laia Bécares, Senior Lecturer in Applied Social Science (Social Work and Social Care)
University of Sussex, Brighton, United Kingdom

Pamela Davis-Kean, Professor of Psychology; Research Professor
Institute for Social Research, University of Michigan, Ann Arbor

James S. Jackson, Daniel Katz Distinguished University Professor of Psychology; Professor of Health Behavior and Health Education
University of Michigan, Ann Arbor

Yvonne Kelly, Professor of Lifecourse Epidemiology
University College London, London, United Kingdom

Lidia Panico, Researcher
Institut National d’Etudes Demographiques, Paris, France

Amanda Sacker, Professor of Lifecourse Studies
University College London, London, United Kingdom

Highlights

• Mixed race/ethnicity children are thought to have poorer socioemotional wellbeing
• We find no evidence that mixed race/ethnicity children have poorer socioemotional wellbeing in a study covering children aged 5/6 in the US and UK
• We find that mixed race/ethnicity children do have socio-economic advantage
• This socio-economic advantage is protective for socioemotional wellbeing

Existing literature suggests that mixed race/ethnicity children are more likely to experience poor socioemotional wellbeing in both the US and the UK, although the evidence is stronger in the US. It is suggested that this inequality may be a consequence of struggles with identity formation, more limited connections with racial/ethnic/cultural heritage, and increased risk of exposure to racism.

Using data from the UK Millennium Cohort Study (n = 13,734) and the US Early Childhood Longitudinal Study-Birth Cohort (n ~ 6250), we examine differences in the socioemotional wellbeing of mixed and non-mixed 5/6 year old children in the UK and US and explore heterogeneity in outcomes across different mixed groups in both locations. We estimate a series of linear regressions to examine the contribution of factors that may explain any observed differences, including socio-economic and cultural factors, and examine the extent to which these processes vary across the two nations.

We find no evidence of greater risk for poor socioemotional wellbeing for mixed race/ethnicity children in both national contexts. We find that mixed race/ethnicity children experience socio-economic advantage compared to their non-mixed minority counterparts and that socio-economic advantage is protective for socioemotional wellbeing. Cultural factors do not contribute to differences in socioemotional wellbeing across mixed and non-mixed groups.

Our evidence suggests then that at age 5/6 there is no evidence of poorer socioemotional wellbeing for mixed race/ethnicity children in either the UK or the US. The contrast between our findings and some previous literature, which reports that mixed race/ethnicity children have poorer socioemotional wellbeing, may reflect changes in the meaning of mixed identities across periods and/or the developmental stage of the children we studied.

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Mixed Up: ‘There are certain elements of English life that Iranian culture would deem totally disgusting’

Metro UK
2018-12-12

Natalie Morris, Senior Lifestyle Writer

Ariana Alexander-Sefre

Welcome to Mixed Up, a series looking at the highs, lows and unique experiences of being mixed-race.

Mixed-race is the fastest-growing ethnic group in the UK. It means your parents hail from two (or more) different ethnicities, leaving you somewhere in the middle.

In 2001, when the ‘mixed’ categories were first introduced to the national census, mixed-race people made up 1.3% of the population. Fast-forward 10 years, and that figure almost doubles to 2.3%.

It’s a trajectory that’s unlikely to slow down.

Alongside the unique pleasures and benefits of being exposed to multiple cultures, being mixed comes with complexities, conflicts and innate contradictions.

Ariana, founder of Sweat & Sound, is half Persian and half British. The Persians are an Iranian ethnic group that make up half of the population of Iran – they have their own language, Farsi.

Some schools of thinking class Persians as technically Caucasian, but recent census categorisation changes in the US have definied Iranian and Middle-Eastern heritage as different to white…

…Ariana identifies as mixed. She says her family is made up of a combination of intensely different cultural traditions.

But because of her appearance, her light skin and European features, she says she’s often assumed to be white by both English and Iranian people.

‘I actually find it really frustrating to be honest,’ Ariana tells Metro.co.uk…

Read the entire article here.