Is there a post-racism? On David Theo Goldberg’s conjunctural analysis of the post-racial

ABSTRACT

I comment on David Theo Goldberg’s Are We all Postracial Yet? by interpreting it as a programmatic essay towards a new conjunctural analysis of a globalizing racism, and as an emerging globalizing dialogue against racism. In the spirit of Goldberg’s book I relate these two modes of critical engagement in order to open a global perspective through which a relational understanding of racism can be formulated with respect to two neoliberal contexts, continental Europe and the United States. To this end I draw on the work of Étienne Balibar and in particular his early consideration of ‘neo-racism’.     

The imagination of ‘society’ in measurements of immigrant integration

Abstract

My aim in this contribution is to clarify in which way social scientific measurements of immigrant integration operate as a form of ‘social imagination’, that is, of the routinized and professionalized visualization of social life. Through such measurements, images of ‘society’ are produced that feed into larger social imaginaries. My discussion takes as an example Dutch discourse and research on integration. Crucial to the constitution of society in the Netherlands and many other Western European countries is what I call a culturist discourse that has many similarities to racism. This discourse demarcates the boundaries of society by rendering objectively observable the non-integrated who are considered to reside ‘outside society’. The image of society thereby produced is that of a morally cleansed realm: social problems are relegated to the domain ‘outside society’, consisting of persons in need of integration.     

Who’s in conflict? Racialization of Puerto Ricans in relation to other Latinxs in the New York Times, 2010–2015

ABSTRACT

Puerto Rican migration to the United States has skyrocketed as a result of various political and economic factors faced in Puerto Rico. I focus my attention on how Puerto Ricans are represented in newspapers through narratives of belonging, exclusion and/or perceived threat. I seek to answer is: how are Puerto Ricans and other Latinx groups framed in relation to each other in the New York Times? To answer this query, I perform a content analysis of the paper of record, the New York Times. I argue that Puerto Ricans are not only framed as in conflict in relation to other Latinos, while also being framed as possessing some sort of colour capital that can be transferred over to particular spaces. The NYT constructs boundaries that reinforce while also transform what groups are perceived as threats.     

Racism and liberalism: the dynamics of inclusion and exclusion

This essay explores the argument that David Scott FitzGerald and David Cook-Martín make in their book Culling the Masses about the relationship between liberalism and racism, in terms of a balance between inclusion and exclusion. I challenge their dismissal of approaches that see an integral connection between the two and of approaches that see liberalism as inherently opposed to racism. I also discuss their characterization of Latin American ‘racist anti-racism’ and finish by questioning the way that they separate racism from economics.     

Post-race,post politics: the paradoxical rise of culture after multiculturalism

Declarations of the end of race ignore the continuing impact of racism upon socio-economic inequality in ‘racial states’. Nevertheless, the idea of post-racialism has gained ground in a post-9/11 era, defined by a growing suspicion of diversity. Clearly racialized, this suspicion is couched in cultural-civilizational terms that attempt to avoid the charge of racism. Hence, attempts to counteract the purported failure of multiculturalism in Europe today pose culturalist solutions to problems deemed to originate from an excess of cultural diversity. This is part of a deepening culturalization of politics in which the post-race argument belongs to a post-political logic that shuns political explanations of unrest and widening disintegration in favour of reductive culturalist ones. The culturalization of politics is elaborated by relating it to the displacement of the political that originated with the nineteenth-century ascendance of race, thus setting ‘post-racialism’ firmly within the history of modern racism.     

White sociology

ABSTRACT

This review essay considers central themes in Murji and Solomos’ rich edited collection with regard to the current orientation of Western sociological discipline to issues of racism.     

Elderly and humor: a review

Ageing can be associated with physical, cognitive and/or social loss. Most older people, however, cope well with this loss, perhaps by using humour. In this review the research findings concerning humour were collected. Twenty six relevant publications were found. The sense of humour does not seem to be greater in older than in younger adults. There are no indications that humour appreciation or production is associated with longevity. In older people there is a correlation between humour on the one hand and well-being and morale on the other. It has not been proven, however, that the use of humour by the elderly people has a favourable influence on their health. In health care for older people humour is sometimes used as a therapy. Scientific evidence of any positive effects of humour on mental health was not found. It is perhaps better for caretakers to show appreciation for the humour of older people than to make jokes about older people oneself.     

‘Islamophobia never stands still’: race,religion, and culture

Abstract

Islamophobia bundles religious, ethnic and cultural prejudices together even though a narrow definition of the term flags religion as playing the central part. Calls for decoupling religion from ethnicity and culture appear justifiable: religions are increasingly disconnected from the cultures in which they have been embedded. But established political discourse infrequently makes such distinctions and may go further to racialize cultural and religious attributes of non-Europeans through essentialist framing. Islamophobia becomes a cryptic articulation of race and racism even if overtly it appears as religiously-based prejudice. Islam has been culturalized and racialized by its adherents and antagonists alike. Survey data on attitudes towards Muslims confirm such framing: the most common grounds given for experiencing discrimination was race or ethnic origin; religion and belief system were cited less often. Racialization, race and differential racism have become more endemic to Islamophobesã stigmatizing of Muslims, but to categorize Islamophobes as racists is bad politics.     

A Plethora of ‘suitable enemies’: British racism at the dawn of the twenty-first century1

In this article, I begin by looking at older forms of British racism before addressing myself to some newer forms – anti-asylum-seeker racism, xeno-racism and Islamophobia. I argue that in contemporary Britain there are a plethora of ‘suitable enemies’. Given that contemporary British racism is multifaceted, and in order to set the scene for newer forms of racism, I begin by contextualizing them alongside older forms of racism, while also demonstrating that these older forms continue to flourish. For conceptual clarity, I deal separately with colour-coded racism, non-colour-coded racism, and what I will call hybridist racism.     

Why aren't there more black football managers?

Abstract

The number of black and minority ethnic (BME) managers in English professional association football, or soccer, has been stable for nearly ten years: there are usually between two and four (out of a possible ninety two). Yet black players regularly make up more than a quarter of professional club squads. The reasons for this apparent under-representation are explored among 1,000 football fans, including players and ex-players, both white and BME. Opinions were solicited via an online research platform http://www.topfan.co.uk, designed and executed by the authors. The findings indicate 56 per cent of respondents believe racism operates at the executive levels of football, i.e. the boardroom. While some accuse club owners and directors of deliberate discrimination, most suspect a form of unwitting or institutional racism in which assumptions about black people's capacities are not analysed and challenged and so continue to circulate. Among the possible remedies to this is the American National Football League's Rooney Rule, which mandates BME candidates’ inclusion on shortlists for senior coaching positions. A third of participants in the research approved of this type of initiative. While black managers are scarce when compared to the number of black players in professional football, their presence is actually an accurate reflection of their number in the total British population. So is the dearth of black managers an under-representation?     

Oh,you're racist? I've got a cure for that!

It has recently been discovered that the beta blocker drug, propranolol, can potentially reduce implicit racial bias among its users. By acting upon the affective conditions associated with implicit racial bias functioning at the non-conscious and pre-conscious levels, researchers have expressed excitement about the potential of propranolol and similar drugs to decrease implicit racial attitudes, and, thus, potentially decrease racism. This study and others like it not only provide indications of an affective component to modern-day racism, but, more importantly, an epistemological shift in the meaning of racism within academia from a social and cultural problem to a medical problem. In this article, we examine this shift in academic discourse towards a pathologization of racism and the implications of this on the sociological study of race and racism.     

Critical realism,agency and sickle cell: case studies of young people with sickle cell disorder at school

Critical realism suggests that historical structures may operate as underlying generative mechanisms but not always be activated. This explains the near-absence of references to racism by black students with sickle cell disorder (SCD). Through case studies we show how latent mechanisms are not activated, and how social actors come to develop corporate agency. Themes discussed include: wider/historical racisms (carers' own experiences of overt racism at school); conscious actions (moving away from a school where racism was experienced); awareness of anticipatory retaliation (multiculturalism as a form of societal inoculation against accusations of racism); naming racism as an emergent strategy (when communal discussions enable multiple negative experiences to be framed and named as racism); and ‘passing’ (not ostensibly experiencing racism if one is sufficiently light-skinned). Critical realism suggests how racism may be structuring the experiences of students with SCD at school even in the absence of specific accounts by young people.     

Genetic essentialism,mana , and the meaning of DNA

Concerns about the commercialization of genetics have spawned a debate over the symbolic logic and meaning of DNA. The assumption is that different meanings for DNA have social and ethical consequences. Genetic essentialism as an interpretive meaning for DNA is argued to encapsulate values of materialism and autonomy that make it compatible with capital accumulation. Whether or not genetic commerce actually requires genetic essentialism is an empirical question and this study proposes that it is not difficult to find non-essentialist genetics. Two paths of inquiry are adopted. First, the history and origins of the distinction between genotype and phenotype is revisited. This history of gene theory, in particular the effort to purge vitalism, is linked to DNA and the central dogma of molecular biology. Secondly, a rather specialized debate within anthropology about the meaning of mana is introduced. An analysis of definitions for genotype and phenotype reveals a structure commensurate with the metaphysics of mana. Parallels are established between how the meaning of mana has been essentialized and the current efforts to fix the symbolic logic of DNA.     

The language of everyday racism and microaggression in the workplace: Palestinian professionals in Israel

Based on interviews with Palestinian professionals in Jewish organizations in Israel, this article discloses a distinctive practice of ‘everyday racism’ and microaggression – a language of everyday racism. This ‘language of everyday racism’ refers to Hebrew words and expressions that are routinely used by Jews in their mundane conversations and that include the word ‘Arab’ when describing a deficiency or defect, some sort of unsightliness, filth, or general negativity (as in the expression ‘You're dressed like an Arab woman’). This article not only describes the language of everyday racism as a specific form of everyday racism and microaggression (national microaggression), it also illustrates how this language activates the Palestinian professionals in a reflexive manner. The discussion section describes how the internal dialectic between structure and agency is critical to understanding the language of everyday racism, which in turn acts as a mechanism of the inequality that underlies face-to-face interactions.     

Multicultural society and everyday cultural racism: second generation of Ethiopian Jews in Israel's ‘crisis of modernization’

Abstract

The core of this article sets out to examine the extent to which a multicultural society can prevent cultural racism, which, like multiculturalism, is by definition based on a culture of diversity and separation. The ‘first modernity’ was organized along national lines, with a centralist state that opted to create an essentialist and uncontested national identity. Immigrants, especially those who came from ‘third world’ countries, were expected to undergo a process of assimilation, and to integrate into the dominant culture by relinquishing their particular past and tradition. Multiculturalism, which emerged historically as a criticism of that perspective, aims at creating a kaleidoscope of associations and cultural communities, which inevitably presents a challenge to the one ‘truth’ of the nation-state with the argument that this ‘truth’ favours some groups over others. Within the multicultural model, identity politics of various groups is perceived as a means to achieve recognition, acceptance, respect and even public affirmation of differences. However, do multicultural society and identity-related differences provide a solution to cultural racism as well?

Investigating the second generation of the Ethiopian Jews, who migrated to Israel during its transformation from ethno-national republicanism to a neo-liberal, multicultural society, can help answer this question. By presenting their patterns of association, character of protest activities and the newly formed hybrid identity that Ethiopian youth have developed as a means to liberate themselves from a discriminating reality, and by examining the Others’ reaction to that challenge, this article uncovers certain mechanisms and methods of action through which a multicultural society, having a thin and mild version of multiculturalism, does not diminish cultural racism, particularly its everyday non-institutional version, but in fact augments it.     

Emotional segregation: A content analysis of institutional racism in US films, 1980–2001

The purpose of this article is to empirically demonstrate a concept, known as “emotional segregation” through a systematic analysis of US films. Emotional segregation is defined as an institutionalized process, whereby European Americans are unable to see people of colour as emotional equals or as capable of sharing the same human emotions and experiences. This concept was inspired by Charles C. Stember's (1976) study of sexual racism and Patricia Hill Collins’ (2000) work on sexualized racism. In order to examine the existence of emotional segregation in the United States, a content analysis was conducted of forty US films chosen from a stratified random sample. Differences were found in media portrayals of inter- and intra-racial relationships involving African Americans. Future research on emotional segregation is suggested to assess how this phenomenon creates emotional barriers among ethnic groups.     

Is there a racial order? Comments on Emirbayer and Desmond

ABSTRACT

Emirbayer and Desmond’s THE RACIAL ORDER is a heroic but ultimately quixotic effort. The work relies upon an attempted synthesis of Deweyan pragmatism and Bourdieuian social capital theory. Emirbayer and Desmond deploy an uneasy combination of approaches, insisting upon ‘reflexivity’ in sociological study of race and racism (the pragmatism dimension), and crafting a dubious taxonomy of sociological ‘fields’ where racial conflict takes shape, and in which sociologists study race as well (the social capital dimension). A chapter on ‘racial reconstruction’ proposes to apply their understanding to concrete political struggles, in pursuit of an augmented ‘racial democracy’. While the book is tremendously erudite theoretically and provides a valuable literature review, it does not advance racial theory very much. The authors are distracted by Bourdieu’s scientism and obsession with classification. Although ‘racial order’ is revealed to be a chimera, there is still much to be learned here.     

The uses of racism: whitewashing new Europeans in the UK

In many respects, recent East European migrants in the UK look like past migrants to the UK: they left poorer parts of the world in search of work and the better life in the UK. But in other respects, they look different: they are white. Their putative whiteness, however, has not exempted them from the effects of racism. But while there is growing evidence of how they have been targets of racism, less attention has been focused on how they are also perpetrators of racism. The purpose of this paper is to compare the ways Hungarians and Romanians wield ‘race’ to assert and defend the relatively privileged position their putative whiteness affords them in the UK's segmented labour market. I argue that these migrants mark, evaluate and rank difference in racialized ways to secure both social-psychological and material benefits.     

Looking for immigration law

Culling the Masses by Professors David Scott FitzGerald and David Cook-Martín is an impressive work that makes important scholarly contributions. It analyses the trend in the USA, Canada, Cuba, Mexico, Brazil and Argentina away from explicit racial discrimination in immigration laws. One layer of the book's argument examines how ‘vertical’ (domestic) and ‘horizontal’ (external) forces led these countries to abandon explicit racism. In another layer, the book argues that this anti-racist turn was not a product of democracy. Instead, racist immigration laws were often the product of democratic influences and institutions. The nuanced examination of external influences on national immigration laws in Culling the Masses is an invaluable contribution. However, its inconsistent definition of ‘immigration law’ across countries leaves incomplete both its assessment of racism in the present-day immigration laws, and in turn, its assessment of the relationship between democracy and racism.