race/ethnicity

The photo below was submitted to Fail Blog as a failure of communication:

In English adjectives come after before the noun that they modify such that, the way this is written, it reads as if there is a “big black reward” for the finder of the “lost dog” instead of a “reward” for the finder of the “big black dog.”

So this is funny, right?

It’s not simply funny because of the grammar mix up, it’s funny because “big” and “black,” when put together, have a particular connotation. We live in a society in which those words often go together because we stereotype black men as having large penises and being, generally, large.

The fact that the grammar mistake is humorous, then, relies specifically on this stereotype… so it’s nice evidence that the stereotype is real. The sign simply would not have the same impact if it read “Lost Dog Big White Reward” or “Lost Dog Big Yellow Reward.”

Fail Blog, via Dr. Grumpy.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

At Racialicious, Arturo R. García lodges a complaint against the modern makeover of Speedy Gonzales which is, apparently, underway.  Actor and Comedian George Lopez is scheduled to voice the character in a feature cartoon.

Starting in 1955, Speedy was a recurring character in Warner Brothers cartoons.  Dubbed “The Fastest Mouse in all of Mexico,” Speedy wore a sombrero and spoke in broken English.  In the cartoon below, he helps other Mexican mice steal cheese from across the Mexico/U.S. border guarded by a “Gringo cat” (Sylvester):

Lopez’s wife is on record saying that the new Speedy will not be the same racist caricature, but instead a Mexican boy who “…comes from a family that works in a very meticulous setting, and he’s a little too fast for what they do.”  But García isn’t convinced.  He writes:

The thing is, it’s not just about Speedy, but about the universe he inhabited. If this new film strays from the original Andale! Andale! schtick, critics will decry that the character was neutered by “the PC Patrol.” If it doesn’t, the couple has resurrected a very problematic cartoon character (two, if Slowpoke Rodriguez is also brought back.) What would be the next step – the return of Heckle & Jeckle? Is bringing back an “established brand” like this really a better option than creating an original character and building something positive from the ground up?

He also points out that Lopez’s success has rested largely on his own reproduction of racist stereotypes (of the whites-and-Latinos-are-so-different-hahaha! and Latinos-are-so-Latino-hahaha! varieties). For example:

Yeah… so I can’t imagine that that guy would ever participate in a project stereotyping Latinos.

I guess we’ll have to wait and see but, like García, I’m skeptical.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

rachel56 sent in a fascinating story. Charley’s Grilled Subs is a super-successful franchise with locations in 16 countries. The restaurant specializes in Philly-style cheese steaks. If you go to their website and watch the video telling Charley’s story (here), this guy plays Charley:

But, in fact, that’s not Charley.  This is:

So here we have a Korean-American owner of a business that is Philadelphia themed.  I’m going to assume, and feel free to call me out on this, that he decided to portray “Charley” as white because he (or his marketers) imagined that Americans (whoever they are) think like this: Philly = America = white.  The idea that Charley is Korean might cause cognitive dissonance.  Cognitive dissonance is the state of holding two contradictory thoughts at the same time, such as Charley = Philly = America and Charley = Korean, when American does not = Korean.

When I lived in Madison, Wisconsin, I used to frequent a fast food noodle place called “Chin’s Asia Fresh.”  I always wondered if there was really a Chin or if it was a made-up character.  According to the website there is a Leeann Chin who, growing up in Canton, China, “learned cooking traditions from her mother and an eye for the best ingredients from her father.”  Of course, as is clear from Charley’s story, the “history” sections of restaurants can be fiction so… I guess I still wonder.   Of course, it would be advantageous for the Chin’s chain to market itself as authentically Asian, just as it is apparently advantageous for the Charley’s chain to market itself as “authentically” “American” (i.e., white).

All of this is a great example of how image is constrained and enabled by racial and ethnic stereotypes.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Adrienne K., who posts at Native Appropriations, let us know about the book Make It Work! North American Indians: The Hands-On Approach to History. Her friend Katie found it in the 4th-grade classroom library at the school where she teaches on the Rosebud Sioux Reservation in South Dakota:

As posted on Native Appropriations, Katie said,

The book purports to give a history of Native Americans and a guide to Native crafts, but what it ends up being is a veritable handbook for white kids to “play Indian.”  All the photos are of white kids dressed up as Indians!  I can’t find one picture (other than the historical ones, of course) of a Native American child.  Even more disturbingly, the descriptions make it sound as if these white kids are authentic representations of Indian clothing, etc.

Katie found it particularly odd that this book was in a classroom on a Sioux reservation. Some pages from the book:

The information is often rather vague. For instance, on one page a description of the Seminole tribe says, “The Seminole were a group formed by Creek Indians and other people from different areas.” Um, ok…that’s less than helpful.

In this image, Adrienne points out that children dressed up as a Seminole and a “Plains Warrior” (?) are playing stickball, as though the game was played by all American Indian groups (rather than mostly confined to the Southeastern region of the U.S.):

As Adrienne mentions, throughout the book, only the past tense is used, as though Native Americans are relics of the past, no longer in existence (or at least, no longer interesting).

I have seen lots of books like this. In fact, I was once given a book like this when I was a kid. At the time I thought it was awesome. The books all seem to have a common theme: American Indians are part of history in the same way that, say, the ancient Greeks [note: several readers object that ancient Greeks aren’t gone, either, since there are still Greek people around–see below] are — something to study that is interesting but no longer exists. Native cultures are presented as neat art projects for non-Native kids to create, all under the guise of learning about the history of Native Americans. But as we see here, any educational benefit the books might aim at is undermined by the conflation of many different groups and cultural features into one or two generalized “Indians” who end up combining elements of Native societies that were separated geographically and temporally.

And almost all of these books present the “Plains Warrior,” as though there was a single Plains culture made up entirely of war-lovers decked out in feather headdresses. Even as a kid I wondered what a Plains Indian was, since I’d never heard of a tribe called the Plains.

Part of what is going on here is the romanticization of Native Americans as courageous, noble, but ultimately tragic figures of the past. Modern Native Americans, those living now and wearing blue-jeans and t-shirts and perhaps eating Wonder Bread as often as homemade fry bread, just aren’t interesting. They don’t fit into our romanticized narrative. They aren’t authentic. Authentic American Indians were culturally distinct…and disappeared about the time Geronimo became a member of Buffalo Bill’s Wild West show. And that makes the cultural appropriation acceptable, because it’s referring to people in the past. Creating a “Plains outfit” with burlap and a stapler is no more problematic than using a sheet to create a Roman toga.

UPDATE: As I said above, a number of commenters have asked how it’s any different to dress up like Native Americans than it is to dress up like ancient Greeks, seeing as how there are still Greeks around. I think there is a distinction. When people think about ancient Greek civilization, no one is then making Greeks who live today invisible. We do not imply that Greeks disappeared because a particular Greek society waned in influence. And we certainly don’t imply that ancient Greeks were the same as every other European civilization, with a few sartorial differences here or there. We also don’t suggest that anyone living in Greece today who doesn’t, say, worship Zeus is inauthentic, not a “real” Greek. People living in Greece aren’t stuck in time the way many people who romanticize American Indians see them.

NEW (Apr. ’10)!  Jessica S. and Lucia M.M. sent in examples of “teepees” sold for fun.

First, from Jessica, a teepee by Land of Nod (a sister company of Crate and Barrell).  The copy reads: “Our roomy teepee is the perfect place for peewees to powwow.”

Second, from Lucia, a teepee sold by Design Within Reach:

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Related posts: racist mascots, Canada’s “indigenous Olympics“, ice skaters dress up like aborigines, indigenous cultures in Avatar (spoiler alert), Halloween costumes, defining “Indian art”, “my skin is dark but my heart is white“, anachronistic images of Native Americans, “My Indian name is…“, the sports mascot Chief Illini, Playmobil’s Native American family, Howe Nissan dealership statue, the “crying Indian” anti-littering PSA, Italian political party uses images of American Indians to oppose immigration, and a Native American toy set.

The American Anthropological Association website on race has a great collection of the racial and ethnic categories included on Censuses throughout the world, showing how different countries formalize different racial categories.  They illustrate just how diverse ideas about race are and challenge the notion that there is one “correct” question or set of questions.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Rob D. sent along a commercial, made by the non-profit organization Iranians Be Counted, aimed at encouraging Iranian Americans filling out the U.S. Census to check “Other” and write in “Iranian.” It features a famous Iranian commedian doing a bunch of outrageous personalities, but in between the schtick is an argument that there is power in numbers and, therefore, a benefit to being identified as specifically Iranian:

This type of effort is really interesting and taps into a larger debate about Census categories.  How do we divide up the categories that we count?  Iranians are a much smaller group than, say, Arab American Persian (which is currently not an option on the U.S. Census).  If there is power in numbers, then wouldn’t it be better to write in “Arab American” “Persian”?  But, if you write in Arab Persian instead of Iranian, the resources to be gained from being counted may not benefit your community specifically. [As two commenters have pointed out, Iranian Americans are not Arab, except for a small minority. Iranians are Persian and most speak Farsi, not Arabic.  My mistake.]

The Asian American community in the U.S. is a good example of this conundrum.  “Asian” is a social construction; it is an umbrella label that includes very, very different groups.  There is great power in the social construction because it gives “Asians” a presence in American politics that, for example, the Hmong or the Vietnamese alone could never have.  But counting Asians as a group also means obscuring some very important differences among them.

For example, Asians outearn Whites in income surveys, suggesting that Asians should be excluded from programs trying to help groups escape poverty.  But, in reality, the groups we categorize as Asian vary tremendously in their average socioeconomic status.  Some Asian groups (e.g., the Japanese) outearn Whites; other Asian groups (e.g., the Hmong) have very high poverty rates.  When we look at the data broken out by smaller groups, we see more need, but the group itself is small enough that it can be ignored by politicians.

UPDATE: Roshan, in the comments, corrects me further:

Not all Iranians are Persians… Persians compose only 51 percent of the population. Other groups include the Azeris (24 percent), Gilaki and Mazandaranis (eight percent), Kurds (seven percent), Arabs (three percent), Lurs (two percent), Baluchs (two percent), and Turkmens (two percent) (Hakimzadeh, 2006).

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

A few days ago, a mini-controversy erupted when this vidcap from the sports network RDS started making the rounds. Here’s the Deadspin article. Two Montréal Canadiens fans {nicknamed Habitants or Habs} donned the jersey of a hot prospect, P. K. Subban, who happens to be Jamaican Canadian. They also painted their faces black and wore afro wigs.

Toronto Mike blogged about the incident and one of the Habs fans came on to comment. The words got pretty heated, but in the end, the fan apologized and Habs and Leafs fans once again could resume their hockey-based hatred of one another.

What struck me as interesting was how this drama played out. The French language cable network covering the 11 March game against the Edmonton Oilers chose to air 10 seconds of the two friends. Was the intent to be controversial? Was the intent to be a facepalm moment?  The back-and-forth on Toronto Mike’s blog was interesting, as the polarizing effect of race brought up assumptions about the Habs fan and his intent by commenters. In the end, I thought the Habs fan handled himself well, given how people were responding and what was being said. Toronto Mike did a good job of not divulging the fan’s name. This was one of those rare moments where Web 2.0 seemed to actually foster a dialogue and didn’t degenerate into a protracted flame war. That said, it wasn’t always pretty, but a lot prettier than what one typically sees on news article comments on issues of race, which are often tantamount to text equivalent strangers yelling at each other at the top of their lungs in an open hall.

Here on ThickCulture, we have examined race in the post-racial era. Racism isn’t dead, it’s just gotten to a late stage where there is a consciousness about what is offensive and debates of this now enter into the public discourse space. I get a sense that race gets so intertwined with speech and knowledge structures that it often becomes a confusing and convoluted morass for many. This impinging upon liberties of speech, in terms of what one can and cannot say or should and should not say, creates a tension, which may result in a backlash.

Where are the lines in the post-racial era? Here in Toronto, last fall there was a party where a group of guys dressed up as the Jamaican bobsled team, depicted in the film, Cool Runnings {1993}. This story caused a stir and points were argued through social media comments on whether or not this was racist.

Four guys darkened their skin and one guy lightened his. The Torontoist chronicles how the story unfolded and offers a tutorial on what blackface is and its cultural significance. The students offered their explanation for their choice of costume:

First and foremost we would like to apologize if anyone was offended…Throughout our childhood, Cool Runnings was something we reflected on with fond memories and therefore in the process [of] choosing Halloween costumes, seemed to be a promising candidate. With this idea in mind, we took notice of how the primary cast, consisting of four black characters and one white character, coincided with our group ratio of four white and one black member. This sparked the idea to add another comedic element to the costume, and have the black student go as John Candy and the white students going as the four bobsledders. At this point, several of us was already of aware of what blackfacing was and therefore took out various means of investigation to further our knowledge of the topic and ensure that what we were doing be doing may not be considered similar in anyway. The conclusion that we came to that simply painting our faces dark brown would not be a portrayal of blackface….understand that we did not act in a negative or stereotypical manner [at the party]. We acted ourselves the whole night, and did not internalize the characters.

Here’s the theatrical trailer for Cool Runnings:

University of Toronto Sociology professor Rinaldo Walcott offered a different take:

I think that in particular [Cool Runnings] became a part of the popular culture imagination of [white] Canadians in a way that [they] took responsibility for that film as though it was somehow an extension of them. And one of the reasons that I think Canadians identified with that film so deeply is because that film weathered something that many white Canadians come to believe strongly—that black people don’t actually belong here. That we are an insertion into a landscape that is not actually an landscape where we naturally fit.

For black people who understand this history [of blackface], Cool Runnings was never a funny film; it in fact replicated all of the techniques of blackface. It is in fact one of the ways that we have come to see that blackface does not require painting of blackface anymore. Just look at the work of Marlon Riggs. We know that in North America there is a deep resonance around producing images of black people that make black people look disgusting. Cool Runnings is a milder version of that. So we should ask… why do they remember Cool Runnings so fondly?

Post-racial means navigating these choppy waters where intent collides head-on with history and its interpretations. Not to get all postmodern here, but while the metanarrative is dead, social media is a site where clashing mini-narratives that structure perceptions of the world, culture, society, etc. battle it out. I think the fellow Contexts blog Sociological Images is a social media site where clashing mini-narratives are de rigueur. I’m wondering if we will ever “get over” issues of race. I’m beginning to think we won’t, given globalization, etc., but perhaps it’s due to the fact that what this is really all about is identity.

What troubles me more than this is when the “right” language is used by individuals doing so strategically. The talk is talked, but the walk isn’t walked. That’s a topic for another blog.

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Kenneth M. Kambara interests and expertise include social media, innovation strategy, environmental sustainability, business and marketing, sociology, urbanism, critical theory and economic sociology.  His insights (and unexpected pop culture segues) can be found on the fellow Contexts blog, ThickCulture, and on his own blog at rhizomicon. Like every good social media guru, he also tweets.

If you would like to write a post for Sociological Images, please see our Guidelines for Guest Bloggers.

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.

Elle, at Shakesville, writes:

…sometimes I am struck by how many times, in so many little ways, people of color are reminded that “white,” in terms of race, is presumed to be the default or that white people are presumed not to “have” race in the same ways that we are.

Skada sent us another great example of this phenomenon: Netflix genres include “Action and Adventure” and “African-American Action” (“and Adventure” would be too many As I guess).

For more examples of the neutrality of whiteness and the marked nature of blackness, see our two posts on recent descriptions of beige as “flesh-colored” (featuring Michelle Obama and Beyonce et al.) and our posts on bandaids and other “flesh-colored” items and lotion for “normal to darker skin.”

Lisa Wade, PhD is an Associate Professor at Tulane University. She is the author of American Hookup, a book about college sexual culture; a textbook about gender; and a forthcoming introductory text: Terrible Magnificent Sociology. You can follow her on Twitter and Instagram.