Critical Race Studies in Latin America: Recent Advances, Recurrent Weaknesses

Warren, Jonathan

doi:10.1111/b.9780631206163.2002.00045.x

Cited by 10 publications

(3 citation statements)

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“…Headed by Franz Boas and his students, this was, presumably, a move away from the entrenched legacy of racial science in the discipline (Stocking 1968). Visweswaran, however, identifies this theoretical move as emerging out of an antiracist liberalism that advocated the study and preservation of culture, while reifying race (Visweswaran 1998(Visweswaran , 2010. The critique of this Boasian substitution of race with culture (Trouillot 2003) remains contentious even today, as anthropologists continue to call for a return to the Boasian concept of culture instead of a direct engagement with race and racism (Bashkow 2004).…”

Section: The Critique Of Anthropology and Imperialismmentioning

confidence: 99%

“…The critique of this Boasian substitution of race with culture (Trouillot 2003) remains contentious even today, as anthropologists continue to call for a return to the Boasian concept of culture instead of a direct engagement with race and racism (Bashkow 2004). The conceptual reappraisal of culture from the approaches of critical race, ethnic, and gender studies is notable in that mainstream anthropology has had little to do with it (Visweswaran 2010).…”

Section: The Critique Of Anthropology and Imperialismmentioning

confidence: 99%

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White Supremacy and the Making of Anthropology

Beliso-De Jesús,

Pierre,

Rana

2023

Annu. Rev. Anthropol.

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This review presents a historical and contemporary view of white supremacy as an entrenched global system based on presumed biological and cultural difference, related practices of racism, the valorization of whiteness, and the denigration of nonwhiteness. We center the role of the discipline of anthropology, and contend that the discipline is shaped by, and shapes, structures of white supremacy. In this article, we detail anthropology's role in the development of racial science and the subsequent placement of whiteness at the top of the world's global political and cultural systems of power. We examine the early critiques of anthropology's racializing practices by Black and Indigenous anthropologists, which set the stage for an anti-imperial analysis that addressed how white power was entrenched within the discipline and broader society. Last, we discuss emerging scholarship on the anthropology of white supremacy and the methodological and theoretical shifts that push the discipline and refine the concept. Expected final online publication date for the Annual Review of Anthropology, Volume 52 is October 2023. Please see http://www.annualreviews.org/page/journal/pubdates for revised estimates.

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Section: The Critique Of Anthropology and Imperialismmentioning

confidence: 99%

Section: The Critique Of Anthropology and Imperialismmentioning

confidence: 99%

White Supremacy and the Making of Anthropology

Beliso-De Jesús,

Pierre,

Rana

2023

Annu. Rev. Anthropol.

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“…Throughout the region, one encounters castelike minorities without a counterpublic. Consequently, most non-Whites have been found to covet rather than shun Whiteness (Hanchard, 1998;Twine, 1998;Warren & Twine, 2002). They aspire to Whiten themselves biologically, socially, and culturally.…”

mentioning

confidence: 99%

An international perspective on color consciousness: Brazil and the universalization of antiracist counter-publics.

Warren¹

2016

The Myth of Racial Color Blindness: Manifestations, Dynamics, and Impact.

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On the eve of the centennial of the abolition of slavery in the United States, James Baldwin (1963) offered the following counsel to his nephew: "You can only be destroyed by believing that you really are what the white world calls a nigger. I tell you this because I love you, and please don't you ever forget it" (p. 18).To follow such advice is not easy in the present, but it was even more challenging in the era of Jim Crow segregation in which anti-Black discourses emanated from almost every corner of White America. Baldwin, however, was no utopian. Black men and women could avoid such a fate because a vibrant Black counterpublic sphere existed-Nancy Fraser's (1990) word for the political space where "subordinated social groups invent and circulate counterdiscourses" and "formulate oppositional interpretations of their needs, identities and interests" (pp. 56-80). Over the centuries, Black churches, songs, schools, abolitionists, poets, journalists, activists, artists, educators, and essayists hadCopyright American Psychological Association. Not for further distribution. 90jonathan warren managed to forge a Black country against great odds (Singh, 2005). In this world, one heard a different story about nation, Blackness, and Whiteness. Here Blackness was celebrated rather than pathologized, Whites criticized and pitied, racism named and discussed, and American myths of fairness, individualism, exceptionalism, and freedom conditionalized, if not exploded.Fifty years hence, it should be obvious to most that the liberation of the United States, and not just Black America, requires building on and universalizing the Black counterpublics that have allowed so many to escape selfdestruction. Yet as the United States, or at least White America, has moved from essentialist racism (i.e., race as a marker of ontological or biological difference) toward racial color blindness (i.e., race as a marker of racism and thus something that should be overlooked), these counterpublics have been attacked rather than nurtured. This is largely because Black counterpublics practice color consciousness. For example, within these arenas, it is viewed as racist if one does not see race and the difference that it makes in people's lives. The racially color-blind code of conduct, in contrast, values avoiding or attempting to overlook race. Thus, from the vantage of racially color-blind America, these counterpublics should be reduced, if not eradicated, if racial progress is to be had. This built-in antipathy toward Black and other racecognizant counterpublics is one of the central reasons critical race scholars have targeted racial color blindness for change. An understanding of race in Brazil, as I detail here, helps greatly to advance this project of undoing racial color blindness and building color consciousness in the United States. THE BURDEN OF NOT BEING BLACKA classic example of the attack on Black counterpublics in the era of racial color blindness is Signithia Fordham and John Ogbu's (1986) thesis of Black educational underachievem...

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