Mixed Race Studies

Soledad O’Brien: Who is black in America? I am

Cable News Network (CNN)
2012-12-07

Editor’s Note: In today’s United States, is being black determined by the color of your skin, by your family, by what society says, or something else? Soledad O’Brien reports “Who Is Black in America?” on CNN at 8 p.m. ET/PT this Sunday, December 9.

Yaba Blay, Professor/Scholar

Soledad O’Brien, Host

(CNN) – Yaba Blay, Ph.D. created the (1)ne Drop Project, a multiplatform endeavor that hopes to challenge perceptions of black identity. Blay, a consulting producer for “Who Is Black in America?” spoke to hundreds of those who may not immediately be recognized as “black” based on how they look, including CNN Anchor Soledad O’Brien.  In this edited excerpt from her forthcoming book, Blay spoke to O’Brien about what makes a person black, and why the conversation is important.

Yaba Blay: How do you identify? Racially and culturally?

Soledad O’Brien: I’m black. I’m Latina. My mom is Cuban. Afro-Cuban. My dad is white and Australian. And I think because of my job, often a question like “How do you identify?” is really not about the question. It’s always “What side are you on?” “What perspective to you bring?”

Blay: I remember when “Black in America” first came out, and a lot of people being like “Who is she and why is she doing this?”…

…Blay: So what makes a person black?

O’Brien: I certainly don’t think it’s skin color. And I certainly don’t think it’s how well you speak the language. And I’m not sure I can answer that question thoroughly because my consciousness about race was really implanted in me by my parents. I would say I’m black because my parents said I’m black. I’m black because my mother’s black. I’m black because I grew up in a family of all black people. I knew I was black because I grew up in an all-white neighborhood. And my parents, as part of their protective mechanisms that they were going to give to us made it very clear what we were…

Read the entire article here.

Did one-drop rules have a positive side?

Cable News Network (CNN)
Black in America: A Soledad O’Brien Report
2012-12-05

Soledad O’Brien, Host
 
Ethnographer and professor Dr. Yaba Blay explains why she thinks the one-drop rule has a positive side.

[Transcription by Steven F. Riley]

Soledad O’Brien: Why do so many black people—me included—embrace the “one-drop rule” when it really, literally, has its roots in terrible things?

Yaba Blay: Again, I think because the “one-drop rule,” in as much as it was oppressive, protected us.  It gave us an identity in the same way that when we talk about white parents of mixed-race kids, you know, and you’ll hear a lot of white parents say, “oh my child can choose to be whatever they want to be.” And then you see the child struggling. That there’s some comfort and there’s some strength that comes with being told what you are. And so I think the “one-drop rule” gave us a definition of blackness that was unquestionable. There was no space to be mixed-race, biracial, any of these things. And from that, we were able to mobilize, right, in the fight against Jim Crow; in the fight against segregation; in the fight against racism. That, again it gave us the parameters for what our community ultimately was.

Sneak peek at next ‘Black in America’

Cable News Network
2012-11-27

What makes someone black in America? Skin color? History? Culture? Soledad O’Brien reports on Sunday, December 9 at 8pm ET/PT.

Everyone seems to be negating President Barack Obama’s own story. The man himself has said publicly in print that, yes, his mother is white; yes, he is technically bi-racial, mixed race, whatever the language is people choose to use, but in this racialized society he is seen as a black man. And for that reason he identifies as black.

—Yaba Blay

Patrice Peck, “Biracial versus black: Thought leaders weigh in on the meaning of President Obama’s biracial heritage,” TheGrio, November 19, 2012. http://thegrio.com/2012/11/19/bi-racial-versus-black-thought-leaders-weigh-in-on-the-meaning-of-president-obamas-bi-racial-heritage/#s:president-obama-4

Who is Black in America? A Soledad O’Brien Report

Cable News Network
2012-12-09, 20:00 EST

Soledad O’Brien, Host

Black in America is a documentary series reported by CNN’s Soledad O’Brien.

In its fifth year, CNN’s Black in America takes a look at “Who is Black in America?” Soledad O’Brien follows two 17-year-olds, Becca Khalil and Nayo Jones, on their journeys to find their racial identities.

 (1)ne Year Later…

(1)ne Drop Project
2012-11-05

On November 5, 2011, the 39th day of our 45-day Kickstarter campaign, we reached our goal. One year later, it is with great pride and gratitude that I announce that the (1)ne Drop Onliine Exhibition is complete! The website now features 56 contributors representing 20 countries and countries of origin. In addition to the portraiture of Noelle Théard, Director of Photography, the project also features the work of well noted photographers, Rushay Booysen (South Africa), Janet E. Dandrige, Guma (Brasil), Akintola Hanif, Ayana V. Jackson (France), and Richard Terborg (The Netherlands).

From a Kickstarter campaign to the inspiration behind CNN’s Black in America 5, this project has blossomed in ways that I could have never imagined one year ago. I will forever be grateful for your continued support.

With love, THANK YOU! Again and again.

Yaba

Given the historical fact that White supremacy has been constructed by Whites for the benefit of Whites, White supremacy is routinely interpreted as a code word for White people. However, White supremacy is more than a collection of White people. As a system, many people participate in it, and as an ideology, many people think, feel, behave, and operate according to it, and in many ways defend and uphold it—White and “non-White” alike. The institution of colorism exemplifies how “non-Whites” serve to uphold White supremacy. For example, while most individuals who bleach their skin vehemently reject accusations that they desire to be White, and in fact are aware that no amount of chemical intervention will actually render them White nor will Whites, the gatekeepers to Whiteness, ever grant them access to the racial or social category, as they seek to gain access to the privilege that has historically been afforded to lighter skin as an approximation of Whiteness, they endorse the constructed superiority of Whiteness and thus White supremacy. As such, any true understanding of White supremacy must transcend focus on White people and physical White power alone. It must address White supremacy as an ideology and confront the psychological power of Whiteness.

Yaba Amgborale Blay, “Skin Bleaching and Global White Supremacy: By Way of Introduction,” The Journal of Pan African Studies, (Volume 4, Number 4, June 2011): 7-8.

White Supremacy is an historically based, institutionally perpetuated system of exploitation and oppression of continents, nations, and peoples classified as “non-White” by continents, nations, and peoples who, by virtue of their white (light) skin pigmentation and/or ancestral origin from Europe, classify themselves as “White.” Although history illuminates the fabrication, changeability, and contingencies of Whiteness (e.g. the case of Irish and Italians once being denied entry into the White “race”), it is important to note that this global power system is structured and maintained not for the purpose of legitimizing racial categories as much as it is for the purpose of maintaining and defending a system of wealth, power, and privilege. Thus, it has been Whites who have constructed racial categories based on the economic, political, and social aspirations of Whites, for the benefits of Whites (L. Ross, 1995). In this way, Whites define who is White; a definition that has changed and will likely continue to change based upon the particular economic, political, and social conditions of the moment (e.g. the case of Egyptians now being classified as White when they were once classified as Arab, and previously as Black). It is clear then that White supremacy is based less on racial Whiteness (as evidenced by skin color) than it is on ideological Whiteness—the exclusive value assigned that involves “a series of immunities, privileges, rights, and assumptions…” This [value is] not inherent, natural, or biologically determined. Rather [it reflects] artificial beliefs created by social, economic, and political conditions” (L. Ross, 1995).

Yaba Amgborale Blay, “Skin Bleaching and Global White Supremacy: By Way of Introduction,” The Journal of Pan African Studies, (Volume 4, Number 4, June 2011): 6-7.

Skin Bleaching and Global White Supremacy: By Way of Introduction

Journal of Pan African Studies
Volume 4, Number 4 (2011)
pages 4-46
23 illustrations

Yaba Amgborale Blay, Assistant Teaching Professor of Africana Studies
Drexel University, Philadelphia, Pennsylvania

The cosmetic use of chemical agents to lighten the complexion of one’s skin, also referred to as skin whitening, skin lightening, and/or skin bleaching, is currently a widespread global phenomenon. While the history of skin bleaching can be traced to the Elizabethan age of powder and paint, in its current manifestations, skin bleaching is practiced disproportionately within communities “of color” and exceedingly among people of African descent. While it is true that skin bleaching represents a multifaceted phenomenon, with a complexity of historical, cultural, sociopolitical, and psychological forces motivating the practice, the large majority of scholars who examine skin bleaching at the very least acknowledge the institutions of colonialism and enslavement historically, and global White supremacy contemporarily, as dominant and culpable instigators of the penchant for skin bleaching. As an introduction to this Special Issue of The Journal of Pan African Studies focusing on skin bleaching and global White supremacy, the purpose of this paper is to critically examine the symbolic significance of whiteness, particularly for and among African people, by outlining the history of global White supremacy, both politically and ideologically, discussing its subsequent promulgation, and further investigating its relationship to the historical and contemporary skin bleaching phenomenon.

Read the entire article here.

The One Drop Rule: How Black Are You?

Crème Magazine
2012-02-29

Jessica Thorpe

“Say it loud, I’m Black and I’m proud!”  The James Brown classic shed light on the revolution of how descendants of the African Diaspora would begin to self-identify.  Replacing racial identification terms such as “negro” and “colored,” the use of the word “Black” was another step in the direction of breaking the chains of the oppression and injustice that plagued the African American for centuries.

Today, the term “Black” is commonly used to identify African descendants across America and other countries alike.

But what is it to be Black?  How do the descendents of Africa define “Blackness?”  How do we as African Americans visualize a Black person?…

…In recognition of such issues, Yaba Blay, PhD, visiting Assistant Professor of African Studies at Lafayette College, and renowned photographer, Noelle Théard, have collaborated on a multi-tiered media project (1)ne Drop, to open the discussion on the “other” faces of Blackness.  Using the “one drop rule” as a reference, however not affirming or confirming its historical implications, the project will challenge the narrow yet commonplace perceptions of Blackness through a series of essays, personal insights, one-on-one conversations and video interviews with individuals who are not typically embraced as Black within our society.

“This project opens the conversation about the ways in which skin color politics works for people with lighter complexion.  It’s not just about the complexion, but rather the interplay between complexion and physical appearance with racial identity,” explains Yaba Blay, PhD.

A New Orleans native, Blay’s impetus for starting such a venture spun from personal experience.  Growing up in a society with an undertone of racial consciousness, and a high population of Creoles and Mulattoes, Yaba had a heightened sense of racial politics within the Black community and the underlying sensitivities regarding skin color and racial identity…

…“As a professor, I teach my students about the concept of the Diaspora and that there are Black people of African descent all over the globe.  However, I guess there was some sort of separation for me between the theory and the practice.  As I was sitting on the panel, and Rosa [Clemente] was identifying as an African woman, I was thinking ‘but you’re Latina,’ and I was taken aback and fascinated by the concept that somebody who has the option to be something else, chose to identify as Black.”…

Read the entire article here.