Mixed Race Studies

Who is Latino?

The Washington Post
2013-06-21

Carlos Lozada, Editor of Outlook, The Washington Post’s Sunday section for opinion, analysis

‘Shut up, you stupid Mexican!”

The words spewed from the mouth of a pale, freckle-faced boy, taunting me on our elementary school playground.

I wish I could recall what I said to inspire the insult. But more than three decades later, I remember only my reply. “Stupid Peruvian,” I pointed out, wagging my finger.

My family had emigrated from Lima to Northern California a few years earlier, so my nationality was a point of fact (whereas my stupidity remains a matter of opinion). The response so confused my classmate that my first encounter with prejudice ended as quickly as it started. Recess resumed.

Today, my grade-school preoccupation with nationality feels a bit quaint. Peruvian or Mexican — does it even matter? We’re all Latinos now…

…If all ethnic identities are created, imagined or negotiated to some degree, American Hispanics provide an especially stark example. As part of an effort in the 1970s to better measure who was using what kind of social services, the federal government established the word “Hispanic” to denote anyone with ancestry traced to Spain or Latin America, and mandated the collection of data on this group. “The term is a U.S. invention,” explains Mark Hugo Lopez, associate director of the Pew Hispanic Center. “If you go to El Salvador or the Dominican Republic, you won’t necessarily hear people say they are ‘Latino’ or ‘Hispanic.’ ”

You may not hear it much in the United States, either. According to a 2012 Pew survey, only about a quarter of Hispanic adults say they identify themselves most often as Hispanic or Latino. About half say they prefer to cite their family’s country of origin, while one-fifth say they use “American.” (Among third-generation Latinos, nearly half identify as American.)

The Office of Management and Budget defines a Hispanic as “a person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish culture or origin regardless of race” — about as specific as calling someone European.

“There is no coherence to the term,” says Marta Tienda, a sociologist and director of Latino studies at Princeton University. For instance, even though it’s officially supposed to connote ethnicity and nationality rather than race — after all, Hispanics can be black, white or any other race — the term “has become a racialized category in the United States,” Tienda says. “Latinos have become a race by default, just by usage of the category.”…

Read the entire opinion piece here.

African ancestry of the population of Buenos Aires

American Journal of Physical Anthropology
Volume 128, Issue 1
pages 164–170, September 2005
DOI: 10.1002/ajpa.20083

Laura Fejerman
Institute of Biological Anthropology
University of Oxford

Francisco R. Carnese
Sección Antropología Biológica
Instituto de Ciencias Antropológicas
Facultad de Filosofía y Letras
Universidad de Buenos Aires

Alicia S. Goicoechea
Sección Antropología Biológica
Instituto de Ciencias Antropológicas
Facultad de Filosofía y Letras
Universidad de Buenos Aires

Sergio A. Avena
Sección Antropología Biológica
Instituto de Ciencias Antropológicas
Facultad de Filosofía y Letras
Universidad de Buenos Aires

Cristina B. Dejean
Sección Antropología Biológica
Instituto de Ciencias Antropológicas
Facultad de Filosofía y Letras
Universidad de Buenos Aires

Ryk H. Ward (1943-2003)
Institute of Biological Anthropology
University of Oxford

The population of Argentina today does not have a “visible” black African component. However, censuses conducted during most of the 19th century registered up to 30% of individuals of African origin living in Buenos Aires city. What has happened to this African influence? Have all individuals of African origin died, as lay people believe? Or is it possible that admixture with the European immigrants made the African influence “invisible?” We investigated the African contribution to the genetic pool of the population of Buenos Aires, Argentina, typing 12 unlinked autosomal DNA markers in a sample of 90 individuals. The results of this analysis suggest that 2.2% (SEM = 0.9%) of the genetic ancestry of the Buenos Aires population is derived from Africa. Our analysis of individual admixture shows that those alleles that have a high frequency in populations of African origin tend to concentrate among 8 individuals in our sample. Therefore, although the admixture estimate is relatively low, the actual proportion of individuals with at least some African influence is approximately 10%. The evidence we are presenting of African ancestry is consistent with the known historical events that led to the drastic reduction of the Afro-Argentine population during the second half of the 19th century. However, as our results suggest, this reduction did not mean a total disappearance of African genes from the genetic pool of the Buenos Aires population.

Read or purchase the article here.

Pig Candy: Taking My Father South, Taking My Father Home—A Memoir

Free Press (an imprint of Simon & Schuster)
2008
320 pages
Hardback ISBN: 9781416547662
Paperback ISBN: 9781416547679

Lise Funderburg

Pig Candy is the poignant and often comical story of a grown daughter getting to know her dying father in his last months. During a series of visits with her father to the South he’d escaped as a young black man, Lise Funderburg, the mixed-race author of the acclaimed Black, White, Other, comes to understand his rich and difficult background and the conflicting choices he has had to make throughout his life.

Lise Funderburg is a child of the ’60s, a white-looking mixed-race girl raised in an integrated Philadelphia neighborhood. As a child, she couldn’t imagine what had made her father so strict, demanding, and elusive; about his past she knew only that he had grown up in the Jim Crow South and fled its brutal oppression as a young man. Then, just as she hits her forties, her father is diagnosed with advanced and terminal cancer—an event that leads father and daughter together on a stream of pilgrimages to his hometown in rural Jasper County, Georgia. As her father’s escort, proxy, and, finally, nurse, Funderburg encounters for the first time the fragrant landscape and fraught society—and the extraordinary food—of his childhood.

In succulent, evocative, and sometimes tart prose, the author brings to life a fading rural South of pecan groves, family-run farms, and pork-laden country cuisine. She chronicles small-town relationships that span generations, the dismantling of her own assumptions about when race does and doesn’t matter, and the quiet segregation that persists to this day. As Funderburg discovers the place and people her father comes from, she also, finally, gets to know her magnetic, idiosyncratic father himself. Her account of their thorny but increasingly close relationship is full of warmth, humor, and disarming candor. In one of his last grand acts, Funderburg’s father recruits his children, neighbors, and friends to throw a pig roast—an unforgettable meal that caps an unforgettable portrait of a man enjoying his life and loved ones right up through his final days.

Pig Candy takes readers on a stunning journey that becomes a universal investigation of identity and a celebration of the human will, familial love, and, ultimately, life itself.

CREE w/ Eduardo Bonilla-Silva, PhD

Counter-Racist Evolving Engineer (CREE)
Blog Talk Radio
2013-06-16

Eduardo Bonilla-Silva, Professor of Sociology
Duke University

Eduardo Bonilla-Silva, PhD,  is a professor of sociology and a council member of Center for Latin American and Caribbean Studies at Duke University.  He is the author of several books including the acclaimed Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America.  He is also the author and co-author of numerous other books and papers. Most interestingly for this program, Dr. Bonilla-Silva co-authored a chapter in Changing Terrain of Race and Ethnicity: Theory, Methods and Public Policy entitled “‘We are all Americans!’: The Latin Americanization of Race Relations in the USA”.

The center question of this discussion will be the functionality of the term “non-black people” in eliminating the global system of racism (white/light domination).

Listen to the episode here. Download the episode here.

Hapa Hoops: Japanese American Basketball and Community with Rex Walters

Japanese American National Museum
100 North Central Avenue
Los Angeles, California, 90012
Saturday, 2013-06-22, 14:00 PDT (Local Time)

Join us as we explore the experiences of Hapa Japanese Americans and their experiences in Japanese American basketball leagues. Hapa Hoops will feature a screening of JANM’s basketball documentary Crossover  and will be followed by a conversation by Rex Walters, a veteran of both Japanese American basketball leagues and the NBA.

In conjunction with the exhibition Visible & Invisible: A Hapa Japanese American History

For more information, click here.