“Racist Propaganda”: discursive Negotiations on YouTube of Perceived Anti-White Racism in South Korea

This article analyzes YouTube comments about a Munhwa Broadcasting Company report that White “expatriates” in South Korea called xenophobic and racist. The research is important because there is a paucity of scholarship on White discourse outside the West and because there is limited work on YouTube as a space to articulate and negotiate discourses about racism. This is despite the increasingly complex flows of people and discourse around the globe. In this article, I argue that YouTube acted as a site of ideological negotiation in which Orientalist discourses were advanced under the cover of color-blind racism. Many of the YouTube comments framed Korea as xenophobic and racist, and even for self-identified White commenters sympathetic to the report, they did not challenge the construction of Korea as racist or the normative belief in postracism.     

Racist humor: then and now

While recent scholarship has examined the capacity of race‐based humor to “upend” racial inequalities, or has focused on comedic “heroes” who use humor “subversively” to challenge racism, less attention has been paid to the evolution of racist humor and its continued role in supporting dominant racial ideologies. This article reviews key works on the historical and current functions of racist humor in the United States, in order to situate racist humor as a social practice that has contributed to the development, maintenance, and contestation of an ideology of white supremacy. First, I review the historical role of racist humor in supporting pro‐slavery ideology, in order to see that racist humor played a critical role in racial formation and domination. I focus on literature that examines the way racial ridicule operated in the pre‐civil rights era (e.g., blackface) and the way such race‐based comedy was used as a cultural form of racialization that supported the development of an ideology of white supremacy throughout this period. Then, I point to how the widespread use of racist humor of the pre‐civil rights era was challenged by the civil rights movement, and how this changed the ways in which racist humor was perceived/operated, in public and private, in the post‐civil rights era. Finally, I conclude by suggesting some areas where an examination of racist humor is in need of critical attention and analysis in the current era of “color‐blindness.”     

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.     

Metropole and Colony: Irish Networks and Patronage in the Eighteenth-Century Empire

This study examines how social networks helped to overcome problems of physical distance in the British Empire during the eighteenth century. In particular, it explores the relationships between ethnicity, patronage and place by focusing on a group of Irish professionals. By piecing together connections between lawyers, merchants and medical doctors in various places including Ireland, London, Jamaica and Senegambia, this essay suggests that Irish networks were flexible enough to allow for dialogue, disagreement and change, but were also durable enough to transcend time and space. These qualities were crucial for sustaining the obligations of patronage that characterised the 'Old Society' of eighteenth-century Britain and generated the means to overcome some practical problems of imperialism.     

Metropole and Colony: Irish Networks and Patronage in the Eighteenth-Century Empire

This study examines how social networks helped to overcome problems of physical distance in the British Empire during the eighteenth century. In particular, it explores the relationships between ethnicity, patronage and place by focusing on a group of Irish professionals. By piecing together connections between lawyers, merchants and medical doctors in various places including Ireland, London, Jamaica and Senegambia, this essay suggests that Irish networks were flexible enough to allow for dialogue, disagreement and change, but were also durable enough to transcend time and space. These qualities were crucial for sustaining the obligations of patronage that characterised the ‘Old Society’ of eighteenth-century Britain and generated the means to overcome some practical problems of imperialism.     

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.     

Neutralized Hegemonic Banter: The Persistence of Sexist and Racist Joking Among Undergraduate Students

Using a mixed methods approach, this article explores factors that contribute to undergraduate students' beliefs about the harm caused by racist and sexist jokes. Quantitative results indicate that, net of other demographic control variables, college men are less likely to agree that sexist and racist jokes are harmful. Qualitative findings shed light on this pattern via a process we call neutralized hegemonic banter. By connecting students' perspectives about the perceived harm caused by racist and sexist jokes with their larger campus experiences, we extend the literature and demonstrate the role that hegemonic masculinity plays in normalizing racist and sexist joking.     

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.     

Getting Started: Psychodynamics,Racism and Anti-Racism

Abstract

This paper mainly addresses white social workers who want to practise in an anti-racist manner. It aims to clarify common confusions about the relationship between therapeutic and political goals in anti-racist practice, which can lead workers to feel immobilised and unable to get started. Analysis of a case example based on the author's experience is used to unravel the strands of personal distress and experience of racism which a client may bring to a social worker, and the corresponding strands of personal and institutional racism with which the social worker must wrestle. It is proposed that familiar concepts of transference and counter-transference can be helpful in understanding the confusions about racism which white social workers may experience in practice encounters with black clients. The importance of all this is seen to lie in the likelihood of white social workers unwittingly reproducing racism, unless they are clear about the boundaries between the therapeutic and the political domains.     

The Enduring Significance of Racism: Discrimination and Delinquency Among Black American Youth

Prominent explanations of the overrepresentation of Black Americans in criminal justice statistics focus on the effects of neighborhood concentrated disadvantage, racial isolation, and social disorganization. We suggest that perceived personal discrimination is an important but frequently neglected complement to these factors. We test this hypothesis with longitudinal data on involvement in general and violent juvenile delinquency in a sample of Black youth from a variety of communities in 2 states. We examine the direct effects of concentrated disadvantage and racial isolation and the direct and mediating effects of social organization, support for violence, and personal discrimination. Consistent with our hypothesis, perceived personal discrimination has notable direct effects on both general and violent delinquency and is an important mediator between neighborhood structural conditions and offending; moreover, its effects exceed those associated with neighborhood conditions.     

Citizen Alevi in Turkey: Beyond Confirmation and Denial

Abstract Critics of the current national citizenship models argue that, although it rests on claims to be inclusionary and universal, it can never eliminate exclusionary and particularistic practices when challenged by those identities excluded from the historical trajectory of "nation building." Turkish citizenship has been a form of anomalous amalgamation since its conception. On the one hand, the state insisted on the pre-emptive exclusion of religion and various communal cultural identities from politics, while, on other hand, it promoted a particular religious identity primarily as a means of promoting cultural and social solidarity among its citizens. Contemporary Alevi movements, representing the interests of a large minority in Turkey, provide a new source of energy for the revision of concepts of citizenship. Alevis have suffered from prejudice, and their culture has been arrested and excluded from the nation building process. They were not able to integrate into the form of national identity based on the "secular" principles that the republican state has provided as a means of promoting solidarity among citizens. What Alevis seek is a revised citizenship model in terms of a system of rights assuring the condition of neutrality among culturally diverse individuals.     

Racializing Redemption,Reproducing Racism: The Odyssey of Magical Negroes and White Saviors

Recent research on the intersection of race and media describes a trend of progressive, even antiracist, narratives that showcase close inter‐racial friendships and camaraderie on the silver screen. Films in which one character saves or helps another from some unholy or disastrous plight are common in films like The Green Mile (1999), Bruce Almighty (2003), Amistad (1997) and The Blind Side (2009). While these films present a stark change from the patently racist and on‐screen segregationist history of Hollywood cinema, these films often trade on racist meanings and expectations. Many of these films are what critics call “Magical Negro” or “White Savior” films – cinema in which implicit and explicit racial stereotypes are employed to structure the inter‐racial interactions where one character labors to redeem another. In comparing these two genres, this article provides an overview for how both cinematic forms reproduce racist messages by naturalizing the supposed cerebral rationality, work ethic, and paternalistic morality of select White characters while normalizing Black characters as primordially connected with nature, spiritually connected to the carnal, and possessive of exotic and magical powers. Together, these films subversively reaffirm the social order and relations of racial domination by reproducing centuries’ old understandings of racial difference.