Both the poet Claudia Rankine, in her 2020 collection Just Us, and the psychoanalyst Lauren Levine, in "Interrogating race, shame and mutual vulnerability: 'Overlapping and interlapping waves of ...relation,'" recount the outcomes of dyadic conversational experiments regarding race. For Rankine, the experiment is to approach white male strangers with an inquiry into their experience of white privilege. For Levine it is to adapt the psychoanalytic frame of the analyst as listener to initiate a more personal discussion of the experience of race within the analytic mixed-race dyad. In both experiments, a tensile field of relational racialization opens up between the pair in the dyad, a field that is neither simply composed of the black/ white dichotomy nor of multiple, variable, acts of racialization isolated from each other. Instead, such conversations reveal a field of relational racialization that subjects all the people in the encounter. Levine both argues for the need for such encounters, and demonstrates how they may require expansions in clinical technique for the relational analyst who feels the need to deal squarely with race.
By bridging the discussions on critical race and critical citizenship studies, this paper asks how the racialization of Islam shapes the lived citizenship of minorities in the Finnish context. The ...study focuses on a group of Finnish citizens and residents who have backgrounds in southwest Asia. The 26 people in this group were asked questions about their lived experiences of citizenship and the role of religion in their experiences. The results indicate that regardless of the participants' religious identifications as Muslims or non-Muslims, their belonging was challenged through the mechanism of racialized gaze that framed them as strangers who do not fit into the epistemic community of whiteness. The study introduces the terms selective secularism and labour of explaining to reflect upon the mechanism through which the racialized gaze operates in everyday encounters. At times, some research participants resisted and contested the racialized gaze.
This paper discusses how ideas of "race" and racial identification have, in different ways, been central in the construction of modern nation-states, both in East Asia and in postcolonial Southeast ...Asia, helping to entrench notions of racial difference as a fundamental element in nation-building. Processes of human racialization - and consequently, the homogenization of racialized identities and essentialization of human inequality - are thus persistent structuring devices that organize the workings of human societies. The paper focuses especially on the complex and contradictory ramifications of the racialization of "the Chinese" inside and outside of China, threatening to take on a perilous turn in the current era of China's rising global power and heightened Sinophobia.
•Conservation is coercively enforced in areas deemed ripe for ecotourism development.•Conservation practices deprive indigenous peoples of their livelihoods.•NGOs rely on discourses of otherness to ...validate security measures in protected areas.•Racialized violence and dispossession are key to the making of eco-destinations.
Within the context of neoliberal conservation and ecotourism development, the Honduran state has prioritized the desires of foreign tourists and private investors over the needs of indigenous and black coastal inhabitants, and increasingly this is leading to state-sanctioned violence against marginalized groups. I use Peluso’s analytic of coercive conservation (1993) to show how conservation practice furthers the expansionist policies of the state and elite investors while simultaneously dehumanizing the indigenous peoples that depend on natural resources for their livelihoods. While Garífuna culture is central to Honduras’s ecotourism ambitions, their livelihoods, in the eyes of many developers and conservation NGOs, are a potential threat to the viability of the emerging tourism imaginary. Black and indigenous coastal inhabitants are valued for the cultural cache they add to regional tourism plans, yet denigrated for their inherent “backwardness” and presumed inability to respect the delicate ecosystems they inhabit. This imaginary authorizes material practices of racialized dispossession, which were set in motion by neoliberal conservation regimes designed to exploit the natural and cultural resources upon which tourism development is premised.
Can second-generation racialized Canadians cross racial and class boundaries into middle-class mainstream society? Currently, neo-assimilation theory anticipates identificational and socioeconomic ...assimilation into the mainstream, while segmented-assimilation theory argues that racial and economic structures inhibit racialized groups' assimilation. An emerging strand of assimilation theory - racialized incorporation - hypothesizes that, for racialized individuals, higher sociocultural capital leads to socioeconomic upward mobility, while their identificational and socioeconomic assimilation remain constrained by racial hierarchies. We draw on 118 qualitative interviews with second-generation Somali-Canadians to assess which of these perspectives best describes their subjective experiences of assimilation in Canada. Though we find support for the racialized assimilation hypothesis, our participants' socioeconomic achievements exceed the predictions of this perspective. We, therefore, argue that, under Canadian multiculturalism policies and ideology, race is an attitudinal hurdle to navigate rather than a structural barrier against assimilation. We invite future research to consider the contextualized effects of race on assimilation.
In this short article, I explore Jordan Peele's 2017 film Get Out as a compelling illustration of racialization as an attack on human "aliveness." I argue that Peele's film, a new kind of zombie ...narrative, urges psychosocial transformation not only through the radically inventive acts of its creatively resurrected protagonist, Chris, but also through its own subversive collaboration with the spectator.
To speak of global white supremacy is to point to the racial dimensions of an international power system that includes an ideology of white (broadly defined ) racial superiority and its related sets ...of practices. However, it remains difficult to operationalize the historical reality of white supremacy within anthropological theory and practice. For even as mainstream anthropology has acknowledged the significance of race, it has yet to thoroughly engage the role of white supremacy, especially global white supremacy, as part and parcel of the baseline understanding and functioning of the modern world. In anthropological treatments of the postcolonial state, the emergency and consolidation of neoliberalism, or even in current popular trends, such as work on the "anthropocene" and the "ontological turn," an analysis of white supremacy is often missing. This is so even when there are mentions of race and racialization. How can we as anthropologists speak of neoliberalism, for example, without keeping in constant view the context of white privilege and power that structure both global capitalism and (post/neo)colonialism?
Numerous studies suggest that British society is becoming more Islamophobic, and Muslims, especially youth, in Britain have been its victims. But while there is growing evidence of how they have been ...targets of explicit and severe instances of Islamophobia, less attention has been focused on how they are also targets of its subtle and implicit forms. The purpose of this paper is to examine how Islamophobia manifests in everyday interactions and how Muslims are racialized from the perspective of one of its supposed victims that has been so far under-researched, i.e., young Turks in Britain. The young Turks’ accounts about themselves and their immediate circle of relatives revealed that Turks in the UK experience Islamophobia, but that it is often enacted during mundane interactions without ever becoming explicit. Visible Turkish-Muslim women, however, are the target of everyday Islamophobia far more than Turkish men and secular women, both of whom do not display any religious signifiers in public places. They face Islamophobia at the intersection of gender and religion. Many Turkish women are racialized through the hijab which is interpreted and described in ways that draw upon a set of symbolic meanings and associations. In addition, contrary to what has been discussed about the Islamophobic experiences of Muslim women in previously conducted studies, the evidence of this research shows that Islamophobia appeared to visible Turkish women more frequently in a more mundane, subtle way.
School, racialization and intercultural education Claudia María Rodríguez Castrillón; Sandra Milena Robayo Noreña; Sandra Elizabeth Colorado Rendón ...
Educazione interculturale (Online),
05/2024, Letnik:
22, Številka:
1
Journal Article
Recenzirano
Odprti dostop
Girls and boys are immersed in social discussions to validate their agency. There are imaginaries, representations and narratives around childhood that designate the place of girls and boys in ...different cultures. The issue of intersections in childhood requires expanding debates and problematizing structural issues of the life course in relation to gender, age, ethnicity and social class, to account for their impact on girls and boys. At the same time, displace imaginaries from colonialism and mobilize a social consciousness that recognizes diversity not as a dichotomy between us and the others, but as the protagonism of dignity. This article explores, based on documentary research, the conditions under which boys and girls from different regions of Colombia access education, in the midst of situations such as migration, ethnicity, displacement and multiple forms of family poverty. It is concluded, therefore, that racialized girls and boys are at greater social disadvantage, given their socio-historical living conditions.
Ahmed’s (2007) theory of the phenomenology of whiteness serves as a theoretical tool for assessing how whiteness presents itself within bondage, discipline, dominance/submission, and sadomasochism ...(BDSM) play. Given the “overwhelming whiteness” of BDSM in both research and practice, this study serves as a theory-building exercise for analyzing the relationship between what researchers have described as inclusive BDSM communities that continue to naturalize the whiteness of BDSM spaces. Through critical discourse analysis of interviews and blog submissions from BDSM participants, this study reflects on the whiteness of BDSM. Analyses suggest that the differences between white and racialized BDSM participants in their explanations for the whiteness of BDSM continue to support and privilege the white experience in white BDSM spaces.
