Racialized political shock: Arab American racial formation and the impact of political events

This article explores significant factors influencing the process of Arab American racial formation. I bring into conversation theories of racial formation and ‘political shock’ in social movement scholarship to develop the notion of ‘racialized political shock’ as an important factor in how racial and ethnic groups mobilize and organize. Many moments of political shock are highly racialized and have the potential to reorder the racial and ethnic landscape in ways that can open opportunities or introduce constraints to mobilizations around racial formation. Drawing on existing studies of Arab Americans, this paper highlights how Arab American racial formation has been galvanized during moments of racialized political shock. In the Arab American case, these moments have led to a call for recognition outside the category of white. I conclude by outlining ways forward in the study of Arab Americans, who have been overlooked in studies of race and ethnicity in the US.     

‘Arab invasion’ and decline,or the import of European racial thought by Iranian nationalists

Historical research on western racial theories has grown exponentially in the past few years. A number of scholars have also investigated various cases of ethnic prejudice beyond the western pale, for instance against Koreans in Japan or Muslims in India. Yet, little attention has been given to the modalities in which European nineteenth-century racial thought was adopted in other parts of the world. This article attempts to broach a discussion on this under-analysed aspect of race studies by reviewing one case, that of Arab-hatred in modern Iran. I argue that the intense hatred of Arabs in Iranian nationalist texts derives from a racialized vision of Iranian history born in nineteenth-century European texts. Racialized historiography was selectively imported by the ideologues of Iranian nationalism as it allowed them to explain Iran's weakness in terms of a loss of racial purity.     

Introduction: race critical public scholarship

In a climate marked by expanding scholarship in ethnic and racial studies alongside sweeping changes in universities and the conditions of academic work, we seek to explore the nature of and challenges for critically engaged research, teaching and scholarship on race and racism. In particular, we look at the connection between academic scholarship and political engagement and activity that we are calling race critical public scholarship. We situate the discussion within various recent debates about universities and ‘publics’, and the public orientation and reach of academic work. We set out three frames for these issues: the impact of social movements in establishing race and racism as legitimate topics of academic investigation and setting the agenda for race research; the differing role of academics as public intellectuals and scholar-activists in addressing and engaging with publics and race issues; and the scope and limits of public sociology in addressing the responsibilities and institutionalized power of the academy. We argue that each of these frames offers a partial insight, but that further work is needed based on cases and examples that explore the facility for and challenges of undertaking race critical scholarship.     

Apartheid's end: South Africa's transition from racial domination

South Africa's transition to inclusive democracy does not conform to the prevalent theories of either revolution, or élite controlled ‘pact‐making’ as in Brazil. As a country long divided between supporters and opponents of racial domination, the loyalty of the former prevented a revolutionary overthrow, and the resistance of the latter drove and impinged upon negotiations. To account for South Africa's transition, we must take cognizance of the history of racial domination as the central impediment to democracy in that country. I argue that such racial domination was encoded as a means of unifying white ethnic groups, previously at war. Over the course of this century, amidst ongoing tension, intra‐white conflict was diminished with policies unifying whites on racial grounds. But such policies, excluding blacks, provoked massive resistance. When white unity had been more largely achieved, and the nation‐state and its economy threatened by growing protest by the majority, apartheid was ended. This process conforms with the seminal argument of Dunkwart Rustow (1970), that democracy can be achieved only with greater ‘national unity’ gained through contestation.     

Intersectionality,nationalisms, biocoloniality

The early twenty-first century is marked by new postcolonial nationalist ideologies and their indifference to modern histories of colonisation and the urgent need for anti-nationalist theories of racialised subjectification. I discuss the importance of work on ‘intersectionality’ and consider how some theoretical formations reproduce core elements of ‘common sense’ nationalisms such as universal, fixed racial categories, the gender binary and the idea of separate cultures. I then argue for a transdisciplinary theory of racialised subjectivity that I call ‘biocoloniality’.     

‘We've got team spirit!’: ethnic community building and Japanese American youth basketball leagues

This article examines the role co-ethnic youth basketball leagues play in shaping ethnic community among third- and fourth-generation Japanese American youth. With dwindling rates of Japanese immigration, increased rates of out-marriage, and fewer cultural hubs available, finding a thriving ethnic community has become a particular challenge for later-generation Japanese Americans. Drawing from ethnographic data, I argue that even among highly ‘assimilated’ Japanese Americans, youth basketball leagues serve as an active space for constructing and preserving ethnic community and social networks. I demonstrate how through social, cultural, and spatial interactions facilitated by sports, some Japanese Americans have found a sense of ethnic ‘connectedness’ within basketball leagues while performing their own renditions of ethnic identity that is simultaneously attentive to fluid local and global connections. These findings illuminate the role and importance of sport through which Japanese Americans challenges the racial contours of American-ness and belonging while claiming their place, locally, nationally, and transnationally.     

Debunking American exceptionalism and rescuing liberalism

Culling the Masses seeks to explain the shift in American immigration policy from one based on racial and ethnic selection to a more equitable and colorblind approach. The authors argue that international and foreign policy considerations led to a radical shift in policy after World War II. They succeed in debunking American exceptionalism, but in this critique I argue that more attention should be given to the interaction of international and domestic politics, using a ‘two-level game’ framework. Moreover it is important to highlight the contradictions that are inherent in liberalism as a governing philosophy.     

De-indigenized but not defeated: race and resistance in Colombia's Peace Community and Campesino University

Despite the institution of multicultural policies and pluriethnic governments across Latin America, racist violence against Indigenous and Afro-descendant groups persists. Yet the racial facets of violence against non-ethnic campesinos remain unexplored. Integrating scholarship on race as a global structure and Latin American racial formations, I offer an account of racialization in Colombia. This article analyzes the racial dynamics of resistance to extractivism in Colombia's Campesino University, uniting Indigenous and campesino groups like the San José de Apartadó Peace Community. While the dominant race lexicon separates “campesinos” like San José's peasants from “Indigenous” and “Black” groups, I argue that the identifier campesino mestizo hides how San José's farmers were “de-indigenized” yet remain racialized as the less-than-human “Indigenous savage”. If racialization works to dominate but also divide the subaltern, then Campesino University participants’ cross-ethnic solidarity network against what they affirm is a shared experience of racist violence both unveils and counters racism.     

Becoming American by becoming Muslim: strategic assimilation among second-generation Muslim American parents

ABSTRACT

Strategic assimilation describes how individuals use boundary work to construct identities which allow them to selectively maintain ties to a minority community while assimilating into the mainstream. However, scholarship that accounts for the role that minority religious identity plays in these processes is warranted. The current study fills a theoretical and empirical niche by exploring boundary work among not only racial, but religious minorities in their processes of identity construction and assimilation. Based on two years of ethnographic fieldwork as well as 72 in-depth interviews with Muslim Americans in Metro-Detroit, I demonstrate how upper-middle-class suburban second-generation parents actively deconstructed class, racial, and ethnic boundaries to construct boundaries around religious identity and generational identity. In so doing, they consciously crafted a de-ethnicized interpretation of Islam and hence a Muslim American identity that they saw as integral in promoting upward assimilation for themselves and their third-generation children.     

Demographic trends,pronatalism, and nationalist ideologies in the late twentieth century

This article explores the relationship between demographic trends and nationalist ideologies through an analysis of fertility policies in France, Romania, Singapore and Israel. Each of these countries has sought to increase birthrates through government initiatives. I examine the extent to which pronatalist programmes in these countries reflect ethno-nationalist ideologies, as opposed to more inclusive civic/cultural nationalist visions, and find that policies are moving in a more civic/cultural nationalist direction. Pronatalist policies are less often specifically aimed at dominant racial/ethnic groups and are less oriented towards 'traditional' gender roles. I argue that ethno-nationalist visions of the nation may become less influential, in part due to demographic imperatives.     

Representation,minorities and electoral reform: the case of the Palestinian minority in Israel

ABSTRACT

The article examines the impact of the recent change in the electoral threshold in Israel, from 2 per cent to 3.25 per cent, on the political representation of the Palestinian minority in Israel in the 2015 national election. I argue that the change in the threshold had a direct impact on Palestinian electoral representation and that this change provided incentives to Palestinian leadership to broaden their appeal and become more inclusive in their agenda. Following recent scholarship on ethnic minorities and employing the concept of “representational claims”, I suggest that through the provision of electoral incentives, institutional design can influence not only the degree of representation, but its substantive claims as well.     

Racial discrimination: How not to do it

The UNESCO Statements on Race of the early 1950s are understood to have marked a consensus amongst natural scientists and social scientists that ‘race’ is a social construct. Human biological diversity was shown to be predominantly clinal, or gradual, not discreet, and clustered, as racial naturalism implied. From the seventies social constructionists added that the vast majority of human genetic diversity resides within any given racialised group. While social constructionism about race became the majority consensus view on the topic, social constructionism has always had its critics. Sesardic (2010) has compiled these criticisms into one of the strongest defences of racial naturalism in recent times. In this paper I argue that Sesardic equivocates between two versions of racial naturalism: a weak version and a strong version. As I shall argue, the strong version is not supported by the relevant science. The weak version, on the other hand, does not contrast properly with what social constructionists think about ‘race’. By leaning on this weak view Sesardic’s racial naturalism intermittently gains an appearance of plausibility, but this view is too weak to revive racial naturalism. As Sesardic demonstrates, there are new arguments for racial naturalism post-Human Genome Diversity Project. The positive message behind my critique is how to be a social constructionist about race in the post-genomic era.     

‘Minority’ as a sociological concept

This article considers how a Muslim cultural discourse of ‘propriety’ has influenced Muslim Arab Sudanese ethnic identity in two locations and time periods in an expanding diaspora. Focusing in particular on women and their embodied practices of whitening and propriety in Egypt in the nineties and the United Kingdom a decade later, I argue that the recent turn towards Muslim expressions of Sudaneseness is a form of resistance to racial labelling. While Sudanese have rejected being labelled ‘black’ in Egypt and in the UK, their renegotiation of a Muslim religious identity in the diaspora nevertheless confirms a racialized Sudanese ethnicity. This study contributes to the rethinking of ethnicity in a transnational space where ethnic nationalism and globalized Islamic discourse intersect with local histories and hierarchies of race and gender.     

Not black,but Habasha: Ethiopian and Eritrean immigrants in American society

In this article, I examine the identity choices of Ethiopian and Eritrean immigrants of Amhara, Tigrayan and Tigrinya ethnicity within the context of the larger debate on how non-white immigrants are being incorporated into American society. I argue that these immigrants resist racialization even while their actions and attitudes potentially reinforce America's racial divide. They implicitly challenge American racial categories by thinking of themselves as Habasha, which they view as a separate non-black ethno-racial category that emphasizes their Semitic origins. Meanwhile, they often distance themselves from American blacks through pursuing transnational connections, producing Habasha spaces, displaying the attributes of a ‘model minority’ and preserving Habasha beauty through endogamy. By remaining relatively isolated within their ethnic communities in Washington, DC, which is the focus of this study, they may succeed in differentiating themselves from American blacks, but they are not likely to join the American mainstream on a par with whites.     

Researching and teaching in the field of ethnic and racial studies: a view from continental Europe

In the first part of the article, I make a few general comments inspired by the reading of Banton's article. I claim that the field of ethnic and racial studies is often dominated by an "Anglo-Americentric" vision that leads to a negation of the variety of approaches to ethnic and racial studies throughout the world. I claim that a process of "decentration" is necessary in order to foster the diversity in our field. In the second part of the article, I make specific comments inspired by my experience as researcher and teacher in a fragmented society such as Belgium. One conclusion is that our teaching has to be contextualized in order to avoid misunderstandings and the reproduction of inadequate conceptions and confusions about ethnic and racial issues among our students.     

Strategic ethnicity: The construction of multi-racial/multi-ethnic religious community

This article highlights through one case the ways in which religious organizations provide an exploratory space for maintaining, reclaiming, and altering aspects of racial and ethnic identity within a racially and ethnically integrated community. Utilizing data from in-depth interviews and participant observation in Southern California, I suggest that within the organizational culture of the congregation, church leaders and individual members recursively construct an integrated identity through 1) the public framing and articulation of goals, 2) their religious organizational structure and resources, and, 3) the lived experiences of members. I argue that a perceived reciprocal legitimacy emerges in this process through which religious claims affirm integration goals while, at the same time, observable integration within the congregation strengthens the acceptance of religious doctrine. I offer strategic ethnicity as a useful way of thinking about the transformation of racial experience and ethnicity into collective and individual tools within American Protestant congregations.     

The Importance of Being Serious: Subjectivity and Adulthood in Kenya

While anthropological scholarship on the life course transitions of young people has aimed to contribute to theories of structure and agency, social reproduction and change, it has done so relatively independently from the anthropological literature on subject formation. This paper explores how subjectivity – how people feel, think, and experience – is implicated in grappling with life course transitions. It addresses how ‘being serious’ is considered a critical adult competency and its achievement delineates a key life transition that young women in western Kenya variously resent and value, resist and seek. The analysis illuminates ways in which people grapple with their own subjectivity as a problem as well as a project, and how such problems and projects of subjectivity are problems and projects of social reproduction. I argue that taking account of such subjective transformations can augment political economy analysis of meanings and modes of life.     

Racialization: a defense of the concept

This paper defends the concept of racialization against its critics. As the concept has become increasingly popular, questions about its meaning and value have been raised, and a backlash against its use has occurred. I argue that when “racialization” is properly understood, criticisms of the concept are unsuccessful. I defend a definition of racialization and identify its companion concept, “racialized group.” Racialization is often used as a synonym for “racial formation.” I argue that this is a mistake. Racial formation theory is committed to racial ontology, but racialization is best understood as the process through which racialized – rather than racial – groups are formed. “Racialization” plays a unique role in the conceptual landscape, and it is a key concept for race eliminativists and anti-realists about race.     

From “Lists of Traits” to “Open-Mindedness”: Emerging Issues in Cultural Competence Education

The incorporation of “culture” into U.S. biomedicine has been increasing at a rapid pace over the last several decades. Advocates for “cultural competence” point to changing patient demographics and growing health disparities as they call for improved educational efforts that train health providers to care for patients from a variety of backgrounds. Medical anthropologists have long been critical of the approach to “culture” that emerges in cultural competence efforts, identifying an essentialized, static notion of culture that is conflated with racial and ethnic categories and seen to exist primarily among exotic “Others.” With this approach, culture can become a “list of traits” associated with various racial and ethnic groups that must be mastered by health providers and applied to patients as necessary. This article uses an ethnographic examination of cultural competence training to highlight recent efforts to develop more nuanced approaches to teaching culture. I argue that much of contemporary cultural competence education has rejected the “list of traits” approach and instead aims to produce a new kind of health provider who is “open-minded,” willing to learn about difference, and treats each patient as an individual. This shift, however, can ultimately reinforce behavioral understandings of culture and draw attention away from the social conditions and power differentials that underlie health inequalities.     

Racialized national identity construction in the ancestral homeland: Japanese American migrants in Japan

This article examines Japanese Americans in Japan to illuminate how ‘Japanese American’ – an ethnic minority identity in the US – is reconstructed in Japan as a racialized national identity. Based on fifty interviews with American citizens of Japanese ancestry conducted between 2004 and 2007, I demonstrate how interactions with Japanese in Japan shape Japanese Americans’ racial and national understandings of themselves. After laying out a theoretical framework for understanding the shifting intersection of race, ethnicity, and nationality, I explore the interactive process of racial categorization and ethnic identity assertion for Japanese American transnationals in Japan. This process leads to what I call racialized national identities – the intersection of racial and national identities in an international context – and suggests that US racial minority identities are constructed not only within the US, but abroad as well.