This article discusses the role of race as it intersects with religion, gender, and class in Dutch public spaces through an ethnography of Moroccan‐Dutch Muslim girls playing soccer. Racialized Muslim girls are “othered” and portrayed as unemancipated and inactive in Dutch society, not in the least by politicians such as Geert Wilders. Yet, racialized girls resist their “othering” by appropriating public sports spaces for their own girls’ soccer competition. I show how soccer players deal with racist comments in sports and how they respond to right‐wing nationalism and racist populism by playing soccer. I argue that the girls’ embodied knowledge of such experiences is crucial for scholarly understandings of race, racialization, public space, and sports. This article demonstrates how race works in Dutch public sports spaces, and how gender, religion, and class are produced through racialization in sports.
{"title":"“If Geert Wilders Has Freedom of Speech, We Have Freedom of Speech!”: Girls’ Soccer, Race, and Embodied Knowledge in/of the Netherlands","authors":"K. Bogert","doi":"10.1111/traa.12201","DOIUrl":"https://doi.org/10.1111/traa.12201","url":null,"abstract":"This article discusses the role of race as it intersects with religion, gender, and class in Dutch public spaces through an ethnography of Moroccan‐Dutch Muslim girls playing soccer. Racialized Muslim girls are “othered” and portrayed as unemancipated and inactive in Dutch society, not in the least by politicians such as Geert Wilders. Yet, racialized girls resist their “othering” by appropriating public sports spaces for their own girls’ soccer competition. I show how soccer players deal with racist comments in sports and how they respond to right‐wing nationalism and racist populism by playing soccer. I argue that the girls’ embodied knowledge of such experiences is crucial for scholarly understandings of race, racialization, public space, and sports. This article demonstrates how race works in Dutch public sports spaces, and how gender, religion, and class are produced through racialization in sports.","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"58 - 72"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12201","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44723624","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"COVID‐1619 Across the Black Atlantic: A Bibliography","authors":"Chelsey R. Carter, Janelle Levy","doi":"10.1111/TRAA.12204","DOIUrl":"https://doi.org/10.1111/TRAA.12204","url":null,"abstract":"","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"73 - 76"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/TRAA.12204","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43191384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Fixer: Visa Lottery Chronicles. CharlesPiot with Kodjo NicolasBatema. Durham, NC: Duke University Press, 2019. x + 212 pp. (Cloth US$99.95; Paper US$25.95; E‐Book US$14.99)","authors":"Dubie Toa‐Kwapong","doi":"10.1111/TRAA.12207","DOIUrl":"https://doi.org/10.1111/TRAA.12207","url":null,"abstract":"","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"80-81"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/TRAA.12207","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"63488819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"“Cover‐Altar”: Celebrating Black Women Anthropology Ancestors","authors":"A. M. Beliso-De Jesus","doi":"10.1111/TRAA.12209","DOIUrl":"https://doi.org/10.1111/TRAA.12209","url":null,"abstract":"","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"3 - 5"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/TRAA.12209","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44079136","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the early 1960s, a group of exiled southern Sudanese politicians published a book and a quarterly journal calling for the secession of southern Sudan from Sudan to be a global concern. Roughly coinciding with the 1963 founding of the Organization of African Unity (OAU), the publications articulated a case for equivalence between anti‐colonialism and secessionism, thus raising uncomfortable and fundamental questions of the project of Pan‐African solidarity. This essay engages these works to explore the frictions within the Pan‐Africanist vision, with attention to the aftermath of what George Shepperson described as the moment when W.E.B. Du Bois ceased to be in direct control of the movement as it “passed into African hands” between the end of the Second World War and Ghanaian independence (Shepperson 1962, 347). In the process, it deploys a perspective on the Pan‐African world in which London and New York become secondary to Khartoum and Kampala. It offers a way to contrast an “actually existing” Pan‐Africanism from a universalist ideal version in order to help us to reckon with the contributions to Pan‐African thinking that derive from lived experiences of south‐south forms of domination, rather than from axiomatic propositions of continentally shared interests.
{"title":"On Pan‐Africanism and Secession: Thinking Anti‐Colonialism from South Sudan","authors":"Zachary Mondesire","doi":"10.1111/traa.12199","DOIUrl":"https://doi.org/10.1111/traa.12199","url":null,"abstract":"In the early 1960s, a group of exiled southern Sudanese politicians published a book and a quarterly journal calling for the secession of southern Sudan from Sudan to be a global concern. Roughly coinciding with the 1963 founding of the Organization of African Unity (OAU), the publications articulated a case for equivalence between anti‐colonialism and secessionism, thus raising uncomfortable and fundamental questions of the project of Pan‐African solidarity. This essay engages these works to explore the frictions within the Pan‐Africanist vision, with attention to the aftermath of what George Shepperson described as the moment when W.E.B. Du Bois ceased to be in direct control of the movement as it “passed into African hands” between the end of the Second World War and Ghanaian independence (Shepperson 1962, 347). In the process, it deploys a perspective on the Pan‐African world in which London and New York become secondary to Khartoum and Kampala. It offers a way to contrast an “actually existing” Pan‐Africanism from a universalist ideal version in order to help us to reckon with the contributions to Pan‐African thinking that derive from lived experiences of south‐south forms of domination, rather than from axiomatic propositions of continentally shared interests.","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"29 - 42"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12199","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42525642","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Taking up the trinomial “fat, Black, and ugly” as a discomforting point of departure, this piece explores several ways fatness and Blackness are discursively constructed as social comorbidities for feminine people and examines how this discourse affects lived experience. It considers how the discursive field in which “fat, Black, and ugly” dwells traverses temporal and social scales: from early twentieth‐century science discourse to recent social media discourse, and from state policies to inner voices. Inspired by Gina Athena Ulysse’s rasanblaj approach, the analysis uses a combination of personal narrative/autoethnography and discourse analysis, and draws from sociocultural anthropology, linguistic anthropology, Black feminist studies, African feminist studies, and fat studies. I convene these fields and methodologies in an effort to think about a semiotic collusion between fatness and Blackness that expels certain subjects from legible and legitimate humanness and value in an anti‐Black anthroposphere—or, via the illuminations of Hortense Spillers, that renders them prodigious flesh that prevails in the beyond.
{"title":"Fat, Black, and Ugly: The Semiotic Production of Prodigious Femininities","authors":"Krystal A. Smalls","doi":"10.1111/traa.12208","DOIUrl":"https://doi.org/10.1111/traa.12208","url":null,"abstract":"Taking up the trinomial “fat, Black, and ugly” as a discomforting point of departure, this piece explores several ways fatness and Blackness are discursively constructed as social comorbidities for feminine people and examines how this discourse affects lived experience. It considers how the discursive field in which “fat, Black, and ugly” dwells traverses temporal and social scales: from early twentieth‐century science discourse to recent social media discourse, and from state policies to inner voices. Inspired by Gina Athena Ulysse’s rasanblaj approach, the analysis uses a combination of personal narrative/autoethnography and discourse analysis, and draws from sociocultural anthropology, linguistic anthropology, Black feminist studies, African feminist studies, and fat studies. I convene these fields and methodologies in an effort to think about a semiotic collusion between fatness and Blackness that expels certain subjects from legible and legitimate humanness and value in an anti‐Black anthroposphere—or, via the illuminations of Hortense Spillers, that renders them prodigious flesh that prevails in the beyond.","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"12 - 28"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12208","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44340196","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What does it mean to be of a diaspora, when you are displaced from the Black/Person of Color/white racial paradigm due to its inadequacy, at the same time as you are displaced from your diasporic ethnolocality due to your queer desire? Drawing on the discourses of queer Armenian American diasporic women, I argue that in order to understand queer ethno‐diasporic belonging we need to think of queer desire and racially ambiguous ethnolocality in tandem. Diasporic ethnolocality and queer desire simultaneously mark each other as (in)commensurable and animate each other, because for queer Armenian women the desire for ethno‐diasporic belonging emerges at the site of displacement from diasporic ethnolocality due to queer desire. Queer Armenian women’s diasporic belonging illuminates the fact that queer desire and diasporic ethnolocality are in an indeterminate relationship that is always dependent on the kinds of “open‐ended entanglements” (Tsing 2015, 83) that gather in place at a given moment and points to the unfinished and situational project of diasporic belonging in general. By engaging the discourses of queer women of different migratory generations I refuse multiple queer erasures—of lived experiences of racially ambiguous ethnolocality and of the livable lives disrupting diasporic normativities.
{"title":"“I Am Queer Because I Am Armenian”: On the Queerness of Racially Ambiguous Diasporic Belonging","authors":"Nelli Sargsyan","doi":"10.1111/traa.12203","DOIUrl":"https://doi.org/10.1111/traa.12203","url":null,"abstract":"What does it mean to be of a diaspora, when you are displaced from the Black/Person of Color/white racial paradigm due to its inadequacy, at the same time as you are displaced from your diasporic ethnolocality due to your queer desire? Drawing on the discourses of queer Armenian American diasporic women, I argue that in order to understand queer ethno‐diasporic belonging we need to think of queer desire and racially ambiguous ethnolocality in tandem. Diasporic ethnolocality and queer desire simultaneously mark each other as (in)commensurable and animate each other, because for queer Armenian women the desire for ethno‐diasporic belonging emerges at the site of displacement from diasporic ethnolocality due to queer desire. Queer Armenian women’s diasporic belonging illuminates the fact that queer desire and diasporic ethnolocality are in an indeterminate relationship that is always dependent on the kinds of “open‐ended entanglements” (Tsing 2015, 83) that gather in place at a given moment and points to the unfinished and situational project of diasporic belonging in general. By engaging the discourses of queer women of different migratory generations I refuse multiple queer erasures—of lived experiences of racially ambiguous ethnolocality and of the livable lives disrupting diasporic normativities.","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"29 1","pages":"43 - 57"},"PeriodicalIF":1.4,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12203","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46332843","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
aesthetic tastes. . . . However, the number of AfroAmericans securing doctorates (was, and is) . . . drastically limited by the difficulty of gaining access to graduate training and adequate financing” (1978, 86). Commenting that for these reasons the “time” had not been “ripe” for a critical mass in the pioneering period—“nor is it yet, apparently,” he writes in 1990 —he says, presciently, that “the Black Studies thrust” will attract more to anthropology (Drake and Baber 1990, 2). Professor Drake confronts the fact that the business of rectifying the record—“corrective” as Manning Marable (2000) named the second of his tripartite characteristics of the Black intellectual tradition (among “descriptive” and “prescriptive”) —has been fraught. Black feminist critiques of this “bias” have already incisively revealed this (see Carby 1998; Christian 1989; James 1997). In this essay, he shows, for example, Dr. Delany’s editorializing and glossing over historical facts. Still, this reader—as an ethnographer, and a critic—is thoroughly convinced by Professor Drake that “the point of view of a committed Black observer was valuable . . . as an offset to the malicious disported views of anti-Black travelers and missionaries . . . I am doubtful whether even a trained ethnographer . . . could have been ‘objective’ given the social context of slavery . . . . What passed for anthropology was . . . explicitly racist and pro-slavery” (Drake and Baber 1990, 3–4). What do we do with this? What is required, now, in our reading practices and in our seeing and saying as scholars, teachers, and writers? It seems to call for a “needed . . . counter-ideology” to the true ideological character of “what we have heretofore called ‘objective’ . . . intellectual activities (that) were actually white studies in perspective and content” (Drake 1969, 5–6, cited in Marable 2000). One that can correct the record holistically, multivocally, and intersectionally—eschewing not only the white gaze but also interrogating classism, heterosexism, and sexism within the enclosure of Blackademe, in our own sweet spot in the cut—the anthropology of Black experience.
{"title":"Can Anthropology Get Free?","authors":"A. Cox","doi":"10.1111/traa.12186","DOIUrl":"https://doi.org/10.1111/traa.12186","url":null,"abstract":"aesthetic tastes. . . . However, the number of AfroAmericans securing doctorates (was, and is) . . . drastically limited by the difficulty of gaining access to graduate training and adequate financing” (1978, 86). Commenting that for these reasons the “time” had not been “ripe” for a critical mass in the pioneering period—“nor is it yet, apparently,” he writes in 1990 —he says, presciently, that “the Black Studies thrust” will attract more to anthropology (Drake and Baber 1990, 2). Professor Drake confronts the fact that the business of rectifying the record—“corrective” as Manning Marable (2000) named the second of his tripartite characteristics of the Black intellectual tradition (among “descriptive” and “prescriptive”) —has been fraught. Black feminist critiques of this “bias” have already incisively revealed this (see Carby 1998; Christian 1989; James 1997). In this essay, he shows, for example, Dr. Delany’s editorializing and glossing over historical facts. Still, this reader—as an ethnographer, and a critic—is thoroughly convinced by Professor Drake that “the point of view of a committed Black observer was valuable . . . as an offset to the malicious disported views of anti-Black travelers and missionaries . . . I am doubtful whether even a trained ethnographer . . . could have been ‘objective’ given the social context of slavery . . . . What passed for anthropology was . . . explicitly racist and pro-slavery” (Drake and Baber 1990, 3–4). What do we do with this? What is required, now, in our reading practices and in our seeing and saying as scholars, teachers, and writers? It seems to call for a “needed . . . counter-ideology” to the true ideological character of “what we have heretofore called ‘objective’ . . . intellectual activities (that) were actually white studies in perspective and content” (Drake 1969, 5–6, cited in Marable 2000). One that can correct the record holistically, multivocally, and intersectionally—eschewing not only the white gaze but also interrogating classism, heterosexism, and sexism within the enclosure of Blackademe, in our own sweet spot in the cut—the anthropology of Black experience.","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"28 1","pages":"118 - 120"},"PeriodicalIF":1.4,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12186","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42590024","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Who Convinced You That Black Feminist Thought Isn't a Part of the Canon?: A. Lynn Bolles and the Power of Citation Practice","authors":"Bianca C. Williams","doi":"10.1111/traa.12195","DOIUrl":"https://doi.org/10.1111/traa.12195","url":null,"abstract":"","PeriodicalId":44069,"journal":{"name":"Transforming Anthropology","volume":"28 1","pages":"134 - 135"},"PeriodicalIF":1.4,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1111/traa.12195","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43286721","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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