To see the other types of publications on this topic, follow the link: And Racialised Space.
Journal articles on the topic 'And Racialised Space'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'And Racialised Space.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Hodge, Caroline. "Density and Danger: Social Distancing as Racialised Population Management." Medicine Anthropology Theory 8, no. 1 (April 19, 2021): 1–11. http://dx.doi.org/10.17157/mat.8.1.5258.
Full textAbstract:
A ubiquitous facet of collective social life in the age of COVID-19, social distancing(that is, the set of practices that aims to reduce the number of people in public spaces and maximise the distance between them) works to suppress viral spread by de-densifying public spaces; it redistributes people who are vectors for the virusby pushing them into their own domestic spaces. While the scale of these manoeuvres is in some ways unprecedented, the toll that the virus and its primary means of mitigation—social distancing—extracts along racial lines is at once unequal and deeply familiar. In this Position Piece, I examine social distancing as de-densification within a larger history of family planning and racialised population management in the context of ongoing fieldwork on the material and affective implications of contraceptive use in the American Midwest. In probing the grammar of social distancing—its distinctions between ‘essential’ and ‘non-essential’ workers, services, and spaces and the ways in which such distinctions unequally distribute the labour of de-densification and its impacts on family planning—I elucidate how COVID-19 managements do not simply reveal existing racial disparities, but make them anew at a time when the fabrics of social reproduction are increasingly under strain. The dynamics of social distancing can thus be understood as continuous with ongoing attempts at racialised population management. Such an understanding opens a space for political action foreclosed by a narrow view of social distancing as crisis response.
2
Coakley, Liam. "Racialised Inequality, Anti-Racist Strategies and the Workings of the ‘Dialogical Self’: A Case Study in the Shifting Construction of Migrant Identity in Ireland." Irish Journal of Sociology 22, no. 1 (May 2014): 51–66. http://dx.doi.org/10.7227/ijs.22.1.4.
Full textAbstract:
The theory of the dialogical self understands that identity is constructed from a shifting pallet of ‘I’ voices, each created from the dialogic interaction that takes place between the individual subject ‘I’ and multiple ‘others’. These positions are changeable and identity space is constructed in each context, out of the interaction that takes place between a situationally specific manifestation of the self and an ‘other’, who is deemed to be important and worthy of note. This article engages with this conceptualisation in an effort to illustrate how some recent immigrants to Ireland internalise the experience of life in a new cultural contact zone, against a background penetrated by experiences of racialised othering. This takes many forms, but after these experiences are extracted from research participants’ narrative stories, individual immigrants are seen to harness a series of different positions in an effort to internalise the experience of this racialised discrimination and negotiate its place in their lives. Two particular strategies are adopted. Racialised discriminations are seen to be anchored in notions of human nature, broadly based. Immigrants use this conceptualisation to divorce the experience from their aspirations for their future life in Ireland. Equally, Immigrants are seen to switch ‘I’ positions laterally in order to defect the experience of exclusion. In so doing, potentially new and intersectional migrant identity spaces are created.
3
Purtschert, Patricia. "The return of the native: racialised space, colonial debris and the human zoo." Identities 22, no. 4 (August 15, 2014): 508–23. http://dx.doi.org/10.1080/1070289x.2014.944183.
Full text
4
Fleishman, Zachary. "Waste, Reclamation and the Production of Racialised Space in Cape Town, 1882–1913." South African Historical Journal 73, no. 1 (January 2, 2021): 162–86. http://dx.doi.org/10.1080/02582473.2021.1875031.
Full text
5
Walter, Maggie M. "The Politics of the Data." International Journal of Critical Indigenous Studies 3, no. 2 (June 1, 2010): 45–56. http://dx.doi.org/10.5204/ijcis.v3i2.51.
Full textAbstract:
The production, analysis and presentation of Indigenous data are not neutral interpretations of numerical counts. Institutionally positioned within a portrayal of Australian national social trends, the data's ubiquity belies their discursive power. By virtue of the racialised terrain in which they are conceived, collected, analysed and interpreted the data are politicised in ways mostly invisible to their producers and users. This racialised 'politics of the data' is the focus of this article. Three examples of how Australia's racial terrain permeates the field of Indigenous statistical analysis are outlined to demonstrate this phenomenon. The theoretical frame for explaining the politically tilted underpinnings of how Indigenous data are 'done' is Pierre Bourdieu's (1984) concept of habitus, extended to include race as a fourth dimension of social space. The final section challenges researchers to contemplate the possibility of the data conceptualised, analysed and interpreted from an Indigenous methodology.
6
Foster, Don. "Racialisation and the Micro-Ecology of Contact." South African Journal of Psychology 35, no. 3 (September 2005): 494–504. http://dx.doi.org/10.1177/008124630503500307.
Full textAbstract:
This article reviews and comments on the six articles presented in the special focus section of this issue of the journal on ‘Racial isolation and interaction in everyday life’. Taken together, the articles call for a reinterpretation of the spaces of contact in everyday life, with a new focus on the ‘micro-ecology’ of racialised divisions. Contributions are made in three areas: (a) meta-theory, with a turn to materiality, (b) new methodologies, and (c) understandings of racial segregation and contact. The contact hypothesis is reconsidered with new emphases on relations between bodies–space–time. A ‘relational model’ is given in efforts at explanation.
7
Ifekwunigwe, Jayne O. "Entangled Belongings." African Diaspora 11, no. 1-2 (December 9, 2019): 193–213. http://dx.doi.org/10.1163/18725465-01101004.
Full textAbstract:
Abstract Based on auto/biographical and ethnographic narratives and conceptual theories, this essay explores the Global African Diaspora as a racialised space of belonging for African diasporas in the US, the UK, and – more recently – the clandestine migration zones from Africa to southern Europe. Both approaches are used to illustrate the author’s roots, routes, and detours; an interpretive paradigm highlighting the interconnectedness across time and space of differential African diasporas. The critical analysis interrogates transnational modalities of black and Global African Diasporic kinship, consciousness, and solidarity engendered by shared lived experiences of institutionalised racism, structural inequalities, and violence.
8
Farrell, Francis. "“Walking on egg shells”: Brexit, British values and educational space." Education + Training 62, no. 9 (February 8, 2019): 981–97. http://dx.doi.org/10.1108/et-12-2018-0248.
Full textAbstract:
Purpose The purpose of this paper is to critically explore and foreground secondary religious education (RE) student teachers’ accounts of the dilemmas they experienced in their classrooms and schools in a highly racialised post referendum environment. Teacher narratives are analysed in order to suggest ways in which a transformative teaching and learning agenda drawing from a pluralistic human rights framework can be reasserted in place of government requirements to promote fundamental British values (FBV). Design/methodology/approach Qualitative data were collected in focus group interviews to gain insights into how the referendum environment was experienced phenomenologically in localised school settings. Findings The interview data reveals the complex ways in which the discourses circulating in the post referendum milieu play out in highly contingent, diverse secondary school settings. These schools operate in a high stakes policy context, shaped by the new civic nationalism of FBV, the Prevent security agenda and government disavowal of “multiculturalism” in defence of “our way of life” (Cameron, 2011). A key finding to emerge from the teachers’ narratives is that some of the ways in which Prevent and FBV have been imposed in their schools has reduced the transformative potentials of the critical, pluralistic RE approaches to teaching and learning that is promoted within the context of their university initial teacher education programme. Research limitations/implications The findings suggest that existing frameworks associated with security and civic nationalism are not sufficient to ensure that young citizens receive an education that prepares them for engagement with a post truth, post Brexit racial and political environment. Transformative teaching and learning approaches (Duckworth and Smith, 2018), drawing upon pluralistic, critical RE and human rights education are presented as more effective alternatives which recognise the dignity and agency of both teachers and students. Originality/value This paper is an original investigation of the impact of the Brexit referendum environment on student teachers in a university setting. In the racialised aftermath of the referendum the need for transformative pluralistic and critical educational practice has never been more urgent. The data and analysis presented in this paper offer a compelling argument for a root and branch reformulation of current government security agendas in education.
9
Daigle, Megan, Sarah Martin, and Henri Myrttinen. "‘Stranger Danger’ and the Gendered/Racialised Construction of Threats in Humanitarianism." Journal of Humanitarian Affairs 2, no. 3 (September 1, 2020): 4–13. http://dx.doi.org/10.7227/jha.047.
Full textAbstract:
Humanitarian, development and peacebuilding work has become increasingly dangerous in recent decades. The securitisation of aid has been critiqued, alongside the racialised and gendered dynamics of security provision for aid actors. What has received less attention is how a range of intersectional marginalisations – gender, racialisation, sexuality, nationality and disability – play out in constructions of security, danger and fear in aid deployments. Focusing on sexual harassment, abuse and violence as threats to safety and security, the article examines how in training and guidance for deployment to ‘the field’ (itself a problematically securitised notion), danger is projected onto sexualised and racialised ‘locals’, often overlooking the potentially far greater threat from colleagues. Here, we employ a review of security guidance, social media groups, interviews with aid staffers and reflections on our own experiences to explore how colonialist notions of security and ‘stranger danger’ play out in training. We argue that humanitarianism is still dominated by the romanticised figure of the white, male humanitarian worker – even if this problematic imaginary no longer reflects reality – and a space where those questioning exclusionary constructs of danger are quickly silenced and even ridiculed, even in the age of #MeToo and #BlackLivesMatter.
10
Abdel-Fattah, Randa. "Countering violent extremism, governmentality and Australian Muslim youth as ‘becoming terrorist’." Journal of Sociology 56, no. 3 (April 24, 2019): 372–87. http://dx.doi.org/10.1177/1440783319842666.
Full textAbstract:
This article explores how a ‘regime of truth’ about Muslim youth has been historically produced through the underlying logic of Australia’s counter-terrorism and countering violent extremism (CVE) policies and practices. The article is divided into three parts. I first look at how the pre-emptive logic of countering the ‘becoming terrorist’ constitutes young Australian Muslims. I then interrogate the way CVE has constituted Australian Muslims as a self-contained space, a governmental population divided between ‘moderates’ and ‘extremists’. Lastly, I discuss how CVE operates as a technique of governmentality in the way that it deploys grants programs to foster the ‘conduct of conduct’ of Muslim subjects within this self-contained racialised space. I argue that the central organising logic of community partnership has been the targeting of the conditions of emergence of ‘extremist’ Muslim subjects, thereby guaranteeing the racialisation of Muslim youth as always at-risk, marked with the ‘potential’ of ‘becoming terrorist’.
11
Duong, Lan. "Close up: The female gaze and ethnic difference in two Vietnamese women's films." Journal of Southeast Asian Studies 46, no. 3 (September 14, 2015): 444–62. http://dx.doi.org/10.1017/s0022463415000338.
Full textAbstract:
This article looks at two contemporary films by Vietnamese women. In Việt Linh's Travelling Circus (1988) and Phạm Nhuệ Giang's The Deserted Valley (2002), a female gaze is sutured to that of an ethnic minority character's, a form of looking that stresses a shared oppression between women and the ethnic Other. While clearing a space for a desiring female gaze in Vietnamese film, they nonetheless extend an Orientalist view of racialised difference. A feminist film optic, one that does not consider industry history and constructions of race, fails to mark out the layered relations of looking underlying Vietnamese filmmaking. This study attends to the ways women filmmakers investigate gendered forms of looking, sexual desire and otherness within the constraints of a highly male-dominated film industry.
12
Ibrahim, Yasmin, and Anita Howarth. "Hunger strike and the force-feeding chair: Guantanamo Bay and corporeal surrender." Environment and Planning D: Society and Space 37, no. 2 (December 5, 2018): 294–312. http://dx.doi.org/10.1177/0263775818814537.
Full textAbstract:
Through the biotechnology of the force-feeding chair and the hunger strike in Guantanamo, this paper examines the camp as a site of necropolitics where bodies inhabit the space of the Muselmann – a figure Agamben invokes in Auschwitz to capture the predicament of the living dead. Sites of incarceration produce an aesthetic of torture and the force-feeding chair embodies the disciplining of the body and the extraction of pain while imposing the biopolitics of the American empire on “terrorist bodies”. Not worthy of human rights or death, the force-fed body inhabits a realm of indistinction between animal and human. The camp as an interstitial space which is beyond closure as well as full disclosure produces an aesthetic of torture on the racialised Other through the force-feeding chair positioned between visibility and non-visibility. Through the discourse of medical ethics and the legal struggle for rights, the force-feeding chair emerges as a symbol of necropolitics where the hunger strike becomes a mechanism to impede death while possessing and violating the corporeal body.
13
Crath, R. "Belonging as a Mode of Interpretive In-Between: Image, Place and Space in the Video Works of Racialised and Homeless Youth." British Journal of Social Work 42, no. 1 (April 18, 2011): 42–57. http://dx.doi.org/10.1093/bjsw/bcr040.
Full text
14
Jaganathan, Aditi, Sarita Malik, and June Givanni. "June Givanni’s Pan-African Cinema Archive: A Diasporic Feminist Dwelling Space." Feminist Review 125, no. 1 (July 2020): 94–109. http://dx.doi.org/10.1177/0141778920913499.
Full textAbstract:
What is the role of cultural archives in creating and sustaining connections between diasporic communities? Through an analysis of an audiovisual archive that has sought to bring together representations of and by African, Caribbean and Asian people, this article discusses the relationship between diasporic film, knowledge production and feminist solidarity. Focusing on a self-curated, UK-based archive, the June Givanni Pan-African Cinema Archive, we explore the potentiality of archives for carving out spaces of diasporic connectivity and resistance. This archive assembles the holdings of pan-African films and film-related materials, built over several decades by June Givanni, a Guyanese-born London-based film curator. Givanni’s archive embodies her long relationship with the intersecting worlds of African and Asian diasporic cinema, which hold deep connections to Black British heritage through global networks spanning across empire. In the making of this cultural analysis, we employ a co-produced, decolonial methodological approach by designing and producing the article in collaboration with Givanni over a two-year period. We aim to foreground the role of feminist labour (academic and practitioner) as agents of change who are reclaiming stories, voices and memory-making. The wider backdrop to this co-produced analysis is the ongoing resilience of a cultural amnesia that has pervaded the Black British experience and the current fragility of Black arts and cultural spaces in the UK. Our question is how might archives help us map the connections between racialised ideas of belonging, memory politics and the reconfiguration of colonial power whilst also operating as a site of feminist connectivity?
15
Byrne, Bridget. "England – Whose England? Narratives of Nostalgia, Emptiness and Evasion in Imaginations of National Identity." Sociological Review 55, no. 3 (August 2007): 509–30. http://dx.doi.org/10.1111/j.1467-954x.2007.00720.x.
Full textAbstract:
This paper explores the contested and racialised nature of Englishness as a national identity. Based on qualitative interviews of white mothers in London, the paper examines the different ways in which the interviewees positioned themselves in relation to concepts of Englishness. National identity involves ways of being, a sense of place and belonging. It is produced through forms of myth-making and narrative production which depend on particular constructions of time and space. This paper examines how nation-ness is imagined and lived by the interviewees. It asks how constructions of Englishness related to constructions of the self and how imaginings of belonging involved imagining of otherness. It also describes how, for some of the interviewees, the domestic, particularly in notions of cleanliness and dirt, as well as food and consumption, was a key metaphor for explaining their relationship to national identity.
16
Allweil, Yael. "The tent: The uncanny architecture of agonism for Israel–Palestine, 1910–2011." Urban Studies 55, no. 2 (December 1, 2016): 316–31. http://dx.doi.org/10.1177/0042098016682931.
Full textAbstract:
Mass social protest erupted in Israel in 2011 around the banner of housing, with citizens pitching hundreds of tents in urban public spaces all over the country. The tent, as a symbol of and the architecture for political action, aligned communities deeply alienated from each other – the middle class and very poor, renters and homeowners, Ashkenazim and Mizrahim, Jews and Arabs-Palestinians – in a shared demand for housing. Solidarity revolving around shared bodily discomfort over the precarious dwelling situation deepened as communities faced the uncanny realisation that tents invoke the dwelling history of each of them: Ashkenazi Zionist pioneers of the 1920s credited as founders of the nation, Palestinian refugees’ facing dispossession and negotiating right of return, and Mizrahim who were marginalised and racialised in immigrant absorption camps. In 2011 protest tents materialised the competing narratives of these conflicted social groups while simultaneously serving as a shared space for political action. This paper explores the history of tent dwellings in Israel–Palestine since the 1910s as the uncanny architecture of nation building and object of shared, though conflicting, narratives of gain and loss. Architectural space emerges from this study as the ‘matter that matters’, producing a political community of conflicted groups, as proposed by Chantalle Mouffe and Bruno Latour. Mouffe and Latour identified the social role of designed spatial objects as crucial for understanding ways in which politics and space are affected by changes to the material world. This paper’s contribution expands on the architectural history of Israel–Palestine and adds to scholarship of the political meaning of architecture as a social ‘object of concern’, applicable beyond this case.
17
Kitching, Karl. "Governing ‘Authentic’ Religiosity? The Responsibilisation of Parents beyond Religion and State in Matters of School Ethos in Ireland." Irish Journal of Sociology 21, no. 1 (May 2013): 17–34. http://dx.doi.org/10.7227/ijs.21.1.3.
Full textAbstract:
The aim of this paper is to advance scholarship on the governance of religious difference and its relationship to social reproduction, inclusion and exclusion, with specific reference to parenting, schooling and childhood. Rather ask ‘how does the state and religion govern religious pursuits?’, the focus of this paper is ‘how might parents’ and children's religious expressions be already implicated, or caught up in, the ordering and coordination of complex social systems?’ Drawing on Foucault's concept of governmentality, it analyses how the political rationalities of freedom of choice and diversity are deployed through media discourse. The paper traces an iterative process of producing a symbolically ‘new’ national space, which re-legitimises state (and more ‘discerning’ school patron) power in a marketised, global age. It argues that ‘Irish’ parents are evaluated in this imagined space in terms of their capacity to combine consumption and religious practices responsibly and authentically. In its implicit citation and elision of generational, classed and racialised hierarchies, the mediated, moral governance of responsible religious and ethical subjects, expressions and practices becomes clear. The paper concludes by noting the potential contribution of governmentality thinking to contemporary debates on religious and secular governance.
18
Held, Nina. "‘They look at you like an insect that wants to be squashed’: An ethnographic account of the racialized sexual spaces of Manchester’s Gay Village." Sexualities 20, no. 5-6 (December 29, 2016): 535–57. http://dx.doi.org/10.1177/1363460716676988.
Full textAbstract:
This article explores the interactive relationship between sexuality, ‘race’ and space. By drawing on ethnographic research with bisexual and lesbian women, it looks at the lived experiences of the intersections of sexuality and ‘race’ in a particular sexualized space, namely Manchester’s Gay Village. The article argues that this ‘primarily’ sexualized night-time leisure space is simultaneously racialized through the ways in which it is structured around whiteness, which is perpetuated through a somatic norm that operates in different ways. It explores perceptions of the Gay Village as a ‘racially neutral’ space, exclusionary practices such as door policies, practices of looking and touching, and expressions of sexual desire, all of which racialize bodies and spaces. Examining ways in which ‘race’ and sexuality work together to constitute space and how sexualized space that is inherently racialized constitutes racial-sexual subjectivities, the article demonstrates the significance of the spatial dimension of everyday intersectional experience and therefore calls for researchers to pay more attention to ‘space’ as a concept when researching intersectionalities.
19
Hamann, Ulrike, and Gökçe Yurdakul. "The Transformative Forces of Migration: Refugees and the Re-Configuration of Migration Societies." Social Inclusion 6, no. 1 (March 29, 2018): 110–14. http://dx.doi.org/10.17645/si.v6i1.1482.
Full textAbstract:
In this thematic issue, we attempt to show how migrations transform societies at the local and micro level by focusing on how migrants and refugees navigate within different migration regimes. We pay particular attention to the specific formation of the migration regimes that these countries adopt, which structure the conditions of the economic, racialised, gendered, and sexualized violence and exploitation during migration processes. This interactive process of social transformation shapes individual experiences while also being shaped by them. We aim to contribute to the most recent and challenging question of what kind of political and social changes can be observed and how to frame these changes theoretically if we look at local levels while focusing on struggles for recognition, rights, and urban space. We bring in a cross-country comparative perspective, ranging from Canada, Chile, Spain, Sweden, Turkey, and to Germany in order to lay out similarities and differences in each case, within which our authors analyse these transformative forces of migration.
20
Holzberg, Billy. "‘Wir schaffen das’: Hope and hospitality beyond the humanitarian border." Journal of Sociology 57, no. 3 (February 25, 2021): 743–59. http://dx.doi.org/10.1177/1440783321991659.
Full textAbstract:
This article examines how hope for a different culture of hospitality has been articulated during the long summer of migration of 2015 in Germany by juxtaposing Angela Merkel’s ‘Wir schaffen das’ speeches with the cross-border migrant March of Hope. The article suggests that while Merkel’s rhetoric opens the horizon to a more hospitable Europe, her policies of humanitarian securitisation ultimately redistribute hope away from migrants and towards a German nation imagined to be in need of protection from them. Subsequently, the article turns to the March of Hope to see how the gesture of hospitality embedded in Merkel’s rhetoric was reinterpreted and resisted. It shows that cross-border marches reveal affective infrastructures of care and hospitality that extend beyond the humanitarian border enacted by the state. These infrastructures provide the space for intimate negotiations of citizenship in which the relationality of social life is not framed through the racialised emergency logics of biopolitical control.
21
Munyikwa, Michelle. "What Could Be, But Never Has Been: Horizons of Human Rights and Racial Justice." Medicine Anthropology Theory 8, no. 1 (April 16, 2021): 1–11. http://dx.doi.org/10.17157/mat.8.1.5256.
Full textAbstract:
The US’s authority as chief enforcer of human rights grows increasingly illusory as civil unrest brings the quotidian nature of racialised human rights violations in the US into a frame shared by authoritarian regimes. This reality animates my analysis of how an organisation I call Doctors for Humanity (DfH) finds its footing in a terrain of human rights enforcement that is shifting from a global to a domestic focus. The US is not an actual space of freedom but often represents the limit of possible freedoms. This horizon evokes something that always could be but never has been and unmasks what I analyse as a constitutive unfreedom at the heart of liberalism in American empire. To attend to human rights violations in the US is to undermine American authority and its right and responsibility to make claims about the actions of other nations. As a future physician and human rights advocate invested in racial justice, I illuminate the paradoxes of ethical action within a context where the possibility of freedom for some depends upon the unfreedom of others. To effectively police human rights from this perspective necessitates the deconstruction of the US as a space of freedom, pointing instead towards a praxis of global human rights which lives up to the concept’s aspirational universality.
22
Haider, Maheen. "The Racialization of the Muslim Body and Space in Hollywood." Sociology of Race and Ethnicity 6, no. 3 (November 13, 2019): 382–95. http://dx.doi.org/10.1177/2332649219885982.
Full textAbstract:
Using 11 high-grossing post-9/11 Hollywood films on terrorism and the Middle East, the author analyzes how films racialize Muslim identities in service to Islamophobia. This research brings together racialization theory with analysis of political ideologies that illustrate visualized racialized meanings on Muslim identities. The racialized portrayals of Muslim bodies inscribed in the political rhetoric of the War on Terror follow a systemic process of ethnoracial cultural othering that objectifies, vilifies, and dehumanizes Muslim identities. The author demonstrates how films engage in the political processes of racial construction of Muslim identities by criminalizing their gendered identity, dehumanizing their body, and devaluing their territorial and physical space in the context of the War on Terror.
23
MacDonnell, Judith A., Mahdieh Dastjerdi, Nimo Bokore, Wangari Tharao, Nazilla Khanlou, and Wairimu Njoroge. "“Finding a Space for Me Outside the Stereotypes”: Community Engagement in Policy and Research to Foster Canadian Racialised Immigrant Women’s Mental Health and Well-Being." International Journal of Mental Health and Addiction 15, no. 4 (June 8, 2017): 738–52. http://dx.doi.org/10.1007/s11469-017-9776-5.
Full text
24
Embrick, David G., and Wendy Leo Moore. "White Space(s) and the Reproduction of White Supremacy." American Behavioral Scientist 64, no. 14 (December 2020): 1935–45. http://dx.doi.org/10.1177/0002764220975053.
Full textAbstract:
In the past two decades, social scientists have begun to explicitly interrogate the racialized economic, political, cultural, and ideological mechanisms of social space. This work interrogates the overt and covert racial organization of social spaces and the ways in which systemic White supremacy is facilitated by racialized space. Drawing on and synthesizing that work we explicate a critical theory of White space, explicating how geographical, physical, cultural, and ideological social spaces reproduce a racialized social structure organized by White supremacy. We argue that White spaces are integral to racialized social systems and global anti-Black racism in ways that not only normalize the existing racial and social order but ensures Whites’ fantasy(ies) of complete dominion over place and space, as well as control over brown and Black bodies.
25
Černušáková, Barbora. "Stigma and segregation: containing the Roma of Údol, Czech Republic." Race & Class 62, no. 1 (June 12, 2020): 46–59. http://dx.doi.org/10.1177/0306396820926916.
Full textAbstract:
This article analyses the lived experience of a Czech Roma community in Údol, Ostrava. Based on the author’s participant-observation research, it demonstrates how certain neighbourhoods are increasingly targeted by policy measures which range from the denial of benefits to residents of certain areas to large-scale evictions or plans to demolish public housing. Such approaches are becoming a Europe-wide phenomenon. Although proponents of these measures argue the need to ‘protect law and order’, their policies target communities that are racialised as immigrant, Roma or Muslim. In some ways, the social exclusion of the Roma mirrors that of Black people in US ghettos, but there are also significant differences. The author demonstrates how the ‘post-socialist’ reality of Údol has been defined by the outsourcing of the state’s social functions, such as housing, to be carried out by charities and business. This has contributed, in what has now been turned into a racially defined space, to the ongoing reproduction of Údol’s containment of its Roma population, who, nonetheless, in their everyday life strategies have developed reliance on local and community networks that have replaced the state.
26
Mompelat, Laurie. "Queer of colour hauntings in London’s arts scene: performing disidentification and decolonising the gaze. A case study of the Cocoa Butter Club." Feminist Theory 20, no. 4 (August 19, 2019): 445–63. http://dx.doi.org/10.1177/1464700119871850.
Full textAbstract:
This article analyses the representational stakes of queer of colour performance, by taking the case study of the Cocoa Butter Club: queer of colour cabaret night in London. Within a British landscape that has silenced queer subjectivities of colour at the intersection of race, gender and sexuality, I explore the potential of QPOC performance to redress historical erasure. To enact their presence, I argue that the Cocoa Butter Club’s performers showcase their collective disidentification from the scripts pre-assigned to their bodies within the European imagination. By doing so, they disrupt hegemonic representations of queerness and racialised otherness, making room for a multitude of queer of colour becomings kept otherwise invisible from public view. Such disidentifications unleash ‘ghosts’ into the public space, spectres of elided subjectivities and unresolved coloniality within a city that likes to think of itself as a post-racial LGBT haven. Drawing on ethnographic material and interviews with performers, I analyse what happens when such queer of colour hauntings reach the audience’s gaze. I consider their unsettling effects in relation to the white gaze, as well as their empowering function in relation to desiring QPOC subjects, seeking reflections of themselves in spectatorship.
27
Schneider, Matthew Jerome. "Exotic Place, White Space: Racialized Volunteer Spaces in Honduras." Sociological Forum 33, no. 3 (May 7, 2018): 690–711. http://dx.doi.org/10.1111/socf.12439.
Full text
28
Abbas, Tahir. "Islamophobia as racialised biopolitics in the United Kingdom." Philosophy & Social Criticism 46, no. 5 (February 12, 2020): 497–511. http://dx.doi.org/10.1177/0191453720903468.
Full textAbstract:
This article provides a Foucauldian perspective on the racialised biopolitics of Islamophobia in the global north. It is argued that a pervasive, wide-ranging racialised logos is being used to undermine the citizenship potential of Muslim groups now forming an active presence in urban concentrations across wide political and cultural spaces. The negative characterisations of Muslim minority groups in the global north focus on various parameters of othering, with the experiences of Muslim minorities in the United Kingdom acting as a test case. A dominant hegemonic discourse perpetuates the view that British Muslims are undesirable because (a) they embody the most extreme ‘other’, (b) they are a risk to national security due to dangers associated with inherent radicalisation and (c) Muslim voices of resistance are untrustworthy. These forms of Islamophobia provide perspectives on anti-immigration, xenophobia and depopulation that racialises the Muslim minority category in the sphere of neoliberal globalised capital accumulation. It has significant local area implications for Muslim minority and wider identitarian politics, ultimately perpetuating a cyclical process through which political biases within dominant politics reproduce the racialised discourses of Islamophobia.
29
Kelekay, Jasmine Linnea. "Too Dark to Support the Lions, But Light Enough for the Frontlines”: Negotiating Race, Place, and Nation in Afro-Finnish Hip Hop." Open Cultural Studies 3, no. 1 (January 1, 2019): 386–401. http://dx.doi.org/10.1515/culture-2019-0033.
Full textAbstract:
Abstract In this article, I examine cultural production as an avenue for mapping African diasporic identities and racialised experiences in Finland. Hip hop culture has long acted as a lingua franca for the African diaspora and has been central in the development of collective identities among second-generation European youth of colour. Prior to the 2010s, the landscape of Finnish hip hop was largely white with little engagement with race or hip hop’s roots as a Black American cultural form. This status quo was disrupted by the rise of Afro-Finnish rappers. Since gaining mainstream visibility, they have catapulted into the national consciousness with music that reclaims the language of racial and ethnic identities, interrogates assumptions about national belonging, and represents the lived experiences of first-generation Black/Afro-Finnish men. Approaching hip hop as a resource for resisting normative Whiteness and carving out space for Black/African diasporic collectivities in the Finnish cultural and political imaginary, I show how Afro-Finnish rappers articulate and navigate Blackness in relation to identity, racism, and national belonging in Finland. In doing so, I emphasise the tensions between racial, ethnic, and cultural hybridity, on the one hand, and the rigidity of Finnish Whiteness and national exclusion, on the other.
30
Choksey, Lara. "Environmental racialisation and poetics of influence in the postgenomic era: fire, soil, spirit." Medical Humanities 47, no. 2 (April 20, 2021): 145–55. http://dx.doi.org/10.1136/medhum-2020-012061.
Full textAbstract:
This article considers processes of environmental racialisation in the postgenomic era through their politics of difference and poetics of influence. Subfields like epigenetics promise to account for a plurality of possible influences on health outcomes. While this appears to present possibilities for historical reparation to communities whose epigenomes may have been chronically altered by histories of violence and trauma, the prevailing trend has been to compound processes of racialisation in the reproduction of good/bad environments. The postgenomic era has promised an epistemological transformation of ideas and values of human life, but its practices, technologies and ideology have so far prevented this. Epigenetics, rather, reproduces biomedical exclusions through imaginaries of embodied contexts, methods of occlusion and hypervisibility, and assignations of delay and deviance. This is more complex than both genetic reductionism and environmental racism: studies on epigenetics reveal a poetics of influence at work under liberal humanism complicit in the creation of death-worlds for racialised populations. Other experiments with life are possible and unfolding: Jay Bernard’s poem ‘Chemical’, set in the aftermath of London’s Grenfell Tower fire in 2017, unmoors its bodies from material environment, offering a spectral configuration of collective life. This configuration involves negotiating with the fixing of time and space on which genomic imaginaries depend.
31
Long, Carol. "Transitioning racialized spaces." Psychoanalysis, Culture & Society 16, no. 1 (March 15, 2011): 49–70. http://dx.doi.org/10.1057/pcs.2010.39.
Full text
32
Canham, Hugo, and Christoph Maier. "In the Blood: The Consequences of Naturalising Microsegregation in Workplace Social Networks." Group & Organization Management 45, no. 5 (August 21, 2020): 674–708. http://dx.doi.org/10.1177/1059601120949347.
Full textAbstract:
This study explored workplace social networks in order to understand practices of inclusion and exclusion in the context of an increasingly diverse workplace in post-apartheid South Africa. We found that the ways in which space is occupied shows marked continuities with the era of formalised segregation during the preceding periods of colonialism and apartheid. We contend that intergroup relations theory and homophily assist in providing a partial understanding of the pervasive microsegregation observed within a South African organisation. We offer that a historied account of the continuing race-based accounts of microsegregation is more productive for understanding this phenomenon in a country with a past that formalised segregation across all areas of social life. We explore the meanings that people assign to segregation patterns within the workplace based on data emerging out of 54 interviews, nine naturalistic observations and a group discussion conducted within the headquarters of a major bank in Johannesburg. Discourses of linguistic and cultural differences were used to rationalise segregation and naturalise racialised differences. The material effects of segregation were noted to be particularly onerous for Black bankers. As a capitalist class, we however found that Black bankers resist, adapt, subvert and reinscribe power relations in ways that simultaneously serve their interests while also potentially limiting their opportunities. We point to the agentic aspects of social networks for marginalised groups and contend that representation is not sufficient to ensure inclusion.
33
Brunsma, David L., Nathaniel G. Chapman, Joong Won Kim, J. Slade Lellock, Megan Underhill, Erik T. Withers, and Jennifer Padilla Wyse. "The Culture of White Space: On The Racialized Production of Meaning." American Behavioral Scientist 64, no. 14 (November 20, 2020): 2001–15. http://dx.doi.org/10.1177/0002764220975081.
Full textAbstract:
This article focuses on processes of meaning making in White spaces as the glue that holds their social structures together. Understanding White spaces and how they operate necessitates theoretical development from a cultural perspective. The authors’ research empirically engages with a wide range of White spaces—neighborhoods, subcultural scenes, craft breweries, online digital platforms, and academia, to name a few—and do so from a theoretical space where the two areas of sociology meet: race and culture. We engage with three key questions to theorize the culture of White space: (a) How do these White spaces work? (b) How are these White spaces challenged? (c) How do these White spaces change and/or reproduce themselves? From these engagements, this article develops a general approach to understanding White spaces through understanding their racialized processes of meaning making.
34
Nunn, Lisa M. "Classrooms as Racialized Spaces." Urban Education 46, no. 6 (July 18, 2011): 1226–55. http://dx.doi.org/10.1177/0042085911413146.
Full textAbstract:
This article interrogates the construction of ethnoracial categories in everyday classroom life and how ethnoracial classroom dynamics contribute to larger patterns of inequality in achievement and unequal college futures for minorities. The study compares one urban and two suburban schools. Drawing on observation data from six classes and 57 in-depth student interviews, I find that ethnoracial categories are continually reconstructed through teachers’ pedagogical styles and students’ interactions. In addition, metainstitutional structures such as curriculum tracks and nonacademic dynamics foster ethnoracial tensions between classmates. While the urban school successfully alleviates ethnoracial stereotypes, the suburban schools exacerbate ethnoracial divisions among students.
35
Overud, Johanna. "Memory-Making in Kiruna - Representations of Colonial Pioneerism in the Transformation of a Scandinavian Mining Town." Culture Unbound 11, no. 1 (April 12, 2019): 104–23. http://dx.doi.org/10.3384/cu.2000.1525.2019111104.
Full textAbstract:
This article considers colonial rhetoric manifested in representations of early settlement in the mining town of Kiruna in northernmost Sweden. Kiruna was founded more than 100 years ago by the LKAB Company with its centre the prosperous mine on Sami land. Continued iron ore mining has made it necessary to relocate the town centre a few kilometres north-east of its original location to ensure the safety of the people. The ongoing process of the town’s transformation due to industrial expansion has given rise to the creation of a memorial park between the town and the mine, in which two historical photographs have been erected on huge concrete blocks. For the Swedish Sami, the indigenous people, the transformation means further exploitation of their reindeer grazing lands and forced adaption to industrial expansion. The historical photographs in the memorial park fit into narratives of colonial expansion and exploration that represent the town’s colonial past. Both pictures are connected to colonial, racialised and gendered space during the early days of industrial colonialism. The context has been set by discussions about what Kiruna “is”, and how it originated.
My aim is to study the role of collective memory in mediating a colonial past, by exploring the representations that are connected to and evoked by these pictures. In this progressive transformation of the town, what do these photographic memorials represent in relation to space? What are the values made visible in these photographs? I also discuss the ways in which Kiruna’s history becomes manifested in the town’s transformation and the use of history in urban planning. I argue that, in addressing the colonial history of Kiruna, it is timely to reconsider how memories of a town are communicated into the future by references to the past. I also claim that memory, history, and remembrance and forgetting are represented in this process of history-making and that they intersect gender, class and ethnicity.
36
Bonam, Courtney M., Valerie J. Taylor, and Caitlyn Yantis. "Racialized physical space as cultural product." Social and Personality Psychology Compass 11, no. 9 (September 2017): e12340. http://dx.doi.org/10.1111/spc3.12340.
Full text
37
Klapeer, Christine M., and Karin Schönpflug. "De/constructing spaces of queer fear: rassisierte und klassisierte Stadt- und Raumkonstruktionen am Beispiel Wien." Raumstrukturen und Geschlechterordnungen 12, no. 1-2020 (March 17, 2020): 78–94. http://dx.doi.org/10.3224/gender.v12i1.06.
Full textAbstract:
Vor dem Hintergrund einer zunehmenden Ethnisierung und Rassisierung von Homo*-, Trans*- und Inter*phobie in öffentlichen und politischen Debatten gehen wir in diesem Beitrag der Frage nach, wie sich diese Diskurse und Deutungsmuster in queeren Aushandlungen und Wahrnehmungen des urbanen Raums materialisieren. Auf der Basis von ausgewählten Ergebnissen einer breit angelegten empirischen Auftragsstudie zu den Lebensbedingungen von Lesben, Schwulen, Trans*, Inter* und queeren Personen (LGBTIQs) in der Stadt Wien analysieren wir aus einer intersektionalrassismuskritischen und affektheoretischen Perspektive, welche Bezirke und Orte in der Stadt Wien von den Studienteilnehmer*innen aus welchen Gründen als Angsträume bzw. Gefahrenzonen für LGBTIQs wahrgenommen werden. Besonderer Fokus liegt dabei auf der Frage, ob die Identifizierung von Wiens klassischen Arbeiter*innenbezirken als Problembezirke für LGBTIQs als Manifestationen rassisierter und klassisierter Stadt- und Raumkonstruktionen gelesen werden können. Unser Beitrag diskutiert und situiert die Ergebnisse der Studie demnach im Kontext einer „Kolonialität des Städtischen“ (Ha 2017: 75) und etablierter kolonialer Genealogien und Grenzziehungen zwischen Zonen der (sexuellen) Entwicklung, Aufklärung und Moderne sowie ‚rückständigen‘ Räumen der Barbarei und Gewalt.
38
de Laforcade, Geoffroy. "Indigeneity, Gender, and Resistance: Critique and Contemporaneity of Bolivian Anarchism in the Historical Imagination of Silvia Rivera Cusicanqui." Anarchist Studies 28, no. 2 (September 1, 2020): 19–53. http://dx.doi.org/10.3898/as.28.2.02.
Full textAbstract:
From the 1920s to the 1940s, Bolivia was a hub of Andean transnational solidarities rooted in artisanal trades, and spearheaded by migrant workers whose cultural, educational and social activism reflected a mosaic of influences from older militant traditions in neighbouring countries. Virtually absent from existing overviews of Latin American anarchism in English, Bolivian anarchism engaged extensively with autonomous indigenous and communal movements, and is therefore a distinctly revealing case from which to evaluate the engagement of anarchists with indigenous majorities in the Andean space where they lived. This article explores the work of sociologist Silvia Rivera Cusicanqui, whose dense tapestry of pioneering scholarship on the intertwining horizons of conquest, rebellion, republicanism, resistance and populism in Bolivia over five hundred years includes profound and nuanced assessments of indigeneity and gender, pointing to the need for a more nuanced understanding of how racialised identities are defined in society, and the ways in which they are deployed discursively by revolutionary movements. From the rebellions Tupac Katari and Pablo Zárate Willka in the late 19th century, the subsequent quest of Aymara 'caciques apoderados' for allies among organized artisans and the urban poor, struggles of anarchist women, independent agrarian trade unionism, and the Katarista movement of the 1960s and 1970s to the popular insurgencies of the past three decades, Cusicanqui's work threads together archival, oral and iconographic history while enlisting the participation of popular movements in an ongoing critique of the legacies of internal colonialism, racialization, patriarchal inheritances, and languages of resistance in Bolivia; as well as the lessons of struggles for autonomy, freedom and decolonization in which anarchists and the movements they subsequently influenced took part.
39
Baker, Alison. "Battle for truth: poetic interruptions into symbolic violence through sound portraits." Qualitative Research Journal 19, no. 1 (February 4, 2019): 29–40. http://dx.doi.org/10.1108/qrj-d-18-00043.
Full textAbstract:
PurposeRacialised misrepresentation circulated en masse can be understood as a form of symbolic and cultural violence. Such misrepresentations create a dominant cultural narrative that positions people of African background as violent and troubled and therefore incompatible with Australian society. Young people from various groups have been using arts-for-social-change to challenge and dismantle these imposed misrepresentation and reconstruct narratives that reflect their lived experiences. The purpose of this paper is to explore sound portraits, both the process and product, by tracing the journey of New Change, arts collective comprised of young women of African heritage, who have been pushing for social change.Design/methodology/approachThis collaborative research mobilises arts methodologies, bringing together sound arts, audio documentary and narrative research methods. Data gathering included arts artefacts and interviews with the young women and sound recordings from news media to craft a sound portrait entitled “Battle for truth”.FindingsBattle for Truth is a sound portrait that serve as the findings for this paper. Sound portraits privilege participants’ voices and convey the complexity of their stories through the layering of voices and other soundscapes. This sound portrait also includes a media montage of racialised misrepresentation.Social implicationsThrough their restorying, sound portraits are a way to counter passive and active forgetting and wilful mishearing, creating a space in the public memory for polyphonic voices and stories that have been shutout. Sound portraits necessitate reflexivity and dialogue through deep listening, becoming important sites for reimagining possibilities for social change and developing new activist avenues.Originality/valueThis paper brings together sonic methods, liberation arts and social justice perspectives to attend to power, race, gender and voice.
40
Grier-Reed, Tabitha, Alyssa Maples, Anne Williams-Wengerd, and Demitri McGee. "The Emergence of Racialized Labor and Racial Battle Fatigue in the African American Student Network (AFAM)." JCSCORE 6, no. 2 (November 14, 2020): 94–135. http://dx.doi.org/10.15763/issn.2642-2387.2020.6.2.95-135.
Full textAbstract:
Although little may be new with respect to the lived experience of racialized labor for People of Color navigating whiteness and white spaces, this study is the first to identify racialized labor in everyday life. Adapting consensual qualitative research methods to a phenomenological frame, we examined 277 notes summarizing weekly discussions in the African American Student Network (AFAM) over a 13-year time period. Co-facilitated by Black faculty and graduate students, AFAM was a space for Black undergraduates to make meaning of their experiences and find community on campus. We defined racialized labor as the ongoing process of navigating hostile environments steeped in a white racial frame and identified six categories: (1) self-monitoring/self-policing; (2) flexing/making adjustments; (3) questioning; (4) affirming; (5) avoiding; and, (6) being the change or standing up for justice. Racial battle fatigue was one outcome of all the racialized labor—primarily anger, stress, frustration, hypervigilance, pressure, and exhaustion along with numbness, shock, sadness and disappointment. Both racialized labor and racial battle fatigue also occurred at the intersections of students’ lives in structural, political, and representational ways. Future studies that capture the ways in which racialized labor in everyday life is enacted by People of Color are needed. The ability to name racialized labor provides an important analytical tool for distinguishing the ongoing process of navigating racism from negative consequences such as racial battle fatigue. This line of research also has implications for creating spaces that facilitate racialized labor and wellbeing for Black people and People of Color.
41
Makdisi, Saree. "A racialized space: social engineering in Jerusalem." Contemporary Arab Affairs 2, no. 4 (October 1, 2009): 542–51. http://dx.doi.org/10.1080/17550910903246898.
Full textAbstract:
The Zionist project to remove or ‘transfer’ Palestinians from Palestine began but did not end in 1948; it continues to this very day. Since 1980, Jerusalem has been the central focus of the transfer process: the central hub of the project of coercively removing long-established Palestinian communities in order to make space for new Jewish arrivals. This paper examines the nature and mechanisms of this ongoing transfer from redrawing of boundaries and a system of checkpoints to the legal devices, complexities and manoeuvring employed to achieve the transfer of Palestinians, such as zoning, construction permits and even including documentation of the birth of a child. As the political, cultural and geographical core of the conflict between Zionism and the Palestinians, Jerusalem serves, in effect, as a kind of microcosm of the wider conflict.
42
Ali, Nadya. "Seeing and unseeing Prevent’s racialized borders." Security Dialogue 51, no. 6 (June 29, 2020): 579–96. http://dx.doi.org/10.1177/0967010620903238.
Full textAbstract:
This article provides a re-theorization of the Prevent strategy as racialized bordering. It explores how knowledge regarding the racist logics of British counter-terrorism are supressed through structures of white ignorance and how International Relations scholarship is implicated in this tendency to ‘whitewash’ Prevent’s racism. Building on the use of science fiction in International Relations, the article uses China Miéville’s novel The City and the City to undertake the analysis. Miéville evokes a world where the cities of Ul Qoma and Besźel occupy the same physical space but are distinct sovereign jurisdictions. Citizens are disciplined to ‘see’ their city and ‘unsee’ the other city to produce borders between the two. The themes of coding signifiers of difference and seeing/unseeing as bordering practices are used to explore how Prevent racializes Muslims as outsiders to a white Britain in need of defending. Muslim difference is hypervisibilized or seen as potentially threatening and coded as part of racialized symptoms which constitute radicalization and extremism. This article shows how the racial bordering of Prevent sustains violence perpetrated by white supremacists, which is subsequently ‘unseen’ through the case of Thomas Mair.
43
Foster, Jeremy. "Archaeology, aviation, and the topographical projection of ‘Paradoxical Modernism’ in 1940s South Africa." Architectural Research Quarterly 19, no. 2 (June 2015): 133–48. http://dx.doi.org/10.1017/s1359135515000214.
Full textAbstract:
At the time of his premature death in 1942, Rex Martienssen, the gifted South African architect who had helped make Johannesburg an outpost of modernism, had just completed a seminal PhD thesis on Greek space, and was documenting the layout of remote African settlements in South Africa's highlands. Martienssen's writings suggest that the link between these disjunct projects was topographical thinking, a form of architectural seeing and thinking that ontologically articulates time, place and culture. His research project was informed by the white colonial national intellectual search for an alternative to the racialised imaginary geography being promoted by white nationalism in the 1930s, a paradoxical modernity that would be progressive and cosmopolitan, yet also respected a timeless order threatened by European modernity. This re-envisioning of the 'place' of Western culture in Africa was encouraged by two seemingly-unrelated engagements with the sub-continent's terrain: archaeology and commercial aviation. Both practices came into their own in Southern Africa during this period, deploying Western technique and rationality in ways that constructed a vision of the subcontinent that unsettled the territorial limits and historical narratives of the post-colony, and inaugurated perceptions of the African landscape as modern and transcultural, yet situated in the Hegelian geographical movement of history. This made it possible to imagine, for the first time, that the topographical organisation of indigenous settlements might yield a spatial logic for new urban areas. A key figure in understanding this multiscalar geo-historical subjectivity was Le Corbusier, who had close ties with Martienssen and what he called le Groupe Transvaal. Le Corbusier's global journeys during the 1930s had made him increasingly interested in the anthropo-geographic traces left by the 'natural order of things' in human environments, and the possibility of a neo-syndicalist world order based on geo-political regions that were latitudinally complementary.
44
Reed, Amber R. "Racialized Space: Children Map the Post-Apartheid Landscape." Visual Anthropology Review 35, no. 2 (September 2019): 162–75. http://dx.doi.org/10.1111/var.12192.
Full text
45
Embrick, David G., Simón Weffer, and Silvia Dómínguez. "White sanctuaries: race and place in art museums." International Journal of Sociology and Social Policy 39, no. 11/12 (October 14, 2019): 995–1009. http://dx.doi.org/10.1108/ijssp-11-2018-0186.
Full textAbstract:
Purpose This paper examines the Art Institute of Chicago – a nationally recognized museum – as a white sanctuary, i.e., a white institutional space within a racialized social system that serves to reassure whites of their dominant position in society. The purpose of this paper is to highlight how museums create and maintain white spaces within the greater context of being an institution for the general public. Design/methodology/approach The empirical analysis of this study is based on collaborative ethnographic data collected over a three-year period of time conducted by the first two authors, and consists of hundreds of photos and hundreds of hours of participant observations and field notes. The data are analyzed using descriptive methods and content analyses. Findings The findings highlight three specific racial mechanisms that speak to how white spaces are created, recreated and maintained within nationally and internationally elite museums: spatiality, the policing of space, and the management of access. Research limitations/implications Sociological research on how white spaces are maintained in racialized organizations is limited. This paper extends to museums’ institutional role in maintaining white supremacy, as white sanctuaries. Originality/value This paper adds to the existing literature on race, place and space by highlighting three specific racial mechanisms in museum institutions that help to maintain white supremacy, white normality(ies), and serve to facilitate a reassurance to whites’ anxieties, fears and fragilities about their group position in society – that which helps to preserve their psychological wages of whiteness in safe white spaces.
46
Finden, Alice. "Active Women and Ideal Refugees: Dissecting Gender, Identity and Discourse in the Sahrawi Refugee Camps." Feminist Review 120, no. 1 (November 2018): 37–53. http://dx.doi.org/10.1057/s41305-018-0139-2.
Full textAbstract:
Since the Moroccan invasion in 1975, official reports on visits to Sahrawi refugee camps by international aid agencies and faith-based groups consistently reflect an overwhelming impression of gender equality in Sahrawi society. As a result, the space of the Sahrawi refugee camps in Algeria and, by external association, Sahrawi society and Western Sahara as a nation-in-exile is constructed as ‘ideal’ (Fiddian-Qasmiyeh, 2010, p. 67). I suggest that the ‘feminist nationalism’ of the Sahrawi nation-in-exile is one that is employed strategically by internal representatives of the Popular Front for the Liberation of Saguia el-Hamra and Río de Oro (POLISARIO), the Sahrawi Arab Democratic Republic (SADR) and the National Union of Sahrawi Women (NUSW), and by external actors from international aid agencies and also the colonial Moroccan state. The international attention paid to the active role of certain women in Sahrawi refugee camps makes ‘Other’ Sahrawi invisible, such as children, young women, mothers, men, people of lower socio-economic statuses, (‘liberated’) slave classes and refugees who are not of Sahrawi background. According to Elena Fiddian-Qasmiyeh ( ibid.), it also creates a discourse of ‘good’, ‘ideal’ refugees who are reluctant to complain, in contrast to ‘Other refugees’. This feminisation allows the international community not to take the Sahrawi call for independence seriously and reproduces the myth of Sahrawi refugees as naturally non-violent (read feminine) and therefore ‘ideal’. The myth of non-violence accompanied by claims of Sahrawi secularity is also used to distance Western Sahara from ‘African’, ‘Arab’ and ‘Islamic’, to reaffirm racialised and gendered discourses that associate Islam with terrorism and situate both in the Arab/Muslim East. These binaries make invisible the violence that Sahrawis experience as a result of the gendered constructions of both internal and external actors, and silence voices of dissent and frustration with the more than forty years of waiting to return home.
47
Jaffer, Sadaf. "Racialized Bodies, Disabling Worlds." American Journal of Islam and Society 26, no. 4 (October 1, 2009): 129–31. http://dx.doi.org/10.35632/ajis.v26i4.1374.
Full textAbstract:
Parin Dossa’s book on the lives of Canadian Muslims provides insightinto the personal stories of women who must grapple with disability in theirdaily lives. It is, therefore, located at the intersection of race, gender, and disabilitystudies and has broad social implications.In her introduction, Dossa discusses the 1967 change in Canadian immigrationpolicies that made immigration easier for a pool of skilled laborersneeded to fill jobs in the economy. Though this search for skilled labor isposited as objective, these policies are biased as regards the relative valueof different bodies. Disabled bodies are valued less in this system. Racialbiases make the situation of racialized disabled people even more difficult.Dossa’s project seeks to investigate the experience of a racialized body ina world that disables. To counter this external lack of value, the women featuredcreate an alternative space of self-value through storytelling ...
48
Herrera, Juan. "Racialized illegality: The regulation of informal labor and space." Latino Studies 14, no. 3 (September 7, 2016): 320–43. http://dx.doi.org/10.1057/s41276-016-0007-1.
Full text
49
Oates, Thomas P. "Selling streetball: racialized space, commercialized spectacle, and playground basketball." Critical Studies in Media Communication 34, no. 1 (December 23, 2016): 94–100. http://dx.doi.org/10.1080/15295036.2016.1266681.
Full text
50
Murthy, Dhiraj, and Sanjay Sharma. "Visualizing YouTube’s comment space: online hostility as a networked phenomena." New Media & Society 21, no. 1 (August 16, 2018): 191–213. http://dx.doi.org/10.1177/1461444818792393.
Full textAbstract:
This study examines YouTube’s comment space. By focusing on responses to the provocative musical group, Das Racist, we offer an innovative analysis of online racialized expression as a networked phenomenon. A blend of social network analysis, qualitative coding, and thick data descriptive methods are used to interpret comments posted on the five most viewed Das Racist videos. Given the dearth of literature exploring YouTube’s comment space, this study serves as a critical means to further understand race and the production and consumption of YouTube comments in everyday online encounters. We visualized networked antagonisms, which were found to be significantly racialized, and entangled with other expressions of hostility. YouTube comments are often perceived as individual, random insults or only generalized expressions of “hate.” Our study probes deeper and discovers that racialized expressions also involved networked interactions, where hostile ideas, passed through multiple parts of the comment network, both intra-/inter-video.