Body politics in black and white:Señoras, Mujeres, Blanqueamientoand Miss Esmeraldas 1997–1998, Ecuador

Ni Pardo, Ni Prieto: The Influence of Parental Skin Color Messaging on Heterosexual Emerging Adult White-Hispanic Women's Dating Beliefs

“…Consider even the phrase ''the Black sheep of the family''-this implies negativity and rejection of a ''bad'' person. Historically, there has been a taboo directly tied to sexuality around skin color such that those with lighter skin are viewed as morally appropriate and decent, while those with darker skin are sexually lavicious and immoral (Rahier, 1999). While darker skinned women are also stigmatized, the fears about Black male sexuality are framed as more problematic.…”

“…While researchers examining skin color in Latin America point to a history of colonization (see Lewis, 2000;Marrow, 2003;Masi De Casanova, 2004;Rahier, 1999;Rivera, 2006), those looking at Hispanics' skin color beliefs in the United States suggest these preferences are further reinforced by the traditional American ''Black-White'' skin color dichotomy (Gomez, 2000;Hall, 2002). This approach to race, it is asserted, forces Hispanics to select a racial identification based upon phenotypic traits, 1 We recognize that there is a debate between the use of the terms Hispanic and Latino.…”

Schooling, Blackness and national identity in Esmeraldas, Ecuador

“…While it is difficult to ignore Black people's shaping of popular culture, he explains that the ideology of mestizaje does not include them. He writes, 'Afro-Ecuadorians constitute the ultimate other, some sort of historical aberration, a noise in the ideological system of nationality, a pollution in the genetic pool, the only true alien ' (1998, p. 422), which justifies and explains what he terms the 'racial/spatial ordering' of society (Rahier, 1998(Rahier, , 1999a.…”

“…On the one hand they developed nationalist ideologies that acknowledged the large populations of Black and Indigenous people and the racial and cultural mixtures that resulted between them and Europeans. On the other, these groups maintained the racial hierarchies of the colonial past as progress was defined as being western and White (Degler, 1971;Wade, 1993;Torres & Whitten, 1998;Rahier, 1999aRahier, , b, c, 2003.…”

OCHOA, Marcia. 2014. Queen for a day. Transformistas, Beauty Queens, and the Performance of Femininity in Venezuela. Durham: Duke University Press. 296 pp.

“…Aponta também para a crescente participação da comunidade LGBT e das transformistas em instân-cias de governo. Em comparação com a cena inicial que abre o livro e com toda a trajetória que ele percorre, tal epílogo parece cumprir a função de demonstrar que concursos de beleza podem ser um tópico sociológico relevante e não apenas a frívola reafirmação de padrões normativos de feminilidade, raça e nacionalidade, como postulado por diversos trabalhos sobre o tema (Rahier, 1998(Rahier, , 2001Banet-Weiser, 1999;Canessa, 2008;Balogun, 2012, entre outros). Para Ochoa, a beleza faz parte de "como as pessoas imaginam possibilidades para sua sobrevivência, particularmente quando estão em posições socialmente marginalizadas" (:239), sejam elas transformistas que se prostituem na Avenida Libertador ou jovens que aspiram participar do concurso de Miss Venezuela e construir, a partir dele, uma carreira profissional de destaque.…”