Race and Ethnicity

In the Netherlands, there is increasingly critical debate about the government’s top- down ethnic categorisation procedures and the assumption that analyses of integration should be based on internally homogeneous (and dichotomous) ethno-cultural blocks. While concerns about the ageing approach mount, no unified alternative framework has emerged. Informed by Brubaker’s work on ‘groupism’, we provide an account of the currently dominant approach and outline an alternative vision of social divisions, exclusion and inclusion. More specifically, we offer a framework that can help researchers consider easing away from ethnic reification (as well as from the attendant analytic promotion of highly subjective notions such as ‘ethnic groups’) and towards analyses founded on more objective, ‘first-order’ social scientific categories. Making use of Elias’s work on established and outsider dynamics, and dealing substantively with education, we flesh out how an alternative approach to in- and exclusion in contemporary Dutch society might be put to use. The goal, in short, is to assist researchers interested in a path leading to more grounded, relational and processual approaches to integration.

Ever since jazz appeared in Hungary in the 1920s, it has entered an interaction with Gypsymusic of the coffee houses, which has been practised by the Romani minority as an urban, folkloristic, popular style of music. Instances when the Romani came across jazz, viewed from a historical angle, provide excellent examples of the complex ways Gypsy musicians related to the urban culture of different times. As in French and German-speaking countries, Roma and Sinti entertainment musicians in Hungary embraced jazz and transmitted it to their audience alongside the local repertoire. We believe that it is necessary to look into issues of history, society, (popular) culture, aesthetics, musicology, etc. in order to provide valid answers by Romani studies and jazz studies. From the viewpoint of interdisciplinary jazz studies, Gypsy musicians appear in a number of crucially important contexts, so that studies examining the social situation of the Roma and cultural science-based jazz studies may complement each other ideally and together they may be able to produce fruitful knowledge for both fields. The conference is aiming at this kind of synthesis by expecting talks exploringthe relation of the Gypsy/Roma to music and to jazz in the sphere of their own disciplines. There has been a certain ambivalence concerning the social acceptance of Gypsy music ever since the days of Ferenc Liszt whose book on the subject was based on false assumptions while his compositions truly elevated this music. Since then, a lot of scholarly and amateur works have been published, but there are some unanswered questions left. We are convinced that through the opportunities provided by the conference Hungarian researchers could play an inspiring role in the international scientific work to come on these subjects.
The conference will be held in Hungarian and English. Applicants are expected to send in a 200-250 word abstract in Hungarian and/or English with a bio of max. 100 words, including their affiliation. The same parameters are expected to be followed by applicants for the following events at the conference: roundtable, symposium (a couple of shorter contributions to the same subject) or workshop (held interactively about one topic) to the following e-mail address: jatakucs@gmail.comDeadline: August 31, 2020.The proceedings are planned to be published in Hungarian (Gondolat Publishers, Budapest)and in English
(L’ Harmattan, Paris)
, in separate volumes.

Conference Committee: Eszter
György
(ELTE BTK Atelier)
Tamás
H
ajnáczky (
KRE)
Ádám
Havas (Milestone Inst.)Lynn M. Hooker (Purdue University)
Ernő Kállai
(SZTE)
Kornél
Zipernovszky (Jatakucs)

This essay seeks to examine in parts, the ostensible absence of women’s political participation, particularly in peace processes in Africa. The essay will draw experiences and examples from a couple of African countries to argue that women’s continuous absence in peace discourses is as a result of political stereotypes, backed by patriarchal norms and masculinity tendencies which usually epitomises maleness to the ‘knower’, ‘protector’, ‘powerful’, ‘leader’.

Therefore in instances were women are able to actively participate on equal capacities like their male counterparts, it goes against and threatens the constructed patriarchal systems and its flair of hegemony.

People who are against racism are ‘White supremacists.’ They believe that everyone else, whatever colour or background, must be the same as Whites. They will allow biological differences from this norm: colour, facial features, etc., but they will not allow cultural or value differences. They want to treat everyone as if they are Whites, as if Whites in the West are the God-given global norm. Well, if that’s not ‘White supremacism,’ then what is?

This article addresses the recent attempts to integrate evolutionary history in the US national narrative. Focusing on the cultural, legal, and scientific controversy over Kennewick Man, the ancient human remains discovered in Washington state in 1996, the article explores the narrative politics of American national belonging. Through a popular historical novel on Kennewick Man's life, the article further theorizes nostalgia as a narrative tool in imagining the evolutionary origins of the nation. The article argues that nostalgia produces a temporal dynamic that bridges the gap between national history and global prehistory, and that this dynamic is reinforced through cultural ideas of genetic knowledge. At the same time, prehistoric nostalgia renders problematic ideas of ethnic difference largely invisible.

Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.

This paper argues that capitalist accumulation requires imperialist expansion, and that this expansion creates a “raced” surplus laboring population. The argument proceeds in seven parts: that Marx’s assertion in chapter 25 of Capital that capitalism produces an ever-increasing relative surplus population is tenable in all but the longest of time frames; that imperial expansion played an important role in the transition to capitalism, though not for the reasons traditionally given; that overinvestment rather than the increasing organic composition of capital best explains imperial expansion in the capitalist era; that the uneven development of capitalism produces at the same time an uneven development of the surplus laboring population; that race has served as a mark of membership in the surplus laboring population; that by intertwining itself with the surplus laboring population, race serves to perpetuate itself despite its contradictions; and that despite this resilience, the contradictions of race also set in process conflicts that make it possible to overcome imperialism.

Future. Il domani narrato dalle voci di oggi, an anthology published in Italy in 2019, comprises writing by 11 self-identified black Italian women. As the book’s title suggests, their work, mostly personal accounts of being black women in Italy, is forward-looking while grounded in contemporary realities: a tomorrow narrated by the voices of today. The essays also are steeped in Italian history and particularly a past that only recently has begun to be acknowledged: that of Italian empire and its African colonies. The book—the first literary anthology by black Italian women— is a political intervention, an act of resistance to the racism and anti-immigrant attitudes that have become alarmingly widespread in Italian society and politics.

Interracial sex mattered to the British colonial state in West Africa. In Crossing the Color Line, Carina E. Ray goes beyond this fact to reveal how Gold Coasters—their social practices, interests, and anxieties—shaped and defined these powerfully charged relations across racial lines. The interplay between African and European perspectives and practices, argues Ray, transformed these relationships into key sites for consolidating colonial rule and for contesting its racial and gendered hierarchies of power.

With rigorous methodology and innovative analyses, Ray brings Ghana and Britain into a single analytic frame by examining cases in both locales. Intimate relations between black men and white women in Britain’s port cities emerge as an influential part of the history of interracial sex and empire in ways that are connected to rather than eclipsed by relations between European men and African women in the colony.

Based on rich archival evidence and original interviews, the book moves across different registers, shifting from the micropolitics of individual disciplinary cases against colonial officers who “kept” local women to transatlantic networks of family, empire, and anticolonial resistance. In this way, Ray cuts to the heart of how interracial sex became a source of colonial anxiety and nationalist agitation during the first half of the twentieth century.

Current discourses about migrants and diaspora communities in Europe are often informed by a social worker's perspective and haunted by residual notions of supposedly pure and authentic cultures of origin. Between national entrenchment and transnational globalization, ethnic minorities are "imagined" as outsiders on a subnational level. The consequent othering of so-called "third" or "substate" cinemas by cultural producers, critics and policymakers is highly problematic. I therefore propose to reframe the discussion about such "minor" cinemas within a broader consideration of traveling cultures and global flows, of mobility between margin and center, between independent and mainstream productions, as well as crossovers between different genres and their reception across national boundaries.

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

With two new publications, the Museum of Mormon History in Mexico has firmly established itself as a leading venue for the production of Mormon history in Mexico. The Spanish translation and English commentary on Part 1 of F. LaMond Tulllis's Mormons in Mexico is a significant contribution to both Spanish and English readers. This text, published through Deseret Book, makes a valuable resource available to Spanish speakers. It also offers an impressive correction of documentary errors in Tullis's interpretation and historical data. A second significant contribution to the literature on the same subject is a series of four articles available in Spanish or English by Fernando R. Gómez Páez (museum president). Read side by side, the translation of Tullis's book and this new selection of articles by the museum's president provide a worthwhile and balanced introduction to Mexican Mormon history. Readers will recognize that Mormon history in Mexico extends well beyond the colonies in Chihuahua and Sonora. The most interesting stories may very well come from central Mexico. Mexican Mormons now have a significant voice in the writing of their own Mormon histories.

The indigene/settler question has been central to scholarly discourses on land ownership, ethnicity and identity in Nigeria. The legacies of the 1804 Jihad and the subsequent divide and rule colonial model of governance are extant in the perennial struggles for territorial control and dominance of political, economic, religious and socio-cultural spaces. In Northcentral Nigeria, the Southern Kaduna scenario in Zangon Kataf presents a context of the overlaps of ethnoreligious crises across macro and micro spaces in which the broad Hausa versus non Hausa sentiments influenced the political, economic and social exclusion claims of the Atyap within the context of indigene/settler debates. The study results from a two-year ethnographic fieldwork in the community (between 2012 and 2014) during, which observations, key-informant interviews and focus group discussions were combined with historical data; in unpacking the political economy of the 1992 market crises, and also exploring the politics of inclusion as an effective management strategy on which different state interventions on recent crises in Southern Kaduna could be modelled.

Amidst the expected, punning advertisements for data companies lining the drive into San Francisco, one passes a lone cultural billboard depicting Klimt’s The Virgin (1913). The image advertises Klimt & Rodin: An Artistic Encounter at the Legion of Honor. Below the image of entwined pale, female flesh against a tapestry of vibrant color are the words: “Gives off seriously sexual vibes,” excerpted from a review in San Francisco Magazine. Klimt & Rodin showcases the two male artists’ interest in depicting the white female subject, an art historical mainstay since the splash of Praxiteles’s naked Aphrodite of Knidos. Vibrant colors and gilt dominates the non-figural spaces of Klimt’s canvases, but not the subjects’ bodies, which are rendered in light flesh tones, highlighted with pale yellows and pinks. Rodin’s sculptures, in contrast, are hewn from monochrome materials—marble, bronze, clay—with no surface treatments. If the “seriously sexual vibes” advertised on the billboard come from the expected space of white female (and feminized) subjectivity, the “artistic encounter” on display is one of medium—of painting’s uncontested polychrome in contrast to the insistent monochrome of modern sculpture.

This essay considers the ways in which an “ethnic studies” analysis might be used to think through issues of tension and conflict between Black and immigrant Muslims, in particular the ways in which those in each group have sought to articulate their visions of Islam in the quest for Muslim American political enfranchisement and social equity. I argue that these
Black-immigrant Muslim relations would be well-served to be examined through the discourse of Black-Asian intersection and comparative racial formation which has emanated mainly from
ethnic and Asian American studies fields. I then propose critical race studies scholar Eric Yamamoto’s application of “restorative justice”—a theory of justice which seeks to repair harm
through a cooperative processes between the parties involved—as a means to facilitate future discussions of racial and ethnic difference between Black and immigrant American Muslim
communities, as well as a framework for how Muslim Americans can productively engage the state in ways that account for the trauma and violence their communities have experienced since
9/11.

In this paper, I explain how the gender binary is described by Sandy Stone, an academic theorist, media theorist and author, and considered a founder of the academic discipline of transgender studies, as a matter of space from which trans people cannot participate in the discourse. I use this notion of gender as a matter of space to compare Stone’s discourse to that of feminist theorist and artist bell hooks, who describes the position of black women as a matter of space as well – a space from which black women develop an oppositional gaze and thus engage in the discourse, instead of being excluded from it. I compare Stone’s strategy of reclaiming the insult and the notion of counter discourse that arises from that with hooks’ notion of the oppositional gaze, as I examine how these new discourses can lead to forms of agency in a context of oppression. I take into consideration philosopher of feminist epistemology Sandra Harding’s Standpoint Theory,  in order to understand Stone’s and hooks’ creation of a critical space that is developed through the deconstruction of oppressive binary systems, and in which knowledge and agency are generated by marginalized groups.

While the idea that racism is accompanied by its denial is well established, this paper examines the widespread explicit advocacy of a stance of ‘not racism’. The rejection of racism by proponents of positions that hinder the cause of racial justice is the discursive next step in ‘postracial’ racism. I examine the various ways in which racism has been proposed to be an ‘unhelpful’ framework. I make the case that the dominant position within philosophy of race that racism is, first and foremost, a moral failing has unwittingly contributed to the emergence of ‘not racism’ as a dominant expression in race thinking today. Following an examination of several key moral philosophical analyses of racism, I illustrate my argument that ‘not racism’ is a form of racist violence with reference to several recent and contemporary cases against the backdrop of the rise of ‘Global Trumpism’.

O artigo busca contribuir para o debate acerca dos museus, coleções e representações tendo como foco o caso do Museu de Arte Negra (MAN), organizado pelo ativista, escritor e pintor Abdias do Nascimento. Dessa maneira, apresenta uma perspectiva multidisciplinar, que envolve discussões que perpassam a história da arte, a antropologia e a sociologia, com objetivo de apresentar o impacto das relações raciais no campo da arte.

This paper presents the author’s reaction to watching the Jane Elliot’s “Blue Eyes and Brown Eyes Experiment” and answers the question: Do you believe that it is still necessary to teach children about prejudice, racism, discrimination and "difference," in a classroom setting? Note: Because this is a reaction paper, it is written in first person.

A life narrative as short addendum to Chapter IV/Lives in Translation.

In Xenophon's Anabasis, Book IV, beginning of Chapter 8. Xenophon's army reaches the land of the Macrones at the east of Trabzon. The Macrones are lined up for battle. At this moment one of the peltasts came up to Xenophon, a man who said that he had been a slave at Athens, with word that he knew the language of these people; “I think,” he went on, “that this is my native country, and if there is nothing to hinder, I should like to have a talk with them.” (4.8.3). The man serves then as an interpret.

This practice-research based article explores the relationship between mana motuhake (indigenous sovereignty) and white patriarchal sovereignty in Aotearoa New Zealand, focusing on Ngāti Tūwharetoa as a case study. It seeks to find the relevance of Aboriginal academic Aileen Moreton-Robinson's white possessive doctrine to the Aotearoa New Zealand context. In particular, it highlights the racist nature of the law and planning systems and their inadequacies to provide for hapū and iwi (indigenous nation/s). It provides a key theoretical analysis regarding the nature of white patriarchal sovereignty in Aotearoa and the need of the state to appear virtuous, to continue the legacy that started with the Treaty of Waitangi to maintain this whenua (land) as a white possessive. Lastly, the piece questions the position of Britishness within Aotearoa New Zealand and asks key philosophical questions for all about the need to find common understandings or māramatanga about our collective future as a society.

A sequel to the groundbreaking volume Race and Racism in Modern East Asia: Western and Eastern Constructions, the present volume examines in depth interactions between Western racial constructions of East Asians and local constructions of race and their outcomes in modern times. Focusing on China, Japan and the two Koreas, it also analyzes the close ties between race, racism and nationalism, as well as the links race has had with gender and lineage in the region. Written by some of the field's leading authorities, this insightful and engaging 23-chapter volume offers a sweeping overview and analysis of racial constructions and racism in modern and contemporary East Asia that is unsurpassed in previous scholarship.


TABLE OF CONTENTS
List of Illustrations and Tables
Conventions
Preface

1. Introduction: The Synthesis of Foreign and Indigenous Constructions of Race in Modern East Asia and Its Actual Operation, Rotem Kowner and Walter Demel
I. Antecedents: A Detailed Examination of Early Western Racial Constructions of East Asians
II. Interactions: The Fusion of European and Asian Constructions of Race
III. Nationalism: Interactions between Race and Ethnic Nationalism in East Asia
IV. Gender and Lineage: The Impact of Domestic and Foreign Racial Constructions

PART I: ANTECEDENTS
2. East Asians in the Linnaean Taxonomy: Sources and Implications of a Racial Image, Rotem Kowner and Christina Skott
The Linnaean Revolution and View of Humankind
Sources of Linnaeus’ Racial Perspective on East Asians
The Essence of Asia: Swedish Views of China
Swedish Reports and Linnaeus’ Revision of His Human Taxonomy
Linnaeus’ Legacy and the Unfolding Racial View of East Asians
3. Constructing Racial Theories on East Asians as a Transnational “Western” Enterprise, 1750-1850, Walter Demel
The Founding Fathers of Racial Theories: Linnaeus, Buffon, Kant and Camper
The Second Generation: Multiple Directions
4. The ‘Races’ of East Asia in Nineteenth-Century European Encyclopaedias, Georg Lehner
Classifying the Peoples of Asia
The Encyclopedias' Main Sources for Remarks on the “Races” of East Asia
Chinese, Japanese and Koreans: Descriptions of East Asian peoples
Stereotypes of East Asians in General Knowledge
Visual Representations of Race in Works of General Knowledge
Concluding Remarks
5. The Racial Image of the Japanese in the Western Press Published in Japan, 1861-1881, Olavi K. Fält
Background
The Oldest People on Earth
The Shining Japanese Race
Weak and Inferior Race
Praising the Endeavors of a Poor Race
Conclusion

PART II: INTERACTIONS
6. The Propagation of Racial Thought in Nineteenth-Century China, Daniel Barth
The Background: Imperial China and the “Other”
Stage I (1846-1851): Marques and Wei Yuan
Stage II (1851-1855): Hobson and Muirhead
Stage III (1855-1872): The Self-Strengthening Movement
Stage IV (1872-1892): John Fryer and the Chinese Scientific and Industrial Magazine
Conclusion: Chinese Intellectuals, Social Darwinism and Race
7. Learning from the South: Japan's Racial Construction of Southern Chinese, 1895-1941, Huei-Ying Kuo
The South Seas as Japan’s Backyard, 1895-1914
Japan's Expansion into the Southern Chinese Networks, 1914-1928
Chinese Anti-Japanese Nationalism and Japanese Discourses on South Seas Chinese, 1928-1936
Southern Chinese as Non-Han Races, 1936-1941
Conclusions
8. “The Great Question of the World Today”: Britain, the Dominions, East Asian Immigration and the Threat of Race War, 1905-11, Antony Best
Immigration and “the Awakening of Asia”
The Prophets of Race War
Critics of White Solidarity
Finessing the Racial Divide
Conclusions
9. “Uplifting the Weak and Degenerated Races of East Asia”: American and Indigenous Views of Sport and Body in Early Twentieth-Century East Asia, Stefan Hübner
Sportive Citizenship Training in the Philippines
Chinese Cooperation and Acceptance of American-Style Modernization
Japanese Resistance and its Defeat by American Style Modernization
Conclusion
10. Racism under Negotiation: The Japanese Race in the Nazi-German Perspective, Gerhard Krebs
Early Nazi Views on the Japanese Racial Position
Becoming More Aryan
The Problem with the Japanese in the Nazi Worldview
Continuing Mutual Mistrust
The End
11. Discourses of Race and Racism in Modern Korea, 1890s-1945 , Vladimir Tikhonov
Race and Its Uncertainties
The Emergence of Race Theories in Modern Korea: One of the Logics of the “Civilized World”
“Race” and “Ethnic Nation” in Colonial Korea, 1910-1945
Conclusion: Race as a Path to Modernist Self-assertion?
12. The United States Arrives: Racialization and Racism in Post-1945 South Korea, Nadia Y. Kim
Contextual Background: America Marches In and Mass Mediates
The American Military, Whiteness, and Imperialist Racial Formation
American Mass Media, White Heroes, and Counter-Hegemony
Blackness and Imperialist Racial Formation
Racism and Invisibility in Korean “America”
Concluding Remarks
13. A Post-Communist Coexistence in Northeast Asia? Mutual Racial Attitudes among Russians and Indigenous Peoples of Siberia, David Lewis
Discrimination against Siberian Peoples as an Outcome of Racial Prejudice
The Origin and Legacy of Russian Attitudes to Asians
Racial Attitudes among Indigenous Siberian Peoples
The Communist Model of Racial Modus Vivendi
The Impact of Prolonged Racism on Indigenous Siberian Peoples
Marriage as an Anti-Racist Means in a Multi-Racial Society

PART III: NATIONALISM
14. Nationalism and Internationalism: Sino-American Racial Perceptions of the Korean War, Lü Xun
Descendants of the Mongolian Hordes: American Perceptions of the Chinese
The Ambitious Wolf: Chinese Perceptions of Americans
The Mirrored Self: A Nation-State in the Making
15. Gangtai Patriotic Songs and Racialized Chinese Nationalism, Yinghong Cheng
Gangtai Patriotic Songs: A “Colored” Political Genre of Pop Music
A Tacit Collaboration between the Party-State and Capitalist Cultural Producers in Hong Kong and Taiwan
The Interaction between Gangtai Patriotic Songs and Chinese Popular Nationalism
Analyses
Concluding Remarks
16. Japanese as Both a “Race” and a “Non-Race”: The Politics of Jinshu and Minzoku and the Depoliticization of Japaneseness, Yuko Kawai
The Historical Trajectories of Jinshu and Minzoku
Being a “Race” and a “Non-Race” in Present-day Japan: An Empirical Study
Conclusions and Implications
17. Ethnic Nationalism in Postwar Japan: Nihonjinron and Its Racial Facets, Rotem Kowner and Harumi Befu
Premises of Nihonjinron
Nihonjinron as a Manifestation of Japanese Nationalism
Nihonjinron and Its Concern with Origin, Blood and Racial Hierarchy
The Impact of Race-Related Tenets on Everyday Life
Functions of Ethnic Nationalism in Contemporary Japan
Concluding Remarks
18. Ethnic Nationalism and Internationalism in the North Korean Worldview, Tatiana Gabroussenko
The Soviet Discourse of the Outside World: Conditional Internationalism
The North Korean Worldview in the “Soviet Era”: Echoing the Soviet Paradigm
Mono-Ethnicity as a Special Korean Virtue: The Evolution of the North Korean World Vision under the Influence of Juche
North Korean Propaganda about Foreigners from Inclusive and Alienating Perspectives
Conclusion

PART IV: GENDER AND LINEAGE
19. In the Name of the Master: Race, Nationalism and Masculinity in Chinese Martial Arts Cinema, Kai-man Chang
From Anti-imperialist Nationalism to Cultural Nationalism
Masculinities That Matter
Conclusion
20. Sexualized Racism, Gender and Nationalism: The Case of Japan’s Sexual Enslavement of Korean “Comfort Women”, Bang-soon Yoon
Korean “Comfort Women”: Drawn in as Substitutes
The Nature of Victimization
Colonial Policies and the Mobilization of Korean Women
Treatment of Korean “Comfort Women”
Lives under Sexual Slavery
Nationalism, Gender and Sexual Violence
Conclusion
21. “The Guilt Feeling That You Exist”: War, Racism and Indisch-Japanese Identity Formation, Aya Ezawa
Power, Discourse, and “Mixed Blood”
The Indisch and the Dutch East Indies
The Indisch Community under Japanese Occupation
Indisch-Japanese Relationships
Indisch-Japanese Descendants
Conclusion
22. ‘The “Amerasian” Knot: Transpacific Crossings of “GI Babies” from Korea to the United States, W. Taejin Hwang
“An Act of Both Humanity and Patriotism”: The Amerasian Immigration Act of 1982
“Confucius’ Outcasts”: The Korean Amerasian “Plight”
Inter-country Adoption of Korean “GI Babies”
Living as a “Mixed-Blood Child” (Honhyeola) in Cold War Korea
“Half-American Also is American”: Towards Migration
Conclusion and Postscript

PART V: CONCLUSIONS
23. The Essence and Mechanisms of Race and Racism in Modern East Asia, Rotem Kowner and Walter Demel
The East Asian Contribution to the Study of Race and Racism
East Asia’s Role within the Rise of Racial Theory and the Resulting Hybridity
Sources and Manifestations of Racism
The Close Links between Racism and Nationalism
The Role of Gender and Lineage in Constructions of Race and Racism
East Asia and the Future of Race and Racism
Contributors
Bibliography
Index

The intro is available on my personal website via the link. The Shape of Sex is a pathbreaking history of nonbinary sex, focusing on ideas and individuals who allegedly combined or crossed sex or gender categories from 200–1400 C.E. Ranging widely across premodern European thought and culture, Leah DeVun reveals how and why efforts to define “the human” so often hinged on ideas about nonbinary sex.

The Shape of Sex examines a host of thinkers—theologians, cartographers, natural philosophers, lawyers, poets, surgeons, and alchemists—who used ideas about nonbinary sex as conceptual tools to order their political, cultural, and natural worlds. DeVun reconstructs the cultural landscape navigated by individuals whose sex or gender did not fit the binary alongside debates about animality, sexuality, race, religion, and human nature. The Shape of Sex charts an embrace of nonbinary sex in early Christianity, its brutal erasure at the turn of the thirteenth century, and a new enthusiasm for nonbinary transformations at the dawn of the Renaissance. Along the way, DeVun explores beliefs that Adam and Jesus were nonbinary-sexed; images of “monstrous races” in encyclopedias, maps, and illuminated manuscripts; justifications for violence against purportedly nonbinary outsiders such as Jews and Muslims; and the surgical “correction” of bodies that seemed to flout binary divisions.

In a moment when questions about sex, gender, and identity have become incredibly urgent, The Shape of Sex casts new light on a complex and often contradictory past. It shows how premodern thinkers created a system of sex and embodiment that both anticipates and challenges modern beliefs about what it means to be male, female—and human.

The research on which this study reports was informed by the following questions: Do Black gay men identify more closely with a racial identity or with a sexual identity? What experiences influence the saliency of a racial or sexual identity for Black gay men? How do Black gay men use daily interactions to inform a sense of self? Essentially, how do Black gay men negotiate stigmatized identities? Based on 50 in-depth interviews with self-identified Black gay men, the author highlights three emergent models of identity negotiations: interlocking identities, up–down identities, and public–private identities. Identifying the strategies Black gay men use to understand both themselves and the larger Black and gay communities helps illuminate the diversity within those communities and highlights the ways in which individuals who find themselves at the intersections of racial and sexual stigma understand themselves and the larger communities to which they belong.