Race: June 2007 Archives

I've just finished Jorge Gracia's Surviving Race, Ethnicity, and Nationality: A Challenge for the Twenty-first Century, which I've blogged about briefly before. Overall, it's an excellent treatment of the metaphysical issues about race, ethnicity, and nationality. Gracia's primary focus is defending the existence of all three, explaining what they all are, distinguishing amongst them, and responding to objections against using such categories.

It's carefully argued and very clear. I can't see how someone can think through the ethical and political issues involving these three categories without having first thought about these more fundamental issues, and this is the best treatment of them that I've seen. It's treating an issue usually covered by continental philosophers but with the tools of analytic metaphysics, which is a breath of fresh air for me, since I'm trying to do the same thing.

I'm actually a little worried about what sort of positive view I'm going to end up with in my dissertation, because he's already come up with a similar enough view, and I think he's basically right. I'm sure I'll come up with something distinctive as I go, but this is the best discussion of the metaphysical status of race that I've seen yet, and I've been immersed in this literature for some time now. The other issues aren't my area, but I found his discussions of them helpful, particularly his arguments for what the differences are and why it's important to distinguish them.

I came across a nice little quote near the end that doesn't relate at all to my dissertation, but I found it both insightful and intriguing, and I thought readers of this blog might find it interesting as well:

The common idea that colonialism is responsible for the conflicts that afflict some parts of the Third World because colonial powers carved out states without regard to racial and ethnic differences assumes that it is a good thing to have states that are ethnically and racially homogeneous and divided along ethnic and racial lines. I am not going to defend colonialism, or the way colonial powers created states in the territories that once they controlled. I do not believe these are defensible causes, and their defense appears to be morally repugnant. It is quite clear that colonial powers created artificial states without nations. But their mistake was not neglecting ethnic or racial boundaries, but rather forming states without regard for nationality. Instead of helping to develop nations out of disparate ethnic and racial groups based on a common will to live under a system of laws with the aims of justice and the good of their members, they mostly drew lines on a map based on expediency and their own national or state interests.

I've always just accepted this argument whenever I've heard it. There really have been all manner of problems appearing in parts of the world where the boundary lines have been redrawn by colonial powers, separating ethnic groups down the middle and forcing them into states with other ethnic groups. But the solution wouldn't be making ethnic groups line up exactly with nations. That's a recipe for making every ethnic disagreement an international disagreement, and it makes outsiders of anyone who happens not to be in that ethnic group who is in the state. But as Gracia notes, the problem isn't arbitrary dividing lines, as if different ethnic groups couldn't form a nation and thrive. The problem is that those who colonized and drew the lines didn't engage in nation-building, i.e. they didn't work toward bringing these people to be part of a nation seeking a common system of laws to govern them for their own best interests.

What an interesting argument! Laurence Thomas argues that there is a black American imperialism. [Note: Laurence's site doesn't like the server this blog resides on. You usually have to click on the link, wait until you get a rejection message, click in the URL box, and hit enter. I've never seen it fail to work that way.]

Blacks in the U.S. tend to see blackness as something they have a monopoly on, such that Barack Obama isn't really black due to his father being from Africa and his mother being white. You might hear things like, "Immigrant blacks don't have our heritage, so they must not really be black." At the same time, hip-hop is one of the biggest cultural exports from the U.S., and blacks in the U.S. are having a huge impact on blacks elsewhere, while ignoring that Africa is a continent and not a country, smoothing over the huge differences throughout Africa to act as if all blacks are just from Africa (appropriating half-customs with no meaning in the process). A number of elements in this process resemble the cultural imperialism that larger American culture regularly engages in, so it's interesting to see him identifying some ways that the black subculture in the U.S. does similar things.

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