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This essay draws on ethnographic research in a Pakistani neighborhood in Brooklyn, New York, to illuminate how the concepts of becoming and infrastructure reveal insights into racialization and the workings of the counterterror state. I discuss the concepts of racial becoming and racial infrastructure in the context of the terror-industrial complex, which implements technologies of policing as part of the state and toward a range of community-based approaches in the nonprofit industry. By drawing attention to the concepts of racial becoming and racial infrastructure, this intervention asks what the assumptions are of the recent theorizations of becoming, potentials, infrastructure, and terror in relationship to racism and white supremacy. In considering terror as a racial formation of becoming and infrastructure, the author argues that much is to be gained in terms of theorizing power, hierarchy, domination, the potential of innovation in everyday life, and the possibility of collective struggle.

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This article considers how anthropology can grapple with white supremacy by conceptualizing it as global and in relation to religion. Drawing on the exchange published as A Rap on Race between anthropologist Margaret Mead and the writer James Baldwin, I address the connection of religion and moral belief to racism, white supremacy, and the critique of racial liberalism. In their conversation, Mead and Baldwin discuss Christianity and white supremacy revealing a complex conjuring of Islam and Muslims that I describe as racecraft. The racialization of religion and the theological components of white supremacy have a particular relevance to the construction of anti‐Muslim racism. To describe how ethnography and anthropological theory can intervene, I offer an example of the study of white supremacy and discuss the implications. [racism, religion, white supremacy, Margaret Mead, James Baldwin]

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