Category Archives: mixed race

Belle2

Courageous Liaisons: The Racialicious Review of Belle

By Arturo R. García

Dido (Gugu Mbatha-Raw) begins to question her place, to the chagrin of Lord Mansfield (Tom Wilkinson).

It’s only fitting that director Amma Assante’s Belle, a movie that culminates in a court, makes its own case crisply, and clearly. There’s a sense of some romanticizing, mind, but even that is based on hard evidence: the real Dido Elizabeth Belle did have a happy life.

So, admirably, Assante and writer Misan Sagay don’t try to inject pathos where it’s not necessary. Nor do they overplay their somewhat stacked cast, instead keeping Gugu Mbatha-Raw at the center, which she ably holds up. Because her story — at least, this story — positions her at the intersection of her own nascent questioning of her place in the world and her mentor’s role in shaping its future.
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Isla Vista1

Voices: Racism and Misogyny Fuel A California Tragedy

Candlelight vigil for the victims of the shooting and stabbing attacks in Isla Vista, California. Image via The Associated Press.

Today, UC Santa Barbara will cancel classes to mourn George Chen, Katie Cooper, Cheng Yuan Hong, Chris Martinez, Weihan Wang, and Veronika Weiss, the six people whose deaths at the hands of a young biracial man — we will not print his full name in this space if we can help it — over the weekend brought sudden, needed attention to several particularly toxic strains of performative cis-masculinity.

But, while debates continue over the causes of the fatal attacks and the killer’s motivations, what cannot be argued anymore is that this is an outlier.

Driving that conversation were tags like #YesAllWomen and #YesAllWhiteWomen, and When Women Refuse, a tumblr created by activist Deanna Zandt to highlight other stories of men who felt so entitled to womens’ bodies and spaces that they responded with violence to their privilege being rebuffed.

Under the cut, we’ve compiled portions of some of the most informative analyses of the situation.

Editor’s Note: Trigger Warning for the subject matter.
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Check it out: United Colors of Amani

Amani Starnes’ new web series centers on what it’s like to be an “ethnically ambiguous” actress in Hollywood and the recipient of a host of stereotypes and biases. Starnes writes that she has “dealt with the ‘What are you?’ question her whole life. But what does it mean to be black, white, and everything in between as she navigates the entertainment industry and life in LA? The United Colors of Amani, a comedy with sociological undertones, sheds light on the uncomfortable, awkward, and outrageous constructions of race permeating showbiz.”

Episode 1: The Tryout

Originally Amalia

Image Credit: Suuraa Qeerroo

Image Credit: Suuraa Qeerroo on Flickr

By Guest Contributor Amalia Clarice Mora; originally published at Feminist Wire

Life is easier, kinder, and more lenient when you are white, and this may be why George Zimmerman decided to downplay his mestizo origins and identify as white/white Hispanic during the Trayvon Martin trial.  Zimmerman is a partially white half-Hispanic, and as such he was already closer to whiteness and the privilege it grants than Martin ever could have been. But perhaps Zimmerman knew that just being a partially white mestizo wouldn’t win him an acquittal, and so he decided to identify with a category of “really” or “fully” white people who would sympathize more with a white man whose actions reflected his (and their) fears of black America.

When I was growing up in Los Angeles during the 1990s, “really” or “fully” white meant Northern-European looking. Aryan looking. Those with the combination of an olive complexion, a “big” or “bumpy” nose, and black hair were not “really” white.  These “not really white” people included individuals belonging to groups officially labeled “Caucasian” (i.e., Eastern European Jewish, Arab, Middle Eastern, Southern Italian, or Central Asian), as well as mixed raced people with a partially white background. They were the “sort-of white” people, because of their official racial status or their mixed race background, but “not white” in the way people treated and perceived them. The “sort-of whites” were put into an ambiguous “other” pile and were constantly asked (like many other non-white Americans): “Where are you from? I mean—originally?” “Sort-of whites” never felt really truly American, and those of Middle-Eastern, Arab, and Central Asian descent faced the most discrimination from peers, not only because of the way they looked, but also because their families were recent immigrants.

Discrimination against “dark-ish” immigrants in the U.S. is as old as the country itself. White Americans have always had a socioeconomic interest in proving that they are the “real” Americans with the right to establish and control institutions. The category of white, in regard to European immigrants, was relatively fluid until the mid-nineteenth century, when it became restricted to individuals of Anglo-Saxon origin. Europeans perceived to be of the darker “variety” (e.g., Polish, Jews, Italians) occupied a kind of “in-between” space when it came to racial identity and designation. The official status of “in-between” “sort of whites” of European, Arab, Middle Eastern, and Central Asian descent changed to “white” in the twentieth century, yet many people belonging to this category still don’t feel “really” white. The more purportedly “Arab” or “ethnic looking” they are, the more they feel and are treated as non-white.

I have experienced what it is like to be a “sort-of white” person because of my racial background,  my upbringing, and the way I look. My dad is Mexican-American of mostly Amerindian descent and my mom is of German, Scottish, and Cherokee descent.  Ethnically and culturally speaking, in other words, I am partly white. Many Mexican-Americans I knew growing up were either poor or lower-middle class and experienced economic as well as cultural marginality. My family wanted my sister and me to feel American, not marginal. Ensuring this meant ensuring that we were imbued, at least partially, with what had become a Euro-centric English-speaking white culture. This culture has always been institutionalized as American. Other American traditions, other holidays, values, philosophies, and languages, have been systematically excluded, never allowed to become American. This is why black, Hispanic, and Asian cultures, despite having had a firm presence in America for generations, are still “hyphenated” cultures. Though I was surrounded by the Spanish language, Mexican food, music, and holidays growing up, I was also exposed to homogenized, anglicized, and middle-class American culture. And this may be why some of my Mexican-American/Chicano friends and acquaintances can’t always relate to me— to the part of me that has, in their eyes, “become white,” culturally speaking.

My physical appearance, however, has shaped the “sort-of whiteness” I experience most explicitly. Many people in the U.S. don’t think I look Hispanic, and usually assume I am of some other “dark,” “brown,” or “sort-of white” ethnicity.  As a result, white acquaintances often feel free to make invidious jokes or derogatory remarks about Mexican people in front of me. Some make these jokes and remarks knowing my ethnic and cultural background, but perhaps they assume that the access to whiteness I have because of my physical appearance will make me indifferent to their cruelty.

Though my appearance has often allowed me to avoid anti-Hispanic prejudice, it has exposed me to the kind of prejudice some “sort-of white” people face. Conflating nationality, race, and religion, many people in the U.S. lump Middle Eastern, Central Asian (and sometimes South Asian) nationals, Arabs, and Muslims together into one category of “darkish” or Muslim-ish” looking people. Many people in the U.S. assume I belong to this group, and have discriminated against me, accordingly.

When I was in my early teens, a few white acquaintances tried to insult me by calling me the “Armenian chick,” and made fun of the bump on my nose saying it was ugly and Persian or “Middle Eastern” looking. In college, I received an anonymous email, and attached to it was a picture of two naked women. Both women were lying down, legs spread, vaginas center stage. One woman was a blonde whose pubic and leg hair had been shaved. The other was an older dark-skinned Arab woman, unshaven. Under the Arab woman a caption read, “Here’s what they have,” and under the blonde woman, “Here’s what we have.” It hurt even more when some Hispanic and African Americans began discriminating against my sister and me post 9/11, perhaps eager to finally feel like they could become part of the American “us” versus the hyphenated “them.” In one incident, a man yelled at my sister while she was walking down the street, “Get out of my way, you Arab bitch.”

In no way am I implying that I have experienced what it is like to be Arab, Muslim, or Middle-Eastern in the United States. Moreover, I recognize the advantages I’ve had as a person perceived to be “sort-of white,” “part” white, or “brown-ish,” as opposed to the more explicit and cruel forms of hatred and institutionalized racism that those perceived to be “fully” non-white experience. My point here is to show how the mixed race, partially white, and/or “sort-of white” experience can reveal how problematic and exclusionary American understandings of whiteness are, and, therefore how real and severe the problem of race still is.

Even many individuals of Southern European and Eastern European Jewish descent still don’t feel fully American because of the way they look. Some of my friends and acquaintances that belong to this group have obtained plastic surgery or blonde streaks in an effort to “Aryanize” themselves. This means that even though they have, to a certain extent, become white culturally and in official rhetoric, they have not become white physically or psychologically. And if they still don’t feel American because they don’t feel fully white, then what does this mean for everyone else?

It means that whiteness has not become more inclusive. It means that whiteness welcomes and rewards those willing to hide, downplay, or remove traces of ethnic features, traditions, or origins (read: George Zimmerman). And it means that those who have no chance of being even semi-included in this exclusionary privileged club (read: African Americans), become even more marginalized and even more non-white than before. It means that the closer one is to being black, the harder, harsher, and more unjust life will be.

When they were growing up, my dad and step-mom both faced discrimination and feelings of inferiority because of their poverty and ethnicity. During a recent dinner table conversation, they told me that they have always hoped that I would never experience shame. Shame is debilitating yet persuasive in its ardor, like a jealous friend. Shame keeps us company in the hide-out it has forced us into. I didn’t want to upset my dad and step-mom, so during the discussion, I didn’t reveal to them that throughout most of my life I have experienced a great deal of shame in regards to the racism I have experienced. I have felt and still feel misunderstood by those who perceive me to be too “Middle-Eastern-ish,” “not Chicana enough,” or “not white enough.” I am often asked why my name, Amalia, isn’t spelled with an accent, the way it is spelled in Mexico. And I am often asked, “What kind of name is Amalia—I mean originally?”

Lately, I have been trying to use my personal experiences to help challenge understandings of American whiteness and race. Lately, I have been responding to this question by saying, “Amalia is an American name.” Its ambiguity is part of the Middle Eastern story I am assumed to have. Its lack of accent is part of my assimilation story, part of my white story. And its accent fills in the confused space that is my México.

They say shame starts to lose its poison when it is turned into a story. And so I try.

 

References

Behad, Ali. 2005. A Forgetful Nation: On Immigration and Cultural Identity in the United States. Durham: Duke University Press.

Ignatiev, Noel. 1996. How the Irish Became White. New York: Routledge.

Jacobson, Mathew Frye. 1999. Whiteness of a Different Color: European Immigrants and the Alchemy of Race. Cambridge: Harvard University Press.

Roediger, David. 2005. Working Toward Whiteness: How America’s Immigrants Became White: The Strange Journey from Ellis Island to the Suburbs. New York: Basic Books.

Samhan, Helen Hatab. 1999. “Not Quite White: Race Classification and the Arab American Experience.” In Arabs in America: Building a New Future, edited by Michael W. Suleiman. Philadelphia: Temple University Press.

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Amalia Mora photographAmalia Clarice Mora is a doctoral candidate in ethnomusicology at the University of California, Los Angeles. Her doctoral research examines how tensions related to class, caste, and gender are negotiated within the context of music tourism in Goa, India. Her other research interests include interracial attraction and mixed race experiences in the U.S., and how sociocultural anxieties related to both manifest themselves in unofficial discourse and texts, such as rumor and internet comment sections.

Missing In Lawndale: The Daria Spoof Trailer’s Near-Total Whitewashing

By Arturo R. García

So late last week, this fake trailer for a live-action Daria movie started going around online:

The premise, which brings the eponymous anti-heroine back to Lawndale for her high-school reunion, is clever. And the casting of Aubrey Plaza is not only a great comedic fit, but it would be another great spotlight for her as a biracial actress in a lead role; if it were to come to pass, it wouldn’t be a bad follow-up at all to her work in The To-Do List.

But, while the trailer does maximize its time in showing us updated versions of Daria, Jane Lane, Daria’s family and representatives of the student body and town Daria was so glad to leave behind, Tanya at Geekquality noted the first glaring absence: no sign of Jodie Landon.
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Open Thread: A Tale Of Two (Racialized) Spoofs

By Andrea Plaid

I really need to figure out why people outside of Black communities stay needing to play around with still-volatile n-word. It just doesn’t go too well, especially when folks want to use it to show how oh-so-edgy they are. Example: here’s a spoof on the going-for-a-hipper-image Kmart commercials that goes for it:

Personally, I’m not here for the hipster racism or the Black person in it as a “The Black Best Friend” justification. But that’s me.

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Meanwhile, On TumblR: The Cheerios Ad Meme That Says It All

By Andrea Plaid

The meme not only encapsulates the foolishness of the outrage about the Cheerios ad, but the historical foolishness that banned interracial marriage in the first place–the ban that was overturned 46 years ago yesterday, which is now known as Loving Day.

You Mad Cuz My Parents Dont Match

So many Racializens and other Tumblizens liked and reblogged the post that it’s not only the most popular from this past week, it is–at 11,926 likes and reblogs (and counting)–the R’s most popular tumbl ever!

Thanks so much for the support, and keep checking out the R’s Tumblr!

 

WTF? Supercute Cheerios Ad Featuring Mixed-Race Family Rallies The Racists

By Andrea Plaid

Now, I can understand critiquing this Cheerios commercial for being, say, heterosexist–and even at that, that’s not a critique that unto itself would shut down a YouTube comment section.

Nope. The decision-makers at Cheerios had to shut the comments because the racists somehow thought it was a dog-whistle for them to get their hatred on. From Huffington Post:

The ad had received more than 1,600 likes and more than 500 dislikes as of Thursday evening.

Prior to the closure, the comment section had been filled “with references to Nazis, ‘troglodytes’ and ‘racial genocide,’” according to Adweek.

Commenters on the cereal’s Facebook page also said they found the commercial “disgusting” and that it made them “want to vomit.” Other hateful commenters expressed shock that a black father would stay with his family.

Though the racists shut down the comments section, Huffington Post reports that “many took to Facebook to express their appreciation for Cheerios’ decision to feature a mixed-race family,” and the commercial is still up on YouTube.

(H/t Lakesia Johnson)