Mixed Race Studies

Biracial Costa Ricans worse off than black Ticos, says UNPD report

The Tico Times
San José, Costa Rica
2013-10-30

Zach Dyer

Fewer than 10 percent of Ticos with one white and one black parent attend university, compared to more than 17 percent of self-identified black Costa Ricans.

Biracial Costa Ricans struggle with higher rates of high school desertion and unemployment than self-identified black Ticos, according to a new report from the United Nations Development Program.

The report, presented to black Costa Rican community leaders and the public in San José Tuesday morning, stressed the economic and educational gaps experienced by the country’s Afro-descendent population, especially between urban and rural groups.

“If you’re mulatto, living in the countryside in Costa Rica, you’re much more likely to be poor, have problems dealing with education and unemployment, or employment of poor quality,” said Silvia García, regional coordinator for the project…

Read the entire article here.

Dr. Yaba Blay on shifting the lens on race

Radio Times with Marty Moss-Coane
WHYY 90.9 FM
Philadelphia, Pennsylvania
2013-10-30

Who is black? And who is not? “Mixed/Jamerian,” “Black/Latina,” “Appalachian African American” are examples of how some people of color describe themselves. Drexel University Africana Studies professor Dr. Yaba Blay explores the nuances of the politics of racial identity and hair and skin color. Her work sheds light on the legacy of the outdated “one-drop” law – that if a person had a drop of black blood, they would be forever identified as black. Through interviews and research, she shows the diversity of the many ways bi-racial and multi-racial people self-identify. Her new portrait essay book is “(1)ne Drop: Shifting the Lens on Race.”

Download the episode here.

Living in Ambiguity: The Mixed Race Experience at Colorado State University

Colorado State University
Fall 2012
77 pages

Carl Izumi Olsen

In partial fulfillment of the requirements For the Degree of Master of Arts Colorado State University, Fort Collins

This study analyzes the experiences of mixed race students at Colorado State University by using semi-structured interviews of nineteen students. The interviews reveal that multiracial students exhibit different forms of racialization as compared to monoracial students. Despite some commonalities, the study also demonstrates that multiracial students are not monolithic group. In an effort to highlight the uniqueness embedded in the diversity of multiracial students, the study analytically identifies three main clusters based on how they are perceived. These include: Non-White Mixed Race, In-Between Mixed Race, and White-Identified Mixed Race. The interviews also show that the three dominant themes mediate their multiracial identity: perception, self-identification and connection to culture. Finally, the participants in this study all point to the inability of the existing cultural centers in meeting their specific needs and call for the establishment of multiracial center that would provide resources for education, outreach and retention issues for multiracial students.

Read the entire thesis here.

Unbecoming blackness: the diaspora cultures of Afro-Cuban America [Review]

Ethnic and Racial Studies
Volume 37, Issue 5, 2014
pages 889-890
DOI: 10.1080/01419870.2013.847200

Nora Gámez Torres, Visiting scholar
Cuban Research Institute
Florida International University, Miami

Unbecoming Blackness: The Diaspora cultures of Afro-Cuban America, by Antonio López, New York, New York University Press, 2012, xi + 272 pp., (paperback), ISBN 978-0-8147-6547-0.

Unbecoming Blackness poses directly the question of an underdiscussed afrolatinidad in Cuban American Studies. The book opens up by analysing the lives and performances of key figures in the Afro-Cuban diaspora in the USA during the first half of the twentieth century: Alberto O’Farrill, a writer and blackface actor in the teatro bufo a theatrical Cuban genre he helped to export to New York: and Eusebia Cosme, a renowned performer of poesía negra (black poetry) and actress. This is the first significant accomplishment of the book, since these histories had to be carefully recovered and reconstructed by collecting disperse information, the ‘fragments attaches’ (14) common to black diasporas in the Americas.

The third chapter, examining the afrolatinidad and specific Puerto Rican identifications in the work of Cuban-born anthropologist Rómulo Lachatañeré and Cuban-descendent writer Piri Thomas, continues building the main theme of the book: how Afro-Cubans actively negotiate their racialization in the USA, by cither asserting or concealing their ‘Hispanic’ heritage through linguistic choices, or by forging alliances with black Americans and other Latin/o groups. In so doing, they enact an afrolatinidad that is malleable and transnational, and thus, unsettling for hegemonic Cuban and Cuban American identities, rooted in nationalism and whiteness. That performers such as Cosme and O’Farrill and scholars such as Lachatañeré travelled to the USA looking for better professional opportunities and decided to associate to ‘subaltern’ subjects such as black Americans and other Latino groups, generated an anxiety among Cuban writers and intellectuals of the time who defended the idea of mestizaje, as López shows in these chapters. The point of conflict is brilliantly captured in the following passage by Lopez: (the implication) ‘that Afro-Cubans are somehow ‘better off’ being in and belonging to an explicitly racist US nation rather than, it turns out, Cuba. This being and belonging is asserted against ‘the best interests’ of a postracial, mestizo, even negro island-Cuban nation—indeed, against the ‘best interests’ of Afro-Cubans themselves’ (9). To speak of an afrolatinidad in this context disrupts both Cuban American and Cuban fictions of national identity. Precisely due to the implications of the book for a critical debate on Cuban racial identities on and off the island, it would have been very useful for the leader to have a contextual analysis of what was happening in Cuba in different moments and in the different fields the author explores.

Less accomplished is the following chapter, in which López lacks the clarity to successfully connect ‘texts around 1979 in Miami and the overlapping histories of the illicit drug trade. African American uprising, Mariel migration‘ (16), to Cuban American reactions to the ‘blackening’ of their community after Mariel and the African Americans…

Read or purchase the article here.

Loving v. Virginia (No. 395): 206 Va. 924, 147 S.E.2d 78, reversed.

Waren, C.J., Opinion of the Court, SUPREME COURT OF THE UNITED STATES
388 U.S. 1, Loving v. Virginia
Appeal from the Supreme Court of Appeals of Virginia
No. 395
Argued: April 10, 1967
Decided: June 12, 1967
Source: Legal Information Institute, Cornell University Law School

MR. CHIEF JUSTICE WARREN delivered the opinion of the Court.

This case presents a constitutional question never addressed by this Court: whether a statutory scheme adopted by the State of Virginia to prevent marriages between persons solely on the basis of racial classifications violates the Equal Protection and Due Process Clauses of the Fourteenth Amendment. [n1] For reasons which seem to us to reflect the central meaning of those constitutional commands, we conclude that these statutes cannot stand consistently with the Fourteenth Amendment.

In June, 1958, two residents of Virginia, Mildred Jeter, a Negro woman, and Richard Loving, a white man, were married in the District of Columbia pursuant to its laws. Shortly after their marriage, the Lovings returned to Virginia and established their marital abode in Caroline County. At the October Term, 1958, of the Circuit Court [p3] of Caroline County, a grand jury issued an indictment charging the Lovings with violating Virginia’s ban on interracial marriages. On January 6, 1959, the Lovings pleaded guilty to the charge, and were sentenced to one year in jail; however, the trial judge suspended the sentence for a period of 25 years on the condition that the Lovings leave the State and not return to Virginia together for 25 years. He stated in an opinion that:

Almighty God created the races white, black, yellow, malay and red, and he placed them on separate continents. And, but for the interference with his arrangement, there would be no cause for such marriage. The fact that he separated the races shows that he did not intend for the races to mix.

After their convictions, the Lovings took up residence in the District of Columbia. On November 6, 1963, they filed a motion in the state trial court to vacate the judgment and set aside the sentence on the ground that the statutes which they had violated were repugnant to the Fourteenth Amendment. The motion not having been decided by October 28, 1964, the Lovings instituted a class action in the United States District Court for the Eastern District of Virginia requesting that a three-judge court be convened to declare the Virginia anti-miscegenation statutes unconstitutional and to enjoin state officials from enforcing their convictions. On January 22, 1965, the state trial judge denied the motion to vacate the sentences, and the Lovings perfected an appeal to the Supreme Court of Appeals of Virginia. On February 11, 1965, the three-judge District Court continued the case to allow the Lovings to present their constitutional claims to the highest state court…

…Marriage is one of the “basic civil rights of man,” fundamental to our very existence and survival. Skinner v. Oklahoma, 316 U.S. 535, 541 (1942). See also Maynard v. Hill, 125 U.S. 190 (1888). To deny this fundamental freedom on so unsupportable a basis as the racial classifications embodied in these statutes, classifications so directly subversive of the principle of equality at the heart of the Fourteenth Amendment, is surely to deprive all the State’s citizens of liberty without due process of law. The Fourteenth Amendment requires that the freedom of choice to marry not be restricted by invidious racial discriminations. Under our Constitution, the freedom to marry, or not marry, a person of another race resides with the individual, and cannot be infringed by the State.

These convictions must be reversed.

It is so ordered.

Read the entire opinion here.

TEDxHampshireCollege–Jay Smooth: How I Learned to Stop Worrying and Love Discussing Race

TEDx
Hampshire College, Amherst, Massachusetts
2011-11-15

Jay Smooth is host of New York’s longest running hip-hop radio show, the Underground Railroad on WBAI 99.5 FM in NY, and is an acclaimed commentator on politics and culture.

In this talk, he discusses the sometimes thorny territory of how we discuss issues of race and racism, offering insightful and humorous suggestions for expanding our perception of the subject.

Who is Black?

The Final Call
2001-07-10

Rosa Clemente, Guest Columnist

Rosa Clemente

Yesterday, an interesting thing happened to me. I was told I am not Black.

The kicker for me was when my friend stated that the island of Puerto Rico was not a part of the African Diaspora. I wanted to go back to the old skool playground days and yell: “You said what about my momma?!” But after speaking to several friends, I found out that many Black Americans and Latinos agree with him. The miseducation of the Negro is still in effect!

I am so tired of having to prove to others that I am Black, that my peoples are from the Motherland, that Puerto Rico, along with Cuba, Panama and the Dominican Republic, are part of the African Diaspora. Do we forget that the slave ships dropped off our people all over the world, hence the word Diaspora?…

Read the entire article here.

The Five Stages of Being Biracial (If You’re Me)

The Toast
2013-10-21

Jaya Saxena

1. Denial

It wasn’t that the idea of being biracial frustrated me, it was just that I didn’t think I was it.

Yes, I finally learned to write “Jaya Saxena,” but to a blank-slate of a five-year-old that combination of letters was just as random as any of my friends’ names. “Judith” looked weird too, right? “Denisa”? “Fiona”? I figured it was all arbitrary.

My family did not act like other immigrant or biracial families. Those kids had parents who spoke of siblings and childhoods in foreign countries with thick accents. They always seemed to be returning to those countries, or filling their households with decorations and music to make it feel like they had never left. They had kids who actually knew something about a “home country.” My house never felt like Talia’s house, where she’d switch between speaking to her dad in Hebrew, her mom in English, and then playing Aladdin on Sega Genesis with me.

My dad, who moved to Newark when he was 8, had long ago adopted a Jersey accent and demeanor, his actions indistinguishable from those of his Italian and Jewish neighbors. He cooked pork chops and pasta with meat sauce, and played country fiddle. He lit incense sometimes but so did lots of hippie parents. He hadn’t been back to India since before I was born.

My mom, with her freckles and red hair, was often mistaken for my Irish nanny. We can trace our first ancestor’s arrival to 1635, and by about 1740 everyone on her side had officially come over. She grew up on a farm and wasn’t afraid of killing the roaches that sometimes skittered around our apartment, and the only time she was called “exotic” was when she went to Scotland. Together, they were just my parents.

So I wasn’t biracial. I was a New Yorker, as if being both weren’t an option. I ate bagels and played handball and wore pants. My dad taught me how to play guitar and played me songs by Danny Kaye or The Muppets. Yes, sometimes my “dress up” outfits contained brightly colored silk and bangles, but those were just decorations. Yes, my grandma would make potatoes that came out yellow and were flecked with seeds, but she’d save a plate of spaghetti and slices of American cheese for me. They were Indian, not me, and that was normal…

Read the entire article here.

Is It Time to Do Away With The ‘One-Drop’ Rule?

Clutch
2013-07-10

Britni Danielle
Los Angeles

Conversations about race in America can lead to never-ending discussions, hurt feelings, and sometimes even breakthroughs. Blame it on our complicated past of slavery, racism, and legalized prejudice, but even approaching a frank discussion about race in this country can seem nearly impossible.

And yet we keep trying.

Recently, I spotted an article over on The Root which stated that Johnny Depp is a direct descendant of Elizabeth Key, a former slave who worked to secure her freedom in 1656…

…While I doubt anyone will rush to claim Depp as black (at least I hope not), how blackness gets defined in America continues to be rooted in antiquated notions of the one-drop rule…

…When pondering whether or not we should do away with the one-drop rule, it’s important to remember it was not created by those of African ancestry looking forge a shared kinship or by local/federal governments hoping to properly categorize the populace for the purpose of collecting census data (the terms “Indian,” “mulatto,” and “negro” were well established), but rather the one-drop rule was created to keep the white race “pure.” In short, it was merely another tool aimed at protecting white supremacy in America…

Read the entire article here.

Phil “Pompey” Fixicio To Speak on a Post Show Panel Exploring African American and Native American Spirituality

Los Angeles Theater Center
514 South Spring Street
Los Angeles, California 90013
Telephone: 213.489.0994
Sunday, 2013-11-03, 15:00 PST (Local Time)

On Sunday November 3rd, in honor of the new play on the Seminole people, the road weeps, the well runs dry, Phil “Pompey” Fixicio will be speaking on a post show panel at The Los Angeles Theatre Center. This panel, entitled Exploring African American and Native American Spirituality will include Rev. Dr. Cecil “Chip” Murray (USC), Phil “Pompey” Fixico (Seminole descendant), and Professor Hanay Geigomah (UCLA). The panel follows the 3:00pm performance. For tickets and information on the play, click here.
 
Phil “Pompey” Fixico, Seminole Maroon Descendant, California Semiroon Mico (Nation of One), Heniha for the Wildcat/John Horse Band of the Seminoles of Texas and Old Mexico, Honorary Elder of the Muskogee Yamassee of Florida, Featured, in the Smithsonian Institution’s, book and exhibit, entitled :”indivisible”; African-Native American Lives in the Americas, Co-Founder of the Bureau of Black Indian Affairs (indianvoices), Member of the L.A. chapter of the Buffalo Soldiers and Dept. of Interior/National Park Service/ National Underground Rail Road/ Network to Freedom Private-Sector Partner ( Semiroon Historical Society).