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Imperialism, Race, Miscegenation, and Nation building

This article revisits the Ensayo sobre las revoluciones políticas published in Paris by Colombian intellectual José María Samper in 1861. It does so by positioning it in the context of the newspaper in which it was initially published in instalments: El Español de Ambos Mundos. Hitherto both this newspaper and its close conceptual connection to the Ensayo have been overlooked. The simultaneous reading of EAM and the Ensayo also serves to signal similarities and differences in racial thinking on both sides of the Atlantic, while contributing to the increasing interest among scholars in studying how miscegenation was endowed with different meanings according to the context in which it was considered. [ABSTRACT FROM AUTHOR]

BICULTURALISM, MISCEGENATION, COUNSELING in higher education, CULTURAL identity, DIVERSITY in education, MULTICULTURALISM, and UNITED States

Reflecting the increasing diversity of the United States, universities are seeing growing rates of students from diverse cultural backgrounds. The authors present culturally responsive suggestions to facilitate conceptualization and counseling with biracial and bicultural college students, integrating cognitions, behaviors, emotions, and relationships associated with culture and cultural identity of both culture of origin and mainstream U.S. culture. Recommendations for counseling an increasingly diverse student body are presented. [ABSTRACT FROM AUTHOR]

MISCEGENATION -- Law & legislation, ROMANTIC love, RACE relations, ADOLESCENCE, and PARENTS

Romantic relationships that cross racial lines have grown since anti‐miscegenation laws were deemed unconstitutional. In The Age of Independence, Rosenfeld argued that parental influence over children's mate selection processes had waned. Rosenfeld, however, was not able to test this supposition directly because of his reliance on cross‐sectional census data. Using Waves I and III of Add Health for a cohort of individuals from 1994 to 2002, we examine whether parents matter in shaping their offspring's romantic attachments, by exploring whether adolescent reports of maternal closeness and parental control are associated with youth's likelihood of being in an interracial relationship in emerging adulthood. We find that parental factors do influence emerging adults' romantic relationships; these associations vary by race, ethnicity, and gender. Among white men, maternal closeness in adolescence reduces the likelihood of being in an interracial relationship in emerging adulthood. Parental control elevates the odds of being in an interracial relationship among black and Hispanic women. We also find that parental decisions on where families live shape offspring's choices, as relative exogamous group size in adolescence is associated with interracial union formation in later life. Our findings suggest that parental influence remains salient in the partner choices made by emerging adults. [ABSTRACT FROM AUTHOR]

SIXTEENTH century, MISCEGENATION, PAMPHLETS, ANGER, FIELD work (Research), and LITERARY criticism

Since the sixteenth century in New Spain racial discrimination prevailed in a society that experienced a miscegenation process. The conflicts were accentuated in the different social sectors. From 1811 to 1827 José Joaquín Fernández de Lizardi wrote a series of pamphlets, newspapers and novels, for which he faced criticism, including personal and academic, for his ideas. The purpose here is to study the reception of his literary works among his contemporaries, the central questions being: did they act justifiably?, were their criticisms academic, or were they driven by anger and the desire to ridicule someone who did not belong to their group? The method of analysis is simultaneous reading, according to the order of writing. It will be based on the colonial context in order to highlight the diversity of economic, political and intellectual interests. The ideas of Bourdieu and Gramsci on the agents, the fields of power and the work of the intellectuals will be addressed, elements that will be related to the figure of Fernández de Lizardi. The last part will juxtapose their ideas with those of their critics; the conclusion suggests that in general these demeaned their texts without considering their contributions or literary intention. The theoretical framework is based on the ideas that Bourdieu explains concerning the role of intellectuals in the fields of power, as well as the ideas of Gramsci on the profile of the organic intellectual. [ABSTRACT FROM AUTHOR]

mulâtres libres, identification, métissage, Nouvelle Espagne, XVIIe, siècle, XVIIIe siècle, free mulattos, miscegenation, New Spain, XVIIth, century, XVIIIth century, mulatos libres, identificación, mestizaje, Nueva España, and siglo XVII y siglo XVIII

El objetivo del artículo es analizar los procesos de identificación/clasificación de mulatos libres basados en la percepción inquisitorial y el control sobre las relaciones interétnicas, considerando en particular cómo este grupo usó en gran medida las prácticas mágicas como una forma de insertarse en las comunidades indígenas. Como la historiografía misma reconoce al analizar la acción inquisitorial en el virreinato, a pesar de los esfuerzos por controlar o reprimir las prácticas religiosas de los negros y mulatos, es imposible evaluar con precisión el grado de eficiencia de tales procesos de control sobre diferentes comportamientos. Entre los delitos a menudo asociados con las experiencias de este grupo de mulatos libres en procesos inquisitoriales se encuentran las prácticas entendidas como supersticiones.
The objective of the article is to analyze the identification / classification processes of free mulattos based on the inquisitorial perception and control over inter-ethnic relations, considering in particular how this group largely used magical practices as a way of inserting themselves in indigenous communities. As historiography itself recognizes when analyzing the inquisitorial action in the viceroyalty, despite efforts to control or repress the religious practices of blacks and mulattos, it is impossible to accurately assess the degree of efficiency of such control processes over different behaviors. Among the crimes often associated with the experiences of this group of free mulattos in inquisitorial processes are practices understood as superstitions.
L'objectif de l'article est d'analyser les processus d'identification/classification des mulâtres libres basés sur la perception et le contrôle inquisitorial des relations interethniques, en considérant en particulier comment ce groupe a largement utilisé des pratiques magiques comme moyen de s'insérer dans les communautés indigènes. Comme l'historiographie le reconnaît elle-même en analysant l'action inquisitoire dans la vice-royauté, malgré les efforts déployés pour contrôler ou réprimer les pratiques religieuses des noirs et des mulâtres, il est impossible d'évaluer avec précision le degré d'efficacité de ces processus de contrôle des différents comportements. Parmi les crimes souvent associés aux expériences de ce groupe de mulâtres libres dans les processus inquisitoriaux, on trouve des pratiques comprises comme des superstitions

Amérindiens, Indien d’Hollywood, noble indien, sauvage, altérité, Autre, stéréotypes, Soi, frontière, Ouest sauvage, Western, industrie culturelle, assimilation, miscégénation, Curtis Edward S, Vidor King, Griffith D.W, Girard René, Native American, Hollywood Indian, noble Indian, savage, Other, stereotypes, Self, Frontier, Wild West, culture industry, misrepresentation, and miscegenation

This paper intends to demonstrate that the misrepresentation of Native Americans in cinema furthers the logic of differentiation at play in popular culture, focalizing on an irreconcilable enemy image upon which the American self is constructed. The Indian looking glass magnifies America’s lack of self-knowledge. Following Frederic Jackson Turner’s theory of the frontier and the mythologizing of the West at the turn of the 20th century, the Hollywood industry recycled the dual stereotype of the noble Indian and the bloodthirsty savage. This dichotomy deployed through American cinema and literature fits the evolving curve that defines the limits of a cohesive norm and the dominant vision of what the country is, of what it means to be American. As powerful social agents, movies from the period helped shape the way America thought about Native Americans and contributed to a rewriting of History, summoning those fantasized images manufactured by James Fenimore Cooper’s Leatherstocking Tales, dime novels, the paintings of Frederic Remington, Buffalo Bill’s Wild West Show, or Thomas Edison’s Kinetoscope. I argue that the disappearance of the positive representation of Indians in the 1910s is part of a wider process of assimilation that legitimizes and reinforces the position of white mainstream society. More specifically, this essay investigates the process through which the Hollywood Indian became a necessary ideological tool supporting the All American Hero and the war effort in both World Wars. King Vidor’s Northwest Passage (1940), a work of implicit propaganda used by the National Education Association, makes the Natives an analogy for the Nazis, thus substituting an enemy image for another. George B. Seitz’s The Vanishing American (1925) is also an emblematic example of the use of a dissolving enemy image. As a biased Darwinism inflected the collective consciousness of what was then thought to be their forthcoming extinction, Native Americans had to merge into the conforming frame of the master race, most effectively through the agency of the Office of Indian Affairs and within Indian boarding schools. The Vanishing American culminates with its main character’s demise: Nophaie’s sacrifice proves the two races can never be mixed, and that if assimilation is to take place, it is only through a whitening process that would lead to the obliteration of the Natives. When Nophaie dies, the moment of his passing is described through a skin color change, his face turning white. While the end of the twenties marked the arrival of synchronized-sound cinema, the Natives lingered “voiceless into the margins”, as a silent mirror image that could not speak, epitomizing what the American self was not (Kilpatrick 1999). To this day, white imagination remains unable to articulate the other’s language and to see beyond these immutable images.
Cet article envisage la représentation des Indiens, irréconciliable image de l’ennemi à partir de laquelle s’est construite l’identité américaine, comme symptomatique de la logique de la différenciation en jeu dans la culture populaire. La figure de l’Indien est le prisme révélateur du manque de connaissance de soi dont souffre l’Amérique. Suivant la théorie de la Frontière définie par Frederick Jackson Turner et de la mythification de l’Ouest au tournant du siècle, l’industrie hollywoodienne réactualisa le double stéréotype du noble indien et du sauvage assoiffé de sang. Cette dichotomie, déployée au travers du cinéma et de la littérature américaine correspond au tracé aux contours variables qui définit les limites d’une norme cohésive, la vision du pays, et ce que signifie être américain. Les films de cette époque ont altéré la façon dont l’Amérique percevait les Amérindiens et participèrent à une réécriture de l’Histoire, invoquant ces images fantasmatiques popularisées par le cycle Bas-de-Cuir de James Fenimore Cooper, les peintures de Frederic Remington, le Wild West Show de Buffalo Bill, ou le Kinétoscope de Thomas Edison. La disparition d’une représentation positive des Indiens au cours des années 1910 fait partie d’un processus d’assimilation qui légitime et renforce la position de la société blanche dominante. En outre, nous examinerons le processus au cours duquel l’Indien d’Hollywood devint un outil idéologique crucial pour soutenir le héros américain et l’effort de guerre durant les deux guerres mondiales. Northwest Passage (King Vidor, 1940), en tant qu’œuvre de propagande implicite utilisée par la National Education Association, fait ainsi des Indiens un péril analogue aux nazis, substituant une image de l’ennemi à une autre. The Vanishing American (George B. Seitz, 1925) joue un rôle politique semblable. Un darwinisme obscurci infléchit la vision collective de ce qui était alors perçu comme l’extinction imminente des Amérindiens, les poussant à se fondre et à s’évanouir au sein de la race dominante au travers des dispositifs mis en place par le Bureau des affaires indiennes et les écoles indiennes. Le dénouement de The Vanishing American met ainsi en scène la mort de son personnage principal, l’indien Nophaie, dont le sacrifice prouve que les deux races ne pourront jamais se mélanger, et que si une assimilation doit avoir lieu, ce n’est qu’en devenant blanc, conduisant à l’effacement même des Natifs. Sa mort est ainsi traduite par le changement de la couleur de sa peau, son visage devenant blanc. Alors que la fin des années 1920 marquait l’arrivée du son synchronisée au cinéma, les Amérindiens demeurèrent « sans voix, confinés à la marge », image miroir silencieuse qui ne pouvait parler, emblème de ce que l’américain n’était justement pas (Kilpatrick 1999). À ce jour, l’imagination blanche reste incapable de saisir le langage de cet autre et de voir au-delà de ces images immuables.

métissage, nationalisme, régionalisme, histoire des idées, cuisine brésilienne, Brésil, XXe siècle, miscegenation, nationalism, regionalism, history of ideas, Brazilian cuisine, Brazil, 20th century, miscigenação, nacionalismo, regionalismo, história das ideias, cozinha brasileira, Brasil, and século XX

Partant de l’héritage théorique de la sociologie de l’alimentation brésilienne, notamment des travaux de Gilberto Freyre et Câmara Cascudo, cet article montre comment, grâce à celui-ci, s’est constitué un cadre « national » permettant de penser une culture culinaire en cours de formation, à une époque où l’épithète de « national » semblait particulièrement importante. Aujourd’hui, la mondialisation favorise (voire impose) une révision critique de ces catégories.
Trata-se de analisar a herança teórica da sociologia da alimentação brasileira, especialmente como vinda de Gilberto Freyre e Câmara Cascudo, que serviram para construir um enquadramento « nacional » para a culinária em formação, numa época em que esse qualificativo parecia ser o mais importante. Hoje, sob o horizonte da globalização, tem-se condições (e necessidade) de revisão crítica dessas categorias.
The aim of this article is to analyze the theoretical heritage of the sociology of Brazilian food, especially stemming from the work of Gilberto Freyre and Câmara Cascudo, which served to construct a « national » framework for a cuisine in formation, at a time when this qualifier seemed most important. Today, under globalization, these categories can and should be critically revised.

IMPERIALISM, MISCEGENATION, CIVIL marriage, and IMMIGRATION law

This essay examines archival materials about the mock wedding staged to commemorate the creation of the State of Oklahoma in November 1907 in the town of Guthrie. It suggests that ‘The Wedding’ performs a number of ideological moves in establishing settler common sense for the state and for the nation. Most obviously, it updates the ‘Pocahontas marriage’, a founding myth of the United States from the seventeenth century, adapting it to modern colonial needs in state creation. The essay roots the durability of The Wedding in its Edenic underpinnings, expressed first as an iconic founding couple, and secondly via a longed-for prelapsarian Adam figure, endowed with lands and empowered to name, sans Eve. Finally, The Wedding is a kind of proof text for the effacement of wives in the modern state’s entailments and dis-entailments via civil marriage, colonial sense-making and immigration law. By reading the cultural script of The Wedding as a phase of Anglo-American colonial inscription, the essay suggests that the tropes of Matrimony and Discovery inform and support one another in the US case. Neither shows signs of weakening as settler common sense, despite critiques by Native Americans and African Americans in Oklahoma. [ABSTRACT FROM AUTHOR]

Female migration;daily practices ;miscegenation ideology; racialization, Migración femenina; prácticas cotidianas; ideología del mestizaje; radicalización, and migração feminina; práticas cotidianas; ideologia da mestiçagem; racialização

En torno a la práctica sociocultural del alisado del cabello de las mujeres afrodescendientes, se ha configurado un campo de debates respecto a su interpretación. A la luz de dicho debate, se exponen algunos de los resultados de una investigación etnográfica que buscaba describir y analizar, en el contexto de la inmigración de mujeres dominicanas a Chile, las prácticas del alisado de las peluquerías en una zona de la comuna de Estación Central. Allí, se identificó que el alisado y «brushing dominicano» se configura como práctica ritualizada y mimética en el cuerpo de la mujer dominicana, de un discurso valorativo y normativo de sujeción colonial e ideología nacionalista. Lo anterior, opera en un orden de jerarquías de valorizaciones sobre el «arreglo» de la mujer que, situadas en Santiago, les permite disputar en clave nacional, racial y de género con las mujeres colombianas, haitianas, así como peruanas y chilenas.
Around the socio-cultural practice of hair straightening for women of African descent, a field of debate has been formed regarding its interpretation. In light of this debate, some of the results of an ethnographic investigation are presented, which sought to describe and analyze, in the context of the immigration of Dominican women to Chile, the practices of hair straightening in hairdressing salons in an area of the commune of Estación Central. There, it was identified that the hair straightening and «Dominican brushing» is configured as a ritualized and mimetic practice in the body of the Dominican woman, of a valuative and normative discourse of colonial subjection and nationalist ideology. The aforementioned operates in an order of hierarchies of valorization on the «arrangement» of women that, located in Santiago, allows them to dispute in a national, racial and gender key with Colombian, Haitian, as well as Peruvian and Chilean women.
Em torno da prática sociocultural de alisar o cabelo das mulheres de ascendência africana, formou-se um campo de debate sobre a sua interpretação. À luz deste debate, apresentamos alguns dos resultados de uma pesquisa etnográfica que procurou descrever e analisar, no contexto da imigração feminina dominicana para o Chile, as práticas de alisamento de cabeleireiros em uma área da comuna de Estación Central. Aí se identificou que o alisado e o «brushing dominicano» se configura como uma prática ritualizada e mimética no corpo da mulher dominicana, de um discurso valorativo e normativo da sujeição colonial e da ideologia nacionalista. O precedente opera em uma ordem de hierarquias de valorizações sobre o «arranjo» da mulher que, localizada em Santiago, lhes permite disputar em chave nacional, racial e de gênero com mulheres colombianas, haitianas, bem como peruanas e chilenas.

nation, Mexique, identité, métissage et pluralisme, Mexico, identity, miscegenation and pluralism, nación, México, identidad, and mestizaje y pluralismo

Au Mexique, l’identité nationale est fortement associée au concept de métissage. Le grand paradoxe de ce métissage est sa pluralité. Ce travail analyse cette construction d’une nation objectivement « métissée » qui cherche son unité, à travers les productions artistiques et littéraires du XXe et les symboles de l’Etat mexicain. L’objectif ici est de montrer comment s’est traduite cette volonté de faire reconnaître la spécificité d’une population et d’une culture mexicaine faite d’infinis mélanges et ses limites.
En México, la identidad nacional está fuertemente asociada con el concepto de mestizaje. La gran contradicción de este mestizaje es su pluralidad. Este trabajo analiza esta construcción de una nación objetivamente "mestizada" que busca su unidad, a través de producciones artísticas y literarias del siglo XX y los símbolos del Estado mexicano. El objetivo aquí es primero mostrar cómo se ha traducido este deseo de hacer reconocer la especificidad de una población y una cultura mexicana hecha de mezclas infinitas y luego las límites de este proyecto político.
In Mexico, national identity is strongly associated with the concept of miscegenation. The great contradiction of this miscegenation is its plurality. This work analyzes this construction of an objectively "mixed" nation that seeks its unity, through artistic and literary productions of the 20th century and the symbols of the Mexican State. The objective here is to first show how this desire has been translated to make recognize the specificity of a population and a Mexican culture made of infinite mixtures and then the limits of this political project.

FACELIFT, NECK, MESTIZOS, MISCEGENATION, and RACIALLY mixed people

South America is a vast territory; its people were made from all parts of the world. The miscegenation made a unique population comprised of Indian, Asian, Caucasian, African, Mestizo, Mulatto, and Zambo. The South American patients tend to have a wider face with a skin-soft tissue envelope (S-STE) that is thicker, heavier, and has less elasticity than the Caucasian patient. Upper eyelids may hood easily. In the same way, malar eminences and round face look are more prominent. The chin can be a little retracted. With aging, the S-STE tends to sag more, making nasolabial folds and jowl area more prominent, and redundant neck skin will appear loose and heavy. Facelift is popular in South American patients. They have peculiar characteristics like heavy dark sebaceous skin which lead to peculiarities in face lifting. It is usually a procedure designed to rejuvenate all thirds of the face. In the forehead, skin excision in temporal incisions is usually necessary. Midface subperiosteal lift is a possibility for heavy skin patients who need great improvement in the center of the face. The neck lift is almost indispensable to the rejuvenation of the lower third. Extended superficial muscular aponeurotic system or deep plane dissection is commonly performed so the soft tissues of the midface, the jowls, and the neck can be lifted to reestablish their youthful relationship with the underlying skeleton. [ABSTRACT FROM AUTHOR]