By Peter Wade
The intersection of race and intercourse in Latin the United States is a topic touched upon through many disciplines yet this can be the 1st booklet to deal exclusively with those issues.
Interracial sexual kin are frequently a key mythic foundation for Latin American nationwide identities, however the significance of this has been underexplored. Peter Wade offers a pioneering evaluation of the transforming into literature on race and intercourse within the zone, protecting old facets and modern debates. He comprises either black and indigenous humans within the body, in addition to combined and white humans, averting the implication that "race" ability "black-white" relations.
Challenging yet obtainable, this publication will attraction around the humanities and social sciences, rather to scholars of anthropology, gender reports, historical past and Latin American studies.
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Extra resources for Race and Sex in Latin America (Anthropology, Culture and Society)
Sample text
Honour’ was a fundamental concern, and white men took it upon themselves to protect white women’s honour and moral reputation by controlling their sexuality and sexual reputation. Only children born within the properly and honourably constituted family were granted full social recognition as offspring. A woman’s honour could be endangered by acts of, or rumours about, ‘improper’ conduct, such as liaisons with inappropriate men, which would almost by definition include men of a lower social status (and thus darker skin) than themselves.
Intersectionality is a term used by Kimberlé Crenshaw to capture the fact that ‘the intersection of racism and sexism factors into Black women’s lives in ways that cannot be captured wholly by looking at the race or gender dimensions of those experiences separately’ (1991: 1244): specifically she argues that experiences of violence – rape, domestic abuse – were qualitatively different for black and white women, because, for example, black women had multiple burdens that prevented them seeking support.
In the Dutch and French colonies of south-east Asia, there was intense administrative concern with the conduct, upbringing and morality, including sexual morality, of colonial populations – not only, indeed not even principally, the native peoples, but rather the white working-class colonials, the localborn white colonials and the mixed-race offspring of Europeans and native people. As Young (1995) has argued, racial thinking often concentrates on the question of mixture and hybridity. Colonial authorities feared that white people in the colonies could easily be contaminated by the climate and by the natives themselves; the proper, controlled sexuality and morality that was thought appropriate to Europeans, whether in Europe or in the colonies, was in danger in the tropics.
