Tuesday, 30 June 2015

Mixed Race Portraits



Published on 25 Jan 2015
Josh describes his experiences growing up as a mixed race person in Britain; touching upon skin colour, ethnicity sections on forms and whether there's a need to categorise ourselves by race anyway.


Sunday, 21 June 2015

‘Lightskin Guys Be Like…’

By bilalupnorth“Lightskin boys be so moist”

“Those guys are bare in their feelings”
“Drake behaviour”
I was standing in this Jamaican takeaway place the other day in Willesden (Curry Goat, Rice & Peas and one niiiice dumpling if you were wondering, and let’s be real, you’re now salivating) when the woman who was serving me, I say serving but she had gone off into the kitchen, quite casually turned to her co-worker and said ‘The Lightskin bwoy did order di dumpling deh, pass him it nuh’.(If you’re slightly lost with the translation, then all I can really recommend is you phone a friend.) ‘Lightskin Boy.’ I thought to myself. As I stood there looking at the back of my own beige hands having a moment that I can only liken to that bit in Lion King where Simba stares into the murky pond in the jungle with Rafiki telling him to ‘Look deeper’ the woman was back, shoving my food into my hand and so I walked off. Wandering along the street, now even more hungry because the food was within a minute away from being eaten (why does that always happen!?) I found myself quite lost thinking about the many times in the last 23 and whatnot years I’ve been referred to by my complexion, and it got me thinking, why? Why is it that I’m called a Lightskin Boy? What is even tied up in the meaning of this delineation, and indeed – what does society in Britain today think about males of a lighter complexion?
Often I hear it or, rather, see it thrown around on the TimeLine in memes, ‘banter’ etc. that Black or Mixed-Race men of a lighter complexion are in some way ‘less masculine’ than those society has termed ‘darkskinned’ – indeed something which begs me to ask what being ‘masculine’ even means today! So it got me thinking, what do other people think about this? I mean surely there’s a point where things stop being banter and start having real-world effects, so I thought I’d ask a few people what they thought, and it’s their words that shape this next bit of writing and hopefully, our understanding moving forwards…
“Before I talk about my personal experiences, I’ll say that I do believe some of the stereotypes surrounding “lightskin” are weakness, femininity, vulnerability and narcissism, in which lighter skinned women are viewed as the more “feminine” and “prettier” variant of the black peoples and lighter skinned men are deemed inferior and “soft’“
 “Lightskin guys are effeminate” – obviously there is misogyny and homophobia in this absolutely ludicrous statement. But it makes you think about how the notion of black hyper-masculinity is centred around darkskin men. See the marketing of hip-hop for a largely white audience – I don’t know much about hip-hop but there seems to be few lightskin male artists. Drake seems to be characterised as “emotional”.
Right, so supposedly I’m ‘soft’, ‘emotional’ or ‘inferior’ because of my complexion and therefore one can only assume that the opposite is true of ‘darker’ males. Indeed the pigeonholing and fetishizing of black masculinity turns a new leaf when we think about how this plays out when complexion is lighter and ideas of being ‘prettier’ or ‘narcissistic’ are ones that can again, be damaging within the community.  I find it difficult to make sense of such a binary dichotomy where the shade of a person’s skin can reflect upon their masculinity…
“I personally wouldn’t even call myself “lightskin”, however, it has been a label assigned to me from school and is kinda a British thing amongst European black folk (in my experience – living in Belgium and Holland”
 “I find that being called anything but black is more or less an insult, like Carlton in that one Fresh Prince episode where he’s called “not black” because of the way he acts. It’s degrading and worse when it comes from other black people. Then there are those who glorify the negative aspects of this situation. Its nonsensical.”
 I found a similar thing when I asked the question of what people think of the word ‘lighty’ when attributed to females, that the words are often perpetuated by black communities themselves in a way that can be damaging to ones own perceptions of their identity by alienating people of a light complexion in a way that can separate them from the ‘Black British community’. Whilst there are those who embrace the terms and choose to take on such labels and self-attribute, there are those for whom experience of these labels mean something much more divisive.
“I attended a pan-African event here in London with my cousin in 2013 (it was my very first one) and I noticed that we stood out, well, they made it very clear that we stood out – I could feel nothing but daggers and evils. Shortly after the event finished and everyone was socialising —- but ignoring our presence, we approached this black American woman just for chit chat & she started telling me I should focus on mulatto issues because she doesn’t think I’m “black-black” and basically said her fight isn’t my fight, my cousin was denied an Afro-hair goodie bag because she wasn’t “black enough”
 “…the idea of light skin privilege/colourism that people sometime perceive us to have Light-skin may be a “privilege”, but getting to grips with your identity as a mixed-race man is incredibly complicated in many cases our black community doesn’t have the language to welcome mixed-race people yet…”
“I think a lot of people also assume that if you’re light skinned and “black” you must therefore be mixed race with one half most likely white British. I do think in my experience people sometimes view you differently because of that, for better or worse. I’ve literally had people at secondary school tell me I’m not properly “black” because I don’t fit their narrow stereotype of what “black” is…”
The idea that there is a proto-typical ‘blackness’ that having lighter, or mixed complexion skin does not fit into appears not to be one too alien to black people within our community, indeed if there’s anything I learnt from my Jamaican takeaway experience (still hungry?) it’s that skin tone can be used as a label for ones identity.
In all, (already? More of a conversation starter I know…) I’d like to leave you with more questions than answers (them only child problems). So here’s a couple: What can we learn (and, don’t lie to yourself, we can learn something) from some of the experiences written above? Where do we go in terms of our understanding of black-masculinity from here? I’d like to think that at the very least there’s those couple cogs turning in the back of your mind; that you too can be staring into that pond just like Simba… But if not, actually, even if there are – I’ll leave you with the reflections of the people I heard from:
 “Lightskin guys are not really black” – I grew up in a close extended family with lots of cousins where the only white person was my dad (he’s an only child). Yet when I tell people I identify as a “black, mixed race” person the “black” identity has been questioned. A few shades darker and I doubt it would.”
“I do think that light-skinned black men are seen as less of a “threat” to Eurocentric cultures/institutions and that they benefit from this (although this evidently is a result of racism). Looking at figures like Obama, Lewis Hamilton, Drake, Chukka Umunna etc it seems that society embraces light skinned black men much faster than their darker brothers due to the idea that they are less “other” and because their existence promotes the popular idea that we are now in a post-racial society and that in the end all our children will be “mixed” like them”
“I’ll end with this: problematic stereotypes of lighter skinned people or black folk with (perceived) “non-black” features only causes nothing but confusion, it’s very damaging”
Now go grab your Jamaican takeaway in peace *sips tea*

Friday, 12 June 2015

Loving Day 12th June 2015

Loving Day commemorates a date in history when the Supreme Court of America ruled to disband all anti-miscegenation laws in 1967 (laws that made mixed race marriages illegal).

Loving vs Virginia was an important Supreme Court case, but it was also the story of a real couple’s love. Mildred Jeter and Richard Loving grew up in Virginia, USA. They fell in love and decided to get married.

Regrettably, getting married was not that simple in 1958. Mildred was a young black woman and Richard a respectable white male. The law forbade people of different races to marry each other, and this was true in many states – including Virginia. However interracial marriages were legal in Washington, DC at that time. Therefore, they decided to go to DC, get married, and return to Virginia to begin their life together.

This, however, was only a short term solution. The law in Virginia not only forbade interracial marriage ceremonies, but it also forbade interracial couples from getting married elsewhere and then returning to their home state. Not long after their return to Virginia, the newly-married Loving couple were awakened by the police and taken to jail for the crime of having an interracial marriage.

Richard and Mildred went to trial and the judge found them guilty and sentenced them to jail term three years. However, the Judge said that he would suspend the sentence if they agreed to leave Virginia for twenty five years. Given the choice between imprisonment and banishment, they chose banishment, and the Lovings moved to Washington, DC to live out their married life.

Though the Lovings were able to live together legally in Washington, they did not have an easy time; they faced discrimination everywhere. They were facing the emotional hardship with the separation from their families. Life was both difficult and horrible for the Lovings. In extreme anxiety, Mildred sent a letter to Robert F. Kennedy, Attorney General of the United States, explaining their life and difficulties that they were facing as a interracial couple in Washington.

Mildred’s letter was sent on to the offices of the American Civil Liberties Union in New York City. They took interest in the case and helped the Lovings find an attorney for their case. Two lawyers, Bernard S. Cohen and Philip J. Hirschkop, also felt that not only the Lovings, but all Americans were entitled to be married and to live in the state of their choice. Due to the difficulties that they faced they agreed to take on the case for free.

After a long and hard legal battle the Lovings’ case eventually appeared before the United States Supreme Court. The Court decided after hearing the hardship that the Lovings faced and hearing about the many people that were unable to get married the Court voted unanimously in their favor.

Ultimately, after nine years of struggle, the Lovings won the right to live together as husband and wife in their home state of Virginia. In the words of Chief Justice Earl Warren, “Under our Constitution, the freedom to marry, or not marry, a person of another race resides within the individual and cannot be infringed on by the State.”

Not only did the case win them their freedom to love each other, but it also granted the same freedom to every interracial couple in every state in the USA. At the time of the Loving case, sixteen states had laws prohibiting interracial couples to marry.

Loving v. Virginia (1967) made it illegal for any state to enforce those laws which stop interracial marriage. These laws did not only apply to black and white people; in many states restriction on relationships with Asians, Native Americans, Indians, Hispanics, and other ethnic groups were abolished.