Twenty years after Bonilla-Silva developed the analytic components of a structural race perspective and called for “comparative work on racialization in various societies,” U.S.-centric race theory ...continues to be mostly rooted in a U.S. focus. What is missing is a framework that explores race and racism as a modern global project that takes shape differently in diverse structural and ideological forms across all geographies but is based in global white supremacy. Drawing from Bonilla-Silva’s national racialized social systems approach, global South scholars, and critical race scholars in the world-systems tradition, the author advances a global critical race and racism framework that highlights two main areas: (1) core components that include the “state,” “economy,” “institutions,” and “discourses” and “representations,” as divided by “racist structure” and “racist ideology” and shaped by the “history” of and current forms of transnational racialization and contemporary “global” linkages, and (2) the production of deep and malleable global whiteness. With this framework, both the permanence and flexibility of racism across the globe can be seen, in all its overt, invisible, and insidious forms, that ultimately sustains global white supremacy in the twenty-first century.
This introduction studies the experiences of racialized migrant women by focusing on three analytical dimensions: mothering, including care work and reproduction; legal precarity caused by the ...encounter with migration and border regimes; and gendered racialization. It argues that by applying the lens of motherhood to the study of migration and forced displacement, different perspectives and insights emerge on women's decision-making processes and strategies. These perspectives emphasize how the overlap of migration experiences, legal precarity, and gendered racialization within global asylum and border regimes reconfigure women's relations with their children, kin ties, sense of personhood, intimacies, and belonging. Ultimately, this introduction suggests that the study of the triangular interconnection of motherhood, legal precarity and gendered racialization sheds light on various scales and spheres: from perspectives on emotional and psychological challenges to everyday realities, from the intimate to the public sphere, including both larger structural processes and individualized experiences.
This article argues that digital publics unleash and bolster everyday racism, creating an unregulated space where anonymity and ubiquity enable the dissemination of racist message. By creating ...broader visibility and wider reach of racist texts and facilitating more participation for racists, social media platforms such as Twitter normalize gendered and place-based racialization of refugees. Recently, hostility and hate became the norm in derogating the refugee identity on social media platforms. To investigate the complexity of digital racism, this article presents a unique case study on Twitter, capturing the widespread user reactions in the aftermath of the mass resettlement of Syrians in Turkey. It examines varying racialization of Syrians on the Turkish Twittersphere, using sentiment and qualitative content analyses of hashtags and mentions on Syrians, when they hit Twitter trends for Turkey for a year, first, for mundane events and, second, during the Turkish state’s occupation in Northern Syria.
This paper explores queer and racialized experiences in Danish academia through what we call ‘sensible ruptures’: affective, embodied and sensory ways of knowing. Taking seriously these modes of ...knowledge, the article outlines the creation of an online, audio-visual archive. Weaving together text, audio and images to unfold our concept of sensible ruptures, we demonstrate how the audio-visual can meaningfully contribute to capturing the affective and material fabric of racialized and queer experiences with/in Danish higher education. Sensible ruptures underscore the importance of under-standing the complex processes of racialization in an institutional and national context saturated by ambiguity and exceptionalism. We contend that thinking not only against, but beyond, disembodied colonial logics offers a different mode of knowledge creation, reconfi guring the self as permeable: constituted through and with our histories and surroundings. We centre friendship as a vital part of this process, harnessing queer epistolary to perform our pursuit of, and argument for, knowledge as always and inevitably relational.
Resumo: Nos primeiros anos do regime republicano brasileiro, logo após a Abolição da escravatura, intelectuais da imprensa negra de Porto Alegre, como Esperidião Calisto, argumentavam que as crianças ...negras permaneciam segregadas nas escolas em decorrência da permanência de costumes escravistas, o que colocava em xeque as promessas liberais republicanas. Este estudo analisa os efeitos das interdições educacionais a pessoas negras, enfocando suas experiências de vida e lutas pelo direito à educação diante do processo de racialização em curso, entre o fim do Império e o início da República no Brasil. Mais do que demonstrar que, a despeito das interdições, pessoas negras frequentaram espaços formais ou informais de ensino, foca-se nos sentidos que elas atribuíam à instrução e à educação por meio de reflexões registradas na imprensa negra porto-alegrense do final do século XIX.
Abstract: In the first years of the Brazilian Republican regime, just after the abolition of slavery, black press intellectuals, like Esperidião Calisto, from the southern state capital of Porto Alegre, argued that black children remained segregated at schools as a result of the permanence of pro-slavery customs. The persistent racial division revealed that promises of actual freedom to black people, made by liberal republicans, had failed. Thus, this study analyzes the effects of educational interdictions to black people, focusing on their life experiences and struggles for the right to proper education in face of the racialization process in course over the end of the Monarchy and the beginning of the Republic. By doing so, this approach seeks to demonstrate not only that black people attended both formal and informal educational institutions, but most importantly, that they elaborated their own thoughts on instruction and education.
In this article I put forward an interpretation of what is at stake in Frantz Fanon's claim that there is a reciprocity at the basis of G. W. F Hegel's master-servant dialectic. I do this by staging ...a critique of the ‘shared-humanity’ interpretation of Fanon's claim. Fanon's problem, as this interpretation understands it, is that the master-servant dialectic describes a situation in which two human beings knowingly confront one another as such. Such a situation—because human-to-human confrontation is assumed—does not adequately describe a racially divided situation because of racism's dehumanizing force. Fanon's problem would thus be that Hegel assumed shared humanity. I contest this reading by claiming that Fanon's issue is not reciprocal humanity but reciprocal struggle. To get to this point requires demonstrating that the shared-humanity reading is implausible on a variety of grounds. Thanks to the work of Philippe Van Haute it can already be said that in Hegel's text no shared humanity takes place. But Van Haute nevertheless claims that the shared-humanity problem is present in Kojève. Thus, it first needs to be shown that Kojève's text disallows such a reading. With this result in hand, I move to show the textually unsupportable nature of a subset of the shared-humanity reading—the ‘ontological reading’—whose strategy of reading Fanon's Black Skin, White Masks obscures the Sartrean-Beauvoirian commitments which would in fact allow a more accurate reading of Fanon's claims about reciprocity in Hegel to be made. I then seek to show—with reference to these commitments and a broadly Kojèvean emphasis on the centrality of struggle in human subject-formation—that Fanon's comments about reciprocity take aim at the question of mutual struggle in Hegel and Kojève. ‘The French Negro’, Fanon argues, did not get to experience the cost and value of freedom, unlike Hegel's servant.
The expansion of transnational education has diversified the destinations and mobility patterns of academic and teacher expatriates (i.e. education expatriates). Emerging literature have explored ...white Anglo-Western expatriates' experiences of racism and racialization in non-white majority settings, but these are not usually analysed alongside that of less- and non-white expatriates. This article does so by drawing from qualitative interviews with forty racially diverse education expatriates in Malaysia to explore differential experiences in work, immigration and everyday life. It investigates expatriate experiences at the intersection of race, nationality and skin colour, and where relevant, the interconnections with gender, age, class and religion. It critically examines how education expatriates respond to their hierarchical position(ing)s within the dominant racial logics of (white) Westernness in postcolonial Malaysia. A translocational positionality approach offers valuable intersectional insights into the racialized processes that stratify education expatriates' experiences of (dis)advantage and capital convertibility in contingent and contradictory ways.
From the travel literature of the modern era describing the first French colonial societies to the quivering of West Indian literature in the 19th century, the use of the term ‘creole’ reveals the ...evolution of the discourse on identities and languages. The narratives of Father Labat at the beginning of the 18th century and that of Thérèse Bentzon at the end of the 19th century depict a construction of the identity of the ‘Creoles’, gradually distinguishing themselves from the ‘French’, but also introducing a distinction of colour. At the same time, they show the emergence of a discourse on the languages spoken by a large proportion of the men and women in these areas: ‘French’, ‘baragouin’ or ‘Creole’. The latter, in the sense of a language attested as early as the 18th century, is a late entry into these literatures. A historical approach to ‘Creoles’ and ‘Creole’ in these authors questions and articulates the ‘creolizations’ of language and identity within French West Indian societies.
Explanations for immigrant health outcomes often invoke culture through the use of the concept of acculturation. The over reliance on cultural explanations for immigrant health outcomes has been the ...topic of growing debate, with the critics’ main concern being that such explanations obscure the impact of structural factors on immigrant health disparities. In this paper, we highlight the shortcomings of cultural explanations as currently employed in the health literature, and argue for a shift from individual culture-based frameworks, to perspectives that address how multiple dimensions of inequality intersect to impact health outcomes. Based on our review of the literature, we suggest specific lines of inquiry regarding immigrants’ experiences with day-to-day discrimination, as well as on the roles that place and immigration policies play in shaping immigrant health outcomes. The paper concludes with suggestions for integrating intersectionality theory in future research on immigrant health.
► Cultural explanations for immigrant health outcomes obscure the impact of structural factors on immigrant health. ► A stronger emphasis on how place, racialization processes, and immigration policies impact immigrant health is necessary. ► We recommend an intersectional approach to the study of immigrant health. ► We suggest specific lines of inquiry regarding immigrants' experiences with racism and anti-immigrant policies, and their health impact. ► Interpreting available immigration-related measures requires fuller theorizing as to their context-specific meaning.
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