Scholarly perspectives on the mixed race experience.
Puerto Rico, a colony of the United States since 1898―and a colony of Spain for 400 years before ―was very much subjected, by the empires and local criollo elites, to eugenicist ideas. “Race” science, in the first-half of the twentieth century, allowed criollo elites to create new racializing parameters while inserting “progressive” measures of social hygiene, public health, and eugenics to promote ideas of modernization, progress, and civilization. These seemingly progressive ideas were cemented on the figure of “el jibaro” (a white Puerto Rican farmworker) as the mythical symbol of the Puerto Rican nation which is constructed as a product of the mixture of Black, indigenous, and Spanish. Discursively constructing Puerto Ricanness as the mixture of three “races” allows for an erasure of racialization processes and the systematic racist structure of Puerto Rican nationalism as an all-inclusive ideology of exclusion. The conflation of these three “races” to create a white/light-skinned farmworker signify an erasure of the “factors”/bodies that were assumed to compose the idea behind Puerto Rican nationalism. Additionally, by seeing these three “races” as a mere factor for the creation of the “jibaro” it invisibilized those bodies which—in the criollo elite’s views—did not belong unless they were to “better the ‘race”(an intrinsic eugenic idea rooted in popular belief around certain kinds of racial mixture “pa’ mejorar la raza”). Hence, Blackness and Indigeneity in Puerto Rico are discursively mounted to create a seemingly mixed—dare I say, post-racial—society as long as Black and indigenous bodies mix and assimilate to the “jibaro nation.” This is to say, everything that falls outside of the national symbol of the “jibaro”—which strives for a lighter skin—becomes systematically pathologized. Hence, even if mixed-race identity is assumed to be the organizing principle, it is anti-Blackness and the systemic striving to achieve whiteness that operates as the driving force of Puerto Rican society.
Early in your career you were working on a TV show and pitched an episode about a white family trying to adopt a Black child, and it was rejected. Why did you never pursue adoption as subject matter again?
That was my third show on television. I had written the script and loved it. It was so personal, as you know. And to have the network come back and say, “We’re not shooting this because it’s too controversial”—that was the beginning of the end for me on that show. Imagine writing something that means so much to you, and you’re the only Black writer on this show. Most of my time was spent trying to give agency to the one Black character, and to call out atrocious dialogue and story lines connected to that character—when they decided to write for that character at all. So now I’m going to focus on that character and tell this personal story. Then to have white people tell me that I can’t tell my own story . . . It is traumatizing. That shit hurts. But I have to think that had to have been a part of what pushed me to keep going.
Comments Off on So now I’m going to focus on that character and tell this personal story. Then to have white people tell me that I can’t tell my own story . . . It is traumatizing. That shit hurts. But I have to think that had to have been a part of what pushed me to keep going.
There is a gloriously unaffected vibe about Gina Prince-Bythewood. Cerebral and sublime, casually beautiful and laser-focused, she has written and directed impressive television and film for the past twenty-plus years with equal parts rigor and joy. And she has achieved all this without losing her sense of self as a Black woman in America, and while continuing to fight to get personal projects made in Hollywood.
Prince-Bythewood has recently reached new heights by becoming the first Black woman to direct a major comic-book movie. That film—The Old Guard, starring KiKi Layne and Charlize Theron—premiered on Netflix in the summer of 2020, at the peak of the pandemic, to widely favorable reviews. Prince-Bythewood, though, is still best known for writing and directing her 2001 feature debut, Love & Basketball, which tells the indelibly original story of a young Black woman ballplayer. The film is not just a love letter to basketball but a paean to the complexity, ambition, and perseverance of Black womanhood. After writing for shows like A Different World and Felicity, Prince-Bythewood went on to direct for TV, including episodes of Girlfriends and Everybody Hates Chris. She returned to the big screen in 2008 with The Secret Life of Bees, and again in 2014 with Beyond the Lights, which is when we first met.
I had known and admired Gina’s work; I don’t know a single Black woman who did not obsess over the love scene in Love & Basketball set to Maxwell’s “This Woman’s Work.” But Beyond the Lights, from the opening scene, hit different. Here was the story of a young Black girl with a white mother who couldn’t see her daughter outside of her own white gaze. It echoed my own experience. I reviewed the film for an online blog and then requested an interview with Gina, which very quickly turned into a conversation that felt uncannily familiar. We were born within a month of each other, in 1969, and were both adopted into white families three weeks after being born. We had both spent our youth navigating all-white environments, desperately in search of a reflection of ourselves. We both turned to storytelling as a career path and a way to make sense of that experience.
Gina has written herself into the narrative—in the movies she’s brought to the screen, the family she’s made, and the world she’s created around her. In celebration of the new Criterion edition of Love & Basketball, we got together to catch up, reflect, and get into it…