Mixed Race Studies

‘One Drop of Love’ Creates Ripple Effect at UCSB

The Bottom Line
Weekly Newspaper of Associated Students, UC Santa Barbara: News, Features, Video & Investigative Journalism for UCSB
2013-05-13

Yuen Sin, Staff Writer

The personal is very much the political, as actress-playwright Fanshen Cox DiGiovanni illustrated through her solo show “One Drop of Love: A Daughter’s Search for her Father’s Racial Approval.” The show was performed at the University of California, Santa Barbara’s Multicultural Center on May 7.

First formulated as a Master of Fine Arts (MFA) thesis project, “One Drop of Love” began as Cox DiGiovanni’s personal attempt to revive her estranged relationship with her Jamaica-born father, who failed to show up at her wedding years before.

What ensued was a powerful multimedia, one-woman play laced with wit, warmth, and depth that fused her fragmented experiences with racial and cultural dispossession into a coherent narrative. The multidimensional show traversed back into the years of Cox DiGiovanni’s family history to untangle the weight of the socio-political events that have inevitably contributed to a crucial part of her identity and self-perceptions today…

…Cox DiGiovanni slipped in and out of multiple roles with dexterity, first imperiously bearing down at the audience as an anonymous U.S. Census Bureau officer, and then staggering affectionately across the stage with a lilting accent as her grandmother, revealing through her impressions the fluid and ultimately arbitrary nature of identity labels.

Her personal trajectory of “placelessness”—not seeing herself as “black” enough to join the Black Students Union, and yet having candy vendors in Cape Verde, West Africa, come up to her (while on a pilgrimage of sorts to trace back her African roots and understand her father’s pan-African attitudes) to ask her why she was so “white”—was interspersed with scenes that traced the evolution of the practice of racial categorization by the U.S. Census Bureau. The contrast brought to the forefront her sense of frustration from continually being racially defined by others, and the puzzling practice of placing someone in the category of “black” as long as they possessed even “one drop” of Negro blood—hence the play’s title.

At the post-show dialogue with UCSB’s professor of sociology G. Reginald Daniel, Cox DiGiovanni reiterated the importance of engaging in “scary conversations about race and racism,” reflecting that her work producing and performing “One Drop of Love” completely transformed the nature of her family relations after their involvement in her show…

Read the entire review here.

Solo Show at UCSB’s MultiCultural Center Examines Notions of Racial Identity

Public Affairs & Communications
University of California, Santa Barbara
News Release
2013-05-01

Contact: Andrea Estrada: 805-893-4620; George Foulsham: 805-893-3071

Multimedia performance is produced by Ben Affleck, Matt Damon and Chay Carter

(Santa Barbara, Calif.)—When actress and playwright Fanshen Cox DiGiovanni married the love of her life in 2006, her father did not walk her down the aisle. In fact, he declined to attend the wedding altogether.

Seeking to understand why he chose not to participate, DiGiovanni began a trek through family history—and time and space—that ultimately led to her M.F.A. thesis project: the multimedia one-woman play, “One Drop of Love: A Daughter’s Search for Her Father’s Racial Approval.”

DiGiovanni will perform the hour-long show at UC Santa Barbara’s MultiCultural Center Theater on Tuesday, May 7. The performance begins at 6 p.m. and will be followed by a question-and-answer session with G. Reginald Daniel, professor of sociology at UCSB. Daniels is a leading expert in the field of critical mixed race studies…

…A leading activist on issues related to mixed race, DiGiovanni is an actor, comedian, producer, and educator. She developed “One Drop of Love” as the thesis project for her Master of Fine Arts degree in film, television, and theater from California State University Los Angeles. She will use footage from her performances—the most recent was at the University of Maryland—to produce a documentary film…

Read the entire news release here.

One Drop of Love: A Daughter’s Search for Her Father’s Racial Approval (at University of California, Santa Barbara)

University of California, Santa Barbara
MultiCultural Center Theater [Directions] [Map]
University Center, Room 1504
Tuesday, 2013-05-07, 18:00-20:00 PDT (Local Time)

Fanshen Cox DiGiovanni, Playwright, Producer, Actress, Educator

Jillian Pagan, Director

Produced by: Ben Affleck, Matt Damon and Chay Carter

Q&A afterwards hosted by:

G. Reginald Daniel, Professor of Sociology
University of California, Santa Barbara

Fanshen Cox DiGiovanni returns to the West Coast after a phenomenally successful performance at the University of Maryland.

Incorporating filmed images, photographs and animation, this one-woman show tells the story of how the notion of ‘race’ came to be in the U.S., and its effects on the narrator’s relationship with her father—a journey that will take audiences from the 1600s to the present, to cities all over the U.S. and to West and East Africa, where both father and daughter spent time in search of their ‘racial’ roots.

Fanshen Cox DiGiovanni. ^©2103, Evan Tamayo

Fanshen Cox DiGiovanni is a leading activist concerning mixed race, and is an actor, comedian, producer and educator. One Drop of Love is her MFA thesis, and she will be using footage from her performances to make a documentary.

Fanshen and her father after University of Maryland performance. (2013-03-29). ^©2013, Marvin T. Jones

Ms. Cox DiGiovanni appeared in the 2013 Academy Award and Golden Globe winning film Argo (2012); co-created, co-produced and co-hosted the award-winning weekly podcast Mixed Chicks Chat (2007-2012); and co-founded and produced the annual Mixed Roots Film & Literary Festival^® (2008-20012). For more on Ms. Cox DiGiovanni and One Drop of Love, visit: http://www.onedropoflove.org.

G. Reginald Daniel is a professor of sociology at the University of California at Santa Barbara and a leading expert in field of critical mixed race studies. He received the 2012 Loving Prize from the Mixed Roots Film and Literary Festival in Los Angeles for his lifelong work as a scholar and participant within the multiracial community. He is the author of More Than Black? Multiracial Identity and the New Racial Order (Temple University Press, 2001) and Race and Multiraciality in Brazil and the United States: Converging Paths? (Pennsylvania State University Press, 2006). He is also the author of over 40 chapters and articles dealing with the topic of multiraciality. His latest book is Machado de Assis: Multiracial Identity and the Brazilian Novelist (Pennsylvania State University Press, 2012).

Fanshen and her parents after University of Maryland performance (2013-03-29). ^©2013, Michael J. Hardy

Admission is free.

For more information, click here.

Notwithstanding the long-held belief that Machado sought to at best to camouflage and at worst deny being a mulatto, I contend that his primary motivation was to achieve a sense of racelessness. He endeavored to go beyond the physical limitations of being a mulatto to become a “meta-mulatto,” that is, a mulatto whose writing grappled with the universal questions of duality and ambiguity in all human existence—miscegenation in a higher sense. He displayed what has been termed “mestizo consciousness,” “radical mestizaje,” and “critical hybridity” (Anzaldúa 1987, 77; Ramirez 1983, 6; Sandoval 2000, 72; Daniel 2005, 264; Lund 2006, 55) by affirming a mulatto identity grounded in a more inclusive or universal self, beyond questions of racial, cultural, or any other specificity.  As a multiracial individual of African and European descent in a society that prized whiteness and stigmatized blackness, Machado viewed the challenge of achieving upward mobility and public success without also compromising his personal integrity as merely one of the myriad epiphenomena of universal duality and ambiguity.

G. Reginald Daniel, Machado de Assis: Multiracial Identity and the Brazilian Novelist, (University Park, Pennsylvania: The Pennsylvania State University Press, 2012): 120-121.

In Living Colors

B.L.A.C. Detroit: Black Life, Arts and Culture Magazine
February 2011

Jared A. Ball, Associate Professor of Communication Studies
Morgan State University, Baltimore, Maryland

A Black man with a White mother examines the concept of multiracial identity—past, present and future

What are you?

I have been asked this question for so long, some might think I should be over it. I’m not.

Not because I mind answering it. In fact, I often enjoy the reactions my answers get. “You ever read James Forman’s “The Making of Black Revolutionaries?” I at times reply. “Well, my autobiography would be called “The Making of a Black, African, Pan-Africanist, Nationalist, Communist, Revolutionary, Son of a Jew.” Or I might simply say, “I’m from the Punchdummiesinthemouth people.”

At age 39, I’m not over the question because of the arrogance and derision that commonly accompanies it. There is often a sense of entitlement, even obligation, to have my identity made known. How dare I not be easily classifiable by onlookers? In the United States, everyone is expected to fit neatly into a racial box—which influences your economic, professional and educational opportunities, for better or worse.

In 2011, the color line W. E. B. Du Bois spoke of, rather than dissipating, has evolved into a multiplicity of color lines. Though these lines are intertwining and merging with increasing frequency, they remain firm boundaries determining the lived experiences of millions of people.

Freman Hendrix was raised in segregated Inkster by his Black father and White mother—the only White person in their community. “Walking down the street is where you get your identity,” says the 60-year-old former chair of the Detroit Charter Commission. “We don’t have signs on us telling [people] who we are. It’s how other people react to you that tells you who you are.

“It’s naïve for kids to assume a multiracial identity,” he says.

Nineteen-year-old Karima Ullah couldn’t disagree more.

Ullah, of Oak Park, is the daughter of a Bengali mother and a father who has one White parent and one Black parent. For her, being multiracial means being beyond categorization. She rejects entirely the notion of having to choose one racial identity over another. “Be who you are,” she says. “Be a person.”…

…We may be experiencing a generational shift in the self-identification of children born to parents of different races. After all, it was only one decade ago that Americans had the option to choose more than one racial category when filling out a Census Bureau form. For the record, I checked the African-American box in 2000 and 2010…

…Jared Sexton, 36, is the director of the African American Studies Program at the University of California, Irvine. His mom is Irish American and his dad is African American. “Why do those who can want to identify as other than Black? Because this nation remains fundamentally anti-Black and continues to associate Blackness with an absence of humanity,” he says.

On the West Coast, people have attempted to refuse to allow Sexton to identify as Black. On more than one occasion, he’s heard, “No, you can’t be.” People have also guessed that he is Latino or Filipino. On the East Coast—he was raised in Rochester, N.Y.—people frequently assume he is Puerto Rican…

…“We have a right to identify as we choose,” says Sexton. He chooses to self-identify as Black because he thinks multiracial identity contributes to a denial of White supremacy and anti-Black sentiments…

…Says Hendrix, Black-White identity is different from other mixed-race identities. Sexton agrees, attributing this difference to the lingering negative connotations of Blackness…

…Detroit native writer and filmmaker dream hampton rejects the concepts of a post-racial America and the tendency to self-identify as biracial or multi-racial.

“My mother is White. My father and stepfather, who both raised me, are Black,” she says. “I have never been mistaken for White.” She wants no part of what she calls the “anything-but-Black multi-racial movement.”

Says hampton, “The Census should simply have a ‘not Black’ box” so that those seeking an out from the perception of Black as “code for criminal and poor” can simply take it. She acknowledges that her acceptance of the “one drop” rule, or what scholars refer to as the practice of hypodescent—the adoption of the identity of the subordinate race—is “retro.” But it is this nation’s continued abuse of African Americans that compels her to do so…

Read the entire article here.
Also see, “Multi-Racial Detroiters: Here’s how some local folks with parents of different races self-identify“.

More Than Black? Multiracial Identity and the New Racial Order

Temple University Press
December 2001
280 pages
7×10; 1 figure
Paperback: EAN: 978-1-56639-909-8, ISBN: 1-56639-909-2

G. Reginald Daniel, Professor of Sociology
University of California at Santa Barbara

In the United States, anyone with even a trace of African American ancestry has been considered black. Even as the twenty-first century opens, a racial hierarchy still prevents people of color, including individuals of mixed race, from enjoying the same privileges as Euro-Americans. In this book, G. Reginald Daniel argues that we are at a cross-roads, with members of a new multiracial movement pointing the way toward equality.

Tracing the centuries-long evolution of Eurocentrism, a concept geared to protecting white racial purity and social privilege, Daniel shows how race has been constructed and regulated in the United States.  The so-called one-drop rule (i.e., hypodescent) obligated individuals to identify as black or white, in effect erasing mixed-race individuals from the social landscape. For most of our history, many mixed-race individuals of African American descent have attempted to acquire the socioeconomic benefits of being white by forming separate enclaves or “passing.”  By the 1990s, however, interracial marriages became increasingly common, and multiracial individuals became increasingly political, demanding institutional changes that would recognize the reality of multiple racial backgrounds and challenging white racial privilege.

More Than Black? regards the crumbling of the old racial order as an opportunity for substantially more than an improvement in U.S. race relations; it offers no less than a radical transformation of the nation’s racial consciousness and the practice of democracy.

Read the introduction here.

Table of Contents

Preface
Acknowledgments
Introduction

Part I: White Over Black
1. Eurocentrism: The Origin of the Master Racial Project
2. Either Black or White: The United State and the Binary Racial Project

Part II: Black No More
3. White by Definition: Multiracial Identity and the Binary Racial Project
4. Black by Law: Multiracial Identity and the Ternary Racial Project

Part III: More than Black
5. The New Multiracial Identity: Both Black and White
6. The New Multiracial Identity: Neither Black nor White
7. Black by Popular Demand: Multiracial Identity and the Decennial Census

Part IV: Black No More or More than Black?
8. The Illusion of Inclusion : From White Domination to White Hegemony
9. The New Millennium: Toward a New Master Racial Project

Epilogue: Beyond Black or White: A New United States Racial Project
Notes
Index

The JCMRS inaugural issue will be released on Spring,  2013

Journal of Critical Mixed Race Studies
c/o Department of Sociology
SSMS Room 3005
University of California, Santa Barbara
Santa Barbara, California  93106-9430
E-Mail: socjcmrs@soc.ucsb.edu
2012-10-10

The Journal of Critical Mixed Race Studies (JCMRS) is a peer-reviewed online journal dedicated to developing the field of Critical Mixed Race Studies (CMRS) through rigorous scholarship. Launched in 2011, it is the first academic journal explicitly focused on Critical Mixed Race Studies.

JCMRS is transracial, transdisciplinary, and transnational in focus and emphasizes the critical analysis of the institutionalization of social, cultural, and political orders based on dominant conceptions and constructions of ‘race.’ JCMRS emphasizes the constructed nature and thus mutability of race and the porosity of racial boundaries in order to critique processes of racialization and social stratification based on race. JCMRS addresses local and global systemic injustices rooted in systems of racialization.

Sponsored by University of California, Santa Barbara’s Sociology Department, JCMRS is hosted on the eScholarship Repository, which is part of the eScholarship initiative of the California Digital Library. JCMRS functions as an open-access forum for critical mixed race studies scholars and will be available without cost to anyone with access to the Internet.

• “Editor’s Note”—G. Reginald Daniel
• “Emerging Paradigms in Critical Mixed Race Studies”—Laura Kina, Wei Ming Dariotis, G. Reginald Daniel, and Camilla Fojas

Articles

1. “Historical Origins of the One-Drop Racial Rule in the United States”—Winthrop Jordan edited by Paul Spickard
2. “Retheorizing the Relationship Between New Mestizaje and New Multiraciality as Mixed Race Identity Models”—Jessie Turner
3. “Critical Mixed Race Studies: New Directions in the Politics of Race and Representation,” Keynote Address presented at the Critical Mixed Race Studies Conference, November 5, 2010, DePaul University—Andrew Jolivétte
4. “Only the News We Want to Print”—Rainier Spencer
5. “The Current State of Multiracial Discourse”—Molly McKibbin
6. “Slimy Subjects and Neoliberal Goods”—Daniel McNeil

Founding Editors: G. Reginald Daniel, Wei Ming Dariotis, Laura Kina, Maria P. P. Root, and Paul Spickard

Editor-in-Chief: G. Reginald Daniel

Managing Editors: Wei Ming Dariotis and Laura Kina

Editorial Review Board: Stanley R. Bailey, Mary C. Beltrán, David Brunsma, Greg Carter, Kimberly McClain DaCosta, Michele Elam, Camilla Fojas, Peter Fry, Kip Fulbeck, Rudy Guevarra, Velina Hasu Houston, Kevin R. Johnson, Andrew Jolivette, Rebecca Chiyoko King-O’Riain, Laura A. Lewis, Kristen A. Renn, Maria P. P. Root, Stephen Murphy-Shigematsu, Gary B. Nash, Kent A. Ono, Rita Simon, Miri Song, Rainier Spencer, Michael Thornton, Peter Wade, France Winddance Twine, Teresa Williams-León, and Naomi Zack

For more information, click here.

Chats: Is Obama Black, Bi-racial, or Post-racial?

Zócalo: Public Square
2011-09-07

Five Experts Comment on the Politics of Race

Richard Thompson Ford, George E. Osborne Professor of Law
Stanford University

Michael C. Dawson, John D. MacArthur Professor of Political Science; Director of the Center for the Study of Race, Politics and Culture
University of Chicago

Eduardo Bonilla-Silva, Professor of Sociology
Duke University

G. Reginald Daniel, Professor of Sociology
University of California, Santa Barbara

David A. Hollinger, Preston Hotchkis Professor of American History
University of California, Berkeley

As the son of a black Kenyan and a white American, President Obama is biracial. As a symbol of our times, he’s also called post-racial. On his census form, he classifies himself as black. Whatever he is, the categories obsess many Americans. So in advance of Randall Kennedy’s visit to Zócalo, we put the question to some leading academics: Is Obama black, bi-racial, or post-racial?…

He’s Black…

…He’s Black, Unfortunately…

…He’s White, Unfortunately…

…He’s Race-neutral, Unfortunately…

…He’s All and None—But Let’s Give It a Rest…

Read the entire article here.

Cultural Imperialism and the Transformation of Race Relations in Brazil

Latin American Perspectives
Issue 178, Volume 38, Number 3 (May 2011)
pages 194-208
DOI: 10.1177/0094582X10390624

Bernadete Ramos Beserra, Professor
Federal University of Ceará

Edward E. Telles, Race in Another America: The Significance of Skin Color in Brazil. Princeton, NJ, and Oxford: Princeton University Press, 2006. 324 pp.

G. Reginald Daniel, Race and Multiraciality in Brazil and the United States: Converging Paths? University Park: Pennsylvania State University Press, 2006. 365 pp.

Jeffrey D. Needell, The Party of Order: The Conservatives, the State, and Slavery in the Brazilian Monarchy, 1831–1871. Stanford, CA: Stanford University Press, 2006. 460 pp.

No work in the field of race and race relations in Brazil has provoked as much controversy as Bourdieu and Wacquant’s (1999) “On the Cunning of Imperialist Reason.” In it the authors argued that cultural imperialism “rests on the power to universalize particularisms linked to a singular historical tradition by causing them to be misrecognized as such” (41). Although they used other examples to clarify their proposition, they focused on the debate on race and, taking the case of Brazil as an example of the “ethnocentric intrusion” of the U.S. tradition on studies of race in sharply different realities, denounced the historical U.S. solutions for the problem of racism that were being proposed and adopted by many Brazilian scholars and politicians at the time.

What made the article so important was, of course, the position of Pierre Bourdieu in the field of sociology. It was not just a Brazilian scholar, belonging to the so-called white elite, who was questioning the direction of recent studies of race and racism in Brazil but the most famous sociologist of the time. As might be expected, Bourdieu and Wacquant’s criticism created some turmoil among U.S. and Brazilian students of race relations, and it has since influenced the academic debate on the theme in both countries as well as in Europe itself, where the article was first published. The responses were diverse. Some scholars, such as French (2000) and Telles (2002), dismissed the critique altogether, arguing that Bourdieu and Wacquant were unfamiliar with recent scholarship in the area and therefore their intervention was authoritarian and inadequate. Others, such as Pinho and Figueiredo (2002), called attention to the fact that the colonized position of Brazil made it vulnerable to external influences in general, not just those coming from the United States. They exemplified their point by sketching the history of the field of social sciences in Brazil and showing that it had always been influenced by “foreign” scholarship. At the same time, they asked why these influences should be considered particularly problematic when they promoted a sort of enfranchisement of minorities. Should not minorities—in Brazil or elsewhere—borrow from the experiences of their counterparts in other parts of the globe? While most scholars agreed that Bourdieu and Wacquant’s critique overlooked important new scholarship in the field, they could not fail to consider the truth of their argument that Brazilian perceptions of race and racism had recently been transformed in the image of those of the United States. Therefore, the article also served to support those scholars who challenged the interpretations of the academic supporters of the black movement and its politics aimed at radically changing Brazilian perceptions of race and racism in order to impose solutions that made sense only in the context of U.S. racism in the 1960s.

Since the publication of this article, there has been an increasing “Americanization” of the solutions proposed for Brazil’s racial problem. The binary U.S. view of race that divides the world between whites and nonwhites has not only been adopted by the black movement and some scholars but also been promoted by the Brazilian government. Moreover, the debate, which used to be restricted to the academic sphere, has now gained the attention of the mass media and the general population.

Therefore, against the population’s general understanding of race, constructed under the hegemony of mestiçagem (mixing) policies, the Brazilian government today claims that we are no longer mestiços, as we used to believe we were, but either blacks or whites (Maggie, 2008; Theodoro, 2009). The new politics differs considerably from our fantasy of racial democracy, and, according to the new wisdom, what we have now is a racism even more insidious than U.S. racism because it is concealed and more difficult to resolve. Therefore, in spite of evident differences between the racism constructed in Brazil and in the United States (Burdick, 1998; Sheriff, 2001; Sansone, 2003; Fry, 2000), it is on a supposed need, far more mistaken than our fantasy of racial democracy, for similarity in the strategies of the black movements in the two countries that the post-Durban affirmative action policies are founded.2 These policies date back to the resurgence of the black movement in Brazil at the end of the 1970s in the context of the rise of the new social movements—political subjects whose demands were no longer connected to labor and class positions but based on other similarities and identifications, permanent or circumstantial, that are currently referred to as “identities,” such as neighborhood, ethnicity, color, nationality, gender, and sexual orientation…

…The studies of Telles and Daniel are important and complementary contributions to the field of race relations in Brazil from a U.S. perspective. They are complementary in that they ask different questions and rely on different sets of data. While Telles articulates a detailed literature review on race relations in Brazil with sophisticated statistics in order to demonstrate that racism produces increasing inequality, Daniel compares sociohistorical phenomena that produce what (following Omi and Winant, 1986) he calls distinct “racial projects”—a ternary one in Brazil and a binary one in the United States. His purpose is to understand what has led such different societies to converging paths. Although studying distinct subjects, both writers feed into the sociological tradition that considers race a determinant factor in the production of social inequality. Thus, although aware of the differences between Brazilian and U.S. societies, they apply to the study of Brazil the same framework developed to explain U.S. race relations and racism. Daniel’s study provides more opportunity to reflect on the specificities of the two cases and their approaches to social injustice based on racial discrimination.

Telles’s main aim is apparently to show that in Brazil as in the United States, race is a determinant factor in the production of social inequality. This is not exactly a new idea (see, e.g., Hasenbalg, 1979; Hasenbalg and Silva, 1988; Guimarães, 2002; Theodoro, 2009), but the particularity of his contribution resides in the fact that his arguments are largely based on statistical data. Comparing tables of income distribution and other socioeconomic markers in Brazil, the United States, and South Africa, he concludes that Brazilian society is racially structured. In Chapter 5, for instance, by way of discussing “racial inequality and development,” he states (107) that “as long as whites, browns, and blacks are unevenly distributed along the income structure, racial inequality exists.” As do other scholars, he conceives race as the irreducible constituent and determinant of social structure and relations. Yet, even if one were to accept the argument that social inequality is a by-product of racism (which is misleading), an essential question would still remain: what similarities between Brazilian and U.S. racism would justify adopting the same policies to deal with the problem?…

…Daniel’s Race and Multiraciality in Brazil and the United States: Converging Paths? agrees with Telles that race is determinant in shaping Brazilian and U.S. societies. However, his “multiracial” background pushes him to understand this situation through other sources and evidence. Also inspired by Omi and Winant’s theory of racial formation, according to which race is not an “objective reality” but exists as a social construction, Daniel aims to explain the origins and development of Brazilian and U.S. “racial projects.” What clearly broadens his perspective is the connection he establishes between Brazilian and U.S. “racial formations” and the development and worldwide consequences of the Eurocentrism that is the basis of what he calls a “dichotomous racial hierarchy.” By reconstructing the steps by which Europe created the idea of race and provided scientific support for racist ideologies, Daniel shows how different expressions of racism sprang from the same source…

Read or purchase the entire review here.

Critical Mixed Race Studies: Research and Teaching on the Margins in the Mainstream

University of California, Los Angeles
Haines Hall 279
Friday, 2013-02-15, 12:00-13:30 PST (Local Time)

G. Reginald Daniel, Professor of Sociology
University of California, Santa Barbara

In the early 1980s, there emerged several important unpublished doctoral dissertations on multiraciality and the mixed race experience in the United States. Numerous scholarly works were published in the late 1980s and early 1990s. They composed part of the emerging field of Mixed Race Studies although that scholarship did not yet encompass a formally defined area of inquiry. What has changed is that there is now recognition that there is an entire field specifically devoted to the study of multiracial identity and the mixed race experience. Rather than being an abrupt shift or change in the field, that field, Mixed Race Studies, is now being formally defined at a time that beckons scholars to be more critical. That is, this moment calls upon scholars to look back and assess the merit of arguments over the last twenty years and their relevance for future research. This talk seeks to map out this critical turn in Mixed Race Studies and discusses to what extent Critical Mixed Race Studies diverges from previous explorations of the topic, thereby leading to the discovery of new terrain in the field.

Dr. Daniel is Professor of Sociology at UC Santa Barbara. He teaches courses exploring comparative race and ethnic relations and he has numerous publications that explore this topic. Some of his publications include the books entitled More Than Black? Multiracial Identity and the New Racial Order (2002) and Race and Multiraciality in Brazil and the United States: Converging Paths? (2006), and Machado de Assis: Multiracial Identity and the Brazilian Novelist (2012).

View the flyer here.