Academic literature on the topic 'Racially mixed people in fiction'

Storytelling brings into vivid focus the emotions and affects that different classes and races of people experienced in the imperial Dutch Indies island worlds. The storyteller explored in this article is Maria Dermoût (1888–1962), a mixed-race Dutch woman (Indo) who was born and raised on Java in the Dutch East Indies and who spent more than thirty years there. This article argues that Dermoût is a key writer for understanding affective economies, because she devotes significant time and effort in her fiction to fleshing out Native characters, something that few writers of her time did. The novella Toetie, one of Dermoût’s last works, uncovers Indies and Dutch attitudes toward race and color, moving her work from the genre of Indies Letters, or Dutch colonial literature, to that of postcolonial critique, with an exploration of forms of servitude, affect, and the social relations of her time.

A growing number of commentators view discrimination against multiracial (racially-mixed) people as a distinctive challenge to racial equality. This perspective is based on the belief that multiracial-identified persons experience racial discrimination in a manner that makes it necessary to reconsider civil rights law. This article disputes that premise and deconstructs its Personal Identity Equality approach to anti-discrimination law and demonstrates its ill effects reflected in Supreme Court affirmative action litigation.

En este artículo se analizan y describen las creencias indígenas originarias de la frontera norte, así como algunas creencias mestizas de tipo popular. Se hace hincapié en las creencias vinculadas con nuevas formas de identidad indígena y mestiza que se mueven en el terreno de la ficción. La identificación “neoindia” no es construida por los grupos indígenas, sino por mestizos que sin una identidad anclada en la memoria tradicional suelen adherirse a una identidad ancestral generada en múltiples religiones del escenario fronterizo o del imaginario mítico de la mesoamérica mexica. La Frontera Norte, como lugar donde las referencias culturales se pierden y transforman rápidamente, tanto la cultura indígena como la mestiza, se han convertido en un terreno fértil para la invención del “otro” mediante la transformación constante de sus prácticas religiosas.Abstract: This article analyzes and describes the native beliefs of the North Border, as well as some popular racial mixed beliefs. Emphasizing in the ones linked with new forms of racial mixed and native identity in the fiction area. The identification of “neoindia” is not built for native but for racially mixed groups that, without an identity anchored in the traditional memory, are used to adhere to an ancient identity generated from multiple religions of the border or of the mythical imaginary of Mexica Mesoamerica. The North Border, a place where cultural references are lost and quickly transformed, both native and racially mixed cultures have become a fertile land for the invention of the “Other” through the constant transformation of its religious practices.Résumé : Dans cet article, on analyse et on décrit les croyances indiennes de la Frontière Nord du Mexique, ainsi que quelques croyances métissées de type populaire. On s’intéresse en particulier aux croyances en relation avec de nouvelles formes d’identité indiennes et métisses qui se déploient sur le terrain de la fiction. L’identification “néo-indienne” n’est pas construite par les groupes indiens, mais par les métis dont l’identité n’est pas ancrée dans la mémoire traditionnelle et qui se réfèrent souvent à une identité ancestrale, générée dans de multiples religions du cadre frontalier ou de l’imaginaire mythique de la Mésoamérique mexicaine. À la Frontière Nord, en tant que lieu où les références culturelles se perdent et se transforment rapidement, les cultures indiennes et métisses se sont converties en un terrain fertile pour l’invention de l’« Autre » par l’entremise de la constante transformation des pratiques religieuses.

AbstractDoes political distrust generate a desire to engage in the political process or does it foster demobilization? Utilizing a theoretical framework rooted in government experiences and a mixed-methods research design, this article highlights the racially contingent meaning of political distrust to show that both relationships exist. For Whites, distrust is tied to a perception of tax dollars being poorly spent, leading to increased political involvement as Whites to try to gain control over “their” investment in government. For People of Color, distrust of government is grounded in a fear of the criminal justice system, and thus drives disengagement by motivating a desire for invisibility in relation to the state. Ultimately, this finding highlights a previously unseen racial heterogeneity in the political consequences of distrust. Further, it demonstrates how the state perpetuates racially patterned political inequality in a time when many of the formal laws engendering this dynamic have fallen away.

Due to their awareness of multiraciality and their perceptions of race categories as fluid, multiracial individuals may be unique in how they racially categorize multiracial faces. Yet race categorization research has largely overlooked how multiracial individuals categorize other mixed-race people. We therefore asked Asian, White, and multiracial individuals to categorize Asian-White faces using an open-ended response format, which more closely mirrors real-world race categorizations than forced-choice response formats. Our results showed that perceivers from all three racial groups tended to categorize Asian-White faces as monoracial Asian, White, or Hispanic. However, multiracial perceivers categorized the Asian-White faces as multiracial more often than monoracial perceivers did. Our findings suggest that multiracial individuals may approach racial categorization differently from either monoracial majority or minority group members. Furthermore, our results illustrate possible difficulties multiracial people may face when trying to identify other multiracial in-group members.

Over 2 years have passed since the COVID-19 outbreak, and perceptions of coronavirus and lifestyles have changed. The purpose of this study was to review how sleep problems during the COVID-19 pandemic, commonly known as ‘COVID-somnia,’ are interpreted. In a systematic review of cross-sectional studies, the prevalence rate of COVID-somnia has been reported to be 35.7% for people with insomniac symptoms. However, the prevalence of insomnia symptoms did not significantly increase in longitudinal studies. It has also been reported that 50% of individuals with COVID-somnia improved after 5 months. Thus, COVID-insomnia is probably a mixed concept, consisting of conventional chronic insomnia and temporary insomnia. It is possible that most cases are illusory and only a few people actually are going to suffer from an insomnia disorder. For the chronic insomnia, cognitive behavioral therapy is effective. Temporary insomnia is likely to decrease with accurate knowledge of the coronavirus and effective infection control strategies. In the future, it is necessary not only to examine the prevalence of insomniacs during COVID-19, but also to examine the proportion of insomniacs with high anxiety about infection and its impact on daily functioning.