Beyond race?

While at the moment the world seems to be divided along racial lines and ‘race’ appears to be a central axe of social inclusion and exclusion, in this article we ask whether it is thinkable to go ‘beyond race’. We want to explore the idea of going ‘beyond race’ in four different ways: (1) ‘Beyond race’ as a demographic reality when people of mixed origin form the majority of population; (2) ‘Beyond race’ in regard to policies that aim at combatting inequalities also along color lines, yet are no longer dependent on a notion of race. (3) ‘Beyond race’ in terms of political mobilizations, e.g. the possibility or desirability of anti-racist movements not grounded in identity politics and (4) ‘Beyond race’ as a conceptualization of race that is decoupling biology and culture, or even to stop thinking in racial categories altogether, yet without de-politicizing any marginalised group’s, history and experience. We are aware that this questioning of race, and by implication of ethnicity, may be a typical hang-up of two authors based in Europe. We have invited authors from different parts of the world, and with different academic backgrounds to reflect in a commentary on the issues we raise and to explain their position.

White Innocence / White Supremacy

This article starts from the observation that current debates about race and racism are often couched in soteriological terms such as guilt and forgiveness, or confession and exoneration, and it argues that this overlap calls for theological analysis. Using the debate about Achille Mbembe’s disinvitation from the German art festival ‘Ruhrtriennale’ 2020 as a case that is typical of a specifically Western European discourse on race, it first sketches a brief genealogy of the modern/colonial history of religio-racialisation and its intersections with Christian tradition, in which racial categories were forged in soteriological discourses, and in which, in turn, soteriological categories were shaped by racist discourses. It proposes that in this process, Christianity, Whiteness and salvation were conflated in a way that has sponsored White supremacy, disguised as innocence. Engaging with performative race theory, the article concludes by making a constructive proposal for a performative theology of race that can account for the profound intersections between racism and soteriology, but also opens trajectories for transforming hegemonic discourses of race and their theological underpinnings.

Data Consultations, Racism, and Critiquing Colonialism in Demographic Datasheets

Objective: We consider how data librarians can take antiracist action in education and consultations. We attempt to apply QuantCrit thinking, particularly to demographic datasheets. Methods: We synthesize historical context with modern critical thinking about race and data to examine the origins of current assumptions about data. We then present examples of how racial categories can hide, rather than reveal, racial disparities. Finally, we apply the Model of Domain Learning to explain why data science and data management experts can and should expose experts in subject research to the idea of critically examining demographic data collection. Results: There are good reasons why patrons who are experts in topics other than racism can find it challenging to change habits from Interoperable approaches to race. Nevertheless, the Census categories explicitly say that they have no basis in research or science. Therefore, social justice requires that data librarians should expose researchers to this fact. If possible, data librarians should also consult on alternatives to habitual use of the Census racial categories. Conclusions: We suggest that many studies are harmed by including race and should remove it entirely. Those studies that are truly examining race should reflect on their research question and seek more relevant racial questions for data collection.

Afrikaner nationalism and the light side of the colonial/modern gender system: understanding white patriarchy as colonial race technology

There is a growing body of feminist scholarship and literature exploring the ways in which Western patriarchal technologies of gender differentiation and sexual violence structure the racial categorisation and dehumanisation that define South Africa’s history of slavery, colonialism and apartheid. In this article, I consider the gendered history of white Afrikaner nationalism in the context of these insights. Using the decolonial feminist lens of María Lugones, I interpret the historical and contemporary patriarchal subjugation of the white Afrikaner woman as a site of the production and maintenance of colonial racial categories and hierarchies. Gaining a better understanding of how gender operated as a colonial mode of organisation in the process of forging the ethno-racialised white identity of the Afrikaner in the early nineteenth century in opposition to the black indigenous majority population helps to explain how the continued patriarchal subjugation of white Afrikaner women by Afrikaner men in postcolonial/postapartheid South Africa works to reassert and maintain colonial racial categories and inequalities that continue to plague the country.

“American Indian” as a Racial Category in Public Health: Implications for Communities and Practice

When public health considers the health and disease status of Indigenous people, it often does so using a racial lens. In recent decades, public health researchers have begun to acknowledge that commonly employed racial categories represent history, power dynamics, embodiment, and legacies of discrimination and racism, rather than innate biology. Even so, public health has not yet fully embraced an understanding of other components of identity formation for Indigenous people, including political status within Native nations. In this article, we discuss why the continued racial conceptualization of Indigeneity in US public health is inadequate. We begin by providing a brief account of racialization as a tool of colonization, of failure to recognize and acknowledge Indigenous sovereignty, and of common public health practices of Indigenous data collection and interpretation. We then articulate the stakes of racialized health data for Native communities. We end by offering alternative approaches, many drawn from scholarship from Indigenous researchers. (Am J Public Health. Published online ahead of print October 28, 2021:e1–e7. https://doi.org/10.2105/AJPH.2021.306465 )

Anna May Wong and the Color Image

In Cinema 1, Deleuze proposes the “color-image,” a type of film image with an “absorbent characteristic” that does not refer to a particular object but seizes all that happens within its range. Like color-images, racial categories have an absorbent, seizing quality: they assert “color” at the expense of the object of representation. Deleuze does not address the potential applications of his concept to race, but they are especially illuminating when applied to early color-process cinema. This essay approaches The Toll of the Sea (dir. Chester M. Franklin, 1922), starring Anna May Wong and set in China, the first Technicolor film to be widely distributed in general release, as a feature-length “China Girl” and feature-length color-image, in Deleuze's sense. It further shows how Wong and her world are virtualized in this film under the rubric of a fictional orientalist palette.

The conviviality of the overpoliced, detained and expelled: Refusing race and salvaging the human at the borders of Britain

Paul Gilroy’s theorisation of conviviality has proved exceptionally generative in (urban) sociology. But any announcement of a ‘convivial turn’ should be approached with caution. In much of the literature on ‘everyday multiculture’, racism is insufficiently theorised, structural relations of hierarchy and inequality fade from view, and culture loses its unruly potential. This article seeks to rethink and reclaim the radical potential of conviviality, by working with the narratives of people deported from the UK to Jamaica. The article first argues that the social and political implications of conviviality can be better registered when placed in relation to state violence and state racism. The article then analyses the accounts of deported people who show that conviviality is about much more than getting along across difference, but can represent a wider ethics of ‘refusing race and salvaging the human’. Indeed, when people subject to extraordinary forms of state racism – overpoliced, detained and then expelled – still reject all defensive investments in racial categories, proving themselves not only against racism but ‘against race’, they reassert the normative, ethical and prefigurative character of convivial cultures.

Deprovincializing Racial Capitalism: John Crawfurd and Settler Colonialism in India

Recent literature on racial capitalism has overwhelmingly focused on the Atlantic settler-slave formation, sidelining the history of European imperialism in Asia. This article addresses this blind spot by recovering the aborted project of British settler colonialism in India through the writings of its most prominent advocate, John Crawfurd. It is argued that Crawfurd’s vision of a liberal empire in India rejected slavery and indigenous dispossession yet remained deeply racialized in its conception of capital, labor, and value. Crawfurd elaborated a “capital theory of race,” which derived racial categories from a civilizational spectrum keyed to the capitalist organization of production. His proposals accordingly revamped the conventional terms of colonization by representing India as overstocked with labor but vacant of capital and skill that only European settlers could provide. The article concludes with the broader implications of a transimperial analytic framework for writing connected histories of racial capitalism and settler colonialism.

‘What do you think it is that makes them who they are’? The connections between Latinx stereotypes, claims of white difference, and characters’ deaths in Breaking Bad

This article argues that while reliant on Latinx stereotypes in character construction, Breaking Bad (2008–2013) ultimately uses them to problematise American racial categories and conquest mythology. Comparing stereotyped Latinx criminals to the main white character, Walter White (Bryan Cranston), who claims difference, reveals that they share traits. In its use of Latinx stereotypes to transfer focus from difference to sameness, Breaking Bad shifts the imperial gaze to offer a critical view of the regeneration through violence myth, so integral to American western expansionism and central in Walt’s story, in that he dies in his attempt to regenerate by killing his Latinx enemies.

The Puzzling Persistence of Racial Inequality in Canada

This article examines the failure of Canadian public policy in addressing racial economic inequality directly. Our analysis contends that Canada's key policy regimes were established in the postwar era, when approximately 96 per cent of Canadians were of European descent. As a result, the frameworks, problem definitions and policy tools inherited from that era were never intended to mitigate racial economic inequality. Moreover, this policy inheritance was deeply shaped by liberal universalism, which rejected racial distinctions in law and policy. These norms were carried forward into the more racially diverse Canada of today, where they have steered attention away from the use of racial categories in policy design. As a result, racial inequality was not a central priority during major policy reforms to core policy regimes in recent decades. In theoretical terms, our analysis contributes to Canadian Political Development through a sustained consideration of the intersecting roles of ideational frameworks, path dependency and policy inertia.