Mixed Race Studies

Uma Mulata, Sim!: Araci Cortes, ‘the mulatta’ of the Teatro de Revista

Women & Performance: a journal of feminist theory
Volume 16, Issue 1 (March 2006)
pages 7-26
DOI: 10.1080/07407700500514996

Judith Michelle Williams, Professor of African and African-American Studies
University of Kansas

Araci Cortes, a mulata assumida, rose to be one of the most successful performers in Rio de Janeiro‘s teatro de revista (revue theatre) during the 1920s and 1930s. In this essay I place her career in the context of the Afro-Brazilian artists of her generation and evaluate how her embodiment of the Brazilian mulata on and off the stage interacted with the emerging discourse of Brazil as a mulatto nation. Lauded for her distinct Brazilianness and criticized for her petulant and uncompromising personality, Cortes excelled as a singer, dancer and comic actress, most often portraying the mulatta roles that before her fame were enacted by white actresses. Cortes is a complicated figure who was able to exploit the narratives and stereotypes that surrounded her mixed-race body and gain, fame, fortune and success. Although rather than leave behind her Afro-Brazilian connections she maintained relationships with even the most militant of Brazilian blacks she spoke about race only in the vague terms of her era. Yet through her emblematic performances she reconfigured ideas of gender and race in Brazil. She provides an example of how Afro-Brazilians have used performance to create an alternative discourse of race in Brazil.

Read or purchase the article here.

Race Card: Corinne Bailey Rae and Zadie Smith Navigate Race and Art

Bitch Magazine
2010-01-21

Nadra Kareem

Works by two mixed-race Brits—musician Corinne Bailey Rae and writer Zadie Smith—have recently been profiled in the New York Times. Both women navigate their collective white and Caribbean ancestry by embracing hybridity instead of relegating themselves to one group. Their doing so challenges entrenched American notions of race that say that multiracial people must choose one ethnicity or another, not all.

The English-Jamaican Smith, who rose to fame upon the publication of her 2000 bestselling book White Teeth, regards Zora Neale Hurston and Barack Obama as her sister and brother in arms. In her new book of essays, Changing My Mind, Smith praises Hurston for making “‘black woman-ness’ appear a real, tangible quality, an essence I can almost believe I share, however improbably, with millions of complex individuals.”…

…For singer Corinne Bailey Rae, whose mother is white and father is from the West Indian island of St. Kitts, being mixed-race had a direct impact on her music. Now, 30, Bailey Rae gravitated towards grunge in her teens…

Read the entire article here.

‘A Yellow-Ass Nigga’?: Hip Hop and the ‘Mixed-Race’ Experience

Intermix
Academic Papers
February 2010

Dr. Kevin Searle

Hip Hop has always engaged with the politics of ‘race’ and racism. From the Black Panther Party-inspired Marxism of acts such as The Coup and Immortal Technique, to the Nation of Islam-influenced stance of Public Enemy and Ice Cube, to the black feminism of Ursula Rucker and MeShell Ndgeocello, socially conscious emcees have approached the issues from a number of angles. In the context of this engagement with the politics of ‘race’ and racism, the topics of ‘mixed race’ and interracial relationships have often featured.

This article explores some of the lyrics about the ‘mixed-race’ experience in Hip Hop. It does not aim to provide an exhaustive list of songs which have engaged with issues of ‘mixed-race,’ but to serve as an introduction. The article is borne out of my longstanding interest in Hip Hop, and much of the research involved me consulting my ever-growing record collection, and songs which have come to my attention over the years.

Hip Hop provides the soundtrack to the lives of many ‘mixed-race’ youth and adults. The genre is perhaps more relevant to the ‘mixed-race’ experience than any other form of music. Charlie Owen (2001: 138) has noted how ‘mixed-race’ people constitute a relatively young population. This population has been at its largest, at a time when Hip Hop has taken its greatest share of record sales. However, as many emcees have pointed out, in rhymes which engage with such themes as the division of labour on slave-plantations in the American South, this does not in anyway mean that ‘mixed race’ people somehow constitute a ‘new racial group.’

The present article is structured into four main sections. The first engages with songs about the ‘mixed-race’ experience, the second looks at lyrics about interracial relationships, the third about colour/shade and the final part focuses on tracks about women and colour. It is perhaps worth noting that a number of artists, from different musical genres, have commented on all of these themes, prior to the dawn of Hip Hop in the 1970s.3 In his book On Racial Frontiers…, Gregory Stephens (1999: 170) argues that Bob Marley was, ‘a master of employing double-voiced lyrics,’ and Marley’s line: ‘I’m a rainbow too,’ on the track Sun is Shining constitutes a comment on the artists’ ‘biraciality.’ Nina Simone described a woman who was the product of interracial rape in her song Four Women. The blues artist, Big Bill Broonzy drew upon the African-American expression: If you’re white, you’re all right, If you’re brown stick around, if you’re black, get back’, in the song Black, Brown and White. And, socially conscious soul singer, Curtis Mayfield, admonished ‘high yellow girls’ in We the People who are Darker than Blue, additionally, as Mike Rugel (2007) shows, the theme of women and colour has also been present in a number of blues songs…

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Deterritorialised Blackness: (Re)making coloured identities in South Africa

postamble
Volume 2, Number 1
2006

Janette Yarwood, Doctoral Candidate
Department of Anthropology
City University of New York

“When I was a kid in the early eighties, this music [hip-hop] was the first I’d heard that I could relate to. You know, ‘Fuck da Police’, and all that shit, that’s what I was feeling.”
Shamel X interview

“Black is not a question of pigmentation. The Black I’m talking about is a historical category, a political category, a cultural category…  Black was created as a political category in a certain historical moment.”2

During the summer of 2003 I took my first pre-dissertation trip to South Africa to develop my dissertation topic on coloured identities in post-apartheid South Africa. Although it is no secret that hip-hop as both a musical genre and a defined lifestyle has gained recognition and popularity around the globe, I was not quite prepared for what I experienced in South Africa. I encountered cars blasting Jay-Z, Sean Paul and P. Diddy among others; people wearing Sean John, Avirex or United States sports team jerseys; and cell phones ringing to the tunes of the latest 50 Cent or R. Kelly songs. I found that as a black person of Caribbean and American descent, I felt a common blackness with the coloured people I interacted with not because of a common African heritage but mainly because of black popular culture and hip-hop culture specifically. This led me to ask: What does it mean to be black in today’s world? Is there a transnational or globalised notion of blackness?…

Read the entire article here.

Oye Como Va! Hybridity and Identity in Latino Popular Music

Temple University Press
December 2009
238 pp
6×9
1 figure 5 halftones
Paper EAN: 978-1-43990-090-1; ISBN: 1-4399-0090-6
Cloth EAN: 978-1-43990-089-5; ISBN: 1-4399-0089-2

Deborah Pacini Hernandez, Associate Professor of Anthropology and American Studies
Tufts University

Listen Up! When the New York-born Tito Puente composed “Oye Como Va!” in the 1960s, his popular song was called “Latin” even though it was a fusion of Afro-Cuban and New York Latino musical influences. A decade later, Carlos Santana, a Mexican immigrant, blended Puente’s tune with rock and roll, which brought it to the attention of national audiences. Like Puente and Santana, Latino/a musicians have always blended musics from their homelands with other sounds in our multicultural society, challenging ideas of what “Latin” music is or ought to be. Waves of immigrants further complicate the picture as they continue to bring their distinctive musical styles to the U.S.—from merengue and bachata to cumbia and reggaeton.

In Oye Como Va!, Deborah Pacini Hernandez traces the trajectories of various U.S. Latino musical forms in a globalizing world, examining how the blending of Latin music reflects Latino/a American lives connecting across nations. Exploring the simultaneously powerful, vexing, and stimulating relationship between hybridity, music, and identity, Oye Como Va! asserts that this potent combination is a signature of the U.S. Latino/a experience.

Table of Contents

• Preface
• 1. Introduction: Hybridity, Identity, and Latino Popular Music
• 2. Historical Perpectives on Latinos and the Latin Music Industry
• 3. To Rock or Not to Rock: Cultural Nationalism and Latino Engagement with Rock ‘n’ Roll
• 4. Turning the Tables: Musical Mixings, Border Crossings and new Sonic Circuitries
• 5. New Immigrants, New Layerings: Tradition and Transnationalism in the U.S. Dominican Popular Music
• 6. From Cumbia Colombiana to Cumbia Cosmopolatina: Roots, Routes, Race, and Mestizaje
• 7. Marketing Latinidad in a Global Era
• Notes
• Selected Bibliography
• Index

Rethinking Mestizaje: Ideology and Lived Experience

Journal of Latin American Studies
2005
Number 37, Issue 2
Pages 239–257
DOI: 10.1017/S0022216X05008990

Peter Wade, Professor of Social Anthropology
University of Manchester

The ideology of mestizaje (mixture) in Latin America has frequently been seen as involving a process of national homogenisation and of hiding a reality of racist exclusion behind a mask of inclusiveness. This view is challenged here through the argument that mestizaje inherently implies a permanent dimension of national differentiation and that, while exclusion undoubtedly exists in practice, inclusion is more than simply a mask. Case studies drawn from Colombian popular music, Venezuelan popular religion and Brazilian popular Christianity are used to illustrate these arguments, wherein inclusion is understood as a process linked to embodied identities and kinship relations. In a coda, approaches to hybridity that highlight its potential for destabilising essentialisms are analysed.

Rethinking mestizaje as embodied experience

This article explores a key concept in the complex of ideas around race, nation and multiculturalism in Latin America, that of mestizaje – essentially the notion of racial and cultural mixture. I address mestizaje not just as a nation-building ideology – which has been the principal focus of scholarship on the issue, but also as a lived process that operates within the embodied person and within networks of family and kinship relationships. I consider how people live the process of racial-cultural mixture through musical change, as racially identified styles of popular music enter into their performing bodies, awakening or engendering potentialities in them; through religious practice, as racialised deities possess them and energise a dynamic and productive embodied diversity ; and through family relationships, as people enter into sexual and procreative relations with others identified as racially-culturally different, to produce ‘mixed’ children.

This approach emphasises the ways in which mestizaje as a lived process, which encompasses, but is not limited to, ideology, involves the maintenance of enduring spaces for racial-cultural difference alongside spaces of sameness and homogeneity. Scholars have recognised that mestizaje does not have a single meaning within the Latin American context, and contains within it tensions between sameness and difference, and between inclusion and exclusion.  Yet a scholarly concern with mestizaje as ideology has tended to privilege two assumptions: first, that nationalist ideologies of mestizaje are essentially about the creation of a homogeneous mestizo (mixed) future, which are then opposed to subaltern constructions of the nation as racially culturally diverse ; and second, that mestizaje as a nationalist ideology appears to be an inclusive process, in that everyone is eligible to become a mestizo, but in reality it is exclusive because it marginalises blackness and indigenousness, while valuing whiteness…

Read the entire article here.

The Chevalier de Saint-Georges: Virtuoso of the Sword and the Bow

Pendragon Press
March 2006
566 pages
ISBN: 9781576471098

Gabriel Banat

The Chevalier de Saint-Georges, born Joseph Bologne, was the son of an African slave and a French plantation owner on the island of Guadeloupe. The story of his improbable rise in French society, his life as a famous fencer, celebrated violinist-composer and conductor, and later commander of a colored regiment in the French Revolution, should, on the facts alone, gladden the heart of the most passionate romance novelist. Yet, the information disseminated about this illustre inconnu is found in an extravagant nineteenth-century novel, which contains more fiction than fact. Unfortunately, many of the author’s flights of fancy have found their way into serious works about Saint-Georges. Gabriel Banat has set about systematically dispelling the confusion, for the real story is easily as fascinating as any flight of fancy. Gabriel Banat has been a professional violinist all his life; recitalist and member of the New York Philharmonic, he has systematically scoured the violin repertory for interesting and even unknown music. He came across the works of St. Georges and was fascinated by the freshness and charm of these 18th-century compositions. Eventually, he edited a critical edition of all the violin music and, inevitably, began a systematic investigation into the life of this intriguing and multifaceted individual, utilizing archives of the French Land Army, official clippings and untapped personal diaries of St. Georges’ contemporaries. Banat is the author of an authoritative monograph on St. Georges in the Black Music Research Journal.

Gabriel Banat has been a professional violinist all his life: recitalist and member of the New York Philharmonic, he has systematically scoured the violin repertory for interesting and even unknown music. He is the author of an authoritative monograph on St. Georges in the Black Music Research Journal.

Table of Contents

List of Illustrations ix
Acknowledgments xii
Preface xiv
Necrology xviii
Chapter 1 The Island 1
Chapter 2 Joseph 5
Chapter 3 The Trial 12
Chapter 4 A Fugitive Family 22
Chapter 5 The Bologne Plantation 27
Chapter 6 People ¿of Color¿ 37
Chapter 7 Return to France 40
Chapter 8 Paris 46
Chapter 9 The Prodigy 54
Chapter 10 Too Many Blacks 67
Chapter 11 The Chevalier de Saint-Georges 76
Chapter 12 A Young Man About Town 90
Chapter 13 Virtuoso 97
Chapter 14 Gossec 113
Chapter 15 The New Bow 119
Chapter 16 Composions- Quartets and Concertos 125
Chapter 17 Gluck and Marie Antoinette 140
Chapter 18 Concertos andSymphonie Concertantes 159
Chapter 19 TheOpéra Affair 177
Chapter 20 Ernestine 193
Chapter 21 Mme. de Montesson
Chapter 22 Mme. de Montalembert
Chapter 23 L¿Amant Anonyme
Chapter 24 Le Concert des Amateurs
Chapter 25 The Grand Orient of France
Chapter 26 Le Concert Olympique
Chapter 27 Le Palais-Royal
Chapter 28 London
Chapter 29 The Gathering Storm
Chapter 30 The Bastille
Chapter 31 Revolution
Chapter 32 An Orléans Conspiracy?
Chapter 33 Return to London
Chapter 34 Lille
Chapter 35 The National Guard
Chapter 36 La Légion Saint-Georges
Chapter 37 Regicide
Chapter 38 The Great Terror
Chapter 39 Too Many Colonels
Chapter 40 Paris 1795
Chapter 41 Saint Domingue
Chapter 42 Coda-Finale
Epilogue
Epitaphs for those who survived Saint-Georges 456
Appendix: Dramatis Personae
Works List
Discography
List of Documents
Bibliography
Index

List of Illustrations

Fig. 1.1 Map of Guadeloupe xix
Fig. 2.1 View of Basse-Terre, ca. 1750 7
Fig. 2.2 ¿Squares¿ of sugar cane, Bailiff 9
Fig. 5.1 Plantation with view on La Suffrière 30
Fig. 7.1 Custom Records of Passengers arriving in Bordeaux, Aug. 2, 1753 41
Fig. 7.2 Port of Bordeaux, 1753 42
Fig. 8.1 Mme. de Pompadour 49
Fig. 8.2 49 rue St. André des Arts today 52
Fig. 10.1 The Saint-Georges Guard 70
Fig. 11.1 Equestrian statue of Louis XV 79
Fig. 11.2 Chamber music at a musical salon 88
Fig. 12.1 ¿Winter¿ from Les quatre saisons 94
Fig. 12.2 The Italian style of fencing 95
Fig. 13.1 One of Les vingt-quatre violons du Roi 99
Fig. 13.2 Leopold Mozart and his two children 107
Fig. 13.3 English Tea in the Salon of the Four Mirrors 108
Fig. 13.4 Portrait of Saint-Georges at 22 111
Fig. 14.1 François Joseph Gossec 114
Fig. 14.2 L¿Hôtel de Soubise 115
Fig. 15.1 Leopold Mozart, 1756 121
Fig. 15.2 The evolution of the bow 122
Fig. 16.1 Title page of Saint-Georges¿ second set of quartets 130
Fig. 17.1 Maria Antoinette at her spinet in Vienna 145
Fig. 17.2 Christoph Willibald Gluck 147
Fig. 17.3 Marie Antoinette in 1777, Versailles 151
Fig. 18.1 George Polgreen Bridgetower 168
Fig. 19.1 La petit loge at the Opéra in the Palais-Royal 179
Fig. 19.2 Mlle.La Guimard in Le Navigateur 185
Fig. 19.3 Papillon de la Ferté 189
Fig. 20.1 Choderlos de Laclos 195
Fig. 20.2 Théatre Italien in 1777 198
Fig. 21.1 Mme. de Genlis 206
Fig. 21.2 Mme. de Montesson 208
Fig. 21.3 The Duke of Orléans and his son 210
Fig. 23.1 Title page of L¿Amant Anonyme 238
Fig. 24.1 Title page of the D¿Ogny catalogue 246
Fig. 24.2 Saint-Georges¿ quartets listed in the D¿Ogny catalogue 247
Fig. 25.1 Philippe, Duke of Chartres with his family 253
Fig. 26.1 Masonic initiation ceremony 260
Fig. 26.2 The Palais-Royal before its reconstruction 262
Fig. 27.1 ¿Prinny,¿ George, Prince of Wales 277
Fig. 27.2 Philippe, Duke of Orléans 278
Fig. 28.1 Henry Angelo 284
Fig. 28.2 Le Chevalier D¿Éon in his uniform 288
Fig. 28.3 Mlle. La Chevalière D¿Éon in 1783 288
Fig. 28.4 Cartoon of St. George and D¿Éon 293
Fig. 28.5 Fencing match at Carlton House 297
Fig. 29.1 Burning of the Opera House, 1781 307
Fig. 29.2 Palais-Royal after reconstruction 308
Fig. 30.1 Mme. de Genlis as ¿Governor¿ of Philippe¿s children 315
Fig. 30.2 Giovanni Baptista Viotti 317
Fig. 30.3 Louis XVI inaugerating the opening session of the Estates-General 320
Fig. 30.4 Desmoulins haranguing the people 324
Fig. 30.5 Fall of the Bastille
Fig. 31.1 Mrs. Grace Dalrymple Elliott 327
Fig. 32.1 March of the Paris Poissardes, 1789 334
Fig. 32.2 Cartoon of Lafayette kicking Philippe 340
Fig. 33.1 Mr. Angelo¿s Fencing Academy 342
Fig. 34.1 Session at the Jacobin Club, Paris, 1792 363
Fig. 35.1 General Dillon¿s body being burned in Lille 368
Fig. 36.1 Hussar of the Légion St. Georges 374
Fig. 36.2 The battle of Jemappes, 1792 378
Fig. 36.3 Trooper of the 13th regiment of the Chasseurs à cheval, 1793 383
Fig. 37.1 Execution of Louis XVI, 1793 386
Fig. 37.2 Bust of General Dumouriez 388
Fig. 37.3 Arrest of the Commissioners and the Minister of War by Dumourez 397
Fig. 38.1 General Thomas Alexandre Dumas 403
Fig. 38.2 Danton on his way to the guillotine 409
Fig. 38.3 The Feast of the Supreme Being 410
Fig. 38.4 ¿The Last Tumbrel¿ 411
Fig. 40.1 Invasion of the Assembly by the Sans-Culottes 428
Fig. 40.2 Post-Thermadorian manners, 1795 432
Fig. 40.3 Theresa Tallien ¿Our Lady of Thermador¿
Fig. 41.1 Toussaint Louverture, c.1800 444
Fig. 41.2 Map of Saint-Domingue 445

Blind Boone: Missouri’s Ragtime Pioneer

University of Missouri Press
1998
136 pages
6 x 9.
Biblio. Index. 25 illus.
ISBN: 0-8262-1198-4

Jack A. Batterson

Often overlooked by ragtime historians, John William “Blind” Boone had a remarkably successful and influential music career that endured for almost fifty years. Blind Boone: Missouri’s Ragtime Pioneer provides the first full account of the Missouri-born musician’s amazing story of overcoming the odds.

Boone’s background and his approach to music contributed to his ability to bridge gaps–gaps between blacks and whites and gaps between popular and classical music. Boone’s thousands of performances from 1879 to 1927 brought blacks and whites into the same concert halls as he played a mixture of popular and classical tunes.  A pioneer of ragtime music, Boone was the first performer to give the musical style legitimacy by bringing it to the concert stage.

The mulatto child of a former slave and a Union soldier, Boone was born in Miami, Missouri, in 1864 amid the chaos of the Civil War.  At six months he was diagnosed with “brain fever.” Doctors, believing they were performing a lifesaving procedure, removed Boone’s eyes and sewed his eyelids shut.

Despite blindness and poverty, Boone was a fun-loving, cheerful child.  Growing up in Warrensburg, Missouri, he played freely with both black and white children, undaunted by racial differences or his own disabilities. He exhibited a keen ear and musical promise early in life; at only five years of age he recruited older boys and formed a band.

Recognizing Boone’s talent, the town’s prominent citizens sent him to the St. Louis School for the Blind. There he excelled at music and amazed his instructors. However, Boone became increasingly unhappy with the school’s treatment of him and he frequently ran away to the tenderloin district of the city, where he first experienced ragtime. As a result of his forays, he was expelled after only two and a half years.

After some harrowing experiences, Boone met John Lange Jr., a benevolent black contractor and philanthropist in Columbia, Missouri. Boone and Lange began a lifelong friendship, which developed from their partnership in the Blind Boone Concert Company.  Although the two experienced hardships and racism, fires and train wrecks, Lange’s guidance and Boone’s talent secured 8,650 concerts in the United States, Canada, and Mexico.

Blind Boone: Missouri’s Ragtime Pioneer offers an engaging and readable account of the personal and professional life of Blind Boone. This book will appeal to the general reader as well as anyone interested in African American studies or music history.

Sonata Mulattica: Poems

W. W. Norton & Company, Inc.
2009
240 pages
6.3 × 9.3 in
Hardcover ISBN: 978-0-393-07008-8

Rita Dove, Commonwealth Professor of English
University of Virginia

In a book-length lyric narrative inspired by history and imagination, a much celebrated poet re-creates the life of a nineteenth-century virtuoso violinist.

The son of a white woman and an “African Prince,” George Polgreen Bridgetower (1780–1860) travels to Vienna to meet “bad-boy” genius Ludwig van Beethoven.  The great composer’s subsequent sonata is originally dedicated to the young mulatto but George, exuberant with acclaim, offends Beethoven over a woman. From this crucial encounter evolves a grandiose yet melancholy poetic tale.