“Whiteness” and natural resource management: let's talk about race baby,let's talk about sovereignty!

Issues of race and sovereignty are embedded in every cross‐cultural collaboration in natural resource management (NRM). This article aims to bring these issues to the forefront by incorporating the term whiteness. Whiteness enables a critique of the privileging of Western sovereignty and the so‐called objective and universal value of Western science. By reversing the gaze away from the colonised Other and onto systems descended from colonial authority and its inheritors, whiteness identifies how race privilege works. A critical whiteness lens provides an analytical and practical tool for decolonising NRM. We provide a case study of the South Australian Department of Environment and Water to consider how NRM professionals reproduce and deconstruct whiteness in nuanced ways, where (a) participants are defeated by Western sovereignty when whiteness is seen as normal or as the only way; (b) the privilege of Western sovereignty begins to be unsettled; and (c) the gaze is reversed. Thus,Western sovereignty is problematized, and solutions to persistent problems are found in collaboration. We argue that reversing the gaze is a process that opens spaces to co‐develop context specific solutions with Indigenous nations that decolonise cross‐cultural engagement in NRM and respect Indigenous sovereignty.     

Indigeneity and the refusal of whiteness

Drawing on international literature examining mismatch between racial appearance and racial identity, this paper analyses the subgroup of Indigenous Australians who have been identified, and self-identify, as ‘light-’, ‘fair-’, ‘pale-’ or ‘white-skinned’. We utilise the term ‘race discordance’ to describe the experience of regularly being attributed an identity that is different from how one personally identifies. In contrast to existing terms such as elective race, ethnic fraud and transracialism, race discordance does not seek to explain or judge the validity of identity claims that do not match perceived appearance. When unnoticed or unchallenged, ‘race discordance’ corresponds to ‘passing’. We propose the term ‘race refusal’ to describe instances when a person rejects the race they are ascribed to. In the case of white-skinned Indigenous Australians who are frequently assumed to identify as white, race refusal entails the refusal of whiteness. When light-skinned Indigenous people refuse whiteness, what are they refusing? In conversation with Audra Simpson’s notion of refusal of state recognition as an assertion of continued Indigenous sovereignty, we find that these particular micro-politics of race refusal demand rather than negate state recognition. We argue that identity refusal by pale-skinned Aboriginal people acts to disrupt histories of assimilation, white sociality and everyday racialisation while simultaneously reinforcing Australian recognition regimes.     

James Cone’s Legacy for White Christians

ABSTRACT

This article explores James Cone’s lesson and legacy for white Christians. Specifically, it analyzes Cone’s claim that whites can “become black.” Cone insists that a process of conversion to blackness “means that white people are prepared to deny themselves (whiteness), take up the cross (blackness), and follow Christ (black ghetto).” In this essay, I will draw upon Cone’s writings and original interview material to construct an outline of these three steps of becoming black. Making sense of what it means to convert to blackness begins with first analyzing his specific challenge to white theology, then his concepts of blackness and the Black Christ, and finally, the praxis of these three steps – that is, what does it look like, practically, to follow the black Christ as a white person.     

No laughing matter? The ethics of racial humor in Tres sombreros de copa

ABSTRACT

Miguel Mihura's Tres sombreros de copa is often celebrated as an irresistibly funny critique of the values of the bourgeoisie in early twentieth-century Spain. Yet the enjoyment of some (myself included) is tempered by a discomfort at the handful of references to race and blackness in the play. Drawing on an approach to the ethics of humor that recognizes its performative aspect, this article considers several productions of Mihura's comedy from 1983 to 2011 and analyzes the various ways in which they do or do not engage with the potentially “racist” humor of the published text and with the issue of how to perform the character of Buby on stage.     

Kinned to be Norwegian: transnational adoptees' positioning in relation to whiteness and the negotiation of nationhood

Embedded in ongoing discussions on everyday nationhood in the context of migration‐related diversity, this article explores how Norwegian transnational adoptees, as border subjects, negotiate their national belonging and identities by positioning themselves in relation to whiteness. By doing so, it further explores the relationship between race and nation. The analysis demonstrates that transnational adoptees position themselves as white when encountering the norm of whiteness, which the author argues in favour of understanding as continued process of doing race. While phenotypic differences trigger a process of racialisation through which transnational adoptees can easily be placed in a minoritised position, adoption provides them with unique access to whiteness, mostly along the negotiable and intertwined dimensions of kinship and the notion of ‘origin’, referred to as the place where they grew up. The article argues that individuals' positioning along majoritisation/minoritisation processes is another important dimension to understand one's multiple and fluid national identity and belonging in migration‐related diversity. The analysis also furthers the discussions on hierarchy of belonging by highlighting the relevance of kinship in intersection with race.     

Challenging Englishness from the racial margins: William Macready's Irishman in London; Or; The Happy African

William Charles Macready's farce The Irishman in London; Or; The Happy African (1792) can be read as an exploration of Englishness in its relationship to Irishness as presented on the London stage in the period following the French Revolution. This article examines Macready's play as a critique of the common identification of Irishness with blackness that uses stock characters and attitudes to examine English identity. Through a marriage plot displaced from the traditional romantic heroes onto their Irish and black servants, we see English as a commercial identity rather than a cultural one. Linking race to culture and culture to nationality, Macready's play presents Irishness and blackness as culturally rich while calling into question the content of Englishness.     

Rights to the rescue? The promotion of Indigenous women's political-electoral rights and the rise of the Mexican security state

This article demonstrates how the promotion of Indigenous women's political-electoral rights in Mexico has furthered a conservative agenda of state securitization. To do so, it presents a discourse analysis of national media reports focused on the story of Eufrosina Cruz, a Zapotec woman who became the figurehead for state-led initiatives to promote Indigenous women's rights. It argues that a colonial rescue narrative constructed through Cruz's figure helped generate new hegemonic discourses of gendered indigeneity that portrayed Indigenous peoples' alternative political practices and spaces as anti-democratic and illegal. In an era where advancements in party democracy were linked to processes of state securitization, these categorizations helped justify new forms of state intervention into Indigenous peoples' lives. By exploring how rights initiatives were discursively constructed through racialized, spatialized and gendered constructions of indigeneity, this article contributes to a critical geography of indigeneity within political geography.     

RETHINKING RACE HISTORY: THE ROLE OF THE ALBINO IN THE FRENCH ENLIGHTENMENT LIFE SCIENCES1

The scholarly quest to recover the construction of racial difference in the Enlightenment‐era life sciences generally overlooks a singular fact: the vast majority of eighteenth‐century thinkers who were engaged in theorizing the human were often far more preoccupied with preserving a belief in an essential human sameness than they were in creating categories of essential difference. This article charts the problem of a potential human sameness as it related to questions of category, biological processes, and the human and non‐human through an examination of a neglected and key construct in the eighteenth‐century life sciences, the albino. The albino was absorbed into a scientific narrative in 1744 when Maupertuis used the concept to put forward a theory of shared origins or monogenesis. Positing that the nègre blanc—quite literally a “white Negro”—was a racial throwback, a reversion to a primitive whiteness, Maupertuis inspired a new generation of thinkers, most notably the great French naturalist Buffon, to assert categorically that blacks had degenerated from a prototype white variety. The significance of the concept nègre blanc, which has not been studied sufficiently, cannot be overestimated. In addition to the fact that the new role of the nègre blanc clearly said as much about whiteness as it did about blackness, the albino generated a new diagnostic chronology of the human species.     

Enshrined in Law: Legislative Justifications for the Removal of Indigenous and Non-Indigenous Children in Colonial and Post-Colonial Australia

While the completion of two different inquiries, along with separate apologies and reparation packages, might suggest that the policies justifying the removal of Indigenous and non-Indigenous children in Australia were distinct, the situation is far more complex. Both child and ‘native’ welfare were colonial and later state responsibilities, creating the potential for policies and practices to be informed by different forces and to vary by jurisdiction. However, by analysing the debates around legislation from the nineteenth and early twentieth centuries, this article establishes commonalities as well as differences in both the arguments used to justify Indigenous and non-Indigenous child removal and the practices that evolved in the implementation of such legislation. By interrogating such arguments through the lens of whiteness and race, the article identifies the role which child removal was imagined to play in the process of building the settler colonial nation.     

On plantations,prisons, and a black sense of place

The complexities of black geographies—shaped by histories of colonialism, transatlantic slavery, contemporary practices of racism, and resistances to white supremacy—shed light on how slave and post-slave struggles in the Americas form a unique sense of place. Rather than simply identifying black suffering and naming racism (and opposition to it) as the sole conceptual schemas through which to ‘understand’ or ‘know’ blackness or race, it is emphasized that a black sense of place, black histories, and communities are not only integral to production of space, but also that the analytical interconnectedness of race, practices of domination, and geography undoubtedly put pressure on how we presently study and assess racial violence.     

The Politics of Incorporation: Masculinity,Spatiality and Modernity among the Ngaing of Papua New Guinea

In this paper I argue that the way in which masculinity and spatiality are reconstituted among the Ngaing men of Madang Province (Papua New Guinea) is pivotally implicated in how they articulate their ongoing claim to incorporation in modernity. The manner in which they strive for progress is indicative of identifications coupling Christianity and whiteness with the hope of redemption from a condition of blackness, inferiority and marginality. With the help of recent discourses and secret ritual practices, in which Christian components combine with local cultural patterns, the men make clear that indigenous participation in modernity is prefigured on the inside of external manifestations of body and space. This discursive and ritual empowerment of the men rests on a culturally specific construction of the inside and the outside in which the knowledge, power and mobility possessed by whites are construed as an integral part of the local world.     

(Sick) Love and the Older Woman in Marcel Prévost's L’Automne d’une femme

Marcel Prévost, a prolific novelist, journalist, and academician, is best known for works such as Les Demi-Vierges (1894), which demonstrates how Parisian society and education corrupt young women, and Les Vierges fortes (1900), which, according to Louise Lyle, “develop[s] the concept of the secular, self-perpetuating community of female educators only to explode it as an empty ideal” (60). In his 1893 novel, L’Automne d’une femme, Prévost focuses not on virgins but on the older woman, telling the story of forty-year-old Julie, who has languished for over twenty years in an arranged marriage to Antoine Surgère. Despite having the natural ability to ease the suffering of others, Julie shows no interest in nursing her husband when he falls ill, though she eagerly cares for the daughter of one of his colleagues, Claire Esquier, and the son of another associate, Maurice Artoy, who is all too eager to reciprocate when Julie's feelings for him become something more than maternal. Unbeknownst to Julie, however, Maurice and Claire once dabbled in a youthful romance that neither forgot. The glue that holds this tangled web of relationships together is illness, a theme so pervasive that the verb souffrir and its derivatives are employed no fewer than 137 times, along with myriad other terms related to pain. Prévost's creation of a veritable culture of illness in which love cannot possibly flourish for the woman in her “autumn” might be said, in fact, to feed into the Decadent vision of woman as dangerous and corrupting.     

PROJECTIONS OF RACE,NATURE, AND ETHNOGRAPHIC CHILDHOOD IN EARLY EDUCATIONAL CINEMA AT THE NATIONAL MUSEUM OF CANADA

In this article, we examine depictions of race, nature, and childhood in Harlan Ingersoll Smith's early ethnographic films at the National Museum of Canada. Created in the 1920s for a children's education programme, Smith's films construct ethnographic portraits of different Indigenous peoples in Western Canada. We demonstrate how museum education appropriated Indigeneity as a discursive resource to immerse viewing children in particular narratives of Canadian national heritage and development. The films worked through a complex double movement, bringing children in the Ottawa museum audience into association with Indigenous children based on shared experience as children while simultaneously differentiating Indigenous peoples as Other. The films inculcated white youth at the museum in a romanticized connection to Canada's prehistory through knowledge of the nation's Indigenous peoples as well as nature. In the films, the position of Indigeneity within the future remained ambiguous (traditional practices sometimes disappearing, sometimes enduring). Yet, despite Smith's uncertainty about colonial beliefs in the disappearance of Indigeneity, his films nonetheless presented the teleological development of the settler nation as certain. Our article highlights how thinking about children, as audience for and thematic focus of these films, extends discussions of the geographies of film, of children, and of settler colonial nationalism.     

The life and passion of Artemisia1

When reading Susan Vreeland's novel The Passion of Artemisia, we find ourselves in seventeenth century Renaissance Italy and the social life of Artemisia d'Orazio Gentileschi, a woman painter who was raped, tortured by the Inquisition and due to her fine and original paintings, was the first woman painter to become a member of the famous Accademia del Disegno. In sum, she struggled for her personal and artistic liberation long before anyone in Europe had heard about feminism. Moreover, Artemisia is a timely reminder of how sometimes in the past for Europeans, and more specifically for Italians, Art in general and Painting in particular, was an integral part of a form of life not only for artists but for ordinary people as well.     

White gloves,feminist fists: race,nation and the feeling of ‘vintage’ in femme movements

This article raises the question of how the cultural politics of race and nation manifest within contemporary queer femme movements, performances and aesthetic practices. Focussing on the feeling of ‘vintage’, I specifically examine symbols, icons and aesthetics used in projects to queer femininity that invoke ‘the 1950s’. Grounded in femme-inist multi-sited ethnographic research in a movement to which I also belong, I draw on interviews and participant observation in queer subcultural spaces and analyse two examples of ‘vintage’ iconography within contemporary femme organizing where ‘vintage’ is a form of archival activism that also relates to a broader cultural imaginary of racialized femininity. Then I turn to an example of queer performance where ‘vintage’ is used as a critique of imperialism and whiteness. In closing, I discuss how the feeling of ‘vintage’ relates to whiteness and to a form of imperialist nostalgia.     

“Let Me Come to Tell You”: Loide Shikongo,the King,and Poetic License in Colonial Ovamboland

In this paper, I explore cultural discourse, gender and the subjectivities of local people on the frontier of empire in mid‐20th century southern Africa. Using the example of Nekwaya Loide Shikongo, a prominent woman from Ondonga in northern Namibia (the colonial “Ovamboland”), and an epic poem on the deposed King Iipumbu yaShilongo that she performed in 1953, I discuss how gender was constituted and mediated. The narrative of a remarkable woman’s life and her poetry is told to understand how gender in relation to other forms of identity was constructed in different cultural discourses. I argue that both the Christian mission’s cultural discourse and the South African colonial administration’s efforts to masculinise the “native” political authority gendered Owambo elite women whose identities had previously included “gender” only as a rather contingent component. The example of Loide Shikongo, however, also shows that many Owambo continued to pursue heterogeneous, and sometimes ambiguous, strategies in their claims to Christian models of modernity.     

Indigenous health organizations,Indigenous community resurgence,and the reclamation of place in urban areas

Research around the world has been nearly unanimous about the positive impacts of Indigenous‐led health organizations on Indigenous peoples' qualitative experiences in health care, in the face of often negative experiences in non‐Indigenous‐led health care settings. Urban environments, including health care environments, are areas of increasing attention with regard to Indigenous peoples' health in Canada. In this study, which took place in the northern city of Prince George, British Columbia, 65 Indigenous community members and health services workers participated in interviews and focus groups, describing their experiences with urban Indigenous‐led health organizations—defined in this study as non‐governmental organizations that prioritize the values and practices of local Indigenous communities. Employing perspectives on place and relationships drawn from Indigenous critical theory and Indigenous community resurgence to analyze the findings of this qualitative study leads to a focus on how relationships impact and can even constitute places, enabling new understandings of the roles of Indigenous‐led health organizations in urban Indigenous community resurgence.     

Against (White) Redemption: James Cone and the Christological Disruption of Racial Discourse and White Solidarity

In the early 1970s, James Cone delivered a profound Christological critique of whiteness as a project of redemption. This critique has often been missed because of the confusion regarding Cone's theological account of race. Drawing especially on the recent work of Nahum Chandler, this article develops the way African diasporic identity becomes “a problem for theological thought.” By way of conversation with Chandler, the article shows how Cone's deliberately ambiguous use of racial language effectively disrupts standard discourses on race and theology, which come to be seen as projects to regulate and control human life. White efforts at solidarity – asking how to help, seeking to a good ally or destroying their own whiteness – often become subtle quests to regain control over white identity and thereby contain or incorporate this disruption, this freedom as “revolt” (Cone). Against these projects of white redemption, James Cone offers a deeply Christological critique, pointing to the way they refuse to linger within movements they cannot control, particularly the movement “between,” the appositional or side-by-side joining of the particular God, Jesus of Nazareth, and particular contemporary struggles for black survival and freedom.