The East Is Black

Frazier, Robeson Taj

doi:10.1515/9780822376095

Cited by 8 publications

(1 citation statement)

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“…56 Many other leaders of newly decolonised countries, such as Algeria's Ahmed Ben Bella, did not agree with this simplified racialisation of the 'Soviets' as 'whites'. 57 Nevertheless, such accusations forced the Soviets and Eastern Europeans to think racially: how to defend the Eastern Bloc against such attacks? 58 Decolonisation forced the WIDF to revise its politics of representation.…”

Section: The Widf Decolonisation and The Challenge To Soviet Whitenessmentioning

confidence: 99%

‘With the help of the great Russian people’

Gradskova

2024

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In contrast to the racist theories produced in the 'West' that explicitly addressed differences in skin colour, Russian imperial politics did not speak the language of whiteness, 1 but differentiated the population along the lines of religion ('inovertsy') and ethnicity. Indeed, many non-Slavic people, particularly those in the Eastern part of the empire, were called 'inorodtsy '. 2 This was an imperial term for people who did not belong to the Russian/ Slavic majority, and were usually assumed to be non-Christian/Orthodox Christian. The unspoken but existing connections between Slavicness, Russianness, and the Orthodox Christianity evoked by 'inorodtsy' influenced Soviet thinking about racial divisions within a future socialist society. This happened despite the fact that the word 'inorodtsy', clearly indicating 'Otherness', was taken out of the lexicon of the 'builders of socialism'.Tsarist imperial politics had assumed that the multireligious and multilingual population of the empire could be at least partly Russified by spreading the Orthodox religion and Russian language. 3 Russified representatives of colonised and minority peoples could expect to receive some privileges of (white) Russianness -for example, being able to occupy administrative, military, and educational posts. Using Homi Bhabha's discussion on colonial mimicry, it is possible to say that it was a Russian imperial version of 'appropriating' the Other and visualising power and discipline. 4 At the same time, Russian imperial managers aspired for Russia to become a modern empire. 5 The people in its Eastern provinces were expected to be civilised through modern schooling and hygienic education -practices that could be comparable to the civilising mission that white Western Europeans claimed to pioneer. This made the 'inorodtsy' of the Russian Empire comparable with the colonised people in other parts of the world: all of them had to learn a more modern way of life through communication with the (white) coloniser. 6

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Section: The Widf Decolonisation and The Challenge To Soviet Whitenessmentioning

confidence: 99%

‘With the help of the great Russian people’

Gradskova

2024

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Discovering China in Africa: Race and the Chinese Perception of Africa and Black Peoples

Cheng

2019

Discourses of Race and Rising China

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The Confucian Strategy in African Americans’ Racial Equality Discourse

Tao

2021

Dao

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From the 1870s to the 1950s, African Americans frequently referred to the Chinese sage Confucius when demanding justice from American white society. This hitherto unnoticed strategy emphasized Confucian morality to undermine the theoretical basis of American racism. It exposed the hypocrisy of white society on racial relations and illuminated a different path for blacks' racial advancement. In the process, blacks added an American racial color to Confucius' image while portraying themselves as cosmopolitan and rational fighters for racial fairness. Chinese culture is therefore not only widely known in America but has an important role to play in its interracial relations.

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The East Is Black

Cited by 8 publications

References 0 publications

‘With the help of the great Russian people’

‘With the help of the great Russian people’

Discovering China in Africa: Race and the Chinese Perception of Africa and Black Peoples

The Confucian Strategy in African Americans’ Racial Equality Discourse

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