Michelle Caswell

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Classifying Khmer Rouge Genocide: Archival Description, Ethnic Identity and Accountability Michelle Caswell Archives without borders August, 31st 2010 Peace Palace, The Hague

Classifying Khmer Rouge Genocide: Archival Description, Ethnic Identity, and Accountability Michelle Caswell [email_address]

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Reconstructing Racial Identities Author(s): K. Anthony Appiah Source: Research in African Literatures, Vol. 27, No. 3 (Autumn, 1996), pp. 68-72 Published by: Indiana University Press Stable URL: http://www.jstor.org/stable/3820309 Accessed: 11-10-2017 00:07 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected] Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Indiana University Press is collaborating with JSTOR to digitize, preserve and extend access to Research in African Literatures This content downloaded from 139.182.75.138 on Wed, 11 Oct 2017 00:07:27 UTC All use subject to http://about.jstor.org/terms FORUM Reconstructing Racial Identities K. Anthony Appiah The main theoretical gap in In My Father's House-in the opinion, at least, of its author-is the lack of a proposed alternative to the account of identity in the black diaspora that the book criticizes.' The pseudo- biological essentialist account of black identity is, in my judgment, now generally understood to be untenable; what is lacking is an alternative positive account of black identity. In the book I criticized the biological account as a proposed basis for identities in the continent as well: but I offered, in the chapter on "African Identities," some suggestions for a positive basis for a range of continentally based mobilizations of Africa as what I called "a vital and enabling badge." But what I had to say about diasporic identities was, to put it kindly, perfunctory. Katya Azoulay's critique of my work ("Outside Our Parents' House: Race, Culture, and Identity" in RAL 27.1 [1996]: 129-42) identifies this theoretical gap and rightly draws attention to it. Let me offer at least a sketch of an approach.2 In early American history, the label "African" was applied to many of those who would later be thought of as "Negroes," by people who may have been under the impression that Africans had more in common culturally, socially, intellectu- ally, religiously, than they actually did. Neither of these kinds of errors, however, stopped the labeling from having its effects. As slavery in North America became racialized in the colonial period, being identified as an African, or, later, as a Negro, carrying what Du Bois called the "badge of color," had those predictable negative consequences, which he so memorably captured in the phrase: the "social heritage of slavery; the discrimination and insult" (117). If we follow the badge of color, from "African" to "Negro" to "Colored Race" to "Black" to "Afro-American" to "African-American" (and this ignores such fascinating deto ...

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IDENTITY POLITICS AND THE POLITICS OF IDENTITY · Authors in this lecture: · Charles Tilly · Liah Greenfeld · Richard Jenkins · Judith Howard · Iris Young · Vicki Ruiz · Frederick Barth · Identity is tied to nationalism and political issues. It highlights ties and boundaries. As such, identities “center on boundaries separating us from them.” (Tilly, Identity, Boundaries and Social Ties, p7). · To have a great mass of people to comply and agree with a few people’s decision on the directions the community should take, one has to create a tie to the people, be of the people, or have some significant connection to the people. · It answer the questions: · Who am I? · Who are you? · Who are we? · Who are they? · Tilly identified several dimensions of identity (pp 8-9): · Identities reside in relation with others: you-me and us-them · Strictly speaking, every individual, group, or social site has as many identities as it has relations with other individuals, groups, or social ties · The same individuals, groups, and social sites shift from identity to identity as they shift relations · Every political process includes assertions of identity, including definitions of relevant us-them boundaries · Such assertions almost always involve claims about inequality – our superiority, our subordination, their unjust advantages, and so on · Tilly, continued · Nevertheless, profound social processes affect which identities become salient, which ones remain subordinate, and how frequently different identities come into play · Political institutions incorporate certain identities (for example, ‘citizen’ or ‘woman) and reinforce the relation on which those identities build · Struggles over and within political identities have public standing, who has rights or obligations to assert those identities, and what rights or obligations attach to any particular identity · Of course, all such processes have phenomenological components and effects, but give and take among individuals, groups, and social ties – including political contention – create the regularities in identity expression that prevail in any particular population · How do we create identity? How do we identify ourselves? Why are we ascribed and achieve characteristics thus creating and changing our identities? The Social Construction of Identity Identity demands us to critically examine Essentialist ideas and mythologies surrounding individual choice · Essentialism · Sees identity as an essence, an inherent quality or characteristic of the individual · Sees identity as unchanging, fixed, given, primordial · Sees identity as independent of context, and outside of history · Essentialism · Sometimes mapped onto biological or observable physical features, “naturalizing” or “biologizing” · Related concept ‘determinism,’ or the notion that physical facts of nature or biology cause human behavior; i.e. Africans (in race), women and GLBTQ (in gender). · The limits of choice Individuals choose wi ...

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Surname: 13 Name: David Obeng Instructor: Karen Course: Sociology of Race & Racism Date: RACE AND RACISM Introduction Race and ethnicity are subjects of scholarly articulation with academicians, politicians and masses tending to wish to explore more on the topic. Racism can be defined by a common belief that all members of a group or each race possess distinctiveness and abilities particular to that race or group especially so as to differentiate it as either inferior or superior to another race or ethnic group (Back, 20). This essay gives a narrative analysis of my personal experiences as I grew up in Canada, outlines race and ethnic theories that support and argument my perspectives of sociological perception about race and racism and gives a conclusive overview of the matter. Overview of Canada To comprehend Canada, one needs to comprehend racism because Canada has developed as a racist nation in the past decades even though measures have been instituted to curb the vice. Race unrests, racially-based union enrollment, segregated schools, mass expulsions of guiltless individuals, the state endorsed children kidnapping, a cognizant endeavor at cultural genocide and substantially more have formed Canada's history (Rees, 257). Bigotry keeps on being manifested in different ways in Canadian culture. It is not an inaccessible "awful" memory, something that past eras experienced and practiced. Numerous Canadians recognize some history of racial abuse and the necessity to deal with it. In any case endeavors are frequently restricted by the continual difference of Canadian prejudice with American bigotry in a manner that empowers moral prevalence, drawing on such antiquities as the Underground Railroad. The lack of the chronicled memory of the act of servitude by individuals from the family conservative in Upper and Lower Canada or the deliberately uneven salaries paid to Blacks doing similar function as white laborers, which incited mobs. The result is an upsetting refusal of contemporary racial abuse. The Canadian record on prejudice still incorporates a legacy Aboriginal individuals need to live with day by day, confiscated of their territory by power and cunning, exploited by social genocide, denied to participate in certain monetary exercises until under thirty years back (Larocque, 73). A legacy that building determination of long-standing arrangement cases extended because it includes sharing of authority. My experience I was brought up in Toronto. I attended schools that were prevalently non-Native and got to be usual to being the only black Canadian in the room. I additionally grew up with a family who were profoundly established in our way of life, dialect, services, and perspectives. Being so profoundly inundated in both Native and non-Native groups I knew from a youthful age that these two realms did not in any way fit together. I recall some of my companions letting me know that their folks did not need me over at their home f ...

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"I Am Just So Glad You Are Alive": New Perspectives on Non-Traditional, Non- Conforming, and Transgressive Expressions of Gender, Sexuality, and Race Among African Americans Author(s): Layli Phillips and Marla R. Stewart Source: Journal of African American Studies, Vol. 12, No. 4 (December 2008), pp. 378-400 Published by: Springer Stable URL: https://www.jstor.org/stable/41819183 Accessed: 10-08-2018 03:58 UTC REFERENCES Linked references are available on JSTOR for this article: https://www.jstor.org/stable/41819183?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected] Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Springer is collaborating with JSTOR to digitize, preserve and extend access to Journal of African American Studies This content downloaded from 131.94.16.10 on Fri, 10 Aug 2018 03:58:25 UTC All use subject to https://about.jstor.org/terms J Afr Am St (2008) 12:378-400 DOI 10.1007/s 12111 -008-9053-6 ARTICLES "I Am Just So Glad You Are Alive": New Perspectives on Non-Traditional, Non-Conforming, and Transgressive Expressions of Gender, Sexuality, and Race Among African Americans Layli Phillips • Maria R. Stewart Published online: 7 June 2008 © Springer Science + Business Media, LLC 2008 Abstract In this paper, we argue that both traditional psychology-based group identity theories related to race and sexuality and perspectives on the politics of difference obtained from poststructuralist queer theory underdetermine identity as it is experienced by a distinct subset of individuals, emblematized by non-traditional, non-conforming, and transgressive Black queers. We offer a new explanatory model for these emerging identities that is rooted in metaphysical explanations of human experience. To support our model, we draw historical and contemporary illustrations from African American popular culture. Keywords African American • Black • Gender • Sexuality • Race • Identity • Identity politics • Queer theory • Spirituality • Metaphysics • Gender identity • Sexual identity • Sexual orientation • Queer • Racial identity • Popular culture In mid-autumn 2007, the November issue of French Vogue appeared on newsstands featuring a statuesque bearded black man sporting a feminine mushroom bobbed hairstyle, a fitted turquoise Burberry mini-length trench coat, high-heel ankle boots, a giant cocktail ring, and lip gloss. This 28-year-old New Yorker known as Andre J., captured in a giddy pose with skinny blonde supermodel Car ...

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Students must draw on all of the readings for the particular selected unit in their reflections. For example, if students choose to do a reflection based on Unit 2, the paper must draw on the Dicken (2011) reading and the Knox et al. (2015) reading. Although students are expected to demonstrate a clear understanding of the readings, reflection papers are not intended to simply summarize the readings. Rather, students should outline the main points of the readings and use this as the basis for a critical reflection. Critical reflections should demonstrate depth in thinking about the material they are learning, and evaluate critically how theories and practices of geography can influence their own lived experiences and observations about the world. Students are encouraged to draw on other sources in addition to course materials, including the weekly discussion postings from previous Units if applicable. All sources, including the course readings, lecture notes, and discussion postings must be properly cited using APA. Reflection papers are to be written according to academic scholarship standards (1,000 +/- 100 words excluding title page and references). Unit reference notes below https://issuu.com/wiley_publishing/docs/fouberg_hg11e_c05identityraceethnic Pg 117-142 Unit 5 Notes: Geographies of Culture and Identity The reading this week comes from chapter 5 in the textbook, Human geography: People, place, and culture, by Fouberg, Murphy, and De Blij (2015). This chapter begins by examining the intersections of culture and identity, and in particular the gendered division of labour in different societies. Gender is an important identity category that human geographers seek to understand, especially how it relates to power and intersections with other identity categories, such as ethnicity, race, class, and sex. Human geographers are especially concerned with investigating how identity categories are propped up by unquestioned assumptions and stereotypes. Different societies often impose well-defined identity categories that conceptualize people not as individuals, but as members of a category assumed to behave and act in certain ways. Geographers understand identity in two ways: as a way that individuals define themselves, and as a way individuals are defined by others. Both often rely on processes of inclusion and exclusion, where identity relies on what political and gender theorist Judith Butler (1993) refers to as a 'constitutive outside': defining a particular subject according to what it is not, or according to what it excludes. Place and connections to place can also deeply influence the construction of identity, most obviously at the national scale (think of images often associated with being “Canadian”), but also at more local scales. Race continues to define an identity category, even though a scientific consensus has emerged that physical differences in human appearances do not constitute significant differences in the hu.

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M ic ha el B . T ho m as /G et ty Im ag es 10 Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s). Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it. 227 You might expect a society based on the values of freedom and equality, such as the United States, not to be deeply afflicted by racial–ethnic conflict, but think of the following situations: ● In 2009, James von Brunn, an eighty-eight-year-old self- proclaimed White supremacist, gunned down and killed a security guard at the U.S. Holocaust Memorial Museum in Washington, DC. Federal authorities knew James von Brunn was affiliated with various hate groups. The shooter left an anti-Semitic letter in his car parked outside the museum, charging that “Obama was created by Jews.” The guard who was shot and killed, Stephen T. Johns, was a thirty-nine-year-old African American guard who worked at the museum. ● A sorority at a major East Coast university posted a photo of their group dressed in sombreros, ponchos, and fake mustaches, also carrying signs that said, “Will mow lawn for weed and beer.” Such denigrating and offensive “racial theme parties” are common on college campuses (Cabrera 2014), including the March 2015 event in which a chapter of Sigma Alpha Epsilon at the University of Oklahoma was closed after a busload of fraternity brothers chanted a highly racist tune: “There will never be a ni**** at SAE. You can hang him from a tree, but he can never sign with me. There will never be a ni**** at SAE” (cnn.com). ● A thirty-eight-year-old American man of East Indian descent and vice president of a major bank was attacked on a Lake Tahoe beach as his attackers called him a “ter- rorist,” “relative of Osama bin Laden,” and “Indian garbage.” The attack broke his eye socket and he will have dizzy spells for the rest of his life. These are all ugly incidents. They all have one thing in common—racial–ethnic prejudice and overt racism. Race and ethnicity have fundamental importance in human social inter- action and are integral parts of the social institutions in the United States. Unfortunately, ethnic prejudice and racism are also integral to American society. Of course, racial and ethnic groups do not always interact as enemies, and interracial tension is not always obvious. It can be as subtle as a White person who simply does not initiate Race and Ethnicity Race and Ethnicity 228 Racial Stereotypes 232 Prejudice and Discrimination 234 Racism 236 Theories of Prejudice and Racism 238 Diverse Groups, Diverse Histories 240 Attaining Racial and Ethnic Equality: The Challenge 247 ...

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Defining Culture Culture as a Shared System of Meaning Culture: the knowledge that people in groups share and learn, which helps them to interpret and generate behavior Components of Culture Abstract body of knowledge expressed in various things throughout society Beliefs, values, ideals, expectations, explanations Ways of acting and interacting People in groups (can not have a culture of one) Culture as communication from individuals to the group Cultures spawn subculture (subset of larger culture) Subcultures have more of an impact on an individual’s lifestyle because they are more specialized Have mostly to do with how you construct your reality, although you are still part of the national culture What are some subcultures that you belong to? Enculturation: the process of learning one’s own culture—also known as cultural learning. Primary learning period is from birth to age seven Continue learning throughout entire life Dual-process of enculturation Tacit: understood learning (observed/experienced learning) Tacit learning is more valuable Explicit: stated or written Formal codes, laws, institutions Sanctions: system of rewards and punishments *Example of cultural learning: Southern California freeways. How does being able to survive on the freeways of Southern California require a combination of tacit and explicit cultural knowledge? Cultural knowledge helps you interpret behavior and generate your own behavior Allows individuals to act among others and be understood Evolves and changes Question to consider: What are some examples of the way cultural knowledge has changed over time? For example, look at the way we understand gender in the contemporary moment—how has what it means to be a woman changed since even the beginning of the 20th century? Set of ideas to defend/rationalize the distribution of power Inequalities are arbitrary in that they are socially constructed/socially agreed upon So what does this mean? System of beliefs about the world that involves distortions of reality at the same time it provides justification for the status quo. Ideology serves the interests of groups in the society who justify their position by distorting social definition of reality. Social control? Gives “us” a definition of reality that is false, yet it simultaneously orders our comprehension of the surrounding world, it constructs our reality. Ideology: system of justification (or to make right) of arbitrary inequalities A social construction, or social construct, is an idea which may appear to be natural and obvious to those who accept it, but in reality is an invention or artifact of a particular culture or society. Social constructs are in some sense human choices rather than laws resulting from divine will or nature. Obvious social constructs include such things as games, language, money, governments, universities, corporations and other institutions. Less obvious social constru.

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Participative Registration of Intangible Cultural Heritage on immaterieelerfg...

Een MaakBib voor iedereen in elke bib

De bib als derde plek? Ja, selvølgelig

ZB Bibliotheek van Zeeland maakt het verschil

Hybriditeit als uitgangspunt: de vernieuwde leeszaal van het ModeMuseum Antwe...

De bib is mens- en buurtversterkend