The racialization of expertise and professional non-equivalence in the humanitarian workplace

This paper aims to explore the ways which expertise is covertly racialized in the contemporary humanitarian aid sector. While there are considerable discussions on the expat-local divide among aid professionals, such dichotomization is still inherently nationality-based, which may be an over-simplified explanation of the group dimensions within aid organizations. This study seeks to uncover that professional categorizations of “expatriate” and “local” are not race-neutral and, instead, colorblind. Organizations within the contemporary humanitarian aid apparatus have come to appeal to what Michael Omi and Howard Winant would characterize as a new racial discourse—one that does not require explicit references to race in order to be perpetuated, as racial subordination has been reconfigured to rely on implicit references to race woven within the everyday social fabrics of the humanitarian profession. The research suggests that embedded under the contemporary professional structure of the liberal humanitarian space is a covert power hierarchy fueled by perceptions of expertise and competency along racial lines—particularly around one’s whiteness.

“Masking” Makeup: Cosmetics and Constructions of Race in Rio de Janeiro

This article examines applications of bright, eye-catching makeup on the periphery of Rio de Janeiro, Brazil. Tracking the aesthetic decisions of makeup artists and their clients, I analyze how colorful manipulations of the bodily surface relate to local constructions of race. But the bodily surface does not simply reflect established and conventional understandings of race, nor are the aesthetics described herein merely symbolic of assumptions of difference. Instead, the aesthetic practices portrayed in this article may also be regarded as experimental, “nondiscursive” moments—operating on a complementary semiotic register—in the production of yet-to-be actualized ideas about race and being. This research shows how makeup practices often disrupt the aesthetic and conceptual links that tie insides to outsides, essences and souls to physical appearance, and in so doing chip away at the foundations on which race in Brazil has historically been built. Through sixteen months of ethnographic fieldwork (2019–2020) in Rio’s northern suburbs, I observed as disparate aesthetic practices—namely, beautification and transformation—merged with eclectic understandings of the body and notions of being. Through these alternating lenses, makeup enthusiasts often interpreted material signs of the body as pointing to categorical constructions of race, on the one hand, and to beauty, sex, and desire, on the other.These semiotic oscillations and their interpretations often stood in conflict with established racial discourses, and yet rather than being exceptional, I argue that such exploratory, sensuous aesthetics are in fact mundane. Taking as a starting point the understanding that racial discourse in Brazil, as elsewhere, is internally ambiguous and rife with epistemic conflict, this article describes nondiscursive aesthetic practices as strands of material disorder—latent with possibility but often incongruous with what we think we know about race—working to forge novel understandings of race, beauty, and the body.

Narrating the Territorial Foundations of Privilege: Racial Discourse and Indigenous Peoples

This article focuses on the cultural narratives underlying U.S. society’s racialized inequalities. Informed by settler colonial theory and Charles Tilly’s work on “durable inequality,” I outline a privilege narratives framework that centers the dual mechanisms of racial dispossession that construct white supremacy’s material foundations: (1) the exploitation of non-Indigenous bodies and (2) the opportunity hoarding of Indigenous resources. I argue that these complementary, yet divergent, mechanisms shape distinctive patterns in contemporary racial discourse. In contrast to color-blind racism’s ahistoric and spatially disembedded storylines, the hoarding of Indigenous resources requires narrations that historically legitimate the dominant culture’s territoriality. Thus, in comparison with other racialized groups, racial discourse surrounding Indigenous peoples remains rooted in the defense of the territorial foundations of white property. Empirical support for the theoretical framework is provided through a sample of purposive follow-up interviews of non-Indigenous bystanders with historical connections to the American Indian Movement’s (AIM) “Red Power” activism in the 1970s.

Our skin is trouble: Racial discourse in Athol Fugard’s Sizwe Bansi is Dead, Joseph Conrad’s Heart of Darkness and Wole Soyinka’s ‘Telephone Conversation’

The recent incident in Minneapolis, United States, where George Floyd, an African-American man, was manhandled by a police officer has brought about the resurgence of racial awareness as championed by the Black Lives Matter Movement. The concept of race has shaped the lives of so many generations and continues to do so in the 21st century. Racial segregation as well as the public hysteria on racism has had so much influence on societies and has led to discrimination and racial slurs across races. Using Critical Race Theory, this study examines racial discourse in Athol Fugard’s Sizwe Bansi is Dead, Joseph Conrad’s Heart of Darkness and Wole Soyinka’s ‘Telephone Conversation’. The analysis of the discourse reveals racial tendencies in the description of the black race through white-black (Self/Other) binary (racial segregation), race-based discrimination and animal metaphors. The paper contributes to scholarship on racial discourses and foregrounds the function of language in depicting the racial orientation of characters in literary texts.

Nation, Race, and Performance in the Poetics of Nicolás Guillén and Nancy Morejón

In the context of revolutionary Cuba, discourses of identity are veiled behind discussions and performances of nation and nationality. Consideration of the paradoxical relation of blackness and the Cuban Revolution must consider the historical relation of blackness to the Cuban nation, from its inception, to independence, through the Republic and immediately prior to the Revolution. In addition, a discussion of this relation must consider the discreet comments on race made via official policies, speeches, and discourses on the subject. Using Nancy Morejón’s critical analysis in her seminal 1982 work Nación y mestizaje en Nicolas Guillén as a springboard, the objective of this work is two-fold—to explore how the Cuban nation is reimagined in the poetry of Nicolás Guillén and to dissect the use of metaphors such as mestizaje as performances of nation that in turn highlight racial discourse.

Signifying Aggrieved White Selves: Trump Supporters’ Racial Identity Work

Based on 29 in-depth interviews during the run-up to the 2016 U.S. presidential election, we examine how Trump supporters engaged in a form of identity work that we call signifying aggrieved white selves. Taking an interactionist approach, we demonstrate how they used racial discourse and emotional communication to engage in three distinct forms of racial identity work: (1) othering racialized freeloaders, (2) criminalizing racialized others, and (3) discrediting racialized dissenters. Our study contributes to research on racial discourse and emotions and research on race and the 2016 presidential election, which emphasize linguistic or cultural frames and/or subjectivity rather than the dramatization of racial selfhood. We propose that signifying aggrieved white selfhood is a generic process and that racial identity work is a useful lens for analyzing how a foundational concept of critical race theory—namely, that race is a social construct—is reproduced in everyday life.

Racism and silencing in the media in Aotearoa New Zealand

Racism in the Aotearoa New Zealand media is the subject of scholarly debate that examines how Māori (Indigenous Peoples of New Zealand) are broadcast in a negative and demeaning light. Literature demonstrates evolving understandings of how the industry places Pākehā (New Zealanders primarily of European descent) interests at the heart of broadcasting. We offer new insights by arguing that the media industry propagates a racial discourse of silencing that sustains widespread ignorance of the ways that Pākehā sensibilities mediate society. We draw attention to a silencing discourse through one televised story in 2018. On-screen interactions reproduce and safeguard a harmonious narrative of settler–Indigenous relations that support ignorance and denial of the structuring force of colonisation, and the Television Code of Broadcasting Practice upholds colour-blind perceptions of discrimination and injustice through liberal rhetoric. These processes ensure that the media industry is complicit in racism and the ongoing oppression of Indigenous peoples.

Singing “Past, Present and Future”: Music in Early American Commemoration

Constantly fearful about the fragility of the young republic in the decades following the Revolutionary War, Americans assiduously organized commemorative rituals. While historians have examined these commemorations, music's place in them has yet to be fully understood. By highlighting key themes in cross-regional, cross-racial discourse on commemoration and drawing on rich records preserved from Bennington, Vermont, this article exposes the varied purposes for which Americans used music in commemorations from the 1780s to the 1810s. In early postwar commemorations, Benningtonians used music to emphasize gratitude and virtue and educate local youth about proper behavior. As political rifts developed in the 1790s, community members also used music to articulate contemporary politics in terms of the revolutionary past and exhort their neighbors to take political action. To sustain these practices as new generations matured without firsthand experience of the war, locals used music to cultivate stronger ties to the battle. As Bennington illustrates, music provided a powerful means of shaping Americans’ perceptions of the past to urge them to action in the present for outcomes envisioned in the future, compellingly anchored in terms of gratitude, virtue, and memory.