Dominican‐American Etbnic/Racial Identities and United States Social Categories

The majority of Dominicans have sub‐Saharan African ancestry, ¹ 1 In the 1980 Dominican census, 16 percent of the population were classified as blanco (‘white’), 73 percent were classified as indio (‘indian‐colored’), a term used to refer to the phenotype of individuals who match stereotypes of combined African and European ancestry and 11 percent were classified as negro [‘black’] (Haggerty, 1991). These categories are social constructions, rather than objective reflections of phenotypes. The positive social connotations of “whiteness,” for example, lead many Caribbean Hispanics to identify themselves as white for the public record regardless of their precise phenotype (Dominguez, 1978:9). Judgments of color in the Dominican Republic also depend in part upon social attributes of an individual, as they do elsewhere in Latin America. Money, education and power, for example, “whiten” an individual, so that the color attributed to a higher class individual is often lighter than the color that would be attributed to an individual of the same phenotype of a lower class (Rout, 1976:287).
which would make them “black” by historical United States ‘one‐drop’ rules. Second generation Dominican high school students in Providence, Rhode Island do not identity their race in terms of black or white, but rather in terms of ethnolinguistic identity, as Dominican/Spanish/Hispanic. The distinctiveness of Dominican‐American understandings of race is highlighted by comparing them with those of non‐Hispanic, African descent second generation immigrants and with historical Dominican notions of social identity. Dominican second generation resistance to phenotype‐racialization as black or white makes visible ethnic/racial formation processes that are often veiled, particularly in the construction of the category African‐American. This resistance to black/white racialization suggests the transformative effects that post‐1965 immigrants and their descendants are having on United States ethnic/racial categories.     

Fabrications of self: Identity formation in the Odyssey

Abstract

This interpretation of the Odyssey challenges conventional readings in a way that recaptures the strangeness in a text that has been colonized by interpretative strategies, interpretations that impose certain cultural and gendered stereotypes. My reading inverts and subverts some of these stereotypes, without claiming to reveal, or aiming to establish, true identities. Rather, my point is that identities are unstable and unpredictable; the main characters in the Odyssey can be understood best by analysing their characteristic style of dealing with these uncertainties. In this light, Odysseus appears as much less stable and much less ‘in control’ than in standard readings. His presumed, and famed, autonomy is shown to be largely a product of self‐deception, deriving from an inability to confront himself. The women in the Odyssey, on the other hand, are stronger characters, both less helpless, and more helpful, than standard readings allow for. Calypso and Circe play a positive role in liberating and educating Odysseus. Penelope, for her part, turns out to be involved in a much more subtle and elusive form of self‐fabrication than Odysseus. Rather than applying stereotypes of cunning' or ‘faithful’, we should understand both Odysseus' and Penelope's actions as the product of their own idiosyncratic way of dealing with contingency, within the bounds set by cultural and natural circumstance.     

Doing Culture with Girls Like Me: Why Trying on Gender and Intersectionality Matters

Gendering is not a one‐size‐fits‐all process. Girls try on gender. In particular, girls – conditioned to value connections – search their cultural surroundings for ‘girls like me’ to answer the weighty question, Who am I? However, girls are not simply passive beneficiaries of culture, but actively construct their gendered selves by engaging in or ‘doing’ culture; girls activate certain features salient to their experiences. This paper examines how race, ethnicity, and class arbitrate girls’ gendered identities, emphasizing the concept trying on gender to capture the intersectional and experimental character of these processes. As girls try on gender –a local and culturally specific endeavor – they engage in a fluid, multifaceted, and sometimes tentative gendering process. Cross‐over literature by and for girls lends empirical support to how girls accomplish this multi‐constructed sense of self. The article concludes with implications for studies of girls, including a cautionary note about overemphasis on individualistic agency.     

All My Friends Are Doing It: Potentially Offensive Sexual Behavior Perpetration Within Adolescent Social Networks

The current study used social network analysis to investigate peer network and individual predictors of potentially offensive sexual behaviors among high school students. Ninth‐grade students (n = 308; 158 girls) completed surveys assessing their perpetration of potentially offensive sexual behaviors against their peers, as well as measures of their sexualized gender stereotypes and propensity to self‐monitor. Participants selected up to eight of their closest friends from a roster. Results revealed homophily of potentially offensive sexual behaviors, such that adolescents perpetrated similar amounts of physical/verbal, electronic, and homophobic behaviors as their friends. Characteristics of the peer network (e.g., mean network perpetration, centrality of individual, and gender composition) and the individual adolescent (e.g., gender, sexualized gender stereotypes, self‐monitoring) predicted adolescents’ own behavior.     

Parental Involvement Promotes Rural African American Youths’ Self‐Pride and Sexual Self‐Concepts

This study, an evaluation of the Strong African American Families Program, was designed to determine whether intervention‐induced changes in targeted parenting behaviors were associated with young adolescents’ development of racial pride, self‐esteem, and sexual identity. Participants were 332 African American mothers and their 11‐year‐old children in 9 rural Georgia counties. Families were randomly assigned to a control group or an intervention group. Unlike those in the control families, mothers in the intervention group reported increases in targeted parenting behaviors, which promoted self‐esteem, positive racial identity, and positive sexual self‐concepts among their children. These findings expand the study of African American youths’ identity development by including broader domains of identity and parenting processes other than racial socialization.     

‘Let your indulgence set me free’: reflections on an ‘Africanised’ Tempest and its implications for critical practice

A joint production of The Tempest by Stratford’s Royal Shakespeare Company and Cape Town’s Baxter Theatre raises questions about the possibilities, and difficulties, of the deliberate ‘Africanisation’ of Shakespeare. I argue that the discursive fields within which ‘Shakespeare’ and ‘Africa’ are read carry significations that preclude easy acknowledgement. I consider the interpretative function an unapologetic, celebratory ‘Africa’ performs when it is put in conversation with canonical Shakespeare. Drawing on Terence Hawkes’s notion of ‘presentism’, I argue that in its effects this particular staging gives life both to the partisan discourse of public forgiveness in South Africa and to the powerful figure of ‘Shakespeare’. An African Tempest that engages the discourse of forgiveness allows ‘Shakespeare’ to share in the sociality invoked by ubuntu. Post‐apartheid theatre would do better to resist a post‐Truth and Reconciliation Commission hope of transcendence and an iconic ‘Shakespeare’. However, it may take great boldness to claim the latitude with which to trespass beyond an apparently familiar ‘Africa’ and an uninterrogated ‘Shakespeare’. The cultural legacies of ‘Shakespeare’ and ‘Africa’ need to be treated with the kind of unflinching critique of self and society that Edward Said deems central to the work of the humanities.     

After ‘ethnicity’: Migration,identity and political economy

In an earlier article¹ I have argued that British ‘African Asians’ can not legitimately be described as an ‘ethnic’ community. This argument was made by means of a critique of sections from the 4th PSI Survey. I show that the attitudinal responses of British ‘African Asians’, as evidenced in the Survey, do not reveal any special emphasis upon the components of ethnicity (religion, skin colour, ‘extra‐British’ origins, ‘racial’ grouping) specified by the Survey's authors and that parental roles in marital decision‐making, thought by the Survey's authors to be important in maintaining ‘ethnic’ boundaries, and their attitudes towards ‘mixed marriages’, are now little different from the majority of Britishers. My chief objection to the ‘ethnicity’ paradigm, incorporating the notion of ‘ethnic identities’, is that, as with all analytical concepts, it inhibits those whom it embraces from inclusion within alternative conceptions: marking individuals and communities as ‘ethnically’ special robs them of parity with their ‘non‐ethnic’ neighbours.

In this article, in opposition to the current vogue for ‘ethnic’ labelling and in sympathy with Robert Miles's well‐known position, I contend that British Gujarati Hindus (who form a majority of British ‘African Asians') should be considered in the same analytical light as any other group of British citizens. The focus of the article is on those members of the Gujarati Hindu Patidar caste (commonly having the surname Patel), who settled first in East Africa and then, often not through their own choice, in Britain. I argue that their caste identity, the dynamics of their migrations and changes to their socioreligious culture are all fully explicable by non‐'ethnic’ political sociology.     

‘The Girl About Town’: discussions of modernity and female youth in Drum magazine, 1951–1970

This article examines the trope of the ‘modern miss’ in Drum magazine 1951–1970 as a locus for debate over South African urban modernity. At the centre of Drum’s African urbanity was a debate between a progressive, positively ‘modern’ existence and an attendant fear of moral and social ‘breakdown’ in the apartheid city. The trope of the ‘modern miss’ drew upon both discourses. Drum’s fascination with the ‘modern miss’ reached a peak in the years 1957–1963, during which time she appeared prominently in the magazine as a symbolic pioneer of changing gender and generational relationships. However, this portrayal continued to coexist alongside the image of young women as the victims of moral degeneration. The ‘modern miss’ was increasingly differentiated from adult women within Drum’s pages, which distanced her from the new space won by political activists. By examining constructions of young womanhood, this article points to the gendering of ‘youth’ at the intersection of commercial print culture and shifting social relations in mid‐twentieth‐century South Africa. It is also suggested that understanding the social configurations of Drum’s modernity illuminates the gendered and generational responses of formal political movements as they conducted their own concurrent debates.     

Keeping up appearances: aesthetic labour in the fashion modelling industries of London and New York

This paper addresses itself to literature on ‘aesthetic labour’ in order to extend understanding of embodied labour practices. Through a case study of fashion modelling in New York and London we argue for an extension of the concept to address what we see as problematic absences and limitations. Thus, we seek to extend its range, both in terms of occupations it can be applied to, not just interactive service work and organizational workers, and its conceptual scope, beyond the current concern with superficial appearances at work and within organizations. First, we attend to the ways in which these freelancers have to adapt to fluctuating aesthetic trends and different clients and commodify themselves in the absence of a corporate aesthetic. The successful models are usually the ones who take on the responsibility of managing their bodies, becoming ‘enterprising’ with respect to all aspects of their embodied self. Secondly, unlike Dean (2005 ) who similarly extends aesthetic labour to female actors, we see conceptual problems with the term that need addressing. We argue that the main proponents of aesthetic labour have a poorly conceived notion of embodiment and that current conceptualizations produce a reductive account of the aesthetic labourer as a ‘cardboard cut‐out’, and aesthetic labour as superficial work on the body's surface. In contrast, drawing on phenomenology, we examine how aesthetic labour involves the entire embodied self, or ‘body/self’, and analyse how the effort to keep up appearances, while physical, has an emotional content to it. Besides the physical and emotional effort of body maintenance, the imperative to project ‘personality’ requires many of the skills in emotional labour described by Hochschild (1983 ). Thirdly, aesthetic labour entails on‐going production of the body/self, not merely a superficial performance at work. The enduring nature of this labour is evidenced by the degree of body maintenance required to conform to the fashion model aesthetic (dieting, for example) and is heightened by the emphasis placed on social networking in freelancing labour, which demands workers who are ‘always on’. In this way, unlike corporate workers, we suggest that the freelance aesthetic labourer cannot walk away from their product, which is their entire embodied self. Thus, in these ways we see aesthetic labour adding to, or extending, rather than supplanting emotional labour, as Witz et al. (2003 ) would have it.     

African Students in America: Reconstructing new meanings of "African American" in urban education

The presence of newly arrived students from countries on the continent of Africa poses specific challenges for inner-city schools, but their presence also provides the unprecedented opportunity to bring African and African American students together around their shared heritage and to restore connections that were severed long ago by slavery. In many school settings with African and African American students, strained relations are the norm. Myths, misperceptions and negative stereotypes keep these two groups of students apart. Regrettably, negative stereotypes about Africans and about African Americans are reinforced, rather than acknowledged as pernicious, at school, at home and by the media. Afrocentricity, a theory that situates people of African descent as subjects, not objects, promotes the importance of knowing one's history and culture, and delineates the elements of the African worldview, can be an effective tool for building positive relationships between these two groups. Afrocentric activities were used to help students develop a shared understanding of their common heritage and values. Results of this study indicate that, by providing positive images of Africa, Africans and African Americans, and by giving the students the opportunity to develop a new understanding of their shared history and culture, both groups of students benefited and their relations improved. Some of the benefits the students mentioned include respect for self and others of African descent, new friendships, a new interest in Africa, and the courage to learn more about Africa, Africans and African Americans.     

Craft as work–life unity: The careers of skilled working‐class men and their sons and grandsons after deindustrialization

This article focuses on the enduring significance of craft in the careers of Kent Royal Dockyard craftworkers and their sons and grandsons after deindustrialization. The closure of this naval shipbuilding and repair yard together with the subsequent move to post‐industrial employment did not end men's engagement with their craft practices. Instead, this developed into a ‘craft outlook’ defined by a motivation for performing actualizing labour that interwove paid and non‐paid work. Men's careers did not become individualized projects of self as collaborative intergenerational practices gave a long‐term narrative to their careers and lives. Therefore, three contributions are proposed to the literature on working‐class male careers and craft. First, an analytical framework is advanced that empirically distinguishes a ‘craft outlook’ from traditional manual trade employment. Second, a craft outlook reflected ‘whole life careers’ that were constructed from both paid and non‐paid work. Third, the concept of ‘human imprint’ is developed to recognize the generational affirmation produced by the transmission of craft practices.     

Applying critical race theory in social work education in Britain: pedagogical reflections

ABSTRACT

This paper draws on personal experiences of teaching white British and Black African students on a social work Master’s course in England. In this paper, I critically discuss the fire at Grenfell Tower in London (14 June 2017) and how it served as a pedagogical tool to open up critical discussions among students about racial in/justice, intersectionality and neoliberal racism. I also explore how Black students were enabled to share their experiences of immigration, racism, and racial inequality in Britain as part of these discussions. Inviting personal experiences of race in the classroom can be highly emotive; but, as this paper shows, these voices can also highlight institutionalized racism and provide a way for Black and ethnic minorities’ histories to be told and learned. These histories matter and can develop student consciousness about racial inequality for pursuing a social agenda. They also challenge claims that Britain is now a ‘post-racial’ society. Using Critical Race Theory (CRT) provided a way to counter such claims and critique my ‘whiteness’ and socio-economic class in my teaching, as well as challenge the neoliberal ideologies and structures that reproduce and mask ‘white privilege’ and racial injustice in Britain today.     

Privileged Japanese transnational families in Hawaii as lifestyle migrants

This study of privileged Japanese families in Hawaii revisits the claim that East Asian transnational families relocate overseas either to improve their well‐being or to enhance their status through their children's international education. Existing scholarship has focused mainly on the second pattern of status‐seeking migration, conceptualized as ‘education migration’. By employing Benson and O'Reilly's concept of ‘lifestyle migration’, I consider the less widely studied case of migration strategies designed to increase well‐being. The central difference between the two types of migrants lies in the way that migrant women construct their gendered identity through their transnational split‐household arrangement – a freer self (lifestyle migrants) or a sacrificial self (education migrants). In conclusion, I call for further research on this neglected topic and propose an important dimension to facilitate lifestyle migration, gender.     

Narratives of ‘mixed race’ youth in South Korea: racial order and in-betweenness

South Korea has long been regarded as a country with a single ethnicity. Honhyeol, which literally means ‘mixed blood’ in Korean, exemplifies this orientation. In recent years, the number of ‘mixed race’ children in the country has been on the rise due to the increase in international marriages, particularly between Korean men and foreign women. Drawing on the personal narratives of 56 youths (aged between 9 and 17) obtained from three essay contests, this article examines how, why, and in which contexts the racial hierarchies of ‘mixed race’ children in Korea are constructed. Narratives of ‘mixed race’ children and their peers show that a ‘hierarchical racial order’ – characterized by a color-coding system that simultaneously operates along the lines of national origin – is channeled into ‘mixed race’ people’s everyday lives, thus shaping their identity constructions.     

‘And what comes out may be a kind of screeching’: The stylisation of chavspeak in contemporary Britain

This paper discusses stylisations of chavspeak, the supposed language of the chav, a recently emergent and explicitly stereotyped figure that has been implicated in ‘the demonization of the working class’ ( Jones 2011 ). It argues that stylisations of chavspeak draw on a number of well‐established stereotypes of non‐standard Englishes in the British Isles, such that, rather than working as a representation of actual sociolinguistic innovation, chavspeak stylisations can primarily be seen as combinations of well‐recognised stereotypes. The suggestion is made that, in terms of providing a representation of variation at the first order of indexicality, the enregisterment of chavspeak is highly fragmented – a form from here and a form from there – but in terms of ideological force – intensifying sociolinguistic class stereotypes in accordance with the more general stereotype of the chav– there is a coherence. The intended humour of the stylisations is discussed as a feature that reinforces this ideological force, and the inclusion of stereotyped features of black Englishes is discussed as a possible emergent tendency in language ideologies in the British Isles.     

‘Because they tip for shit!’: The Social Psychology of Everyday Racism in Restaurants

Despite the notion that racism and discrimination are things of the past, racial minorities continue to experience such treatment in everyday interactions, often occurring in commercial transactions. In this paper, we analyze data from a survey of restaurant servers (N = 200) and a qualitative field study. Both were designed to explore the racial climate in restaurants. Our findings show that servers not only observe their co‐workers practicing discriminatory behaviors but also report doing so themselves. Referring to this trend as ‘tableside racism’, we argue that restaurant servers engage in racist discourse, which functions to create and sustain stereotypes about black patrons. These workplace interactions shape the service that is extended to black patrons, thus resulting in a self‐fulfilling prophecy wherein they receive poor tips and treatment from blacks that reflect inferior service. To illustrate the process of server discrimination, we situate our findings in a social psychological framework.     

Stolen looks,people unbound: picturing contraband people during the civil war

This article evaluates the images of contraband slaves published in Harper’s Weekly and Frank Leslie’s Illustrated Newspaper during the Civil War. As these publications competed for business, they established and reiterated numerous claims regarding the authenticity of their images and news reports. Illustrators initially depicted African Americans using repurposed racial stereotypes that had existed for generations. Blackface minstrelsy, scientific racism, and racialized printed materials depicting African Americans are used as context to understand the images in the two illustrated newspapers. The visual representation of African Americans dramatically changed as emancipation unfolded and black Union military service expanded.     

Is It Good to be Gifted? The Social Construction of the Gifted Child

There is growing evidence that children labelled as academically gifted are subjected to negative attitudes from others and that this impacts on their self‐esteem and motivation to succeed. Through an analysis of British newspaper stories about gifted children, this article explores the socially constructed nature of the concept of the ‘gifted child’ and finds that children identified as gifted academically are framed more negatively than those who are exceptionally able in music or sport. The article questions the growing practice of labelling children as academically gifted in English schools given the negative stereotypes that surround this classification.     

Roots and routes: tracking form and history in African diasporic narrative and performance

Much Black diasporic scholarship is beholden to one or the other of these two claims: the first locates Africa as origin, by way of anthropological verification and corroboration, while the other tends to erase it in the name of an anti‐essentialist articulation of hybridity and creolisation. The consequence of their self‐representations within the binary discourse of essentialism and anti‐essentialism is that each portrays itself as being in conceptual opposition to the other. In this article, I suggest that this binarism is a false one and attempt to chart a path out of these two paradigms by destabilising and undermining their binary self‐positioning. I argue for a model that at once transcends this binarism and takes care of the ‘deficiency’ of each model; the model I propose simultaneously foregrounds Africa in a non‐essentialising manner and recognises the trajectories and transformations of history in the reading of African diasporic narrative and performance. I suggest that we deploy the concept of genre in the reading of these narratives because genre at once inscribes origin as discursive and thus erases the fixity and truth claims of singular origins, while simultaneously disclaiming and de‐authorising any notions of singular determinations. I consolidate this suggestion with a genre‐based reading of Derek Walcott's Dream on Monkey Mountain.     

FIXING FAMILIES THROUGH TELEVISION?

Television has played a central role as a tool through which to imagine and re-imagine the South African nation, family and selfhood, and to ‘fix’ these same categories. From the apartheid state's blacking out of healthy everyday life images of black families, through the efforts of founding a ‘new’ nation using the Truth and Reconciliation Commission, to modern day therapeutic talk shows, television has progressively placed less salience on the ‘nation’ and more on family and interpersonal relationships within this social unit. Self-disclosure on television, especially through a talk show significantly called Relate, ironically reveals and occludes legacies of class and racial differentiations with their attendant socio-economic imbalances. Talking about personal affect to ‘fix’ one's problems on national television emerges as an instrumental undertaking that appears to benefit guests to the show but perhaps not as much as it does the production company and South African Broadcasting Corporation, suggesting that the participants are being exploited. Be that as it may, Relate emerges as an exercise in the interiorization of control, as well as an invitation to undertake serious dialogue about interpersonal intimacy.