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UNIT 1 RACE and ETHNICITY Race and Ethnicity UNIT 1 RACE AND ETHNICITY Race and Ethnicity K. Suneetha Rani Structure 1.1 Introduction 1.2 Objectives 1.3 Contexts 1.3.1 Colonial Designs 1.3.2 Postcolonialism 1.3.3 The Diaspora/Migrant Interrogating the Nation 1.3.4 Multiple Nations and Multiple Ethnicities 1.4 Voices of Resistance 1.4.1 Biased Histories 1.4.2 Gender Roles and Racial Stereotypes 1.4.3 Questioning Sexualities 1.5 Mapping and Naming 1.5.1 Colonial Countries and Maps 1.5.2 Representing the Colonial Nations 1.5.3 Inherited Legacies 1.5.4 Changing Names 1.6 Representations and Reformulations 1.6.1 The Subverted Gaze 1.6.2 Deprivation of Roles and Belongings 1.7 Race, Gender and Nation 1.7.1 Tribal Nations and Nationalism 1.7.2 Confused Masculinities 1.7.3 Mainstream Femininities and Other Masculinities 1.8 Let Us Sum Up 1.9 Glossary 1.10 Unit End Questions 1.11 References 1.12 Suggested Readings 1.1 INTRODUCTION In the previous courses MWG-001, MWG-002 and MWG -004 you read about race and ethnicity from social science approaches. In this Unit and other courses of the literature specialization (MWG-007 and MWG-008), you will learn about aspects of race and ethnicity from literary perspectives. As you know, race has always been a decisive factor in imperialist politics. It has 97 Interrogating the Nation often been used as the most convenient reason for the marginalisation of countries and peoples. The concept of race determines the notions of superiority and inferiority. ‘Superior’ races have always embarked on civilising missions to the lands of people whom they considered inferior and in need of civilising. Across the world, this racial discrimination and racial prejudice have structured imperialist onslaught on land, massacre of people, appropriation of their identities, elimination of their languages and eradication of their cultures. Thus, race is a crucial determinant of divisive politics. Similarly, ethnicity is quite often associated with race. Race and ethnicity do often overlap and interact in an ambiguous manner. According to Nira Yuval-Davis (1997), ethnicity is determined by biological, cultural, religious, linguistic, and/or territorial boundaries. Ethnicity relates to the politics of collectivity, dividing the world into ‘us’ and ‘them’. Ethnic groups mobilise cultural resources such as customs, language and religion to promote their ideologies and practices. This Unit will introduce the scope of these concepts and demonstrate the ways in which they have been deployed in the hegemonic discourses on nation, nationalism and gender. At the same time, it will also engage with alternative voices on these issues. 1.2 OBJECTIVES After completing this Unit, you will be able to: • Understand the politics of race and ethnicity in determining gender and nation; • Analyse diverse views on race, ethnicity, gender and nation; • Trace the parallels and contrasts between the voices that foreground alternative arguments; and • Interpret postcolonial transformations in the context of debates about race, ethnicity, gender and nation. 1.3 CONTEXTS Race and ethnicity are not only identity categories but are instrumental in designing power and divisions. Histories were documented, and constructed around racial and ethnic identities. Such deployment of identities, in turn, helped some peoples and countries to rationalize their imperialist tendencies. European colonisation over other countries in the name of its civilising mission is the best example of this. Interestingly, in the rubric of colonialism, anthropology served this imperialist agenda by authenticating the prejudiced racial differences as genuine. On the other hand, anthropology was written and used by such aspiring and powerful forces in order to manipulate the life chances of powerless people and developing societies. Stereotypes of 98 gender are one of the most prominent features of the aforementioned Race and Ethnicity politics of race and ethnicity. 1.3.1 Colonial Designs We have heard about supremacism that leads to subjugation of some people in the name of race, class, caste, gender, etc. Racial supremacism has led to what is called ‘the white man’s/woman’s burden’ of having to civilize the uncivilized, non-western people, as we have seen in histories of various countries. 1.3.2 Postcolonialism Such racial and ethnic supremacism is being questioned in a postcolonial context. Writers have condemned imperialist tendencies and conveyed their dissent in various ways. Edward Said, in his book Orientalism (1979) examines the history of the analytical category ‘orientalism’ from a post- colonial perspective. According to him, “Orientalism is a style of thought based upon an ontological and epistemological distinction made between ‘the Orient’ and (most of the time) ‘the Occident’ (Said, 1979, p.10). Colonisation has led to the formation of the image of the orient in the western context in some respects while the orientalist standpoint has led to colonization in some other respects. These situations have given rise to the emergence of the discourse on the binary oppositions of ‘self’ and the ‘other’. For some other writers such as native writers from Australia and Canada, writing becomes a mode of healing. It not only heals the colonised but also the colonisers who reproduce racist attitudes. Lisa Bellear (2000), an Australian Aboriginal writer, said that her poetry was her way of healing the wounds of the racist and colonialist prejudices and priorities. Similarly, Anita Heiss (2001) argues that there is no post-colonialism for Aboriginals as they are still under the rule of colonisers and continue to be treated as second grade citizens. It is important to remember here that Australian Aboriginals, who were the original inhabitants of Australia, were sanctioned citizenship rights by the white government only in 1970s. One of the most prominent tropes of postcolonial protest against racist ideology is the use of subversion. These postcolonial voices not only write their stories and rewrite the versions written by the colonial masters, but also subvert the stories that were constructed to suit the colonial interests. Thus, it could unveil the myth of universality that was attributed to such identities and articulations and could offer thought-provoking re-readings of the texts that were till then only analysed and acclaimed for their literary dexterity. Postcolonialism laid bare the political dimensions of the so-called apolitical literary ventures. 99 Interrogating the Nation 1.3.3 The Diasporic /Migrant Interrogating the Nation While colonized indigenous people have their stories of effacement, the migrants have their own stories of dislocation and displacement. Where voluntary migration most often produces stories of adventure and exploration, forced migration produces tales of angst and alienation. However, these are the migrants who move on or moved on to become part of the host country, often as labourers who were assigned inferior and stigmatised work. Alex Haley’s (1976) novel Roots: The Saga of an American Family narrates the painful journey of ‘slaves’ towards a land which is a land of opportunities for many but a land of slavery for them. Diasporic writing has interrogated and interpreted the nation that they migrated to and the nation they migrated from. Just as the land to which they migrate has different implications for different people, the land from which they migrate can also mean different things to different people. For some, it could be a cherished, longed for memory recollected in nostalgia, whereas for others it could be a curse left behind. Think about writers of the Indian diaspora such as V.S. Naipaul, Salman Rusdhie, Rohinton Mistry, Bharati Mukherjee, Jhumpa Lahiri and others whose diasporic narratives attempt to define the nation in connection with race, ethnicity and gender. The sense of the identity left behind or lost in one’s ‘native country’ could turn into the construction of imagined communities which are interestingly called ‘global tribes’ in contemporary Diaspora Studies. 1.3.4 Multiple Nations and Multiple Ethnicities A country like India is known for its diversity accommodates ethnic identities in a fascinating manner. Although it highlights its diversity as its asset, we need to understand how quite often the ethnic hierarchies lead to exoticism or alienation of some of the cultures and peoples. Mahasweta Devi’s oeuvre brilliantly captures such hegemony and exploitation resulting from this diversity. Such multiple ethnicities give rise to the concepts of multiple nations as well. Craig Womack in his Red on Red: Native American Literary Separatism (1999) argues for the need to question post-structural and postcolonial criticism, which is racist in nature, and turn towards tribal criticism. He also argues for tribal nationalism that is each tribe in America as a nation by way of subverting the colonial supremacy. As you may know already, one section of native people of Canada calls themselves as ‘First Nations’. This is meant to be a negation of the term tribal/primitive or celebration of their tribe as a community thus harking back to the pre- colonial history of Canada when there was no nation called ‘Canada’ but only a number of small ‘nations’ comprising native populations. 100 Quite often these multiple identities and multiple nations resulted in hybrid Race and Ethnicity lives and generations of miscegenation. Jean Arasanayagam, a Srilankan woman writer terms such hybrid identities as hybrid flowers that inherit the negative qualities of the two communities and races.They lack the fragrance and the softness of their parent flowers and suffer the predicament of nowhereness. Simultaneously trying to belong to more than one place and community and not being able to belong anywhere, inheriting too many identities and being constantly questioned about their authenticity quite often leads to the schizophrenic nature of the postcolonial beings. Check Your Progrees: i) How do you understand the concepts of race and ethnicity in the context of gender? Explain briefly in your own words.
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