Mixed Race Studies

Interracialism: Biracials Learning About African-American Culture (BLAAC) with Dr. Zebulon Vance Miletsky

State University of New York, Stony Brook
Frank Melville Jr. Memorial Library
Central Reading Room
100 Nicolls Road
Stony Brook, New York 11794
2020-02-19, 16:00-17:15 EST (Local Time)

Zebulon Vance Miletsky, Ph.D., Assistant Professor of Africana Studies and History

A discussion of interracialism and interracial marriage, and the phenomenon of “anti blackness”—identity and mixed race in the 21st century, and the possible stakes for those who identify as multiracial and biracial—in these politically divided times.

For more information, click here.

A Dark Inheritance: Blood, Race, and Sex in Colonial Jamaica by Brooke N. Newman (review)

Eighteenth-Century Studies
Volume 53, Number 2, Winter 2020
pages 314-316
DOI: 10.1353/ecs.2020.0021

Katherine Johnston, Assistant Professor of History
Beloit College, Beloit, Wisconsin

Brooke N. Newman, Dark Inheritance: Blood, Race, and Sex in Colonial Jamaica (New Haven: Yale Univ. Press, 2018). Pp. 352; 25 b/w illus. $65.00 cloth.

In eighteenth–century Jamaica, who counted as a British subject? As Brooke N. Newman demonstrates in her impressively researched new book, the answer was complicated. Although a 1661 royal proclamation stated that children of English subjects born on the island would be “free denizens of England,” by the early eighteenth century the colonial assembly in Jamaica had imposed its own restrictions on subjecthood (2). Aligning the rights and privileges of subject status—including the ability to vote, hold public office, and serve on a jury—with whiteness, members of the assembly took it upon themselves to determine who was eligible for this status and who was not. Perhaps unsurprisingly, the majority of the island’s population failed to meet the exclusive standards imposed by the assembly. Only “non–African, non–Indian, non–Jewish, and unmixed” people could claim subject status as a birthright (28). Despite white Jamaicans’ perennial anxiety about Africans and their descendants vastly outnumbering white settlers, colonial legislators’ desire to “preserve the purity of British lineage in the tropics” led them to deny mixed–race people subject status, effectively alienating many children and grandchildren from their white fathers and grandfathers (22).

A select few individuals of mixed descent, however, successfully petitioned the assembly for the right to subjecthood. Newman draws upon these appeals as she seeks to explain the ways that blood inheritance as a means of racial distinction and legal status developed in colonial Jamaica. In Newman’s analysis, the cases of elite individuals and families who requested subject status from the assembly highlight the instability of racial designations throughout the eighteenth century. Social standing, financial position, and religion all entered into the assembly’s calculations regarding who could attain subject status and who counted as white. Timing mattered, too: in the 1730s, 40s, and 50s, for example, mixed-race people could “whiten” within three generations, while in the 1760s, 70s, and 80s it took four generations to erase “the stain of African origins” (91). Moreover, often the elites who were granted white status were denied the full privileges associated with subjecthood. These individuals were “not fully ‘white’ in the eyes of the law but rather legally whitened, on the path toward whiteness” (97). But as Newman makes clear, “legal whiteness” (70) did not make a person “white by blood” (114). This distinction is critical to Newman’s analysis, as she argues that Jamaican legislators “privileged blood as a material and symbolic conduit” that transmitted a variety of qualities, including “character, mind, and temperament” from parents to offspring (69).

Examining petitions for white status by persons of mixed descent in the first half of the book allows Newman to make some critical points about race. First, she shows that racial definitions in the British West Indies looked a great deal like those in the Spanish colonies, with careful delineations of racial categories based upon percentages of African and European blood. In colonial Jamaica, people’s ancestry mattered. Second, and most importantly, the process of legal whitening that took into account a person’s finances, religion, and connections to elite white men reveals the unstable nature of race during this period. As Newman demonstrates, whiteness was fungible rather than fixed; the varying outcomes of people’s petitions provide strong evidence that whiteness was “a malleable social and legal category” (126).

In addition to these important points about race, the legislative appeals also serve as a touchstone for questions of colonial authority and power. The Jamaican colonial assembly made its own laws in some cases, disregarding British common law precedent. But it was not a fully autonomous body, and appeals for citizenship approved by the local assembly had to be confirmed by the Privy Council in London. The relationship between the colonial and British legislative bodies was under continuous negotiation, even though white Jamaicans largely claimed authority for themselves.

While petitions for subject status lie at the heart of a tightly…

Read or purchase the review here.

Multiracial Identities and Monoracism: Examining the Influence of Oppression

Journal of College Student Development
Volume 61, Number 1, January-February 2020
pages 18-33
DOI: 10.1353/csd.2020.0001

Marc P. Johnston-Guerrero, Associate Professor of Higher Education and Student Affairs
Ohio State University

Vu T. Tran, Assistant Director of Residence Education
Michigan State University

Lisa Combs, Program Coordinator for School Diversity and Multicultural Affairs
Loyola University Chicago

We explored how notions of oppression manifest in the identities of 16 multiracial college students. We were guided by two research questions: (a) How does racial oppression affect multiracial students’ identities? and (b) Is that racial oppression tied to traditional manifestations of racism, monoracism, or both? Findings demonstrate that racial oppression is influential, yet there are difficulties in identifying racial oppression that targets multiracial people. This study highlights the need for more education on monoracism as a unique and connected form of oppression and on racial asymmetries within multiraciality.

Read or purchase the article here.

“What Are You?”: Addressing Racial Ambiguity

Critical Philosophy of Race
Volume 8, Numbers 1-2, 2020
pages 202-307

Céline Leboeuf, Assistant Professor of Philosophy
Florida International University, Miami, Florida

“What are you?” This question, whether explicitly raised by another or implied in his gaze, is one with which many persons perceived to be racially ambiguous struggle. This article centers on encounters with this question. Its aim is twofold: first, to describe the phenomenology of a particular type of racializing encounter, one in which one of the parties is perceived to be racially ambiguous; second, to investigate how these often alienating encounters can be better negotiated. In the course of this investigation, this article examines the addressee’s point of view and consider possible responses to the other’s question. In addition, it discusses the addresser’s perspective, both to probe the curiosity underlying the “What are you?” question and to explore alternatives to it. By describing the phenomenology of these encounters, this article hopes to show that racial ambiguity, as distinct from mixed-race, is a category of lived experience that calls for deeper philosophical scrutiny.

Read or purchase the article here.

Keepin’ It Real: Essays on Race in Contemporary America

University of Chicago Press
2019-10-25
140 pages
6 x 0.7 x 9 inches
Paperback ISBN: 9781789380507

Elwood David Watson, Professor of History, African American Studies, and Gender Studies
East Tennessee State University, Johnson City, Tennessee

The past decade has been one of the most racially turbulent periods in the modern era, as the complicated breakthrough of the Obama presidency gave way to the racially charged campaigning and eventual governing of Donald Trump. Keepin’ It Real presents a wide-ranging group of essays that take on key aspects of the current landscape surrounding racial issues in America, including the place of the Obamas, the rise of the alt-right and White nationalism, Donald Trump, Colin Kaepernick and the backlash against his protests, Black Lives Matter, sexual politics in the black community, and much more.

America’s racial problems aren’t going away any time soon. Keepin’ It Real will serve as a marker of the arguments we’re having right now, and an argument for the changes we need to make to become the better nation we’ve long imagined ourselves to be.

Jackie Kay International Conference

Gylphi Contemporary Writers
February 2020

Liverpool, England, United Kingdom
2020-05-06
Contact: kay.conference@gylphi.co.uk

Organisers:

Natasha Alden, Senior Lecturer in Contemporary British Fiction
University of Aberystwyth, Aberystwyth, Wales, United Kingdom

Fiona Tolan, Senior Lecturer in English
Liverpool John Moores University, Liverpool, United Kingdom

Keynote speaker:

Deidre Osborne, Reader in English Literature and Drama
Goldsmiths, University of London

Jackie Kay is the author of some 30 works, including plays, poetry, prose (fiction and non-fiction), children’s literature, short stories and a ground-breaking novel. She has won or been shortlisted for over 20 literary awards and prizes, including the Guardian Fiction Prize, the inaugural Forward Prize for Poetry for a single poem, the Somerset Maugham Award and the Costa Poetry Award. She is the Scots Makar, professor of Creative Writing at Newcastle University, Chancellor of the University of Salford and a CBE.

Kay’s work is remarkable for its range of genres, its consistent reinvention of forms, and its marriage of intimate, domestic depictions of individual lives with broad political and philosophical themes. In works such as her breakthrough poetry collection, The Adoption Papers (1991), the novel Trumpet (1998) – a path-breaking depiction of trans identity – and the autobiographical Red Dust Road (2010), her publications explore identity, individuality and belonging, and love between family members, lovers and friends. Amongst many other questions, her works asks what Britishness is, what race means, what it is to love, and what gender is, and can be.

This international conference, the first on Kay’s work, brings together scholars from a wide range of literary and cultural studies. The British Council describe Kay as having, over the past two decades, ‘moved from marginal voice to national treasure.’ This conference will examine the work that has marked Kay’s shift from the margins to the centre, addressing a writer whose work has expanded the scope of British literature. We welcome papers on any topic related to Kay’s writing, including, but not limited to:

• Scottish national identity
• Autobiography and life writing
• Black British writing
• Trans identities
• Lesbian writing
• The family
• Adoption
• Scottish Women’s writing
• Black Scottish Writing
• The impact / legacy of Trumpet
• Intersections of form (such as music, poetry, fiction, music, dramatic voice)
• Landscape and place
• Love
• Humour
• The line between life and art

We welcome papers from any disciplines and theoretical perspectives, and from scholars at all career stages, especially ECRs. Please send a title and 300 word abstract for a 20-minute paper, as well as your name, any affiliation, and a 100-word professional biography, to kay.conference@gylphi.co.uk by 6 March 2020.

The conference is sponsored by Gylphi. Selected papers from the conference will be published as Jackie Kay: Critical Essays, with a foreword by Kay, as part of Gylphi’s Contemporary Writers: Critical Essays series (Series Editor: Dr Sarah Dillon).

For more information, click here.

What if We Just Forgot about Race?

National Review
2020-02-11

Kyle Smith, Critic-at-Large

Opponents of a white nationalist-led rally hold a Black Lives Matter flag in downtown Washington, D.C., August 12, 2018. (Leah Millis/Reuters)

Thomas Chatterton Williams, Self-Portrait in Black and White: Unlearning Race (New York: W. W. Norton, 2019)

In his beautifully written new book, Thomas Chatterton Williams disputes the notion that his blackness should be central to his identity.

Picture a graph of American racial preoccupation over time. Over the last 50 years, the downward trend is unmistakable. After the civil-rights era, anger and frustration and dismay diminished in the Seventies. It diminished more in the Eighties and the Nineties and the Aughts. Then, after the election of Barack Obama, which was presented as the final victory of post-racial thinking, what? A steady increase in focus on race. Today everything is racialized. Race is inescapable. There is no sociopolitical subject that can be discussed without a prominent voice insisting “Actually, this is about race.”

And it’s exhausting. It’s hard to see how we bend the curve of race anguish down again. But then again, it’s a mistake to think that present trends must carry on indefinitely. Attitudes do evolve, adapt, grow. What if we dropped our fascination with race?…

Read or listen to the entire review here.

This NC man was one of the most important Civil War leaders, but he was erased from history for 100 years

ABC11 (WTVD-TV)
Raleigh/Durham, North Carolina
2020-02-10

Cameron Clinard, Senior Digital Producer

Meet the most important Civil War leader you’ve never heard of

WILMINGTON, N.C. (WTVD) — One of the most important African American leaders of the late 1800s was born in North Carolina, but his accomplishments and influence vanished from history for 100 years.

Abraham Galloway was a spy, an insurgent, a statesman, a fierce advocate of the working class and a warrior against oppression and tyranny.

“When he did speaking tours in the North, he didn’t introduce Frederick Douglass as the main speaker of the night. Frederick Douglass introduced him as the main speaker of the night,” historian Dr. David Cecelski said.

Yet today, Frederick Douglass is a household name and central figure of study in American history, while Abraham Galloway is hardly known.

When Galloway died in 1870, approximately 6,000 people attended his funeral. Newspapers at the time reported that it was the largest funeral in North Carolina history.

“Everybody knew who Abraham Galloway was at that point,” Cecelski said…

Read the entire story here.

Andrea Levy: In her own words

BBC Radio 4
2020-02-08, 20:00Z
57 minutes

Produced by Melissa FitzGerald & Sarah O’Reilly

Andrea Levy, alongside friends and family, speaks candidly about her writing life and her impending death.

Profiling the life and work of Andrea Levy, the best-selling author of Small Island, who died in February 2019.

Speaking on condition that the recording would only be released after her death, Andrea Levy gave an in-depth interview to oral historian Sarah O’Reilly for the British Library’s Authors’ Lives project in 2014. Drawing on this recording, along with comments from friends, family and collaborators, this programme explores Levy’s changing attitude towards her history and her heritage and how it is intimately bound up with her writing.

Andrea Levy grew up in North London in the 1960s, the daughter of Jamaican immigrants. Her father Winston came to Britain in 1948 on the Empire Windrush, and her mother Amy arrived six months later. At home, Jamaica was never discussed. Levy recalls how her parents believed that, in order to get on in this country they should live quietly and not make a fuss, and the silence around race in the family home haunted her throughout her life: “I have dreams now where I sit down with my parents and we talk about the difficulty of being a black person in a white country. But at the time? No help whatsoever.”

A significant day arrived when she attended a racism awareness course in her workplace in the 1980s. Staff were asked to split into two groups. “I walked over to the white side of the room. But my fellow workers had other ideas and I found myself being beckoned over by people on the black side. I crossed the floor. It was a rude awakening. It sent me to bed for a week.”…

For more information, click here. Listen to the interview (00:56:42) here.

When Stuart Hall was White

Public Books
2017-01-23

James Vernon, Professor of History
University of California, Berkeley

Dawoud Bey, Stuart Hall (1998)

I do not recall when I discovered that Stuart Hall was black. Growing up in Britain as neoliberalism first began to take shape under the rule of Margaret Thatcher, I found that Hall’s work helped me comprehend what was happening to the world around me. I think I began reading him with “The Great Moving Right Show,” an article published in Marxism Today, the ecumenical and “reform”-minded journal of the Communist Party of Great Britain, in January 1979. It is the piece now celebrated as having named “Thatcherism” as a new political formation. Thatcherism, he argued, represented a new type of politics, one that had mobilized a populist revolt to Make Britain Great Again by running it like a business and stopping immigration. It is strangely unnerving to read it again now. Later that year Hall became a professor of sociology at the Open University and began to appear regularly on its television programs designed (in the era before profit-seeking online classes) for their distance learning, nontraditional, students. It was probably on one of those superb programs, no doubt several years later, that I first saw and heard Stuart Hall.

In retrospect, it is not surprising that I had once assumed Hall was white. Growing up in the countryside as a white middle-class boy, people of color were almost completely absent from my life. I suspect that I was not the only person to imagine he was white. There has long been a way of narrating Hall’s life and work that erases his formation in Jamaica as a colonial subject and a black man. It is a narrative that claims him as part of the British canon, as probably the country’s most influential social and cultural theorist of the late 20th century. It is a narrative that was rehearsed in many of the obituaries that followed his death in 2014.

In this telling, Hall’s life begins when he arrives on the shores of Albion dressed like an English gentleman and goes up to Oxford University to study English literature. It continues with Hall, while writing a PhD on Henry James, beginning to forge, alongside other students there like Raphael Samuel and Charles Taylor, a New Left attuned to the changed social and cultural conditions of Britain in the 1950s. The big question for Britain’s New Left was if or how culture mattered in shaping the working class. For Hall and many of his comrades, the urtexts for thinking through this question were Richard Hoggart’s The Uses of Literacy (1957), Raymond Williams’s Culture and Society (1958), and E. P. Thompson’s The Making of the English Working Class (1963)…

Read the entire article here.