By David Theo Goldberg, John Solomos
Bringing jointly more than a few students from a number of disciplines and theoretical views, A spouse to Racial and Ethnic reports deals an outline of latest debates in addition to an exploration of recent instructions within the dynamic box of race and ethnicity.
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Additional resources for A Companion to Racial and Ethnic Studies (Blackwell Companions in Cultural Studies)
Are Turkey and Russia part of Europe? Is Europe part of Eurasia? " In the European context, cultural difference is the latest boundary of difference. In the course of the 1960s, racism gradually changed to the "new racism" that focuses on cultural difference instead of phenotypical differences. In the context of globalization with increasing communication, migration, and travel, and as societies became increasingly mixed, the older ideas of race and civilization became increasingly quaint. Within societies, there are many streams and flows of difference, such as differences in lifestyle, sexual preference, age, and class.
1965). Foucault concentrated on those classified as deviant, criminal, heretic, insane, or diseased in French society, who were subjected to regimes of "normalization" in medical and penal discourses and in prisons, hospitals, or asylums. In Orientalism, Edward Said (1978) applied Foucault's method of discourse analysis to the texts produced by European orientalists about the "Orient," the colonized world. In this view, the way others are represented in talk or discourse reflects prevailing regimes of knowledge and their truth claims, and in the process representation itself becomes a form of power.
The "actual condition" of the Indian people was savage, degraded, and recalcitrant, "the condition of a people with whom it was impossible to mix, and who could not be governed as a distinct entity" (p. 590). In that stunning synopsis, it was, then, the Indians' own irresolute condition that led to the truncation and eventual elimination of the rights to their land. They could not be "mixed" with, could not become the same and have the same rights as everyone else, but neither could they remain distinct and different, retaining their own natural and 28 Doctrine of Discovery integral rights to the land.