Races without Racism?: everyday race relations in Singapore

In Singapore, race has a prominent place in the city state’s national policies. Its political ideology of multiracialism proclaims racial equality and protection for minority groups from racial discrimination. However, despite official rhetoric and policies aimed at managing and integrating the different ethnic groups, some scholars have argued that institutional racism does exist in Singapore. While it is public knowledge, with few exceptions, racist provocations and experiences of racism are not publicly discussed. In recent years, the advent of social media has made it possible for Singaporeans oftentimes unwittingly to express racially derogatory remarks. This has highlighted that racism is much more deep rooted. Yet, it still remains the white elephant in the room. This paper examines the sociopolitical context that has contributed to everyday racial discrimination and calls for a public acknowledgement of racism so as to combat racist practices.     

Race lines and spaces of political action among migrant youth

Recently proposed Anti-Racism Strategy established within a framework of the Australian Government's multicultural policy, People of Australia, identifies ‘youth engagement’ as one of the key areas that needs to be promoted and supported. Young people have been invited to join youth councils and youth forums and work with national, state and local policy-makers. Some have taken up this challenge and became public faces and active members of anti-racism campaigns. Others, however, either remained silent about the discrimination they face, or organised their own grassroots youth-based and youth-led initiatives. This paper discusses individual and collective responses to racism among young people in Australia, focusing on Melbourne, and examines possibilities in which racism, as a common experience among migrant youth, can be utilised to form alternative spaces for political action, challenging not only interpersonal, but also systemic forms of racism. By drawing attention towards institutional and systemic forms of racism, and the historical perpetuation of racist practices, these youth initiatives rely on legal measures, and argue that racism should be discussed in the context of the broader Australian society, not only in relation to minority groups.     

The hostile environment,Brexit, and ‘reactive‐’ or ‘protective transnationalism’

The ‘reactive transnationalism hypothesis’ posits a relationship between discrimination and transnational practice. The concept has generally been studied using quantitative methods, but a qualitative approach augments our understanding of two context‐specific dimensions: the nature of the discrimination involved, and the types of transnational behaviour that might be affected. Drawing on in‐depth interviews with Bangladesh‐origin Muslims in London, Luton and Birmingham, in the UK, we demonstrate how anti‐Asian and anti‐Muslim racism have been conflated with intensified anti‐migrant racism in the context of ‘hostile environment’ immigration policies and the EU referendum (Brexit), producing an amplification of racist discourses associated with purging the body politic of its non‐white bodies. The insecurity generated is altering some people's relationships to Bangladesh, incentivizing investment in land and property ‘back home'. While this represents an example of ‘reactive transnationalism', we argue that ‘protective transnationalism’ might be a more appropriate way of describing the processes at work.     

What Role Has the Law Played in Getting Rid of Racism in the Lives of Children?

SUMMARY. It is only relatively recently that a detailed knowledge of how the Race Relations Act 1976 works in practice has made it possible to use it more effectively - to eliminate that element of racism - discrimination. The later Children Act 1989 and its accompanying Guidance, in requiring a heal authority, (when making a decision about a child for whom it is responsible), to take account of the child's religious persuasion, racial origin and cultural and linguistic background establishes a framework to promote equality of opportunity and to counter the learning of racist attitudes. This paper attempts to identify the role of these two Acts in getting rid of racism in children's lives. Knowledge of both Acts will empower parents and professionals' to be able to challenge discrimination and identify anti-racist practice.     

Fighting racism within ourselves — Even when you have carried your mixed‐race children in your womb

This alternative narrative tells the story of an upper‐middle‐class White feminist scholar, Lili. Lili builds her feminist knowledge by pursuing an equality ideal situated at the crossroads of gender, race, class and religion. Married to a Black Muslim man from West Africa and mother of three mixed‐race sons, Lili's story shows the ambiguities of her own anti‐racist struggles. Her story illustrates how being anti‐racist does not mean that one is free from racism, even in the case of a White woman who has carried her mix‐raced children in her womb. This is a call for humility and self‐awareness when entering in anti‐racism acts.     

Race: The Mythic Root of Racism

The term "race" was introduced into science two and a half centuries ago as an arbitrary convenience to describe geographic groupings of humans. These ad hoc racial taxonomies were seized upon, however, as "scientific" justification for slavery and other forms of social, political, and economic oppression. Over the last fifty years, geneticists and biologists have quietly abandoned race as a scientific concept, leaving the general public unaware that racial categories, associated only with culturally selected, physically superficial characteristics, are social rather than genetic. As a result, most individuals remain "racist" in the sense of predicating interaction on racial assignments thought to reflect deep physiological differences. Some of these are conventionally recognized "mean racists." The remainder, however, could well be considered "kind racists," for their seeming benign tolerance defines limits to integration, and their unreflective perpetuation of the enabling belief of racism, that races exist physiologically, serves as a wellspring for mean racism during social crises. Many societies are thus much more racist than they appear. Since the belief that others are physically distinct tends to extend social distance and exacerbate hostility, analysts of social conflict ignore this pool of hidden racism at their peril.     

Ventriloquism,racism and the politics of decoloniality in Ecuador

ABSTRACT

This article discusses two forms of discrimination against indigenous people: ventriloquism and open racism, and argues that a transition from paternalism to open intolerance has taken place in Ecuador in the context of governmental emphasis on natural resource extraction. Ventriloquism, when non-Indians speak for indigenous people, is analysed through the Sumak Kawsay (Good Living) policies of the government of Rafael Correa (2007–2017). Public racism is examined by looking at government repression against indigenous leaders and communities and Presidential speeches. The article concludes that the state’s ventriloquist and racist discourses and practices are equally rooted in the country’s colonial past. These findings are contrasted with the writings of scholars that have called the government of Mr. Correa decolonizing. The article examines the ways in which decolonial theorists informed and promoted the policies of this regime, and argues that decolonial scholars have been insufficiently self-critical and reflective of their own complicity with the state’s repressive project vis-à-vis indigenous communities.     

Racial Discrimination, Post Traumatic Stress, and Gambling Problems among Urban Aboriginal Adults in Canada

Little is known about risk factors for problem gambling (PG) within the rapidly growing urban Aboriginal population in North America. Racial discrimination may be an important risk factor for PG given documented associations between racism and other forms of addictive behaviour. This study examined associations between racial discrimination and problem gambling among urban Aboriginal adults, and the extent to which this link was mediated by post traumatic stress. Data were collected via in-person surveys with a community-based sample of Aboriginal adults living in a mid-sized city in western Canada (N = 381) in 2010. Results indicate more than 80 % of respondents experienced discrimination due to Aboriginal race in the past year, with the majority reporting high levels of racism in that time period. Past year racial discrimination was a risk factor for 12-month problem gambling, gambling to escape, and post traumatic stress disorder (PTSD) symptoms in bootstrapped regression models adjusted for confounders and other forms of social trauma. Elevated PTSD symptoms among those experiencing high levels of racism partially explained the association between racism and the use of gambling to escape in statistical models. These findings are the first to suggest racial discrimination may be an important social determinant of problem gambling for Aboriginal peoples. Gambling may be a coping response that some Aboriginal adults use to escape the negative emotions associated with racist experiences. Results support the development of policies to reduce racism directed at Aboriginal peoples in urban areas, and enhanced services to help Aboriginal peoples cope with racist events.     

Racism and Anti‐Racism in Families: Insights from Performativity Theory

Possibilities for anti‐racism within the spaces of family life have not yet been contemplated in any depth in the extant anti‐racism literature. To address this, the first section of this paper demonstrates that families are a potentially critical site for anti‐racism, reviewing a large body of evidence demonstrating the key role families play in socialisation processes and in the development of racial attitudes. I also look at what can be gleaned from the literature on interethnic intimacy. The second section turns to the possibilities for anti‐racism within families, suggesting that too little is known about how members of families negotiate instances of racism, or the strategies used to restage or subvert racist discourses and practices within the family. The potential for anti‐racist performances to challenge expressions of racism in families has largely been overlooked in the international literature. I argue that the framework of performativity has utility for analysing responses to racism in families. Performativity theories conceptualise individual acts/utterances of racism and anti‐racism as enacting broader cultural values and structures. Viewing racism in families through theories of performativity directs us to consider how racist speech can be disrupted or strategically rejected and, hence, identify possibilities for anti‐racism.     

Conceptions of Immigrant Integration and Racism Among Social Workers in Sweden

Drawing on 22 qualitative interviews with social workers in Sweden, this article analyzes how social workers conceive immigrant integration and racism and tackle racism within their institutions and the wider Swedish society. The majority of the white social workers framed integration in relation to cultural differences and denied or minimized the role of racism in structuring their services and the ethnic relations in Sweden. In contrast, social workers with immigrant backgrounds were less compromising in discussing racism and assumed it as a problem both for themselves as institutional actors and as immigrants in everyday life and institutional settings. Social institutions in Sweden have been important actors in endorsing equality and accommodating differences. However, it is of paramount importance for social justice-minded social workers to identify and unsettle those structures and discourses that enable racist and discriminatory policies and practices against those groups who are not viewed as “core” members of the Swedish society. The absence of anti-racist social work within Swedish social work is primarily related to the idea of color-blind welfare universalism that is assumed to transcend the particularity of the needs, experiences, and perspectives of different groups in Sweden. While integration is envisioned and framed as a political project of inclusion of non-white immigrants, it tends to become a political device through which hierarchies of belonging are constructed. Following such conception of integration, cultural/religious differences and equality are framed as conflicting where cultural conformity underpinned by assimilationist discourses becomes a requirement for political, social, and economic equality.     

Challenging a culture of racial equivalence

We live at a time when our understandings and conceptualizations of ‘racism’ are often highly imprecise, broad, and used to describe a wide range of racialized phenomena. In this article, I raise some important questions about how the term racism is used and understood in contemporary British society by drawing on some recent cases of alleged racism in football and politics, many of which have been played out via new media technologies. A broader understanding of racism, through the use of the term ‘racialization’, has been helpful in articulating a more nuanced and complex understanding of racial incidents, especially of people's (often ambivalent) beliefs and behaviours. However, the growing emphasis upon ‘racialization’ has led to a conceptualization of racism which increasingly involves multiple perpetrators, victims, and practices without enough consideration of how and why particular interactions and practices constitute racism as such. The trend toward a growing culture of racial equivalence is worrying, as it denudes the idea of racism of its historical basis, severity and power. These frequent and commonplace assertions of racism in the public sphere paradoxically end up trivializing and homogenizing quite different forms of racialized interactions. I conclude that we need to retain the term ‘racism’, but we need to differentiate more clearly between ‘racism’ (as an historical and structured system of domination) from the broader notion of ‘racialization’.     

Diagnosing Discrimination: Stress from Perceived Racism and the Mental and Physical Health Effects*

Differences in health between racial groups in the United States are significant and persistent. Many studies have documented these differences as a result of a variety of different social factors. An emerging emphasis is the impact of racism in its various forms on physical and mental health. Social stress theory conceptualizes racism as a social stresssor which can produce negative health consequences for racial minorities. This study uses binary logit and negative binomial regression models of four items from the 2004 Behavioral Risk Factor Surveillance System (BRFSS) to test social stress theory and examine the relationship between stress symptoms from perceived racism and overall health (N = 32,585). The effect of race on the experience of emotional and physical stress symptoms from racism is substantial. Furthermore, experiencing both emotional and physical stress from perceived racist treatment is an important factor in predicting the number of poor mental and physical health days, indicating that the experience of stress from perceived racism is related to overall poorer health.     

A revised approach to racism in youth multiculture: the significance of schoolyard conversations about sex,dating and desire

Anxieties about social cohesion in multicultural societies have prompted scrutiny of how young people negotiate culturally diverse spaces. A key perspective of the literature at the intersections of youth studies and urban multiculture is that young people shift between racist and convivial modes of relationality to navigate their complex social worlds. Drawing on ethnographic fieldwork in a culturally diverse high school in Melbourne, Australia, I suggest that this binary framing fails to capture some of the diverse logics and practices within multicultural youth sociality. Reconciling dichotomous conceptual frames that position young people as moving back-and-forth between forms of exclusion and openness, I propose an alternative frame – a perverse form of everyday cosmopolitanism – through which to consider young people’s intercultural relations. To do this, I draw on young people’s conversations about sex, dating and desire as an entry point for new theorising about racism. Race and ethnicity were cornerstones of students’ frequent discussions about sexual ‘tastes’ and activity, discourses that have racist histories and effects. However, students did not understand their social world in such terms. These students’ social practices offer a situated illustration of how racism can function as part of a more inclusive cosmopolitan ethos in young lives, which I term ‘perverse cosmopolitanism’.     

Deconstructing Categories: The Exposure of Silent Racism

Although racism remains an enduring social problem in the United States, few white people see themselves as racist. In an effort to study this paradox, the research discussed here explores racism among those in the “not racist” category. Eight focus groups were conducted in which twenty‐five well‐meaning white women talked openly about racism; subsequently, the women kept journals to record their thoughts on racism. Findings indicate that silent racism pervades the “not racist” category. “Silent racism” refers to negative thoughts and attitudes regarding African Americans and other people of color on the part of white people, including those who see themselves and are generally seen by others as not racist. An apparent implication of silent racism inhabiting the “not racist” category is that the historical construction racist/not racist is no longer meaningful. Moreover, data show that the “not racist” category itself produces latent effects that serve to maintain the racial status quo. I propose replacing the oppositional either/or categories with a continuum that accurately reflects racism in the United States today.     

Anti‐racism in U.S. early childhood education: Foundational principles

Multiculturalism and anti‐bias education remain a significant area of pedagogical practice and scholarly inquiry for early childhood researchers and practitioners. Yet much less attention has been paid to detailing anti‐racist components within the classroom, and also within the broader field of early childhood education, including its foundational knowledge base. This article addresses this gap by advancing a framework for early childhood education informed by specific tenets of anti‐racism theory. Drawing on an analysis of White power and privilege and systemic racism, it outlines three main principles of anti‐racist early childhood education. Next, it presents a critical exploration of these principles and how they can be used to transform the existing paradigm of U.S. early childhood education, so as to offer equitable learning opportunities for racialized children.     

Gender,race and global modernity: A perspective from Thailand

Abstract

This paper draws from cultural studies, postcolonial studies and political economy to track the trafficking in racism and sexism in the cultural economy of contemporary globalization. It approaches this by looking at how global modernity is enacted by Thais and Westerners in Thailand. The author argues that the pursuit of global modernity in Thailand leads Thais to invite and embrace global modernity's racist and sexist core, thereby constituting their self-orientalization. Globalization's racist and sexist economy of desire is shown to be manufactured and retailed by both global and local corporations and to operate in international education, public health, the mass media and public culture. The paper is based on a decade of participant observation and field research.     

Moving racisms,shifting targets: comparing racism experienced by mothers of mixed-parentage children with racism experienced by young people seeking sanctuary in Britain

As revealed by the 2011 Census, England is increasingly multi-ethnic. Yet, at the same time, racist discourses and practices continue to remain salient. In order to explore the contemporary manifestations of racism, this paper draws on research with two groups occupying different spaces within the sociology of race and ethnicity: young separated migrants seeking sanctuary in Britain and lone white mothers of mixed-parentage children. In this paper, we examine the everyday and structural racism experienced by each group in order to consider how seemingly different manifestations of race and racism are linked together and, in certain ways, dependent on each other. The paper argues that the public celebration of mixedness acts as a disavowal mechanism which can be used to conceal the endurance of colour-based racism as well as state racism operating legally through the immigration system.     

Antiracism apps: framing understandings and approaches to antiracism education and intervention

Mobile apps for antiracism have become valuable pedagogical and activist tools for their real-time and mapping capabilities, their portability and intimate bodily presence, which enables a reaction exactly when an act of racism occurs. In this article, five mobile apps aimed at producing antiracism education or intervention outcomes from the United Kingdom, Australia and France are the focus of an interrogation of the ways in which racism and antiracism are framed and the strengths and weaknesses of these initiatives for countering dominant forms of everyday racism. We identify a number of different approaches to racism and antiracism in our inquiry, which lead to particular sets of aims, features and uses: the app as a tool for capturing, reporting and responding to racist acts; as a way of reinforcing a wider sense of community identity and solidarity; to demonstrate racism, especially Islamophobia, and make its forms visible, and as a means for challenging racism through raising awareness and encouraging bystanders to oppose it. We argue that while these apps are well disposed to exposing and manifesting isolated incidents of racism in everyday life, we question their potential for transformative societal outcomes beyond the level of unilateral action in the context of events experienced as unique incidents.