Police Privilege and Conflict with Diversity Initiatives

On October 01, 2010 Sam Houston State University (SHSU) student Aman Abdulaziz  was stopped by campus police for a parking violation that quickly escalated into a police brutality incident as shown in the officer’s dash cam (and in the image below).


(Aman Abdulaziz image from here.
Used with permission from Isiah Carey of Fox 26 News, Houston)

Abdulaziz is battling the charges against him and suing SHSU for civil rights violations and failure to train its officers properly. Below, students from Sam Houston State University react and offer their analysis.

As a structural phenomenon resulting from racism and other biases deeply engrained  in U.S. society, we connect this incident with the larger national racialized landscape as a social issue focused on the following questions, 1: Whose interest’s does law enforcement and security serve ? And 2: Is law enforcement and security as it currently operates in everyday operations qualified to work with diverse populations and adequately serve and protect all people? Continue reading…

Benign Neglect of Suffering among Blacks and the Poor: Why Race-Crits and Justice Scholars should care about Regulating Stem Cells as Drugs.

“Health is politics by other means,” is the first sentence in Alondra Nelson’s Body and Soul: The Black Panther Party and the Fight Against Medical Discrimination (2011). This sentence echoes a certain veracity not only in the present day obstacles that continue to confront Black Americans, the poor and the ill, but also points out the multidimensional and rich considerations of the civil rights movement that are usually overlooked in favor of dogmatic recitations of equality. Today, the same racial and socio-economic inequalities like access to health care or the ability of minorities to obtain an equitable quality of treatment that were of concern to our civil rights leaders like Dr. Martin Luther King Jr. and the Black Panther Party in the 1960s, are still largely ignored in academic and policy circles alike. Unlike these past conversations that focused on the ability of Blacks, the poor and women to obtain treatment, we are currently confronted with a situation where FDA policies declaring human blood and the cells within this blood to be biologic “drugs” in need of federal regulation.

While there has already been some critical commentary on the regulatory over-reach of the FDA in declaring that “stem cells are drugs,” in Mary Ann Chirba and Stephanie M. Garfield’s “FDA Oversight of Autologous Stem Cell Therapies,” race-crits, critical sociologists, and critical theorists have not yet commented on how this denial treatment to sick and ailing patients–which not only violates one’s personal liberties, but propagates the already widening gap of pain and suffering for marginalized groups in America. While there will be any number of debates as to the effectiveness and long term safety of adult mesenchymal stem cells for years to come, early clinical studies have shown positive results—namely the decrease of pain, the increase of knee cartilage, and the improved functionality of joints. (See S. Wakitani et al., “Safety of Autologous Bone Marrow-derived Mesenchymal Stem Cell Transplantation for Cartilage Repair in 41 Patients with 45 Joints Followed for up to 11 Years and 5 Months,” Journal of Tissue Engineering and Regenerative Medicine 5.2 [2010]: 146-150). Beyond the clinical efficacy of said treatments, there remains a central concern raised by Patricia A. King in “Justice Beyond Belmont,” that is often overlooked in addressing healthcare disparities amongst the most vulnerable populations in America—namely do these groups have the same right to innovative medical treatments that show promise in decreasing their pain and suffering as the privileged?

The FDA’s argument for Regulating Adult Mesenchymal Stem Cells and the Slippery Slope towards an Indifference of Pain

What we are dealing with today is the attempt of a federal entity to extend its power over human bodies and the blood and blood products of those bodies under the auspices of its obligation to protect public safety. Remember the idea that stem cells could be regulated as drugs is the result of a procedural change in 21 CFR 1271 in 2006. The relevant section of that document currently states that:

[h]uman cells, tissues, or cellular or tissue-based products (HCT/Ps) means articles containing or consisting of human cells or tissues that are intended for implantation, transplantation, infusion, or transfer into a human recipient.

Before 2006, the bolded section here stated “another human recipient.” This legalese now gives the FDA an unbridled authority to regulate blood and blood/tissue products that do or could be used therapeutically in the human body. While the legal debate is concerned with the parameters of “minimal manipulation,” the societal effects of such indeterminate language opens the door to any number of FDA regulatory claims of human blood and cell products without clear guidelines and delineations as to the how or why human bodies and the blood and blood products of these bodies are subject to government oversight.

This is a dangerous precedent and one whose larger social, political and ethical implications have been overshadowed by the deliberate manufacturing of a looming public safety catastrophe from therapies involving stem cell treatments. If we read this procedural change in the context of the Regenerative Sciences case, and the recent attempts of the FDA to regulate the reproductive freedoms of consenting adults in America, we can observe a frightening pattern of government encroachment on individual freedoms and our civil rights—those rights that are supposed to protect American citizens from government intervention in their private lives. What is of even more concern for the civil rights minded and social justice oriented is how this small governmental regulation can amplify already disparate and racially determined healthcare treatment and failure of meaning pain intervention in racial and ethnic minorities’ lives.

Racism, Economic Exploitation and the Ethical Significance of Pain and Suffering

Poverty and the lives of the injured working class are filled with complex dissonances meant to deny the effects of disability and chronic pain to remain employed and economically viable. (Irmo Marini “The Psycho-Social World of the Injured Worker,” in Psychosocial Aspects of Disability: Insider Perspectives and Strategies for Counselors [New York: Springer Publishing, 2012], 287-314.) This effect is only amplified when we speak to race and racism in the healthcare system. As Carmen Green et. al. argue in “The Unequal Burden of Pain: Confronting Racial and Ethnic Disparities in Pain,” racial minorities experience more severe pain and less pain intervention by physicians throughout the healthcare system. (Pain Medicine 4.3 [2003]: 277-294.) As a group, African Americans are more emotionally and psychically tied to pain (Joseph Riley et al. “Racial/ethnic differences in the experience of chronic pain,” Pain 100.3 [2002]:291-298), but less likely to pursue medical treatments to intervene in cases of arthritis or other orthopedic ailments. In short, they don’t want to be cut on (Joanne M. Jordan, “Prevalence of knee symptoms and radiographic and symptomatic knee osteoarthritis in African Americans and Caucasians: the Johnston County Osteoarthritis Project,” The Journal of Rheumatology 34.1 [2007]: 172-180.)

This is not simply an issue of disparate access to treatment, but the deliberate regulative intervention that suggests that pain and suffering can be concentrated amongst specific racial/ethnic and socioeconomic groups without hesitation. Just as we think of racism and economic exploitation as the intentional dehumanization of human beings, so to should we begin to think of pain and suffering as the vacating of humanity the unhealthy socially marginalized minority. As Edwin Lisson powerfully states in his 1987 article “Ethical Issues Related to Pain Control,”

pain is dehumanizing. The severer the pain, the more it overshadows the patient’s intelligence. All she or he can think about is pain, there is no past pain free memory, no pain free future, only the pain-filled present. Pain destroys autonomy: the patient is afraid to make the slightest movement. All choices are focused on either relieving the present pain or preventing future pain, and for this one will sell one’s soul.

Currently, there is not a bioethical conversation concerning the benign neglect of the oppressed’s suffering through the manipulation of medical disparity.


While the emphasis on intersectionality and discourse analysis have continued to privilege individual identity over structure, so to have these politics overlooked the overt manipulation of policy against racial/ethnic/ and economically disadvantaged folks. The overlap between the economic and racial segregation of urban African Americans and their experience of chronic pain suggests that the silence of race-crits and social justice scholars in this area, specifically concerning FDA regulations, is unjustified. The reduction of pain and suffering amongst the racially oppressed remains as it was in the 1960’s a very real and tangible civil rights issue. We only ignore this reality at the peril of our work and attempt to effect meaningful social change.

The Secrets within the Ivy: The Continuation of White Supremacy

Upon recently reading the New York Times op-ed piece by Ross Douthat, The Secrets of Princeton, I am reminded of Dr. Joe Feagin’s words:

White racism today remains “‘normal’” and deeply imbedded in most historically white institutions. Every such institution is still substantially whitewashed in its important norms, rules, and arrangements…it seems likely that a majority of whites cannot see just how whitewashed their historically white organizations and institutions really are.

The editorial piece discusses a recent submission from guest contributor of The Daily Princetonian and Princeton alumna, Susan Patton, who controversially declared that the women of Princeton should, “Find a husband on campus before you graduate.” She goes on to say:

I am the mother of two sons who are both Princetonians. My older son had the good judgment and great fortune to marry a classmate of his, but he could have married anyone. My younger son is a junior and the universe of women he can marry is limitless… As Princeton women, we have almost priced ourselves out of the market. Simply put, there is a very limited population of men who are as smart or smarter than we are. And I say again — you will never again be surrounded by this concentration of men who are worthy of you.

Oh no, she didn’t!! Sorry, I was channeling a number of high school students I work with. But nonetheless, apparently from the slings and arrows she received for publishing her essay, Susan forgot the first two rules of the Ivy League:

1st RULE: You do not talk about the secrets of the Ivy League.
2nd RULE: You DO NOT talk about the secrets of the Ivy League.

Douthat noted many of her ideological opponents deem her as a turncoat to feminism. Her betrayal of acknowledging a truth, which Douthat feels many who attend Ivy League institutions are conscious of, is Patton’s biggest crime. A truth that encompasses the ideas that these places of highly manicured lawns and pristine historically well-kept buildings are focused not only on the pursuit of academic excellence, but also the charge of preserving racial entitlement while safeguarding the advantages accrued over generations in order to be safely transmitted to the next.

Even though these institutions over the decades have visibly discussed racial diversity and applied a dash of the finest cosmetic makeup to cover their blemished pale skin, Ivy League schools continue to be, as Feagin states, “whitewashed.” The quest for meritocracy continues within the 21st century. The current mode of protecting white interests, access to power, and purifying the elite is constant in country that attempts to convince its people that they are living in a post racial society. Albert Memmi understood this mechanism of racial supremacy when he stated,

racists are people who are afraid…generally it is because one wishes to obtain or defend something of value…the necessity to defend an individual identity and a collective identity, against all who come from elsewhere and don’t belong, is in operation.

This is not a declaration that all who attend these settings are racist per se, but the institution itself and those that practice the dark arts of the white racial frame, are definitely protecting historically privileged White placement on a hierarchy while simultaneously dispensing unequal treatment for a marginalized people. Its systems do not freely and equally entitle Blacks and Latinos to the same resources, power, and empathy as predetermined for the privileged placement of Whites. This is definitely illustrated within their modest number of students and faculty of color.

But then again, what do I know. I was poor and attended a state school.

What’s Wrong with “Wetback”?: What a Congressman’s Slur Reveals

Alaska Congressman Don Young (R-AK) referred to Mexican farm workers as “wetbacks.” in a recent radio interview on KRBD-FM (Ketchikan, AK), Young was attempting to make a point about the automation in farm production, when he said this:

“My father had a ranch; we used to have 50-60 wetbacks to pick tomatoes. It takes two people to pick the same tomatoes now. It’s all done by machine.”

This racist slur made by a sitting congressman is best understood in the longer prevailing U.S. historical context that categorizes Mexican immigrants as unequal, without real humanity, and undeserving of true dignity. Such a comment by an elected government official is the latest example of the white racial framing and the racializing of Latinas/os.Taken together, these reinforce white supremacy on a large structural level. White racist words, such as the Congressman’s, frame people of color as inferior and create a wider narrative of racial oppression, which whites utilize to protect their dominant position in society at the expense of ethnic minorities.

Don Young, Congressman from Alaska, referred to workers as "wetbacks"

(Image from here.)

In the public sphere, many whites commonly use terms such as “illegal alien” or “illegal immigrant” or simply “illegal.” All of these are problematic for the way they dehumanize entire groups of people. Recently the Associated Press announced that it was dropping the word “illegal immigrant” from its stylebook for proper usage; a victory against this demeaning and racist language was led by ARC and Rinku Sen.  For the record, the AP stylebook doesn’t condone the use of the term “wetback” either.

Apparently, Congressman Young did not get the memo about language from the AP. The 79-year-old seems to be stuck in time as indicated by his public use of “wetback” and subsequent delayed apology issued only after his fellow conservative Republicans chastised him and demanded that he issue a sincere apology.

This begs the following questions: What’s wrong with the term “wetback”? What does it mean? And, where does it come from?

Historically, the racial epithet “wetback” has been used by whites to suppress Mexican immigrant laborers while at the same time solidifying white superiority and domination. The racial slur stems from the white imaginary and the ill conceived notion of Mexican immigrants becoming wet as they purportedly swam across the Rio Grande River, entering the U.S. in search of higher wages. As with many racist slurs, it’s based on several lies, the most obvious of which is that in many places the Rio Bravo del Norte (as it is known in Mexico) is shallow enough to walk across without getting more than your knees wet.

The exclusionary meaning of “wetback” has been part of the white mainstream psyche, appearing as early as June 20, 1920 in this New York Times article (pdf). Since that time, the epithet has retained and reproduced its original negative racist connotations, categorizing Mexicans – and by extension all Latinas/os – as inherently criminalistic, lawless, and undesirable.

Of course, Congressman Young is not the first elected official who has used the term “wetback.” According to a recent USA Today article, the term has a lengthy record of usage, particularly in the last 32 years:

  • 1981, House Minority Leader Bob Michel, R-Ill:“A conservative Texan and a conservative from Illinois may be on different sides. Would I vote the same on wetbacks as a guy from Arizona?”
  • 1983, Sen. Ernest “Fritz” Hollings, D-S.C.:“You had people from Missouri. You had wetbacks from California that came in here for (Sen. Alan) Cranston. It wasn’t Iowans. And it was all bought and paid for. It was a fraud. One great, grand fraud.”
  • 1983, Rep. Bill Richardson, D-N.M., “The main public perception is that we’re talking about wetbacks, that we’re talking about Mexican-Americans coming across the border.”
  • 1990, Veterans Secretary Edward Derwinski — serving under President George H.W. Bush — In a speech on drug abuse, he said drug cartels use “wetbacks” to smuggle drugs into the country. After Milder denounced the statement, he apologized, calling it “just one of those dumb slips.” But he also accused Milder of overreacting and having a “thin skin.”
  • 1990, Ann Richards’ campaign for Texas governor faced accusations she used the word in a 1976 speech. “If it takes a man to hire non-union labor, cross picket lines and work wetbacks then I say thank God for a woman or anyone else who is willing to take over,” she was alleged to have said in the speech. Richards, a Democrat, denied it and claimed her opponent fabricated that section of the speech and planted it in a Hispanic newspaper.
  • 2006, Arizona state Rep. Russell Pearce came under fire for praising a 1950s deportation program known as “Operation Wetback” on a radio program. He refused to apologize. “My critics don’t like history. They want to rewrite history. I didn’t use the term. I quoted a successful program,” he told the Arizona Republic.
  • 2008, Honolulu City Councilman Rod Tamhad publicly announced that “we don’t want any wetbacks, basically” on city development projects. He later said he never considered it a racial slur, and said, “I apologize if I offended anybody.”

The W-word carries additional baggage from a long history of blatantly racist legislation by predominantly white legislators trading in the politics of fear. Laws and policies such as Operation Wetback (1954), Operation Gatekeeper (1994), Arizona SB 1070/2162 (2010), and  and Texas Senate Bill 1128 (2013) create real harm and ensure the perpetuation of white domination.  And, as you can plainly see from the names of the bills and the text in each one, this harmful legislation begins with and is rooted in the language of “wetbacks” and “illegal immigrants.”

Racist slurs, such as “wetback,” continue to have real tangible social, cultural, and economic consequences. Such language is fundamental to the process of commodification and objectification. Brown people are exploited physically and economically, effectively designated as mere instruments meant to serve white systems of domination in order to sustain white privilege.

I ask you, how can Republicans rebrand their party by catering to Latina/o voters if their party permeates white racist anti-Latina/o ideology?

Chilling or Warming Effects of Affirmative Action Bans?

As we await the Supreme Court’s decision in the landmark Fisher v. University of Texas case, an intense and polarized debate has arisen about whether bans on affirmative action such as California’s Proposition 209 have had a chilling or a warming effect on minority student enrollment. In 1996, Proposition 209 in California, also known as the California Civil Rights Initiative, amended the state constitution through a ballot proposition and prohibited governmental agencies and public institutions from considering race, sex, or ethnicity in employment, contracting or admissions.

Papers offered at the Brookings Institution in September 2012 presented one side of the debate. A presentation by Kate Antonovics, an economist at the University of California at San Diego and Richard Sander, a professor of law at the University of California at Los Angeles, asserted that Prop 209 had a “warming” effect on the enrollment of underrepresented minority students. Their analysis is based upon yield rates and they conclude that affirmative action increased the likelihood of minority students accepting admissions offers. (Yield rates refer to the percentage of students who choose to enroll in a university or college after having been offered admission).

These researchers also offered support for a controversial theory called “mismatch.” Sander and Stuart Taylor, Jr., a former New York Times Supreme Court reporter, have been the primary proponents for this theory that argues that racial preferences for blacks offered by certain tiers of schools below the elite tier result in “mismatch” or the unintended side effect of driving students with weaker academic preparation than their classmates to drop out of school and abandon their career aspirations.

Yet a recent empirical study by Peter Arcidiacono and his colleagues at Duke University reaches a different conclusion regarding the effect of Proposition 209. These researchers found that college enrollment rates of African Americans and Hispanics in California’s 4-year public colleges actually declined after the Proposition’s implementation. The data set used to derive these results was not based upon yield rates, but rather upon enrollment data from IPEDS (Integrated Postsecondary Education Data System) coupled with data provided by the University of California Office of the President on parental income and education, high school GPAs and SAT scores that allowed the researchers to control for these variables.

Two-thirds of the enrollment decrease reported by Arcidiacono and others came from the California State University System (CSU). Yet, surprisingly, the authors describe the CSU system as consisting “primarily of non-selective institutions.” Would it not be significant that institutions that have traditionally served a greater proportion of minority populations have had a decline in minority enrollment post-Prop 209? And while the CSU may be less selective than the UC, the excellence of the CSU institutions has long been recognized by college rankings. For example, U.S. News and World Report’s selected California Polytechnic University at San Luis Obispo as the best public master’s university in the West for 17 years in a row. In reporting the findings on the decline in minority enrollment, Arcidiacano and his co-researchers hypothesize that CSU’s simultaneous implementation of Executive Order 665 requiring all incoming freshmen to take the English Placement and Entry Level Mathematics tests “may have deterred enrollments in the CSU system, especially among minorities” (p. 14).

Different evidence is offered for the “chilling” effect of bans on affirmative action by William C. Kidder at the University of California at Riverside. In “Misshaping the River: Proposition 209 and Lessons from the Fisher Case”, Kidder presents survey data from 9750 Latino and African American students at eight UC campuses. This data indicates that the campus racial climate has become significantly more inhospitable for these students than at UT Austin and two other peer universities. The perception of a “chilly climate” has resulted from the affirmative action ban and low diversity that have led students to believe that they are less respected by their peers. In a recent paper titled, “The Salience of Racial Isolation” Kidder also presents directly conflicting evidence on yield rates, indicating that the percentage of African Americans accepting admissions offers has declined, with some instances of zero yield rates to top UC universities.

The conflicting analyses presented by scholars on both sides of the affirmative action debate call for continuing review. The results of the survey of campus climate at the University of California indicating perceptions of a “chilly” environment for minority students seem especially significant, as universities seek to build inclusive and welcoming campuses in the face of legal challenges.

Texas Legislative Action to Restrict Voting

As most readers know, there have been numerous (mostly white) conservative attempts to reduce the voting opportunities and/or rights of voters likely to be liberal or to vote Democratic in various states. These voters are likely to be voters of color. Recently, the Texas Civic Engagement Table sent around a letter from various organizations (including the Dallas Peace Center) about several conservative bills in the Texas House that are aiming at reducing the number of these voters. Here is their informative letter about these bills and how they might affect voting:

Dear Members of the Texas House Elections Committee:

We the undersigned organizations are committed to ensuring that every
eligible voter in Texas has a full and equal opportunity to participate in
the election process. Today you will be considering several bills in your
chamber (HB2093, HB2372 and HB2848) that we feel limit and
discourage participation in the voting process.

HB 2093, introduced by Representative Harless, would roll back access
to early voting from 12 days to 6 days with an optional Sunday. In 2011,
Florida experimented with reducing its Early Voting days from 14 to 8.
The results were long lines, frustration of voters and election workers,
and again subjected Florida to widespread media criticism. Texas should
learn from Florida’s mistake and not reduce its popular early voting
program. The percentage of voters who use early voting has increased
with each election. 50% of voters cast their ballot in the early voting
period in 2004, over 66% in 2008 and over 63% in 2012. Early voting
has existed in Texas since 1987 and is a system that works in Texas.
There is no reason to fix a system that is not broken.

HB 2372, introduced by Representative Klick, would establish an
interstate voter registration crosscheck program. While this sounds like a
good idea in theory, technology has not matured to a point where this
program could be done with out improperly removing otherwise eligible
voters. This bill does not specify with which state Texas would be
cooperating, what data fields would be used to generate a match, or
what, if any, security protocols would be put in place to protect the
integrity of the data provided to other states. In 2012, Texas experience
with comparing registration data to another database was a failure.
Texas attempted to compare registration data to the Social Security
Administration death records. This lead to thousands of letters notifying
voters that they were presumed dead based on criteria that the Texas
Secretary of State specifically said was weak.

HB2848, Introduced by Representative White, would allow for video
monitoring of voters at early voting locations. Voting is a private act and
should be respected as so. Video taping voters creates a public record
that could be abused by some and used to intimidate and discourage
voting in the future. Americans have a long held expectation that voting
is a confidential and personal act. The idea of video taping any part of
that process violated that expectation.

Videotaping voters may be a violation of federal law because it could be
considered a form of intimidation and coercion. The Department of
Justice has stated previously that videotaping voters without their permission potentially violates the Voting Rights Act. Texas should not
continue to be on the forefront of VRA violations.

In conclusion, we thank you for taking the time to consider our concerns
on the three elections related bills you will be reviewing today. As
organizations that work to educate and engage Texans to participate in
the democratic process, we hope you take our concerns seriously, and
vote against passing these bills out of committee.

For more information on these bills, contact the Executive Director of the Texas Civil Engagement Table:

Please contact Sondra Haltom at Sondra@texastable.org or 512-773-1471 if you have any questions…. On the positive side, SB 315 establishes online voter registration — which is essential to modernizing our elections system and will make registering to vote more accessible to more people. … Lesley Nicole Ramsey, Executive Director Texas Civic Engagement Table, PO Box 163253, Austin, TX 78716

Mixed Race, Pretty Face

It was once thought multiracial children were destined to be confused, inwardly conflicted and maladjusted. “Think of the children”, used to be the warning used to discourage interracial couples from marrying. Mixed-race children often faced discrimination and prejudice. Experts worried that these children would suffer from poor self-esteem and lack of identity (Fields, Julianna. Multiracial Families: The Changing Face of Modern Families. Broomall, PA: Mason Crest, 2010.)

The “tragic mulatto” archetype was featured prominently in American culture (Show Boat, 1951).

Usually female, she embodied dislocation, incompatibility and confusion. Similarly we often saw the heartrending, Native American/White “half-blood” (Dances With Wolves, 1990) and in Yellow Peril fiction, the interracial love affair that ends tragically (Sayonara, 1951). (Nakashima, Cynthia L. “Servants of Culture: The Symbolic Role of Mixed-Race Asians in American Discourse,” Pp.35-57 in The Sum of Our Parts: Mixed Heritage Asian Americans.  Ed. Teresa Williams-León and Cynthia L. Nakashima. Philadelphia: Temple University Press, 2001. ).

Things have certainly changed.


In 1993, TIME Magazine published a special issue on multiculturalism in America. The now well-known cover featured an ethnically ambiguous woman over the caption “The New Face of America: How Immigrants Are Shaping the World’s First Multicultural Society”. Their model however was not a real person. Her image was computer generated by merging men and women from various racial and ethnic backgrounds. The editors felt she was a preview of what was likely to emerge in tomorrow’s America (). She was bold, beautiful, and significant enough to capture a prominent magazine cover. I remember being a young multiracial woman in Los Angeles when this issue was released (at a time when there weren’t near as many multiracial people). I was mesmerized. Perhaps I swelled with some pride and dignity knowing I was a part of the “future”.


Well that future seems to have arrived. According to the 2010 Census, those identifying with multiple races grew by 32% over the decade, for a total of 9 million while single-race identifiers grew by just 9.2%. A February 2012 Pew Research report showed the number of intermarriages has more than doubled since 1980. It credited growing public acceptance of mixed-race relationships as one reason for the rise.

Nowadays it’s all about “Multiracial Chic”. Being mixed is the coolest thing you can be. Take for example the 2006 Psychology Today article “Mixed Race, Pretty Face?” detailing a study which suggested part Asians are considered more beautiful than their monoracial counterparts.  Such pieces lauding the beauty of mixed race peoples abound. And this wide admiration is clearly visible in pop culture. Multiracial models are taking over advertising, plastered across billboards and magazines. Mixed race actors and pop stars are on the rise.


So what does this racial shift mean for our “global” future? Interestingly, the bodies of multiracial peoples (rather than their experiences) are now often being cited as proof that we have become a “postracial” society where racism is frowned upon and ethnic diversity is celebrated. Multiracial people supposedly breakdown racial boundaries just by their mere existence. Their ambiguous appearance alone is enough to destabilize and ultimately eradicate white privilege and the racial hierarchy. Others are beginning to contest this claim. Some predict that growing numbers of mixed race Americans will lead to a new racial hierarchy based on pigment, like those characterizing most Latin American countries. What may look like the “end of race” as more people of color gain political, social, and cultural visibility actually veils a redistribution of power. And multiracial people themselves are perhaps getting caught in the crosshairs, blurring the boundaries between whiteness and nonwhiteness even as they receive certain privileges that historically have been conferred upon those with white bodies (Park, Jane. “Virtual Race: The Racially Ambiguous ActionHero in The Matrix and Pitch Black”. Mixed Race Hollywood.  Ed. Mary Beltrán and Camilla Fojas. New York and London: New York University Press, 2008. 182-202. Print.).


It begs the question. How will the children of today feel about their multiraciality as they come of age in this new America? Will they be the enlightened world leaders of a model “postracial” society? Or will they find themselves entrenched in a new, confusing racial hierarchy with redefined standards. One in which some of them are privileged and others are not?


~ Sharon Chang’s blog is MultiAsian Families