Mixed Race Studies

Texting Obama: Poetics/Politics/Popular Culture

Sponsored by English Research Institute, the Manchester Writing School at MMU and The Institute for Humanities and Social Sciences Research
2010-09-07 through 2010-09-10

Texting Obama: Poetics/Politics/Popular Culture is an Interdisciplinary Humanities and Social Sciences Conference, mapping and exploring the specific historical, political and cultural climates in which Obama(’s) texts operate.

Barack Obama’s presidency is widely seen as the beginning of a new era, not only in world politics but also in global culture, with the present increasingly glossed as the ‘Age of Obama’. Our conference will ask what the terms of this naming might mean by addressing the diverse range of representational forms attached to Obama in contemporary world culture – as a person, icon and phenomenon. The conference will map and explore the specific historical, political and cultural climates in which Obama(’s) texts operate. It will interrogate the signifiers, signs and processes that circulate around Barack Obama, and explore his own contributions and interventions across diverse media. Proposals are invited for papers or panels that engage with these diverse textualities.

Questions might include:

• In what ways do Obama texts ‘travel’ and under what conditions?
• How might travelling theory or diaspora theory engage with Obama texts?
• In what ways might attention to Obama texts interrogate or develop extant or emerging frameworks at work in postcolonial, globalisation, media and cultural studies?
• How might a focus on transnational Obamas include or obscure local or national politics and expressions of black activism?
• How ought we to theorise pronouncements of a ‘post-racial’ America or/and a ‘post-Katrina’ America?

Possible streams might include:

• Postcolonial Obama: Kenya and Indonesia, Globalisation and Cosmopolitanism,
• Aloha Obama! Negotiating Hawaii,
• Obama and African-America
• Rhetoric/Orature /Life writing,
• The Obama Families,
• Screening Obama
• Obama and Hospitality,
• Black and Bi-Racial Masculinities
• Race & Racial Politics
• Obama in Europe
• Publishing/Merchandising Obama
• Ghosting Kennedy
• Race and Fatherhood
• Obama’s 100 days
• Obama in the Academy
• Law and Civil Rights
• Black Activism
• Obama’s Blackberry: New Technologies/Media and Race
• Obama and Popular Culture: Watching The Wire
• Obama and pedagogy

For more information, click here.

Davidson Welcomes New Professors into the Fold

Davidson College
Davidson, North Carolina
2007-08-30

Rachel Andoga

Davidson welcomes five new assistant professors into tenure-track positions this semester. Here are  profiles of their careers and academic interests.

Caroline Beschea-Fache, a native of northern France, joins the French Department as a specialist in Métissage, the study of biracialism, multiracialism, and diversity as applied to literature, social studies, and political science. Her research and teaching interests also include modern Francophone literature, cinema, and the construction of identity in France for immigrants. Beschea-Fache holds a master’s degree in movie translation from the University of Lille, where she also completed her undergraduate work. In 2000, she began her pursuit of a master’s degree in French at Indiana University, where she wrote her dissertation on the representation of biracial characters in Francophone literature…

Read the entire article here.

“What is In My Blood?”: Contemporary Black Scottishness and the Work of Jackie Kay [Book Chapter]

Literature and Racial Ambiguity
Rodopi B.V.
2002-09-15
328 pages
ISBN-10: 9042014180
ISBN-13: 978-9042014183
pp. 1-25(25)

edited by Teresa Hubal and Neil Brooks

Peter Clandfield, Assistant Professor of English Studies
Nipissing University, North Bay, Ontario, Canada

The work of the Scottish writer Jackie Kay (b. 1961) not only refutes simplistic definitions of race and racial attributes, but also challenges utopian idea(l)s about racial and cultural hybridity as a condition that, in itself, resolves problems arising from racial differences—that is, from dissimilarities, conflicts, and things in between. In her 1985 poem “So you think I’m a mule?,” Kay, who is of mixed black-white (African-British) biological parentage, voices what sounds like an unequivocal rejection of white attempts to theorise about people of obviously complex racial ancestry:

If you Dare mutter mulatto
hover around hybrid
hobble on half-caste
and intellectualize on the
“Mixed race problem”,
I have to tell you:
take your beady eyes offa my skin;
don’t concern yourself with
the  “dialectics of mixtures”;
don’t pull that strange blood crap
on me Great White Mother.
Say I’m no mating of a she-ass and a stallion
no half of this and half of that
to put it plainly purely
I am black (lines 29-43)

This 66-line poem is given in full as an epigraph to Heidi Safia Mirza’s Introduction to Black British Feminism: A Reader (Routledge, 1997), where it serves as a strong statement about the determination of black British women to set their own agendas. In the context of Kay’s own evolving career, though, the poem’s significance is much more ambiguous. While its speaker states emphatically that she is black and is “not mixed up” (line 50) about race, mixedrace voices in Kay’s more recent works are less certain. Without being “mixed up” in the sense of being confused or incoherent, these works delineate complex emergent forms of racial and cultural identity that undermine fixed concepts not only of Britishness, blackness, or black Britishness but also of hybridity itself…

Read the entire chapter here.

“A gallant heart to the empire.” Autoethnography and Imperial identity in Mary Seacole’s Wonderful Adventures

Philological Quarterly
Volume 83, Number 2, Spring, 2004

Sarah Salih, Associate Professor of English
University of Toronto

A portrait of Mary Seacole in oils, c. 1869, by the obscure London artist Albert Charles Challen (1847–81). The original was discovered in 2003 by historian Helen Rappaport, and acquired by the National Portrait Gallery in London in 2008.

It seems fitting that the bi-centenary year of Mary Seacole’s birth has been marked by a spate of discoveries and publications about the author of Wonderful Adventures of Mrs Seacole in Many Lands (1857). In January 2005 a “lost” portrait of Seacole, painted in 1879 by an obscure London artist named Albert Challen, was placed on view in the National Portrait Gallery. Coincidentally, Jane Robinson’s rather clumsily-titled biography, Mary Seacole: The Charismatic Black Nurse Who Became a Heroine of the Crimea, was published only weeks later, and in the same month the Home Office named one of its new buildings after Mary Seacole. (1) To round off these events, a Channel 4 documentary screened in April 2005 revealed the identity of Seacole’s husband Horace (hitherto unknown), and Wonderful Adventures was published as a Penguin Classic at the beginning of that year. (2) Assuredly, Seacole is enjoying a second heyday (albeit a posthumous one), having already taken her place amidst a burgeoning group of “Great Black Britons” whose achievements are receiving belated recognition. (3) This is not to imply that Seacole has been rescued from obscurity: between her death in 1881 and Alexander and Dewjee’s edition of Wonderful Adventures of Mrs Seacole in Many Lands almost a century later, a steady trickle of articles and publications concerning Seacole appeared both in Britain and Jamaica. Moreover, since 1984, Seacole has received increasing academic attention, and she has long been installed as a figurehead for a number of different groups including Jamaicans, black British people and nurses.

Still, it does seem to be the case that during the last decade or two, “Seacole” has become something of a brand name for Caribbean nurses, so-called “ethnic minorities” in Britain, and Jamaicans both patriate and expatriate. There are already numerous buildings called “Mary Seacole” in Britain and Jamaica, and a Mary Seacole Street almost came into existence in London during the 1990s. (4) It is not only Seacole’s name that is being invoked; people are also reading her text, or sections of it, since it is widely available in its entirety (Wonderful Adventures has been issued at least three times since Alexander and Dewjee’s 1984 edition) and in excerpted form. Moreover, there is a growing canon of critical literature about Seacole and her autobiography, and well-known scholars such as Moira Ferguson and Simon Gikandi have tackled the thorny question of Seacole’s national, cultural and racial identifications–a question on which I wish to focus here. Certainly, Seacole has been adopted by different groups both inside and outside the academy, and she has been made to stand for (not always complementary) national, racial and cultural causes. Is there something about Seacole’s text that lends itself to these multiple interpretations? Why does “Seacole” mean so many different things to so many different people? Both in the country of her birth (Jamaica) and the country she adopted (Britain), Seacole is a national heroine, and yet sometimes it does seem as though the Seacole text (by which I mean Wonderful Adventures, as well as reconstructions of “Mary Seacole” by different generations of critics) is being pulled in quite different directions. Can Seacole be “black,” “British,” and “Jamaican” at the same time? If these ontological vectors are in fact compatible, then is it important for contemporary readers and critics to take into account how Seacole constructed herself; or how she was constructed by her nineteenth-century contemporaries?…

…Reading Wonderful Adventures as a transcultural autoethnography in conjunction with the responses of Seacole’s nineteenth-century critics to both author and text will yield broader insights into the construction and representation of “mixed race” women, both now and in Seacole’s era. My analysis of Wonderful Adventures will accordingly draw on the growing cluster of paratexts that has surrounded Seacole’s autobiography since the time of its publication. In particular, I wish to dwell on how Jamaican and British newspaper articles featuring Seacole exemplify Benedict Anderson’s idea of national identity as an imagined, textual community that is linguistically, rather than consanguineously, constructed. It is my hope that such a discussion will contribute to a more wide-ranging investigation into the naming, representation and construction of the “mixed race” female subject in imperial contexts….

Read the entire article here.

The Silence of Miss Lambe: Sanditon and Fictions of ‘Race’ in the Abolition Era

Eighteenth-Century Fiction
Volume 18, Issue 3 (Spring 2006)
pages 329-353

Sarah Salih, Associate Professor of English
University of Toronto

Although it would be difficult to argue that Sanditon (1817) is “historical” in any immediately obvious sense, it is nonetheless clear that the social history of England is central to Jane Austen’s last, unfinished text. Critics appear to agree that the novel, which, as Warren Roberts points out, was written during a period of social turbulence in England, reflects anxieties about the shift from one socio-economic structure to another. Once a fishing village and agricultural community, Sanditon has been “perverted” into a resort, a “sandy town,” where the sea is an exploitable resource and invalidism is a social activity engaged in by characters who are “urban, rootless, irresponsible and self-indulgent.” As Tony Tanner puts it, “[Sanditon is] a little parable of change—supersession, supplanting, and substitution.” These are certainly accurate characterizations, and yet the majority of the novel’s commentators overlook what Edward Said would call its “geographical problematic,” the fact that the seaside resort is dependent on economic resources from outside—from other areas of England, and, it seems, from England’s Caribbean colonies. I am referring to Miss Lambe, Austen’s only “brown” character—so briefly invoked and so tantalizingly incomplete. Certainly, Miss Lambe does not take up much of Sanditon’s eleven and a half chapters, and as my title suggests, she never utters a word. All the same, the characters’ allusions to the “West India” contingent, along with Miss Lambe’s presence in the text, certainly warrant closer critical attention than they have hitherto received.

Read the entire article here.

Representing Mixed Race in Jamaica and England from the Abolition Era to the Present

Routledge: Routledge Research in Postcolonial Literatures
Publication Date: 2010-10-15
247 pages
Hardback ISBN: 978-0-415-39808-4

Sarah Salih, Associate Professor of English
University of Toronto

This study considers cultural representations of “brown” people in Jamaica and England alongside the determinations of race by statute from the Abolition era onwards. Through close readings of contemporary fictions and “histories,” Salih probes the extent to which colonial ideologies may have been underpinned by what might be called subject-constituting statutes, along with the potential for force and violence which necessarily undergird the law. The author explores the role legal and non-legal discourse plays in disciplining the brown body in pre- and post-Abolition colonial contexts, as well as how are other bodies and identities – e.g. black, white are discursively disciplined. Salih examines whether or not it’s possible to say that non-legal texts such as prose fictions are engaged in this kind of discursive disciplining, and more broadly, looks at what contemporary formulations of “mixed” identity owe to these legal or non-legal discursive formations. This study demonstrates the striking connections between historical and contemporary discourses of race and brownness and argues for a shift in the ways we think about, represent and discuss “mixed race” people.

Table of Contents

1: Introduction: The Mulatto in Law and Literature
2: Pre-Emancipation Stories of Race: Marly and The Woman of Colour
3: Legitimacy, Illegitimacy and Citizenship in the Nineteenth Century: Dinah Craik’s Olive [1850] and Richard Hill’s Lights and Shadows
4: Mulattos in the Contact Zone: Mary Seacole and Ozias Midwinter Coda: Modern Mulattos: Mona Lisa and The Crying Game
Notes
Bibliography
Index

Race Mixture: Boundary Crossing in Comparative Perspective

Annual Review of Sociology
August 2009
Volume 35
pages 129-146
DOI: 10.1146/annurev.soc.34.040507.134657
First published online as a Review in Advance on 2009-04-02

Edward E. Telles, Professor of Sociology
Princeton University

Christina A. Sue, Assistant Professor of Sociology
University of Colorado, Boulder

In this article, we examine a large, interdisciplinary, and somewhat scattered literature, all of which falls under the umbrella term race mixture. We highlight important analytical distinctions that need to be taken into account when addressing the related, but separate, social phenomena of intermarriage, miscegenation, multiracial identity, multiracial social movements, and race-mixture ideologies. In doing so, we stress a social constructivist approach to race mixture with a focus on boundary crossing. Finally, we also demonstrate how ideologies and practices of race mixture play out quite differently in contexts outside of the United States, particularly in Latin America. Race-mixture ideologies and practices in Latin America have been used to maintain racial inequality in the region, thus challenging recent arguments by U.S. scholars that greater racial mixture leads to a decline in racism, discrimination, and inequality.

INTRODUCTION

We define race mixture as intimate social interaction across racial boundaries, a phenomenon that has generally been analyzed under the rubric of intermarriage or miscegenation. A sociology of race mixture also involves the racial categorization, identity, politics, and social movements surrounding the progeny of race mixture, much of which falls under the subject of multiracialism. A more comprehensive analysis of race mixture also includes an examination of the national ideologies related to the idea of race mixture and the putative consequences that race mixture will destabilize and eventually erase racial boundaries. These topics are often studied as separate processes, but in this article we seek to bring some unity to an area in which these distinct areas of research overlap.

Sociologists often focus on intermarriage, which has been classically seen as indicating a final stage in the assimilation of racial and ethnic groups in that it presumably represents deep erosion of social boundaries (MM Gordon 1964, Lieberson & Waters 1988, Park 1950). Relatedly, multiracialism has become a rapidly growing topic and refers to the children of parents who self-identify in separate racial categories or to individuals who self-identify as multiracial. Some sociological attention has also been paid to miscegenation, which we define as illegitimate or informal sexual unions, although the term has often been used more broadly to include intermarriage as well. Historically, miscegenation involved highly unequal or even forced relationships; thus they were of a nearly opposite character to those involving intermarriage. Anti-miscegenation laws were able to prevent intermarriage in the United States for 300 years, but they generally were unsuccessful in preventing informal black-white sexual unions and the consequent births that followed (Davis 1991, Sollors 2000). Such unions would merely evade the strict racial boundaries of the United States but did little to challenge or erode them and therefore represent a very different social phenomenon than intermarriage.

Informal sexual unions, like intermarriages, produced so-called mixed-race individuals, who themselves have more recently become subjects of much sociological research. Analysts have examined different paths the progeny of these interracial unions have attempted to take or successfully taken; the paths range from willingly or unwillingly accepting placement in their socially assigned category, seeking a particular status without contesting the boundaries themselves, individually skirting the boundaries, or collectively redefining them (Daniel 2002, Nakashima 1992). Scholarly work has also been done on the placement of these mixed-race individuals in the social structure (Davis 1991, Degler 1971, Mörner 1967, Telles 2004).

Before proceeding, we would like to make an important note regarding terminology used in this paper. The term race mixture implies that one is combining two or more substances with distinct and generally fixed properties. In regard to race, this may seem to be especially essentialistic and biological. The very idea of race mixture or multiracialism is premised on the idea that discrete (or even pure) races exist (Goldberg 1997, Nobles 2002). On the other hand, the sociological study of race mixture refers to behaviors that involve crossing racial boundaries (Bost 2003). Our interpretation is socially constructivist and assumes that there is no biological or essentialist basis for race, but rather, race is a concept involving perceptions of reality. Race is of sociological importance because humans are categorized by race, hierarchized according to these categories, and treated accordingly. As a result, humans often create racial boundaries as a form of social closure and erect obstacles to interaction across these boundaries. At other times, they seek to diminish or otherwise change them.We are interested in how race mixture may construct or reconstruct racial boundaries. Although we recognize the conceptual problems implicit in the term race mixture, for lack of a better term and to be consistent with the literature, we continue to use it, along with related terms such as multiracialism. The concept of ethnicity is related to and sometimes overlaps with the concept of race, but the distinctions are often unclear, context-specific, and highly debatable (Cornell & Hartman 2006, Jenkins 1997, Wimmer 2008). Therefore, the extent to which our discussion is applicable to ethnic as well as race mixture would depend on how one distinguishes race from ethnicity…

Read the entire article here.

‘A modelling competition with a difference’ is being pioneered by social enterprise mix-d:™ at MMU’s business incubator, Innospace

News and Events
Manchester Metropolitan University Business School
Manchester, England
2010-08-02

A MODELLING competition – the first of its kind in the UK to find the mixed race face of 2010 is being organised by social enterprise, mix-d:™, based at Manchester Metropolitan University’s business incubator, Innospace, in collaboration with the prestigious agency Boss Model Management, Harvey Nichols and Vidal Sassoon.

The fundraiser event, due to be held later on the 30th October at the Monastery in Manchester, will include a catwalk competition where the two lucky winners will each win a photo shoot with a leading Manchester fashion photographer and could be signed up by Boss Model Management. They will also get involved in promoting awareness of mixed race issues….

Read the entire article here.

The social care system and mixed race young people: placing the individual child at the heart of decision making

People in Harmony
Central London, England
2010-11-11

A one-day conference from People in Harmony which will consider why mixed race young people are over-represented in the care system, how they fare in the system and beyond, and how existing procedures could be improved upon.

About the Conference

The emergence of a sizeable mixed race population provides us with the opportunity to look again at racial stereotyping, and at how public services engage with individuals who do not slot into a single racial group. The need for this is perhaps most acute in the area of looked after children and wider social care – the focus of this conference.

Mixed race young people are over-represented in the care system, which has important implications for their long term prospects. A number of reasons may contribute to explaining this over-representation – social class, cultural differences in attitudes to marriage and long term relationships, widely dispersed family and a consequent lack of informal support structures. However, the tendency of service providers to see ‘black’ children as separate from their white mothers and to question the ability of white mothers to raise ‘black’ children may also play a part.

There have been major disagreements about local authority policies which insist on the right ‘racial match’ between child and adoptive family (based on Children Act 1989 Section 22 (5) (c)). Much evidence suggests that the key to successful placements is not a good racial match, but the young person’s wishes and the warmth of the adoptive family.

This conference will seek to explore these difficult issues with openness and honesty, drawing on research and academic work, and on personal experience. It will provide delegates with an opportunity to consider:

• Whether too much time is spent finding the right label (is it dual heritage rather than mixed race, and does it really matter?).
• Why ‘racial matching’ between young people and adoptive families may have been over-emphasised at the expense of adopted children – has cultural competence simply become a new dogma?
• The direct experience of mixed race young people who have been in the care system.
• Why social class and social heritage means that outcomes are very different among mixed race young people.
• Whether there is sufficient support for parents, especially single parents, of mixed race children – and how this is informed by perception of white mothers with ‘black’ children.
• How the care system – including wider services like education and CAMHS – can work towards better outcomes?

Organisations which book places at this event are invited to take up free exhibition space to encourage an exchange of information and resources.

Certificates of attendance will be available.

For more information, click here.

White like who? The value of whiteness in British interracial families

Ethnicities
September 2010
Volume 10, Number 3
pages 292-312
DOI: 10.1177/1468796810372306

France Winddance Twine, Professor of Sociology
University of California, Santa Barbara

The value of whiteness is not fixed, rather it has contradictory and competing meanings among members of Black British interracial families. Drawing upon racial consciousness interviews and participant observation conducted as part of a longitudinal study of Black-White interracial families in England, this article presents the analysis of five black members of interracial families to show the fluid value of whiteness. An analysis of interviews with sixteen black family members uncovered four discourses or analytical frames employed by blacks as they evaluated the impact of their white family member upon the family.  These four frames reveal that white family members are perceived as both a source of status and stigma. Black family members perceived their white spouses, partners and sisters-in-laws as: 1) an asset – a source of economic, social and symbolic capital, 2) a source of injury, 3) a cultural liability and 4) a source of sexual adventure that threatened the respectability of the family.

Read or purchase the article here.