The 3rd Biennial Critical Mixed Race Studies Conference “Global Mixed Race”

Posted in Live Events, Media Archive, United States on 2014-10-26 17:46Z by Steven

The 3rd Biennial Critical Mixed Race Studies Conference “Global Mixed Race”

DePaul University
DePaul Student Center
2550 North Shefield
Chicago, Illinois 60614
2014-11-13 through 2014-11-15

Free and open to the public!

Global Mixed Race, the third biennial Critical Mixed Race Studies Conference, will be hosted at DePaul University in Chicago, November 13th-15th, 2014. It will bring together scholars from a variety of disciplines around the world to facilitate a conversation about the transnational, transdisciplinary, and transracial field of Critical Mixed Race Studies.

The 2014 conference is organized in partnership with DePaul’s Department for Latin American and Latino Studies and the Center for Intercultural Programs, and the non-profit organization Mixed Roots Stories. CMRS 2014 is also co-sponsored by DePaul’s Office of Institutional Diversity and Equity, African Black Diaspora Studies, Art, Media, & Design, Center for Latino Research, Critical Ethnic Studies, Global Asian Studies, Irish Studies, LGBTQ Studies, and Women’s and Gender Studies.

View the final schedule here.

Website: www.criticalmixedracestudies.org
E-Mail: cmrs@depaul.edu
Telephone: 773-325-4994
Facebook: criticalmixedracestudies
Twitter: @CMRSmixedrace #CMRS2014

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Negro? Prieto? Moreno? A Question of Identity for Black Mexicans

Posted in Anthropology, Articles, Caribbean/Latin America, Census/Demographics, History, Media Archive, Mexico, Social Science on 2014-10-26 17:33Z by Steven

Negro? Prieto? Moreno? A Question of Identity for Black Mexicans

The New York Times
2014-10-25

Randal C. Archibold, Bureau Chief for Mexico, Central America and the Caribbean

JOSÉ MARÍA MORELOS, Mexico — Hernán Reyes calls himself “negro” — black — plain and simple.

After some thought, Elda Mayren decides she is “Afromexicana,” or African-Mexican.

Candido Escuen, a 58-year-old papaya farmer, is not quite sure what word to use, but he knows he is not mestizo, or mixed white and native Indian, which is how most Mexicans describe themselves.

“Prieto,” or dark, “is what a lot of people call me,” he said.

This isolated village is named for an independence hero, thought to have had black ancestors, who helped abolish slavery in Mexico. It lies in the rugged hills of southwestern Mexico, among a smattering of towns and hamlets that have long embraced a heritage from African slaves who were brought here to work in mines and on sugar plantations in the 16th century.

Just how many people are willing to share that pride may soon be put to the test as Mexico moves to do something it has not attempted in decades and never on its modern census: ask people if they consider themselves black.

Or Afromexican. Or “moreno,” “mascogo,” “jarocho,” or “costeño” — some of the other terms sometimes used to describe black Mexicans.

What term or terms to use is not just a matter of personal and societal debate, but a longstanding dilemma that the government is hoping finally to resolve…

Read the entire article and view the slide show here.

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Portlander Damaris Webb explores racial gray areas in ‘The Box Marked Black’

Posted in Articles, Arts, Media Archive, United States on 2014-10-26 17:19Z by Steven

Portlander Damaris Webb explores racial gray areas in ‘The Box Marked Black’

The Oregonian
Portland, Oregon
2013-02-16

Marty Hughley

When it came time for Damaris Webb to apply for college, her father encouraged her to check the box on application forms indicating “black” as her racial origin. For long enough in his family’s history, being black had made life difficult. But maybe in this circumstance, by the 1980s, it would be an advantage instead.

But she thought differently.

“I argued that I should mark ‘other,’ because that’s what I was,” Webb says in her solo theater piece “The Box Marked Black,” which opened last weekend at Ethos/IFCC. “Not that I was ashamed to be black. But I thought if I got into college for being black, when I showed up they’d be disappointed.”

Depending on what you believe about race and classifications thereof, Webb is black. Or white. Or both. Or either. Or other…

Read the entire article here.

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William Makepeace Thackeray: Racist?

Posted in Articles, Literary/Artistic Criticism, Media Archive, Slavery, United Kingdom on 2014-10-26 17:07Z by Steven

William Makepeace Thackeray: Racist?

OUPblog: Oxford University Press’s Academic Insights for the Thinking World
2011-07-18

John Sutherland, Lord Northcliffe Professor Emeritus of Modern English Literature
University College, London

We can never know the Victorians as well as they knew themselves. Nor–however well we annotate our texts–can we read Victorian novels as responsively as Victorians read them. They, not we, own their fiction. Thackeray and his original readers shared a common ground so familiar that there was no need for it to be spelled out. The challenge for the modern reader is to reconstruct that background as fully as we can. To ‘Victorianize’ ourselves, one might say.

It goes beyond stripping out the furniture of everyday life (horses not motorised transport, no running hot water, rampant infectious diseases) into attitudes. Can we—to take one troublesome example—in reading, say, Vanity Fair, ‘Victorianize’ our contemporary feelings about race? Or should we accept the jolt that overt 19th-century racism gives the modern reader, take it on board, and analyse what lies behind it?

It crops up in the very opening pages of Vanity Fair. Thackeray’s first full-page illustration in the novel shows the coach carrying Amelia and Becky (she hurling her Johnson’s ‘Dixonary’ out of the window) from Miss Pinkerton’s to the freedom of Russell Square. Free, free at last. Looked at closely, we may also note a black footman riding postilion in the Sedley coach. He is, we later learn, called Sambo. He features a couple of times in the first numbers and his presence hints, obliquely, that the slave trade is one field of business that the two rich merchants, Mr Sedley and Mr Osborne, may have made money from. The trade was, of course, abolished by Wilberforce’s act in 1805, but slaves continued to work in the British West Indies on the sugar plantations until the 1830s. The opening chapters of Vanity Fair are set in 1813…

…There is another character in the novel with an interest in the West Indies. Amelia’s and Becky’s schoolmate at Miss Pinkerton’s academy, Miss Swartz, is introduced as the rich woolly-haired mulatto from St. Kitt’s.’ St. Kitt’s, one of the Leeward Islands in the Caribbean, had (until well into the twentieth century) a monoculture economy based on one crop, sugar. The plantations were worked, until the mid-1830s, by slaves–of whom Miss Swartz’s mother must have been one. Dobbin’s and George’s regiment, the ‘—-th,’ has recently been garrisoned at St. Kitts just before we encounter them. One of their duties would be to put down the occasional slave rebellions.

Miss Swartz is, we deduce, the daughter of a sugar merchant (the name hints at Jewish paternity) who has consoled himself with a black concubine. This was normal practice. It was also something painfully familiar to Thackeray. His father had been a high-ranking official in the East India Company. Thackeray, we recall, was born in Calcutta and educated himself on money earned in India. Before marrying, Thackeray’s father, as was normal, had a ‘native’ mistress and by her an illegitimate daughter, Sarah Blechynden. It was an embarrassment to the novelist, who declined any relationship with his half-sister in later life. In the truly hideous depiction Thackeray made of Miss Swartz (he illustrated his fiction, of course) in chapter 21 (‘Miss Swartz Rehearsing for the Drawing-Room’) one may suspect spite and an element of shame. What was the abolitionist’s motto—‘Am I not a Man and a Brother’? What was Miss Swartz’s mute cry, ‘Am I not a Woman and a Sister?’ No is the answer Thackeray returns.

Thackeray’s views on race remained unreconstructed. In a letter sent to his mother from America, on his first trip there (now a world-famous as the author of Vanity Fair) he wrote of the black slaves he saw in the south: ‘They are not my men and brethren, these strange people with theire retreating foreheads, and with great obtruding lips and jaws . . . Sambo is not my man and my brother.’ Thackeray died during the American Civil War. He proclaimed himself a firm supporter of the Confederacy and slavery…

Read the entire article here.

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