Mixed Race Studies

They look white but say they’re black: a tiny town in Ohio wrestles with race

The Guardian
2019-07-25

Khushbu Shah

Roberta Oiler, center, stands with her daughters Janelle Stanley and Jessica Keaton in East Jackson, Ohio Photograph: Maddie McGarvey/The Guardian

Many residents in East Jackson were raised to identify as black. But what dictates race: where you live, your DNA, the history you’re taught?

The stale, smoky air around Clarice Shreck heaves. She takes a long hit of oxygen from the tube under her nose. She leans forward, shifting in her armchair, before releasing her raspy smoker’s laugh, which is smudged out a second later by her smoker’s cough.

The pale woman with frizzy grey-streaked hair commands her on-and-off partner of over 20 years, Jimmy – who is from one of the few white families in East Jackson – to fetch her purse. He plops it on to her lap; she struggles to get at an old piece of paper folded up in her wallet. She slowly unfolds it to present her birth certificate.

“Negro”, it reads, next to each of her parents’ names. She looks up triumphantly, victory in her periwinkle eyes. “It’s a legal document,” she says.

The last known full-blooded black person in her family was her great-great-grandfather Thomas Byrd, her parents told her. Photos of them, who both look white, adorn the wooden walls on either side of Shreck’s chair. Their stares follow her throughout their former home. They are the ones who told her she was black…

Note from Steven F. Riley: See the State of the Re:Union podcast “Pike County, Ohio – As Black as We Wish to Be” from 2012-09-28.

Read the entire article here.

Trying To Recognize People Like Me

The Margins
Asian American Writers’ Workshop
2017-06-16

Rowan Hisayo Buchanan

(from left to right) T Kira Madden, Rowan Hisayo Buchanan and Violet Kupersmith

Writers Rowan Hisayo Buchanan, Violet Kupersmith, and T Kira Madden speak to each other about mixed-race identities in life and literature

February 28 isn’t too cold. I hurry through sharp sunlight to a café in Lincoln Center. It is the official launch day of my novel, Harmless Like You, in the USA. I feel woozy and anxious. I’ve been avoiding bookshops, because I’m too scared to know if it’s in stock. I’m meeting two dear friends who are also writers. T Kira Madden is the Editor in Chief of No Tokens Journal, with her memoir forthcoming. Violet Kupersmith’s collection of stories The Frangipani Hotel was published by Speigel & Grau, and her novel is forthcoming. They are both dear friends of mine, and it has been too long since I’ve seen their faces. The other thing we have in common is that we are mixed-race. Specifically, we have one Asian parent and one white parent. I’ve been told that equals accessible exotic. I want to ask Violet and Kira how they deal with this and how it affects them as writers.

Rowan Hisayo Buchanan: I never know what to call myself. At readings, people laugh at me when I get introduced as British-Japanese-Chinese-American, like it’s a punchline. I think, hey it’s not a joke. But I laugh too because I’m nervous. In Japan, I called myself hafu which is the accepted word there. I know lots of Americans say hapa—but I’m nervous about my right to take something from Hawaiian Islander culture. I grew up saying halfie, which I worry is too cute—but it is at least mine. So these days, I go back to halfie.

Violet Kupersmith: I’m half-Vietnamese and half-white. My mother’s family came to America on a boat in the seventies. My father’s side is all mixed European potato genes. I remember being really excited when the term “hapa” first started getting circulated, because it was finally a real label I could apply to myself after growing up having to just check the “other” box on all my paperwork. But I still feel a little squirmy referring to myself as hapa out loud because, like you said, it’s from Hawaiian Islander culture.

T Kira Madden: I am Hawaiian so I’m used to “hapa! hapa haole!”…

Read the entire interview here.

Biracial Identity Development in Danzy Senna’s Caucasia

A chapter in Body Horror and Shapeshifting: A Multidisciplinary Exploration
Brill
2014-01-04
pages: 145–152
Ebook ISBN: 978-1-84888-306-2
DOI: 10.1163/9781848883062_016

Jin-Yu Lin

Biracial individuals frequently go through a search for identity, a struggle to choose an identity and finally to accept their inherent multiplicity. They identify with more than one racial group, and their sense of self remains constant across racial contexts. In childhood, they often find their appearance different from other children. As they age, biracial individuals grow more aware of their racial heritage, and run the risk of falling into the borderlines of identities. Drawing upon models from Kerwin and Ponterotto and Poston, as well as Root’s theory of the development of identity in biracial individuals, this chapter attempts to demonstrate how the protagonist in Caucasia develops her identity when facing racial differences. This chapter explicates the protagonist’s self-consciousness about her invisibility when experiencing an identity crisis while passing for Jewish. Her search for identity, her realisation, and eventually the embracing of her both- and identity is included. Finally, the chapter concludes with a discussion of how the significance, diversity, and complexity of the experiences of biracial individuals may challenge the social construct of race. Based on a more flexible post-ethnic perspective, race is viewed as being more performative than biological.

Biracial American Colorism: Passing for White

American Behavioral Scientist
Volume: 62 issue: 14 (The Implications of Colorism vis-à-vis Demographic Variation in a New Millennium)
DOI: 10.1177/0002764218810747
pages 2072-2086

Keshia L. Harris
University of Chicago, Chicago, Illinois

Biracial Americans constitute a larger portion of the U.S. population than is often acknowledged. According to the U.S. Census, 8.4 million people or 2.6% of the population identified with two or more racial origins in 2016. Arguably, these numbers are misleading considering extensive occurrences of interracial pairings between Whites and minority racial groups throughout U.S. history. Many theorists posit that the hypodescent principle of colorism, colloquially known as “the one drop rule,” has influenced American racial socialization in such a way that numerous individuals primarily identify with one racial group despite having parents from two different racial backgrounds. While much of social science literature examines the racial identification processes of biracial Americans who identify with their minority heritage, this article focuses on contextual factors such as family income, neighborhood, religion, and gender that influence the decision for otherwise African/Asian/Latino/Native Americans to identify as White.

Read or purchase the article here.

The Globalization of Light Skin Colorism: From Critical Race to Critical Skin Theory

American Behavioral Scientist
Volume: 62 issue: 14 (The Implications of Colorism vis-à-vis Demographic Variation in a New Millennium)
DOI: 10.1177/0002764218810755
pages 2133–2145

Ronald E. Hall, Professor of Social Work
Michigan State University

On the cusp of Western civilization, Caucasians aspired to a racial world order defining Caucasian as superior race status. Today, racial diversity is a societal theme facilitated by laws, which deems racial equality a right and racial discrimination illegal. Nevertheless, by globalization, a racial world order exists by locating light skin at the zenith of humanity. As pertains to the globalization of light skin, culture and social criteria are most significant considering the demands of a racist racial hierarchy. The existence of such a hierarchy by replacing racism with colorism then necessitates moving beyond race category. Critical race theory (CRT) per light skin as new world order must defer to critical skin theory (CST). Colorism per CST operates identical in manner to racism per CRT. CST must then be elevated to priority over CRT such that the future of humanity may be rescued from the tenacious transgressions of a racist societal past.

Read or purchase the article here.

Shocking Role in History After ‘Boy Evangelist’

Lost Buxton: Information about Buxton, Iowa by Rachelle Chase
2019-01-09

Rachelle Chase

Lonnie Lawrence Dennis as a child

“At a revival we used to have, I remember this little boy was preaching,” said Gertrude Stokes, an African American resident of Buxton, Iowa. “He used to wear a little white robe. He ran our revival and that’s when I joined the church.”

The little boy was eight-year-old Lonnie Lawrence Dennis. On November 16, 1902, Lonnie appeared at St. John’s A.M.E. Church in Buxton. To a full house, he preached “The Life of Christ,” after which a long line formed at the altar. At least 50 men, women and children had decided to “follow the story of Christ.”¹ Lonnie remained in Buxton for 10 days, where he continued to convert many, like Stokes.

During this time, locals trudged through mud to hear him. Others traveled from surrounding towns, such as Albia, Lovilia and Oskaloosa. Lonnie had become known nationwide and everyone wanted to hear the renowned child evangelist…

…But not only had he ditched his first name, he had apparently ditched his parents and all public references to being black. In 1913, he entered a prestigious prep school, Phillips Exeter Academy, and in 1915 he entered Harvard. After serving briefly in WWI in France, he resumed his studies at Harvard, graduated in 1920, and landed a job with the State Department.

But it was his activities beginning in the 1930s that shocked (and appalled) me—activities that made him “widely known as the most influential person in American fascism”…

Read the entire article here.

In so many ways, the dominant images and stories around mixed race identities in the U.S. revolve around folks who are half white, and/or whose mixed race identity gives them a proximity to whiteness that other mixed race folks and people of color don’t have. And while it’s important to talk about the complexities of being mixed race in a white supremacist society, it’s also important that we don’t default to re-centering whiteness in those conversations.

Lisa Hofmann-Kuroda, “Mixed Doesn’t Always Mean Part White: Uplifting Non-White Mixed Race Identities,” The Body Is Not An Apology, July 8, 2019. https://thebodyisnotanapology.com/magazine/decentering-whiteness-on-facing-the-class-privilege-that-exists-in-mixed-race-asian-communities-beyond/.

The only tribe I’d ever identified with was the punk rock scene. The few kids up north I had punk rock in common with also happened to be white, and soon I was the half-white kid who hung out with the whites. I’d been mistaken for Italian in New York and New Jersey before, and I’d always corrected whoever said it. I had read about Creoles, who must have looked like me, and I thought about how nice it must have been to live somewhere where everyone around you wouldn’t question what you are, because you’re all the same thing. Here, in prison, I was accepted as white, and as time went on, I seemed unable or unwilling to correct anyone on it, thinking it would complicate things. I was tired of the ambiguities my appearance presented and decided I wouldn’t tell anyone anymore about “my dark side.” If W.E.B. Du Bois could call himself black, then I could be white. Fuck it.

Leo Oladimu [Leo Felton], as told to Shawna Kenney, “I Was a Black Nazi Skinhead,” Narratively, November 12, 2018. https://narratively.com/i-was-a-black-nazi-skinhead/.

Kamala Harris Has No Problem Being Black, But Why Doesn’t She Say Publicly She’s Part Asian?

Diverse: Issues In Higher Education
2019-06-30

Emil Guillermo

Kamala Harris likes to say she’s American. Of course. But she’s not generic. Her racial subtext is this: On her father’s side she’s half-Jamaican, and on her mother’s side she’s half-Asian Indian. Harris should say it proudly and often. Because there’s a lot of misunderstanding out there. Just ask Donald Trump Jr.

He never heard that she was half-Asian (Then again, he thought that meeting in Trump Tower was about Russian adoptions or something).

When it comes to Harris, I like pointing out her Asian side often because wouldn’t that be cool to have the first Asian American president of the United States be half-Black and a woman?

The 2020 Democratic presidential field is nothing but diverse, filled with a demography of riches. There’s men, women, young, old, gay, straight, from North, South, East, West, and Wester (Hawaii), Blacks, Latino and Asians, all of whom yearning for the chance to say they too “Habla Espanol.”

But of them all, I’d say Harris has emerged as diversity’s candidate. She’s what America’s becoming. She’s the face of the American future, mixed race, not just one thing. And definitely she’s not White, though she married one. Diversity!…

Read the entire article here.

Mixed Doesn’t Always Mean Part White: Uplifting Non-White Mixed Race Identities

The Body Is Not An Apology
2019-07-08

Lisa Hofmann-Kuroda
University of California, Berkeley

Growing up queer, mixed race, and Asian in the American South, my identity often felt like an absence of any identity at all. For a long time I existed in a kind of limbo state, not having a language to describe myself. Until my early twenties, I was unaware the word “mixed race” existed, much less as a term I had the option to identify with.

Because I neither knew nor saw any other mixed race children or people around me, for a long time my sense of self was only defined as a negation: I was certainly not white, and certainly not Japanese (at least by the standards of ethnic purity operative within my Japanese family and community). But as to what I was, actually, no one could really say.

So it was more than a breath of fresh air — more like a sense of psychic and spiritual relief — when I learned that such a thing as a mixed race identity existed, and that it was something I could identify as, with no other qualifications or explanations. When I finally encountered a community of other mixed race people during my twenties, I felt I was able to inhabit my body and experiences more fully and comfortably…

Read the entire article here.