Mixed Race Studies

Call for Proposals—Special AALR Issue on Mixed Race

The Asian American Literary Review
1110 Severnview Drive
Crownsville, Maryland 21032
2019-09-17

Editors-in-Chief
Lawrence-Minh Bùi Davis
Gerald Maa

Thanks to political organizing, scholarship, and the arts, not to mention media coverage, mixed race has become hyper-visible. So what’s next? AALR’s special issue on mixed race, due out in Fall 2013, won’t simply be a reexamination of race or a survey of mixed voices, important as both are. We envision our role as that of provocateur—inspiring new conversations and cross-pollinations, pushing into new corners.

What are the nerve centers of mixed race? How does mixed race mark fault lines the world over? We invite you to be the curators of this special issue, to tell us what about mixed race we need to address—and how.

All contributions to the issue will be collaborative, “mixed” in nature, bringing together folks across racial and ethnic boundaries, across disciplines, genres, countries, languages, and generations. We see the issue as a meeting point for visual artists and writers, filmmakers and activists, students and teachers and scholars of every stripe—an incubator of new ideas and fresh approaches. Multilingual exchanges and formal innovations welcome.

In Fall 2013 and Spring 2014 the issue will be a focal point for a multi-institution synchronous teaching program that connects students and faculty across the world. So far 54 classrooms in universities and colleges in seven countries have signed up. Our goal is an international, livetime, region to region, country to country conversation that builds academic, social, and civic community, a conversation that challenges and grows our understandings of race and mixed race as well as the tools and lenses we use to understand them.

PROPOSAL GUIDELINES

All proposals should briefly outline:

• who would be contributing to your collaborative project, with a 50-100 word bio for each contributor;
• what subject matter your collaborative project would engage;
• how it would engage that subject or set of subjects in terms of disciplinary approach(s), genre(s), and form(s) or format(s); and
• why your proposed project would be vital to the special issue.

We are accepting proposals from fully formed groups; partial groups requesting to be matched with a writer, scholar, activist, visual artist, illustrator, musician, or filmmaker; and individuals requesting to be matched with a group.

Please direct proposals to AALR.MRI.CFP@gmail.com and any questions or inquiries to editors@aalrmag.org. Deadline for proposal submissions is 11/09/2012. We will inform of decisions by mid-December 2012. Final submissions of collaborative projects will be due February 2013.

AALR is a 501(c)(3) nonprofit arts organization. All donations are fully tax-deductible.

Han Suyin Dies; Wrote Sweeping Fiction

The New York Times
2012-11-05

Margalit Fox

Han Suyin, a physician and author known for writing the sweeping novel that became the Hollywood film “Love Is a Many-Splendored Thing” and for her outspoken championing of China under Mao Zedong, died on Friday at her home in Lausanne, Switzerland.

As with many aspects of Dr. Han’s life, the precise year of her birth is uncertain, but she was believed to have been 96. Her granddaughter, Karen Shepard, confirmed the death.

The daughter of a Chinese father and a Belgian mother, Dr. Han was born and reared in China but wrote primarily in English and French. In more than two dozen books, including novels, a multivolume memoir and laudatory biographies of Mao and Zhou Enlai, she had the singular task, during the 1950s and afterward, of simultaneously explaining China to the West and the West to China…

…Dr. Han was born on Sept. 12, most likely in 1916, her granddaughter said — not in 1917, as has been reported over the years. The city of her birth is uncertain: it may have been Xinyang, in the Henan Province. Her parents eventually settled in Beijing, where she grew up.

At birth, Dr. Han was given the Chinese name Kuang-Hu Chou; she was also known early on by a Western name believed to have been Rosalie Matilda Chou, though she preferred to call herself Elizabeth. (At the start of her writing career she took the pen name Han Suyin, which she liked to translate as “a common little voice.”)

Growing up as a mixed-race child, Dr. Han later said, she felt she had a foot in each of two words but a secure footing in neither. Her mother, she told The New York Times in 1985, caustically referred to her as “the yellowish object.”…

Read the entire obituary here.

Han Suyin’s Many-Splendored World

The New York Times
1985-01-25

Georgia Dullea

Being remembered as the author of  ”A Many-Splendored Thing,” the semiautobiographical love story of a Eurasian physician and a British journalist in Hong Kong, which inspired a sentimental movie and an even more sentimental song, is a bore, says Han Suyin, 33 years and 16 books after the fact.

In this country, “they still identify me with Jennifer Jones and that song,” the 68-year-old Dr. Han said with a weary smile, ”and I do get bored because, well, I’ve done other things.”

Dr. Han, who lives in Lausanne, Switzerland, was sitting in her pied-à-terre on Beekman Place, drinking beer from a china mug and reflecting on change – both in China and in her own mind.

“I’m a person who changes, who adapts,” she said. “It’s because of my avidity for learning. If tomorrow you prove to me something new, I’ll be quite willing to overturn my ideas because ideas are made to be overturned.”

Exploring Two Cultural Identities

Born in Peking of a Chinese father and Belgian mother, Dr. Han has devoted her literary career to exploring her two cultural identities and to explaining East to West. “Instead of remaining torn and frayed, as so many other people, I come together and now both my worlds have come together,” she said, pressing one palm on the other. “To be quite honest, I was not very happy in a world where China and the West were at odds”…

Read the entire article here.

Social workers ‘at rock bottom’ over issue of race and adoption

The Guardian
2012-11-06

Hugh Muir, Diary Editor

Professional body to tell Lords committee that political stereotyping has hampered efforts to rehome vulnerable children

Morale among social workers has been driven to rock bottom by cuts, targets and ministers making the issue of race and adoption a “political football”, according to the biggest professional association.

A Lords committee will hear claims that politicians fuelled stereotypes for political gain, hampering the efforts of social workers to assist vulnerable children.

Nushra Mansuri, of the British Association of Social Workers, is expected to criticise the education secretary Michael Gove, who accused social workers of condemning black and Asian children to a life in care rather than see them adopted by white couples…

…Baffour, who sits on adoption panels, said trans-racial adoptions are hard to get right. “Race and heritage and culture are important, but ministers seem totally dismissive. A lot of people think the repercussions are going to be very damaging.”…

…Marlene Ellis, a black Londoner raised for 18 years by white foster parents in the home counties, said the complexities should not be underestimated. “It is impossible to come out really clear and comfortable about who you are in a society that still has very clear classifications for race and culture,” she said. “My parents did the best they could do but there are subtle things that happen that erode your confidence. My real memory is loneliness; of not knowing.”But minsters can say, with justification, that some social work professionals and trans-racial adoptees fully back the government’s stance on race and adoption. Jo Bonnett, a black police officer raised in rural Leicestershire and east London by white English adoptive parents, is one of them. “I didn’t find it a negative experience,” she says “I think I was very lucky. I had an older brother who was their birth son; a brilliant childhood and fantastic friends. My challenges came at 17, but when you get to that age, and have been brought up in a loving household, you are strong enough to deal with racism or any issues you might have.”She said the benefits greatly outweigh the drawbacks. “I don’t think race matters in adoption as long as you have loving parents and have all the things a child needs.”

Bonnett, 40, said she and her husband, who is white, tried themselves to adopt a black child. “But we were told the child must be mixed race. Ridiculous!”…

Read the entire article here. Watch the video here.

Racial Framing and Superstorm Sandy: A Black Mother Begs for Help While Her Children Drown

We Are Respectable Negroes
2012-11-04

Chauncey DeVega

Superstorm Sandy has made the divisions of class in the New York City area very clear. The “haves” are able to muster the resources to somehow survive. The “have nots” are left to their own devices.

Superstorm Sandy has also reminded us of how race remains one of the main dividing lines in our society. While naked displays of racism are now outside of the norms of “polite society,” racial micro-aggressions, the day-to-day moments of white racial hostility and animus towards people of color, continue onward.

Racial micro-aggressions can impact the lives of black and brown folks in ways that are “just” inconvenient–the store detective that follows you around while shopping; being asked for ID when using a credit card; when your friends or colleagues “complement” you by saying you are one of “the special” or “good” ones.

Alternatively, these racial micro-aggressions can also be deadly in their outcomes.

Superstorm Sandy has yet to provide an iconic example of white racist media framing such as when during Hurricane Katrina, black people were described as “looters,” and whites, also trying to survive, were captioned in news photos as “looking for food.”

A lack of an iconic moment does not mean that race no longer impacts life outcomes, the safety and health of people of color, or how white society chooses to view (or not) African-Americans as full members of the polity and broader community…

Some other thoughts and questions about racial framing and SuperStorm Sandy:

1. Has racial framing become more or less prominent in the media’s coverage of Superstorm Sandy? I have noticed a good number of photos where people of color are shown in line waiting for gasoline and food. I have not seen many similar images of white people. In discussions of looting, the only stories I have seen have featured black men. Have any of you seen stories about social disorder following Superstorm Sandy in white communities?

2. The white victims of SuperStorm Sandy in Staten Island, and the Jersey Shore in particular, have been framed by the media as “hearty” stalwarts and survivors. In comparison to Hurricane Katrina, why is their decision to stay put after an evacuation order, not being interrogated as that of “irresponsible” people?…

…7. Glenda Moore’s two children were fathered by a white man. In many ways, the multiracial movement is prefaced on gaining white privilege for those people who are of a “mixed race” background in order to create a buffer race and colored class.

The white parentage through their father of those two beautiful black children did not extend any privilege, or sense of white kinship to them, through their mother. The boundaries of white community were not broad enough to save those two children.

The “one drop” rule is real in American society. For example, while some white folks are confused (and even offended) by Barack Obama’s claim to a black identity, this tragic event is more proof that in this society African Americans of a “mixed race” background are still stigmatized by their blackness. In total, White privilege, and their “white” lineage, did not save Glenda Moore’s two children. It left them to drown and die.

Read the entire article here.

Brazil’s Affirmative-Action Quotas: Progress?

The Chronicle of Higher Education
2012-11-05

Ibram H. Rogers, Assistant Professor of Africana Studies
State University of New York, Albany

Brazil recently passed what was probably the most sweeping affirmative-action law in the modern history of higher education. While the livelihood of affirmative action in the United States is in the hands of the Supreme Court, Brazil now requires its public universities to reserve half of their admission spots for its low-income students and compels its institutions to diversify significantly.
 
Yes, Brazil instituted what was firmly resisted by liberals and conservatives in the post-civil-rights-American push for affirmative action—quotas. The law comes after Brazil’s Supreme Court in April unanimously upheld the racial quota at the University of Brasilia, enacted in 2004, reserving 20 percent of its spots for black and mixed-race  students. The Law of Social Quotas will most likely face a challenge in the courts but, based on this earlier decision, it seems likely to stand.
 
The law forces the nation’s superior and largely free public universities to assign spots according to the racial makeup of each of the 26 states and the capital. Lawmakers and educators know that will lead to a surge in diversity in states with large black or mixed-race populations (well, surge may be putting it mildly). Officials expect the number of black students to jump nearly sevenfold, from 8,700 to 56,000.
 
The law gives public universities just four years to ensure that half of their entering classes come from public schools, which low-income students disproportionately attend. (Middle- and upper-class students, who are more likely to be white, typically attend private elementary and seconday schools.)
 
The law is nearly universally popular among Brazilian lawmakers. Only one out of 81 senators voted against it last month. President Dilma Rousseff signed it into law on August 29. Brazil’s former president, Luiz Inácio Lula da Silva told The New York Times he is “completely in favor” of quotas.
 
“Try finding a black doctor, a black dentist, a black bank manager, and you will encounter great difficulty,” Da Silva said. “It’s important, at least for a span of time, to guarantee that the blacks in Brazilian society can make up for lost time.”…

…For scholars of race, Brazil and the United States present a fascinating contrast, despite some similarities. The United States and Brazil have the two largest populations of people of African descent in the Western Hemisphere. A slight majority of Brazil’s 196 million people identify as black or mixed-race. Like in the United States, many of these black and mixed-race people are subjected to forms of racism that prevent access to higher education. Unlike in the United States, however, denial of this reality is not a problem. There is a vibrant national mainstream discussion of racism, and new dynamic legislators and laws to undo its effects…

Read the entire article here.

Quilombismo and the Afro-Brazilian Quest for Citizenship

Journal of Black Studies
Volume 43, Number 8 (November 2012)
pages 847-871
DOI: 10.1177/0021934712461794

Niyi Afolabi, Professor of African & African Diaspora Studies
University of Texas, Austin

Between the radicalism of Black Brazilian movements of the 1980s, an aftermath of the negation and rejection of the myth of “racial democracy” that denies Brazilian subtle racism, the rise of re- Africanization sensibilities among Afro-Carnival groups, and the current ambivalent co-optation that has been packaged as “affirmative action” in the new millennium, a missing link to the many quests for Afro-Brazilianness lies in the (dis)locations that permeate the issues of identity, consciousness, and Africa-rootedness. Recent studies have remained invested in the polarity between the rigidity of “race” (one-drop rule) from the North American perspective and the fluidity of identity as professed by the South American miscegenation thesis. Regardless of the given schools of thought, or discourses, that have not resolved the oppressive sociopolitical realities on the ground, one must face the many levels of (dis)locations that define Afro-Brazilian identities. This essay draws upon the cultural productions of five Afro-Brazilian poets from various regions of Brazil, namely, Oliveira Silveira, Lepê Correia, Jamu Minka, Abelardo Rodrigues, and Carlos de Assumpção. Beyond exposing the marginalized poets to a wider readership in English, the essay also engages the current debate in the shift from racial democracy to affirmative action in Brazil and the implications for continued racial tensions and contradictions in the Brazilian state.

Read or purchase the article here.

Afro-Brazilians: Cultural Production in a Racial Democracy

University of Rochester Press (an imprint of Boydell & Brewer)
2009-04-01
443 pages
9 x 6
Hardback ISBN: 9781580462624
eBook ISBN: 9781580467100

Niyi Afolabi, Professor of African & African Diaspora Studies
University of Texas, Austin

Brazil, the most racially diverse Latin American country, is also the most contradictory: for centuries it has maintained fantasy as reality through the myth of racial democracy. Enshrined in that mythology is the masking of exclusionism that strategically displaces and marginalizes Afro-Brazilians from political power.

In this absorbing new study, Niyi Afolabi exposes the tensions between the official position on racial harmony and the reality of marginalization experienced by Afro-Brazilians by exploring Afro-Brazilian cultural production as a considered response to this exclusion. The author examines major contributions in music, history, literature, film, and popular culture in the nineteenth and twentieth centuries to reveal how each performance by an Afro-Brazilian artist addresses issues of identity and racism through a variety of veils that entertain, ridicule, invoke, provoke, protest, and demand change at the same time.

Raising cogent questions such as the vital role of Afro-Brazilians in the making of Brazilian national identity; the representation of Brazilian women as hapless, exploited, and abandoned; the erosion of the influence of black movements due to fragmentation and internal disharmony; and the portrayal of Afro-Brazilians on the national screen as domestics, Afolabi provides insightful, nuanced analyses that tease out the complexities of the dilemma in their appropriate historical, political, and social contexts.

Contents

1. Negotiating Cultural Production in a Racial Democracy
2. Two Faces of Racial Democracy
3. Quilombhoje as a Cultural Collective
4. Beyond the Curtains: Unveiling Afro-Brazilian Women Writers
5. (Un)Broken Linkages
6. The Tropicalist Legacy of Gilberto Gil
7. Afro-Brazilian Carnival
8. Film and Fragmentation
9. Ancestrality and the Dynamics of Afro-Modernity
10. The Forerunners of Afro-Modernity
11. (Un)Transgressed Tradition
12. Ancestrality, Memory, and Citizenship
13. Quilombo without Frontiers
14. Ancestral Motherhood of Leci Brandao
15. The Future of Afro-Brazilian Cultural Production