Imprint of Racism:&amp;nbsp; White Adult Males’ Transformational Experience from Racial Antipathy to Racial Reconciliation

Comedy that challenges race ideology is transformative, widely available, and has the potential to affect processes of identity formation and weaken hegemonic continuity and dominance. Outside of the rules and constraints of serious discourse and cultural production, these comedic corrections thrive on discursive and semiotic ambiguity and temporality. Comedic corrections offer alternate interpretations overlooked or silenced by hegemonic structures and operating modes of cultural common sense. The view that their effects are ephemeral and insignificant is an incomplete and misguided evaluation. Since this paper adopts Hegel’s understanding of comedy as the spirit (Geist) made material, its very constitution, and thus its power, resides in exposing the internal thought processes often left unexamined, bringing them into the foreground, dissecting them, and exposing them for ridicule and transformation. In essence, the work of comedy is to consider all points of human processing and related structuration as fair game. The phenomenological nature of comedy calls for a micro-level examination. Select examples from The Smothers Brothers Comedy Hour (1968), The Richard Pryor Show (1977), Saturday Night Live (1990), and Chappelle’s Show (2003) will demonstrate representative ways that comedy attacks and transforms racial hegemony.

Section: Resultsmentioning

confidence: 99%

Racism’s Back Door: A Mixed-Methods Content Analysis of Transformative Sketch Comedy in the US from 1960-2000

Kim

2020

“…The problematic nature of "Gross Indecency" law in application lies in the vagueness of its definition-referring solely to "acts between two men"-which allowed greater arbitrariness in criminalization and punishment of men suspected of engaging in "immoral" acts. As a broader law to punish homosexual men than sodomy and buggery (which in definition requires an "intercourse" between men to be punishable and thus makes it harder to establish the case), the vagueness of the term "Gross Indecency"-alleged by contemporary historians to be intentional-allowed the actual charge to be often left to the court to decide (James, 2019;Ingram, 2003: Prober, 1970.…”

Section: Film Discussion Rex Vs Singh -John Greyson Richard Fung Amentioning

confidence: 99%

Confronting Ambiguity: Reading the Intersection of Racial and Sexual Marginalization in Rex vs Singh and Seeking Single White Male

Liu

2019

This paper examines how Canadian filmmakers and artists explore racial and sexual marginalisation in Canada. Two films in particular exemplify different forms of racism towards South Asian immigrants. The first, Rex vs Singh (2008), an experimental documentary produced by John Greyson, Richard Fung, and Ali Kazimi, showcases the ambiguous application of immigration policies to repress South Asian immigration. Through different reconstructed montages, the film confronts these ambiguities in relation to the court case. The second, Seeking Single White Man (2010), a performance-video work by Toronto-based artist Vivek Shraya—South Asian descent, demonstrates not only the dominant racial norms and white normativity in the queer community in Toronto, but also the ambivalence in the performance and in racial identification. I identify ambiguity as the distinct contribution to understanding first: i) how state policies are used for racial and sexual repression, ii) the ways in which identification of racial norms are unstable, iii) and how these norms have been translated into sexual (un)/desirability. The ambiguities evoked by these works provide critical insights to investigate the complexity of racial marginalisation and their intersection with gender/sex normativity.

“…Consequently, it often prevents people from realizing that their actions and attitudes may be discriminatory (Sue, 2004). More evolving societal values and norms that emphasize egalitarian values and civil laws of many countries prohibit public expression of racial prejudice and discrimination (James, 2019;Sue et al, 2007a). For instance, many Caucasian Americans may believe that they are decent human beings with faith in equality and democracy (Sue et al, 2007b).…”

Section: Racial Microaggressionmentioning

confidence: 99%

Racial Microaggression in Multicultural Malaysia: Ethnic-specific Experience of University Students

Lino

Hashim

2019

Contemporary studies on racial microaggression in Southeast Asian countries, particularly those that take into account the experience of people from different ethnic groups, are limited. As such, the current study focused on racial microaggression experience amongst Malaysian university students from different ethnic groups. A sample of 40 university students was recruited through purposive and snowball sampling strategies. The participants comprised of nine ethnic Malays, 10 ethnic Chinese, 10 ethnic Indians, seven ethnic groups from East Malaysia and four of mixed-parentage. A qualitative method using semi-structured individual interviews was utilized. Responses/verbatim from the interviews were analyzed using Interpretative Phenomenological Analysis (IPA) method. Results indicated 11 common racial microaggression themes reported by participants across most ethnic groups, including ‘In-group benefit’ and ‘The paradox of over-scrutiny/ overlook.’ Also, five ethnic-specific themes, such as ‘Pathologizing cultural values/ communication style’ and ‘Ignorant about the situation in Sabah & Sarawak.’ The findings indicate that while there can be a shared experience of racial microaggression for people of different ethnicities, the actual themes experienced by specific ethnic groups may differ. Theoretical and practical implications include recommendations on how to address the issue in Malaysia.