And Neither Are We Saved: Asian Americans' Elusive Quest for Racial Justice

Derrick Bell, Civil Rights activist, legal scholar, and a founder of critical race theory, dedicated much of his life and scholarship to the pursuit of racial justice. Twenty‐six years ago, in his work And We Are Not Saved, he recognized that racial progress has been stalled and racial equality would not be a reality in his lifetime. Bell passed away in October 2011, and we are reminded that there is still much work to do. He presented a conundrum that race scholars have said all there is to say about racial problems in the United States; yet, he encouraged scholars to keep moving the work forward. At the time And We Are Not Saved was written, much of the racial scholarship was centered on the Black–White paradigm. In the 26 years since Bell wrote it, there has been a growth of Asian American research. This essay surveys some critical racial analysis of Asian Americans. There have been major contributions to the literature extending racial scholarship beyond the Black–White paradigm. Additionally, intersectional scholarship extends the discussion into other systems of oppression, highlighting how racism can be veiled in different systems. Critical race scholarship is imperative to keep Bell's dream of racial equality alive.     

Towards a Critical Global Race Theory

The meanings attached to “race” across the globe are myriad, particularly as anti‐Islamic discourse once again links race and religion. Yet scholars lack a common terminology to discuss this phenomenon. This article hopes to expand critical race theory and scholarship across national lines. This critical examination of recent race‐related scholarship provides scholars with empirical suggestions to uncover and document the different processes, mechanisms, trajectories and outcomes of potentially racialized practices that essentialize, dehumanize, “other,” and oppress minority groups while imbuing privileged groups with power and resources in nations across the globe. Ten empirical indicators will allow international researchers to assess the particular situation of different groups in different nations to determine whether, and the extent to which, they are subject to racialization. Specifically, this paper calls for a unified terminology that can accurately account for and address race when and where it occurs and a global broadening of a critical comparative dialogue of racial practices.     

Another Kind of Rainbow Politics

Abstract

Race has been a particularly troublesome concept in the United States. It is especially problematic as it is applied to Latinos. While several perspectives are presented to examine race, race relations, and racial dynamics regarding Latinos in the U.S., this essay primarily relies on Omi and Winant's racial formation theory as a means for understanding the position of Latinos in the racial hierarchy of the United States. The authors argue that the experience of Latinos in the U.S. has taken place within a “racial” context, and as a result, have been involved in a racialization process throughout their history in this country. More specifically, the authors identify several contradictory racial projects that have shaped our current views of Latinos as a “racial group”: Latinos as a panethnic group, a rainbow race and a race towards whiteness. These Latino racial projects are discussed within a racial formation framework. Furthermore, the role that the state plays in shaping the contours of race relations regarding Latinos is examined.     

Retrieving the religion in racialization: A critical review

Scholars across disciplines have argued that race and religion are co‐constituted in part because of their historical relationship. The concept of racialization, particularly as it is housed in racial formation theory, is the way that most empirical research in sociology has approached analysis of this co‐constitution. Such analysis however is often at the expense of empirically accounting for the historical relationship between race and religion. In this article, I argue for stronger empirical consideration of this historical relationship in research on racialization. I discuss what is at stake in deeper empirical analysis and what scholars gain by using religion as a starting point to understand racialization today.     

Visibility as Resistance by Muslim Americans in a Surveillance and Security Atmosphere

Based on ethnographic data on South Asian Muslims in Los Angeles and analysis of publications of the largest Muslim organization in North America, this article shows how Muslim Americans manage their hypervisibility in the post‐9/11 security atmosphere, which has intensified after ISIS terrorist attacks at home and abroad. At the individual level, Muslim Americans try to distance themselves from the “Muslim” label, which associates them with “terrorists.” Instead, many self‐categorize into the seemingly more favorable “moderate” identity, which could sometimes render Muslims politically passive. Contrastingly, Muslim organizations strive to construct a “Muslim American” identity that can allow Muslims to engage in mainstream politics by reframing Islam as compatible with American values. Theoretically, this article engages with the scholarship on security, surveillance, and visibility to show how the observed's visibility is not always only repressive but can also be used to resist imposed categories. However, findings reflect how the racialization of Muslims and the security regime give these strategies a double edge—while providing some advantages, these do little to dismantle Muslims’ hypervisibility and the security atmosphere. Overall, findings shed light on the contemporary issue of Muslim identification—not just in terms of how others see Muslims but also how Muslims see themselves.     

Understanding the use of “twinkie,” “banana,” and “FOB”: Identifying the origin,role, and consequences of internalized racism within Asian America

Where does internalized racism come from? How is it sustained and perpetuated within the Asian American community? What is the role and consequence of internalized racism within the Asian American community? This article reviews the existing literature to map the origin, role, and consequences of internalized racism among Asian Americans. Research on internalized racism must examine more than individual behaviors, otherwise it falls victim to conceiving of individuals as “racial dupes” (i.e., an individual who has been deceived into supporting existing racial hierarchies and systems of racial inequalities). However, the research should also veer away from an over emphasis on individual agency and resistance because doing so ignores the larger structural systems of inequality that exist, via colonial mentality and racialization, which influence individual behaviors. Future research on internalized racism must engage both perspectives to hold accountable the connection between broader racialization processes and everyday interactions driven by internalized racism.     

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.”     

‘Let’s hope the Boston Marathon Bomber is a White American’: racialising Muslims and the politics of white identity

This paper examines public discourse on race, whiteness and Muslims through an in-depth exploration of an online media controversy following the 2013 Boston Marathon bombings. On 16 April, the day after the attacks, the liberal magazine Salon.com published David Sirota’s article, ‘Let’s Hope the Boston Marathon Bomber is a White American’. A firestorm of commentary followed, with conservatives defending the profiling of Muslims, and accusing Sirota of anti-white racism. Anchored in questions of race, racism and Muslims and marked by a sharp partisan polarisation, these discussions intensified after 18 April, when the Tsarnaev brothers were identified as the perpetrators. The ensuing debate surrounding the racial identity of the Tsarnaevs displays how Muslim racialisation occurs and operates within a conservative discourse strongly committed to a colour-blind ideology. Our paper moves beyond this affirmation of literature on Muslim racialisation and sets this process within a relationally constructed and performative white racial identity.     

Invisible no more: White racialization and the localness of racial identity

What does it mean to be white? How do whites see themselves and other white people, racially? These are empirical questions, questions that sociologists have spent decades trying to answer. Among numerous findings, none have been as pronounced as white racelessness; the theory that whites possess invisible, or raceless, identities. Despite its influence on our understanding of race, the construction of whiteness as an invisible identity has been called into question, as a number of scholars, past and present, focus more on the local dynamics of white racialization. For a growing cross-section of whites, modern cultural and demographic change has shattered the illusion of white normality, causing them to confront their own racial identities in intimate and explicit ways. How do these and other whites respond to being seen as white? Though adept at detailing the way whites conceptualize white racial identity, generally, sociologists have been far less successful in examining how whites conceptualize white racial identity, locally. In this article, after reviewing both general and local constructions of white racial identity, I argue that going forward, researchers need to dispense with contextual overgeneralizations and focus more the localness of white identity formation.     

Religious Microaggressions: A Case Study of Muslim Americans

ABSTRACT

The increasing population of Muslims in America faces challenges not uncommon to other faith and immigrant communities. One particular challenge is Muslim experiences of various forms of discrimination, prejudice, anti-Muslim bigotry, and microaggressions, especially in post-9/11 America. While microaggressions have been discussed in the social sciences literature, religious microaggressions have not been clearly addressed in the social work literature. This article aims to fill this gap in the literature by examining the connections among racial microaggressions, the racialization of religion, and ultimately religious microaggressions. The article concludes by presenting implications for social work policy, practice, and education in the area of religious microaggressions.     

Theorizing race and settler colonialism within U.S. sociology

Settler colonialism expands race and racism beyond ideological perspectives and reveals the links between historical and contemporary racialized social relations and practices–the racial structure–of American society. In this article, we define settler colonialism, highlight sociological scholarship that uses settler colonial theoretical frameworks, and explore ways in which this work enriches, intersects with, complicates, and contradicts key assumptions within the sociology of race.     

The racialization of privacy: racial formation as a family affair

Theory and Society - A right to family privacy is considered a cornerstone of American life, and yet access to it is apportioned by race. Our notion of the “racialization of privacy”...     

Critical Race Theory in the US Sociology of Immigration

This article reviews the recent literature that has incorporated critical race theory to study migration. It includes a survey of the uses, approaches, and contributions of critical race theory in the field of migration. Immigration studies have historically/traditionally focused on demographic aspects of population movements, leaving virtually outside of its analysis social processes at the core of migration, like the social construction of race and citizenship. This disconnect is troubling in the current context of globalization, where specific migrant populations have become target of specific forms of violence on the basis of their racialization. Workplace raids, midnight searches, city ordinances, and changes in social services legislation, to name a few, are consistently used against specific groups to perpetuate their oppression and subordination, becoming in a sense new forms of state sponsored violence. This article begins by outlining major CRT concepts and frameworks used in legal scholarship on immigration. Next, we identify emerging themes generated by this approach by highlighting research questions and operationalization of the CRT framework. Thirdly, we highlight areas of distinction to mainstream sociology in US scholarship.     

Performance anxiety: women’s sexed bodies in Pakistan

The nexus of Islam, gender, race and violence has been keenly revisited in some post-9/11 scholarship. The concern over the racialized Muslim male body is justifiable in cases of rendition, torture and the kind of battlefields that mark the War on Terror. However, the sympathetic analysis of the tortured Muslim male body as a permanent and universally vulnerable imaginary has necessarily challenged the framing of sexual politics for Muslim contexts. This bid to shield the vulnerable Muslim male body from Islamophobia and imperialist violence forecloses the notion that Islamist patriarchy and politics can themselves be fundamentally violent in the post-9/11 moment and within the Muslim community. This obscures the range of routine, domestic and normative violent expressions observed by men in Muslim societies. This essay discusses two cases that illustrate the means and methods by which female bodies have been sexed by the narrative of the War on Terror in Pakistan. These cases highlight how the academic efforts that seek to rescue the racialized Muslim male body complicate the struggle of resisting (lay) female bodies.     

"What Group?" Studying Whites and Whiteness in the Era of "Color‐Blindness"

In this article I argue that despite the claims of some, all whites in racialized societies "have race." But because of the current context of race in our society, I argue that scholars of "whiteness" face several difficult theoretical and methodological challenges. First is the problem of how to avoid essentializing race when talking about whites as a social collective. That is, scholars must contend with the challenge of how to write about what is shared by those racialized as white without implying that their experiences of racialization all will be the same. Second, within the current context of color‐blind racial discourse, researchers must confront the reality that some whites claim not to experience their whiteness at all. Third, studies of whiteness must not be conducted in a vacuum: racial discourse or "culture" cannot be separated from material realities. Only by attending to and by recognizing these challenges will empirical research on whiteness be able to push the boundaries of our understandings about the role of whites as racial actors and thereby also contribute to our understanding of how race works more generally .     

Theorizing race in Hawai‘i: Centering place,indigeneity, and settler colonialism

Scholars have argued that the sociology of race in the United States should be theorized within a settler‐colonial framework, while others have advanced a turn toward empire. Theories of settler colonialism are only recently gaining traction within sociology, however, and insights from Indigenous studies remain unfamiliar to many sociologists of race and ethnicity. Contemporary scholarship on Hawai‘i addresses settler colonialism and indigeneity in ways that could inform the sociology of race. The recent scholarship on Hawai‘i reviewed here advances the theorizing of race in three ways. First, it shows the complexity, endurance, and creativity of Indigenous agency, as well as resistance to colonialism. Second, by critically describing settler colonialism, it distinguishes colonial domination from racial domination, while also demonstrating their entanglements. Third, this body of literature examines how racializations are triangulated, organized by selective assimilation, and shaped by contestations over land, places, and resources. By engaging with these three themes, contemporary scholarship on Hawai‘i suggests pathways for future research at the intersection of race, place, indigeneity, and settler colonialism.     

A sociological comparison of anti‐Semitism and anti‐Muslim sentiment in Britain1

Comparisons of anti‐Semitic and anti‐Muslim sentiment (the latter also known as ‘Islamophobia’) are noticeably absent in British accounts of race and racism. This article critically examines some public and media discourse on Jewish and Muslim minorities to draw out the similarities and differences contained within anti‐Semitic and anti‐Muslim sentiment. It provides a rationale for focusing upon the period of greatest saliency for Jewish migrants prior to the Second World War, compared with the contemporary representation of Muslims, and identifies certain discursive tendencies operating within the representations of each minority. The article begins with a discussion of multiculturalism, cultural racism and racialization, followed by a brief exploration of the socio‐historical dimensions of Jewish and Muslim groups, before turning to the public representation of each within their respective time‐frames. The article concludes that there are both hitherto unnoticed similarities and important differences to be found in such a comparison, and that these findings invite further inquiry.     

The Neglected Social Psychology of Institutional Racism

Theories of institutional racism and institutionalized discrimination have been remarkably influential in the understanding of continuing racial inequality and contemporary race relations. These theories and related claims have also been criticized as being improperly conceptualized, employing circular reasoning, neglecting nonracial dimensions of inequality, failing to specify causal mechanisms, and employing questionable inferences and attributions. These issues can be illuminated by critically reviewing how theories of institutional racism and institutionalized discrimination handle issues of social psychology. Issues of social psychology are often treated only minimally or implicitly, and often dismissively. This neglect is the root of many concerns about theories of institutional racism and institutionalized discrimination. Increased attention to and employment of scholarship in social psychology can contribute greatly to an understanding of contemporary racial inequality and race relations that advances both academic interests and practical interests in the evaluation and reform of the institutional practices that perpetuate racial inequality.     

Bridging Immigration Research and Racial Formation Theory to Examine Contemporary Immigrant Identities

This article explores the potential for linking immigration research with racial formation theory to examine contemporary immigrant identities. The current literature is dominated by three paradigms (ethnicity, nationalism, and transnationalism) and five theoretical perspectives on immigrant identities (plain American, hyphenated American, panethnic American, nationality origin, and transnational). They are all flawed in their reductions of race to the concepts of ethnicity, nationality, and transnationality. Based on my reading of the existing research, I will argue that immigration researchers can benefit from using racial formation theory to explore immigrant identity due to its acknowledgment of the autonomous power of race. However, racial formation theory has been correctly challenged due to its high level of abstraction and lack of micro‐level analyses. Certain transnational migration studies have underscored the necessity to integrate national origin into racial formation theoretical frameworks. According to this transnational perspective, my conclusion is that immigrant families represent a logical starting point for conceptualizing the relationship between immigration and racial formation.