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Social construction of race not biological essay
Social construction of race not biological essay
Social construction of race not biological essay
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Rachel Dolezal was head of the National Association for the Advancement of Colored People (NAACP) division in Spokane, Washington, from 2014 until June 15, 2015, when she stepped down because of claims that she had told lies about her racial identity and additional details of her life. She drew the press’s scrutiny when her caucasian mother and father said publicly that Dolezal was a caucasian female being taken as black. Dolezal’s situation brings to light issues regarding the social construction of race, racial hierarchy, racialization, and the creation of ethnic identity. The social construction of race is when classifications relating to race unfold, appear and are influenced through public socialization and then, successively, they help restrict public socialization (Module 4 eText). This is exemplified in the article “The incentives made her do it; Rachel Dolezal’s black identity isn’t a shock to anyone who understands activist culture”, which says, “It should not surprise us, then, when an individual chooses to create a different racial identity for herself.” The author is arguing that since liberals …show more content…
This is supported in the article “Black Like Who”, which says, “Ms. Dolezal grew up with adoptive black siblings, one of whom she currently parents, and she has a biological son with her former husband, who is black. She attended a historically black college, Howard University.” Dolezal felt accepted into the black community, which she was immersed in, so she began to do things to identify more closely with the race. Even though she was accepted and comfortable in the black community, her choice to create her own ethnic identity is questionable. The way to whiteness is very limited, so it seems that race-related identity cannot be flexible. Dolezal obviously thought she could manipulate her own race to find her acceptance among her
In the United States, I am a Black woman, a label that is both imposed and embraced. But if I decided tomorrow to stop self-identifying as Black, would I have the option to change my race? Does anyone? Race is a very complex method of categorization in part because it is inextricably tied to and influenced by other social constructions like class and sexuality. One of the most important aspects of social constructions is the fact that the rules that govern them are different across different societies. In fact, so nuanced is race that if I was given the task of constructing and displaying my own racial identity in a socio-academic setting such as a museum, the results would be radically different based on a change in geographic location alone. In her novel Black behind the Ears, Ginetta Candelario
About a month ago, a rather unique woman became the topic of discussion in millions of homes and social network accounts across the world. Rachel Dolezal, a former chapter president of the NAACP (the National Association for the Advancement of Colored People), now claims to be a “transracial” woman that was recently exposed for pretending to be black for so many years. While she has gained many supporters, the naysayers were the ones that have really made her story a controversial one. What really seems to be the concern is why her story is such a big deal. Every day, we see people of different social and cultural backgrounds trying to pass off as a member of a community that they were not born into. This paper will be addressing why the media
The article being analyzed is called “The Intersections of Race, Class and Gender in the Anti-Racist Discourse" by George Dei. The purpose of the article is to outline the idea that race cannot be analysed by itself, rather it has to be separated and looked at in connection to other types of identities. The author argues that the current theory about race does not provide a concise understanding of “human and social development”. The ideas surrounding race that already exist do not consider the “totality of human experiences”. This is where the author argues that the study of anti-racism is "integrative". These type of studies aim to provide information on how different identities such as race, class, gender, sexual orientation are connected
Prior to beginning my readings on white racial identity, I did not pay much attention to my white race. If someone had asked me to describe my appearance I would have said short blond hair, blue eyes, average stature, etc. One of the last things I would have noted was the color of my skin. Growing up in overwhelmingly white communities, I never thought to use the color of my skin to differentiate myself from others. Over the course of this dialogue I have learned that my white racial identity is one of the most defining aspects of my appearance in this society. There is a certain level of privilege that I am afforded based solely on the color of my skin. According to Peggy McIntosh, “White privilege is like an invisible weightless knapsack of special provisions, assurances, tools, maps, guides, codebooks, passports, visas, clothes, compass, emergency gear, and blank checks” (71). All these objects listed by McIntosh are things I have access to and certainly take for granted. Due to a history of non-white racial oppression, which transformed into decades of racial discrimination that still lingers today, the white race has dominated our society in terms of resources and prosperity. The ideas of wealth, higher-level education and ambition to succeed are all traits commonly linked to people of the white race that collectively define privilege. The aspect of privilege can also produce disadvantages for people of the white race as well. In the book Promoting Diversity and Justice, the author D. Goodman notes that people of advantage groups develop a sense of superiority, which will sometimes lead them to wonder if, “their achievements were based on privilege or merit” (107). Along with a diminished sense of accomplishment, the cost ...
In this world we are constantly being categorized by our race and ethnicity, and for many people it’s hard to look beyond that. Even though in the past many stood up for equality and to stop racism and discrimination, it still occurs. In this nation of freedom and equality, there are still many people who believe that their race is superior to others. These beliefs are the ones that destroy our nation and affect the lives of many. The people affected are not limited by their age group, sex, social status, or by their education level. Their beliefs can cause them to attack other groups verbally or in silence and even reaching to the point of violence. All of this occurs because we can’t be seen as a “people”, but rather like “species” that need to be classified. An example of racism due to race and ethnicity as categories of identity is seen in the article written by Daphne Eviatar entitled “Report Finds Widespread Discrimination against Latino Immigrants in the South.” In this particular case white supremacy groups discriminate Hispanics that are both legal and illegal in the southern states of America, portraying several theoretical concepts.
Census racial categorization is scientifically baseless; an infringement of human rights and Shade of Citizenship can be thus read as a manifesto for the colorblind theory. First time in US history, individuals are able to identity themselves as belonging to more than one race. The ‘Duel Citizenship’ is catering for the growing multiracial proportion of the population. Henceforth, the 19th century pseudoscientific Social Darwinism theory of race is strongly contested restricting access of opportunities to only the privileges. Self valorization and the demonisation of the other (non-white) that was perennial for white supremacy and domination has been reduced to mere fallacy state.
Julia Noboa’s poem “Identity” is about the contrast between flowers and weeds. Noboa’s poem alludes to the fact that life is better spent being oneself, even if it is not the prettiest, then being pruned back by the world's standards. The speaker uses symbolism to prove this idea.
While comparing the sociology of race relations beginning in the 1920’s with the first Chicago School period and ending in the 1960’s with the development of the civil rights movement, one will find an era where the dominant sociological thoughts are rooted in what will eventually show to be a flawed perspective. Also, these sociologists begin this new thinking in an era that appears to be full of great enthusiasm as their discipline is transitioning out of a place where race is looked at from a biological aspect, which was found to be an untrue perspective, into an era where the standards are controlled by one race. Additionally, one will find this new perspective to be filled with many great additions to the discipline; however, the vast majority of these additions will prove to be flawed in some fashion, which will lead once again to a failed perspective. This failure is mapped out extensively by James B. McKee in his work Sociology and the Race Problem: The Failure of a Perspective. Furthermore, one will find that James McKee offers an analysis on many presumptions and viewpoints expressed by prominent sociologists, during this time, that assist in the eventual breakdown of sociological perspective.
As a whole, racism is largely focused on individual people and very specific acts of oppression against very specific groups of people. But how do you define race? Omi and Winant (1994) argue that race and racism definitions as a whole are limited because they “neglect the institutional and ideological nature of race in America” (p. 10). Race relations are so ingrained in American culture that a 'true' definition of race has never been properly established. The narrow focus on individuals fails to note the impact racism has on society as a whole, especially in politics (Omi and Winant, p. 15). The authors also quote Glazer and Moynihan (1963) stating that ethnic groups are not solely bound by skin color or even by place of origin, but more commonly by “ties of interest” (Omi and Winant p. 18). By defining race and ethnicity by biological means, the fact that these ethnic and racia...
The idea of the development of a social identity is a new one to me. For the majority of my life, including the present-day, I had always considered my social identity to be complete. I am Latino. Perhaps it was due to the fact that in my past experiences, I have little experience with the adverse effects of racism. However, it is indeed obvious to me that this is not nearly the case for everyone else. I am well aware of the marginalization, both conscious and unconscious, of the Latin people in the U.S. Nevertheless, I can’t look back and find bitterness in my heart due to racism. Still, while social identity development may be new to me, it’s still an intriguing concept. What exactly is a social identity? In brief, it is one’s self-awareness as to what social category they feel they should belong in, as well as how that awareness affects day to day life. Social ...
The article, “RACE AND ETHNICITY- CHANGING SYMBOL IS OF DOMINANCE AND HIERARCHY IN THE UNITED STATES” by Karen I. Blu is an exceptional work that clearly expounds on the racial and ethnic groups especially in America. Racial and ethnic groupings are gradually becoming popular in the public arena, in which people are shifting their focus on classifying other people on the basis of racial groupings to rather classifying them on the basis of ethnicity. Moreover, race grouping is slowly submerging into ethnic grouping with Black activism being the role player in this (Blu, 1979). The following is a summary of the aforementioned article in how it relates to racial and ethnic groups and response regarding its views.
...The most profound conclusion on the concept of race is the argument that the term is not a biologically innate fixture. Despite the discredited nature of the concept of ‘race’, the idea stills “exerts a powerful influence in everyday language and ideology”. (Jary & Jary, 2000: pp503-4) This disputes the assumption that racial divisions reflect fundamental genetic differences.
Introduction We live in a society where race is seen as a vital part of our personalities, the lack of racial identity is very often an important factor which prevents people from not having their own identity (Omi & Winant, 1993). Racism is extremely ingrained in our society and it seems ordinary (Delgado & Stefanic, 2000). However, many people denounce the expression of any racist belief as immoral (Miles & Brown, 2003) highlighting the complicated nature of racism. Critical Race Theory tries to shed light on the issue of racism, claiming that racism is ingrained in our society both in legal, cultural, and psychological aspects of social life (Tate, 1997). This essay provides us with the opportunity to explore this theory and its influence in the field of education.
In Globalization The Essentials, Ritzer says that all racial and ethnic statuses are products of social definitions based on seemingly objective traits (Ritzer.p264). Markus and Moya make a similar proposition, that race and ethnicity are not things that people have or are, rather they are actions that people do. they go on to say that race and ethnicity are social, historical, and philosophical processes that have been "done" for years. This idea is interesting in suggesting that people who claim a race or ethnicity are "doing race and ethnicity to themselves. It also suggests that people who use these categories to indentify groups, or as a basis of discrimination, are "doing" race and ethnicity to others. Stereotypes and other notions based on race and ethnicity are simply more ways people do this to eachother (Markus.et.al.p140) While there have been many previous "scientific studies" that "prove" the differences between races (such as the questionable study of measuring skull sizes to determine the IQ of a race), We now know that these studies were not accurate and were simply means by which to justify racism. Current studies have proven that there are actually no biological markers that are unique to one race or ethnicity(Markus.et.al.p144.). Unfortunately, as Ritzer cites, if men define a situation as real, the consequences of these situations become real.(Ritzer.p265) We can see today, that the consequences of the imagined race and ethnicity have become very real.
Reflecting directly on the cultural attitudes and sociocultural messages explained throughout this course, it is clear that race, gender, and sexuality are all socially constructed in one way or another. Contrary to popular belief, race is actually almost completely socially constructed, it is not biological. Further, a human’s DNA does not differentiate at all to create any specific race. However, society has categorized certain things, such as skin color, to determine the race of individuals. In simpler terms, there are not specific genes that parents pass on to their offspring that determine their race; society categorizes people into specific races when they are born based on their