Virdee's challenges

Satnam Virdee’s Racism, Class and the Racialized Outsider is a book of great merit. But it contains a remarkable paradox: it argues strongly against racism and nationalism, but it does so in an insular way. Now and then there is mention of other parts of the world, but the book does not as such look beyond England’s boundaries. This implies at least two important challenges for further work. First, it appears that Virdee still remains imprisoned in methodological nationalism (not to be confused with political nationalism). Second, Virdee does not yet offer a structural analysis of working-class racism. An additional point is that Virdee’s analysis lacks an explicit gender perspective. The connection between fragile masculinities and (anti-)racist attitudes is not explored. These marginalia are not intended as objections to Virdee’s work. He has accomplished quite a lot and we can build on his work.     

Ethnicity, ‘status groups’ and racialization: A contribution to a debate on national identity in Britain

This paper is an intervention in a debate on national identity between ­Kenneth Smith on the one hand, and Tariq Modood, Richard Berthoud and James Nazroo, on the other, which had its origins in the influential study, Ethnic Minorities in Britain written in 1997 by Modood, Berthoud and Nazroo, and also Jane Lakey, Patten Smith, Satnam Virdee and Sharon Beishon. I pay particular attention to Smith’s insistence on ethnic self-­selection; his critical observations on the concept of ‘ethnicity’; and his advocacy of its replacement with the Weberian concept of ‘status groups.’ It is argued first of all, that self-selection should be pre-eminent; second that, in racialized societies, ‘ethnicity’ needs to be retained as a defining category; and third that the Marxist-derived concept of ‘racialization’ is more useful than ‘status groups’ as a way of understanding racism, both historically and in the present.     

Avoiding the Personhood Issue: Abortion,Identity, and Marquis's ‘Future‐Like‐Ours’ Argument

One reason for the persistent appeal of Don Marquis' ‘future like ours’ argument (FLO) is that it seems to offer a way to approach the debate about the morality of abortion while sidestepping the difficult task of establishing whether the fetus is a person. This essay argues that in order to satisfactorily address both of the chief objections to FLO – the ‘identity objection’ and the ‘contraception objection’ – Marquis must take a controversial stand on what is most essential to being the kind of entity that an adult human being is. Such a stand amounts to a controversial account of personhood. To the extent that FLO's success depends on accepting such a controversial metaphysical view, one apparent attraction of FLO proves illusory.     

Vitalism and the Resistance to Experimentation on Life in the Eighteenth Century

There is a familiar opposition between a ‘Scientific Revolution’ ethos and practice of experimentation, including experimentation on life, and a ‘vitalist’ reaction to this outlook. The former is often allied with different forms of mechanism – if all of Nature obeys mechanical laws, including living bodies, ‘iatromechanism’ should encounter no obstructions in investigating the particularities of animal-machines – or with more chimiatric theories of life and matter, as in the ‘Oxford Physiologists’. The latter reaction also comes in different, perhaps irreducibly heterogeneous forms, ranging from metaphysical and ethical objections to the destruction of life, as in Margaret Cavendish, to more epistemological objections against the usage of instruments, the ‘anatomical’ outlook and experimentation, e.g. in Locke and Sydenham. But I will mainly focus on a third anti-interventionist argument, which I call ‘vitalist’ since it is often articulated in the writings of the so-called Montpellier Vitalists, including their medical articles for the Encyclopédie. The vitalist argument against experimentation on life is subtly different from the metaphysical, ethical and epistemological arguments, although at times it may borrow from any of them. It expresses a Hippocratic sensibility – understood as an artifact of early modernity, not as some atemporal trait of medical thought – in which Life resists the experimenter, or conversely, for the experimenter to grasp something about Life, it will have to be without torturing or radically intervening in it. I suggest that this view does not have to imply that Nature is something mysterious or sacred; nor does the vitalist have to attack experimentation on life in the name of some ‘vital force’ – which makes it less surprising to find a vivisectionist like Claude Bernard sounding so close to the vitalists.     

Seeing Oneself Seeing Oneself: White Nihilism in Ethnography and Theory

This essay dwells on the intersection of three historical contemporaries: (1) American anthropology's ‘reflexive turn’; (2) the rise of Michel Foucault's motif of ‘the gaze’ within anthropology; and (3) the spread of the aesthetics of ‘white nihilism.’ The intersection materializes in the visual trope of self-reflexivity. White nihilism, according to one account, is a self-loathing kind of reflexive gaze, preemptive of criticism and desirous of self-possession. The paper argues that Foucault's idea of the panoptic gaze had a similar effect on anthropological self-reflexivity. The essay contrasts the American reception of Foucault with the case of Francophone anthropology – including ‘the Other Foucault’ – in which self-reflexivity involves self-loss or self-division.     

Discontinuous intersections: second-generation immigrant girls in transition from school to work

This article provides a theoretical framework for analysing discrimination against second-generation immigrant girls in education and the labour market by proposing an intersectional approach. Drawing upon selected elements of the findings of our Neskak Gora Project – a qualitative research conducted between 2009 and 2011 in Denmark, France, Italy, the Netherlands, Spain and the UK and funded by the EC Daphne III Programme – we show that the intersection of class, gender and ‘race’/ethnicity, which is at play at the structural, institutional and discursive levels of systems of intersectional discrimination, works in variable ways. While gendered educational structures seem partly to benefit female immigrant youth at school, gendered disadvantages are experienced particularly in the transition to the labour market. This highlights the necessary acknowledgement of the ‘discontinuity’ of axes of inequality that are manifested in different ways, according to specific contexts, institutional settings and moments of the individual's life cycle.     

The major diversity centre for Neotropical Turneraceae

The Neotropical country where the Turneraceae are best represented is Brazil; 82% of the American species are native, and 73% of them are endemic to this country. The most diverse states are Bahia, Minas Gerais and Goiás. Within this area the diversity – in terms of number of species – was analysed at a level of one degree square, taking into account the phytogeographic domains (biomes) recognized in Brazil. The distribution of endemic and rare species was also explored. The major centre of diversity is located in the Chapada Diamantina, Bahia, inside the biome ‘Caatinga’, but there are hotspots in Minas Gerais and Goiás, within the biome ‘Cerrado’. The biome with highest number of endemic species is the ‘Cerrado’, followed by the ‘Caatinga’.     

A pluralist challenge to “integrative medicine”: Feyerabend and Popper on the cognitive value of alternative medicine

This paper is a critique of ‘integrative medicine’ as an ideal of medical progress on the grounds that it fails to realise the cognitive value of alternative medicine. After a brief account of the cognitive value of alternative medicine, I outline the form of ‘integrative medicine’ defended by the late Stephen Straus, former director of the US National Centre for Complementary and Alternative Medicine. Straus’ account is then considered in the light of Zuzana Parusnikova’s recent criticism of ‘integrative medicine’ and her distinction between ‘cognitive’ and ‘opportunistic’ engagement with alternative medicine. Parusnikova warns that the medical establishment is guilty of ‘dogmatism’ and proposes that one can usefully invoke Karl Popper’s ‘critical rationalism’ as an antidote. Using the example of Straus, I argue that an appeal to Popper is insufficient, on the grounds that ‘integrative medicine’ can class as a form of cognitively-productive, critical engagement. I suggest that Parusnikova’s appeal to Popper should be augmented with Paul Feyerabend’s emphasis upon the role of ‘radical alternatives’ in maximising criticism. ‘Integrative medicine’ fails to maximise criticism because it ‘translates’ alternative medicine into the theories and terminology of allopathic medicine and so erodes its capacity to provide cognitively-valuable ‘radical alternatives’. These claims are then illustrated with a discussion of ‘traditional’ and ‘medical’ acupuncture. I conclude that ‘integrative medicine’ fails to exploit the cognitive value of alternative medicine and so should be rejected as an ideal of medical progress.     

John W. Burgess,the racial state and the making of the American science of politics

This article examines the place of racial ideas in the constitution of political science as an academic discipline in the USA. For the Gilded Age generation that built the first PhD-granting departments in political science in the country, ‘race’ was the source of sovereignty, the basis of democratic legitimacy and a tool for delineating democracy's borders. It was also an important element of that cohort's aspiration to a ‘science’ of politics, distinct from what they viewed as the ‘abstract and formal’ theorizing of the eighteenth and early nineteenth centuries. Moreover, while the brand of racialism that characterized this founding moment came to seem outmoded within a few decades, in the 1920s political scientists seeking once again to claim an empirical, scientific basis for their discipline – and for American democracy – turned to new accounts and sciences of race.     

Ikenna Nzimiro, Anthropologist, Sociologist and Iconoclast: On the Intellectual Legacies of a Radical Nationalist

Ikenna Nzimiro was politically and intellectually active from 1948 through the next 50 years in the most momentous phase of the African emergence, and from the mid 1960s on to the last burst of intellectual output in his declining years, very much engaged. Nzimiro’s three-phase series of works will come to be seen as a contribution to the intellectual history of post-colonial Africa from a non-Marxist standpoint. Along with Coser’s ‘Men of Ideas’, African radical Leftists in that peasant environment, were more like the ‘French Ideologues’ of the pre-Napoleonic (post-Voltaire) era, than the ?scientific Marxist-Leninists’ many knew they had to be, to claim the then self-avowed path. Interestingly was Nzimiro’s attack on the ‘Eurocentric notion of class’ – in the process blurring the distinction between class and status. He was much more than a distinguished analyst, taking his calling as a radical public sociologist and Marxist advocate seriously. Yet, shielded by his historic role as an anti colonialist freedom fighter, the power elite considered him, in ironic contradiction, as one of their own. In the end, he was a genuine nationalist in search of a radical, even if less than textbook-revolutionary, revamping of the moribund postcolonial nation his peers ran, and to which he was on principle, very much opposed.     

‘Hip to be Irish’: ethnicity and Bourdieu's ‘Forms of Capital’

A ‘new Irish’ American ethnicity surfaced in the 1980s – according to a number of scholars and journalists – and is comprised of what some consider to be more ‘authentic’ and ‘traditional’ Irish cultural attributes. Defining authentic and traditional Irishness is complicated, however, by the recent influx and highly visible forms of economic capital and media attention stemming from the Celtic Tiger – the surge of economic prosperity that began in Ireland in the 1990s – and the commercializing of Irish music and dance – such as Riverdance. In this paper, I propose, through my study involving Irish language enthusiasts, that this ‘new’ form of Irish ethnicity is more the result of rather than the reason for this surge in popularity. I use Pierre Bourdieu's ‘Forms of Capital’ in questioning the ‘new Irish’ American ethnicity, arguing instead that a deeply seated, less-visible reservoir of cultural and social capital form the basis for this perceived contemporary ethnicity.     

Against Anonymity

In ‘New Threats to Academic Freedom’ 1 1 Minerva, F. . New Threats to Academic Freedom . Bioethics 2013 ; DOI: 10.1111/bioe.12066 .
Francesca Minerva argues that anonymity for the authors of controversial articles is a prerequisite for academic freedom in the Internet age. This argument draws its intellectual and emotional power from the author's account of the reaction to the on‐line publication of ‘ After‐birth abortion: why should the baby live?’ 2 2 Giubilini, A. & Minerva, F. . After‐birth Abortion. Why Should the Baby Live? J Med Ethics 2013 ; 39 : 261 – 263 .
– an article that provoked cascades of hostile postings and e‐mails. Reflecting on these events, Minerva proposes that publishers should offer the authors of controversial articles the option of publishing their articles anonymously. This response reviews the history of anonymous publication and concludes that its reintroduction in the Internet era would recreate problems similar to those that led print journals to abandon the practice: corruption of scholarly discourse by invective and hate speech, masked conflicts of interest, and a diminution of editorial accountability. It also contends that Minerva misreads the intent of the hostile e‐mails provoked by ‘After‐birth abortion,’ and that ethicists who publish controversial articles should take responsibility by dialoguing with their critics – even those whose critiques are emotionally charged and hostile.     

Saintliness and Sincerity in the Formation of the Christian Person

Taking into account the composition of Pentecostalism – a mixture of, on one side, a Protestant tradition that allows the constitution of the ‘sincere person’, and, on the other side, the enchanted aspects of personhood – what happens when this message is disseminated in a context with a long Catholic tradition by ‘translators’ socialized in the Catholic culture; in other words, by people with a particular interpretation of the Protestant tradition? In this article, the author explores this question and shows how the Catholic framing impacts the arrangements for accommodating the semiotic ideologies of ‘sincerity’ and ‘saintliness’ within Pentecostal religiosity, resulting in singular manifestations of the collective project and of the regional Christian Person.     

Whiteness and loss in outer East London: tracing the collective memories of diaspora space

Abstract

This paper explores collective memory in Newham, East London. It addresses how remembering East London as the home of whiteness and traditional forms of community entails powerful forms of forgetting. Newham's formation through migration – its ‘great time’ – has ensured that myths of indigeneity and whiteness have never stood still. Through engaging with young people's and youth workers' memory practices, the paper explores how phantasms of whiteness and class loss are traced over, and how this tracing reveals ambivalence and porosity, at the same time as it highlights the continued allure of race. It explores how whiteness and class loss are appropriated across ethnic boundaries and how they are mobilized to produce new forms of racial hierarchy in a ‘super-diverse’ place.     

EQUALITY AND THE DUTY TO RETARD HUMAN AGEING

Where does the aspiration to retard human ageing fit in the ‘big picture’ of medical necessities and the requirements of just healthcare? Is there a duty to retard human ageing? And if so, how much should we invest in the basic science that studies the biology of ageing and could lead to interventions that modify the biological processes of human ageing? I consider two prominent accounts of equality and just healthcare – Norman Daniels's application of the principle of fair equality of opportunity and Ronald Dworkin's account of equality of resources – and conclude that, once suitably amended and revised, both actually support the conclusion that anti‐ageing research is important and could lead to interventions that ought to be considered ‘medical necessities’.     

Spencerism and the Causal Theory of Reference

Spencer’s heritage, while almost a forgotten chapter in the history of biology, lives on in psychology and the philosophy of mind. I particularly discuss externalist views of meaning, on which meaning crucially depends on a notion of reference, and ask whether reference should be thought of as cause or effect. Is the meaning of a word explained by what it refers to, or should we say that what we use a word to refer to is explained by what concept it expresses? I argue for the latter view, which I call ‘Darwinian’, and against the former, ‘Spencerian’ one, assuming conceptual structures in humans to be an instance of adaptive structures, and adaptive relations to an environment to be the effect rather than the cause of evolutionary novelties. I conclude with the deficiency – both empirically and methodologically – of a functionalist study of human concepts and the languages they are embedded in, as it would be undertaken in a paradigm that identifies meaning with reference or that gives reference an explanatory role to play for what concepts we have.     

How can we meet ‘the demands of the day’? Producing an affective,reflexive, interpretive,public sociology of ‘race’

This article argues for a public sociology of ‘race’ that can respond to Weber's injunction that sociology should ‘meet the demands of the day’. While the author's version of these demands – for a society of autonomous individuals and groups, living as equals – is utopian, the main argument offered here is that a sociology of ‘race’ should be a modified version of Burawoy's ‘public sociology’. Adopting Bauman's notion of a sociology of interpreters, a further suggestion is that this type of sociology needs to be reflexive and affective. Based on an analysis of his own sociological education in the late 1960s, his participation in social and political movements in which ‘race’ was key, and with brief reference to the sociology of ‘race’, the author argues that the emotions that circulated in each arena need to be examined, acknowledged and incorporated if theoretical and practical progress is to be made.     

What is a node?

Biogeographic nodes can be characterized as sites of biological endemism, high diversity, distribution boundaries, anomalous absences, disjunct populations, taxonomic incongruence, parallelism and altitudinal anomalies. Their interpretation has depended on the evolutionary model used, in particular the mode of speciation: Croizat's vicariance or Mayr's ‘peripatric’ or ‘founder dispersal’ (=Darwin's ‘chance dispersal’, Hennig's ‘speciation by colonization’). All authors agree that the first process, together with movement of individual organisms and diaspores, occurs, but the second is much more controversial, with panbiogeographers and many geneticists denying its importance. Although nodes have often been interpreted as centres of origin – as in refugium theory – this is not accepted here as it fails to account for their constituting both centres and margins of distribution as well as zones of absence. Instead they are interpreted as sites of vicariance related to different kinds of tectonic activity which have been shown to occur in the same locality, such as terrane accretion, subduction, regional metamorphism, granitization, volcanism, faulting, folding, uplift, subsidence and regression of epicontinental seas. It is concluded that the identification of nodes is a more productive approach to biogeographic analysis than dividing a study area into ‘biogeographic regions’, which are usually based firmly on current geography and represent geological and biogeographic composites.     

Masters of hybridity: how activists reconstructed Nepali society

This article discusses the changes that activists have brought to Nepali society in relation to two key elements of Bruno Latour's actor-network theory (ANT): (1) its account of modernity and (2) its radical downplaying of human agency. ANT, contrary to the way it tends to be understood, deserves to be seen, at least in Latour's treatment, as a major theory of modernity. As such, it is important and enlightening, even though its attack on human agency – at least when discussing activism – is unhelpful. On this point Ian Hacking's notion of ‘making up people’ provides a better guide. The main example explored is the new kinds of ethnic identity that have achieved state recognition and become politically influential in Nepal over the last thirty years. The case of one ethnic and religious activist, Dr Keshabman Shakya, is used to illustrate the argument. Based on notions of human rights, rather similar processes of ‘making up people’ have also occurred with other minority groups, most strikingly in the case of the ‘third gender’, a context in which Nepal is famously ‘progressive’ compared to other nation-states in the region.     

On Are we all postracial yet?

ABSTRACT

If the postracial is a coherent formation, it is produced not by ideological lock-step but by distributed affinities and relations in a transnational space of interconnection and exchange. The neoliberal erasure of ‘?…?the structural conditions of racial reproduction and racist articulation’ (34) and the clouding of the historicity of racisms produces postraciality as ‘the illusion that the dream of the nonracial has already been realized’ (180). This illusion is familiar in writing on the postracial that focuses on the denial – be it through the averted gaze of ‘color-blindness’, or the official state prohibition of racism, or the triumphalism of strategic declarations of the ‘end of racism’ – of enduring racialized inequality. Goldberg’s advance is to explore how the illusion has become increasingly weaponized; that far from signalling the end of race, it represents an emergent ‘neo-raciality, racism’s extension if not resurrection’ (24).