{"id":226,"date":"2017-12-06T16:37:55","date_gmt":"2017-12-06T16:37:55","guid":{"rendered":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/chapter\/race_and_ethnicity\/"},"modified":"2018-01-22T18:37:51","modified_gmt":"2018-01-22T18:37:51","slug":"race_and_ethnicity","status":"publish","type":"chapter","link":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/chapter\/race_and_ethnicity\/","title":{"raw":"Race and Ethnicity","rendered":"Race and Ethnicity"},"content":{"raw":"<div id=\"_idContainer304\" class=\"Basic-Text-Frame\">\r\n<p class=\"Author\"><span class=\"CharOverride-1\"><a href=\"http:\/\/www.millersville.edu\/socanth\/faculty\/GARCIA,%20Dr.%20Justin.php\"><em>Justin D. Garc\u00eda, Millersville University of Pennsylvania<\/em><\/a>\r\n<\/span><\/p>\r\n\r\n<\/div>\r\n<div id=\"_idContainer305\" class=\"Basic-Text-Frame\">\r\n<div class=\"textbox learning-objectives\">\r\n<h3>Learning Objectives<\/h3>\r\n<ul>\r\n \t<li class=\"Learning-Objectives\">Define the term reification and explain how the concept of race has been reified throughout history.<\/li>\r\n \t<li class=\"Learning-Objectives\">Explain why a biological basis for human race categories does not exist.<\/li>\r\n \t<li class=\"Learning-Objectives\">Discuss what anthropologists mean when they say that race is a socially constructed concept and explain how race has been socially constructed in the United States and Brazil.<\/li>\r\n \t<li class=\"Learning-Objectives\">Identify what is meant by racial formation, hypodescent, and the one-drop rule.<\/li>\r\n \t<li class=\"Learning-Objectives\">Describe how ethnicity is different from race, how ethnic groups are different from racial groups, and what is meant by symbolic ethnicity and pan-ethnicity.<\/li>\r\n \t<li class=\"Learning-Objectives\">Summarize the history of immigration to the United States, explaining how different waves of immigrant groups have been perceived as racially different and have shifted popular understandings of \u201crace.\u201d<\/li>\r\n \t<li class=\"Learning-Objectives\">Analyze ways in which the racial and ethnic compositions of professional sports have shifted over time and how those shifts resulted from changing social and cultural circumstances that drew new groups into sports.<\/li>\r\n<\/ul>\r\n<\/div>\r\n&nbsp;\r\n\r\n<\/div>\r\n<div id=\"_idContainer350\" class=\"_idGenObjectStyleOverride-1\">\r\n<p class=\"Normal\">Suppose someone asked you the following open-ended questions: How would you define the word <strong><span class=\"CharOverride-2\">race<\/span><\/strong> as it applies to groups of human beings? How many human races are there and what are they? For each of the races you identify, what are the important or key criteria that distinguish each group (what characteristics or features are unique to each group that differentiate it from the others)? Discussions about race and racism are often highly emotional and encompass a wide range of emotions, including discomfort, fear, defensiveness, anger, and insecurity\u2014why is this such an emotional topic in society and why do you think it is so difficult for individuals to discuss race dispassionately?<\/p>\r\n<p class=\"Normal ParaOverride-1\">How would you respond to these questions? I pose these thought-provoking questions to students enrolled in my Introduction to Cultural Anthropology course just before we begin the unit on race and ethnicity in a worksheet and ask them to answer each question fully to the best of their ability without doing any outside research. At the next class, I assign the students to small groups of five to eight depending on the size of the class and give them a few minutes to share their responses to the questions with one another. We then collectively discuss their responses as a class. Their responses are often very interesting and quite revealing and generate memorable classroom dialogues.<\/p>\r\n\r\n<h2 class=\"H1\">\u201cDUDE, WHAT ARE YOU?!\u201d<\/h2>\r\n<p class=\"Normal\">Ordinarily, students select a college major or minor by carefully considering their personal interests, particular subjects that pique their curiosity, and fields they feel would be a good basis for future professional careers. Technically, my decision to major in anthropology and later earn a master\u2019s degree and doctorate in anthropology was mine alone, but I tell my friends and students, only partly as a joke, that my choice of major was made for me to some degree by people I encountered as a child, teenager, and young adult. Since middle school, I had noticed that many people\u2014complete strangers, classmates, coworkers, and friends\u2014seemed to find my physical appearance confusing or abnormal, often leading them to ask me questions like \u201cWhat are you?\u201d and \u201cWhat\u2019s your race?\u201d Others simply assumed my heritage as if it was self-evident and easily defined and then interacted with me according to their conclusions.<\/p>\r\n\r\n\r\n[caption id=\"attachment_197\" align=\"aligncenter\" width=\"336\"]<img class=\"wp-image-197 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163708\/race_figure_1-e1512755676725.png\" alt=\"\" width=\"336\" height=\"497\" \/> Figure 1:The Common Threads mural at Broad and Spring Garden Streets in Philadelphia, PA highlights the cultural diversity of the city.[\/caption]\r\n\r\n<div class=\"_idGenObjectLayout-1\"><\/div>\r\n<p class=\"Normal ParaOverride-1\">These subjective determinations varied wildly from person to person and from situation to situation. I distinctly recall, for example, an incident in a souvenir shop at the beach in Ocean City, Maryland, shortly after I graduated from high school. A middle-aged merchant attempted to persuade me to purchase a T-shirt that boldly declared \u201c100% Italian\u00a0.\u00a0.\u00a0. and Proud of It!\u201d with bubbled letters that spelled \u201cItalian\u201d shaded green, white, and red. Despite my repeated efforts to convince the merchant that I was not of Italian ethnic heritage, he refused to believe me. On another occasion during my mid-twenties while I was studying for my doctoral degree at Temple University, I was walking down Diamond Street in North Philadelphia, Pennsylvania, passing through a predominantly African American neighborhood. As I passed a group of six male teenagers socializing on the steps of a row house, one of them shouted \u201cHey, honky! What are you doing in this neighborhood?\u201d Somewhat startled at being labeled a \u201chonky,\u201d (something I had never been called before), I looked at the group and erupted in laughter, which produced looks of surprise and disbelief in return. As I proceeded to walk a few more blocks and reached the predominantly Puerto Rican neighborhood of Lower Kensington, three young women flirtatiously addressed me as <em>pap\u00ed <\/em>(an affectionate Spanish slang term for man). My transformation from \u201chonky\u201d to \u201c<em>pap\u00ed<\/em>\u201d in a span of ten minutes spoke volumes about my life history and social experiences\u2014and sparked my interest in cultural and physical anthropology.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Throughout my life, my physical appearance has provided me with countless unique and memorable experiences that have emphasized the significance of race and ethnicity as <strong><span class=\"CharOverride-2\">socially constructed<\/span><\/strong> concepts in America and other societies. My fascination with this subject is therefore both personal and professional; a lifetime of questions and assumptions from others regarding my racial and ethnic background have cultivated my interest in these topics. I noticed that my perceived race or ethnicity, much like beauty, rested in the eye of the beholder as individuals in different regions of the country (and outside of the United States) often perceived me as having different specific heritages. For example, as a teenager living in York County, Pennsylvania, senior citizens and middle-aged individuals usually assumed I was \u201cwhite,\u201d while younger residents often saw me as \u201cPuerto Rican\u201d or generically \u201cHispanic\u201d or \u201cLatino.\u201d When I lived in Philadelphia, locals mostly assumed I was \u201cItalian American,\u201d but many Puerto Ricans, Mexicans, and Dominicans, in the City of Brotherly Love often took me for either \u201cPuerto Rican\u201d or \u201cCuban.\u201d<\/p>\r\n<p class=\"Normal ParaOverride-1\">My experiences in the southwest were a different matter altogether. During my time in Texas, New Mexico, and Colorado, local residents\u2014regardless of their respective heritages\u2014commonly assumed I was of Mexican descent. At times, local Mexican Americans addressed me as <em>carnal<\/em> (pronounced CAR-nahl), a term often used to imply a strong sense of community among Mexican American men that is somewhat akin to frequent use of the label \u201cbrother\u201d among African American men. On more occasions than I can count, people assumed that I spoke Spanish. Once, in Los Angeles, someone from the Spanish-language television network Univisi\u00f3n attempted to interview me about my thoughts on an immigration bill pending in the California legislature. My West Coast friends and professional colleagues were surprised to hear that I was usually assumed to be Puerto Rican, Italian, or simply \u201cwhite\u201d on the East Coast, and one of my closest friends from graduate school\u2014a Mexican American woman from northern California\u2014once memorably stated that she would not \u201ceven assume\u201d that I was \u201chalf white.\u201d<\/p>\r\n<p class=\"Normal ParaOverride-1\">I have a rather ambiguous physical appearance\u2014a shaved head, brown eyes, and a black mustache and goatee. Depending on who one asks, I have either a \u201cpasty white\u201d or \u201csomewhat olive\u201d complexion, and my last name is often the single biggest factor that leads people on the East Coast to conclude that I am Puerto Rican. My experiences are examples of what sociologists Michael Omi and Howard Winant (1986) referred to as \u201cracial commonsense\u201d\u2014a deeply entrenched social belief that another person\u2019s racial or ethnic background is obvious and easily determined from brief glances and can be used to predict a person\u2019s culture, behavior, and personality. Reality, of course, is far more complex. One\u2019s racial or ethnic background cannot necessarily be accurately determined based on physical appearance alone, and an individual\u2019s \u201crace\u201d does not necessarily determine his or her \u201cculture,\u201d which in turn does not determine \u201cpersonality.\u201d Yet, these perceptions remain.<\/p>\r\n\r\n<h2 class=\"H1\">IS ANTHROPOLOGY THE \u201cSCIENCE OF RACE?\u201d<\/h2>\r\n<p class=\"Normal\">Anthropology was sometimes referred to as the \u201cscience of race\u201d during the eighteenth and nineteenth centuries when physical anthropologists sought a biological basis for categorizing humans into racial types.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]For more information about efforts to establish a \u201cscientific\u201d basis for race in the 18th and 19th centuries, see the \u201cHistory\u201d section of the<em> Race: Are We So Different<\/em> website: http:\/\/www.understandingrace.org. Stephen Jay Gould\u2019s book, <em>The Mismeasure of Man<\/em> (New York: W.W. Norton, 1996), has a detailed discussion of the \u201cscientific\u201d methods used by Morton and others.[\/footnote]<\/span> Since World War II, important research by anthropologists has revealed that racial categories are socially and culturally defined concepts and that racial labels and their definitions vary widely around the world. In other words, different countries have different racial categories, and different ways of classifying their citizens into these categories.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]More information about the social construction of racial categories in the United States can be found in Audrey Smedley, <em>Race in North America: Origin and Evolution of a Worldview<\/em> (Boulder, CO: Westview Press, 2007) and Nell Irvin Painter, <em>The History of White People<\/em> (New York: W.W. Norton, 2010).[\/footnote]<\/span> At the same time, significant genetic studies conducted by physical anthropologists since the 1970s have revealed that biologically distinct human races do not exist. Certainly, humans vary in terms of physical and genetic characteristics such as skin color, hair texture, and eye shape, but those variations cannot be used as criteria to biologically classify racial groups with scientific accuracy. Let us turn our attention to understanding why humans cannot be scientifically divided into biologically distinct races.<\/p>\r\n\r\n<h3 class=\"H2\">Race: A Discredited Concept in Human Biology<\/h3>\r\n<p class=\"Normal ParaOverride-1\">At some point in your life, you have probably been asked to identify your race on a college form, job application, government or military form, or some other official document. And most likely, you were required to select from a list of choices rather than given the ability to respond freely. The frequency with which we are exposed to four or five common racial labels\u2014\u201cwhite,\u201d \u201cblack,\u201d \u201cCaucasian,\u201d and \u201cAsian,\u201d for example\u2014tends to promote the illusion that racial categories are natural, objective, and evident divisions. After all, if Justin Timberlake, Jay-Z, and Jackie Chan stood side by side, those common racial labels might seem to make sense. What could be more objective, more conclusive, than this evidence before our very eyes? By this point, you might be thinking that anthropologists have gone completely insane in denying biological human races!<\/p>\r\n<p class=\"Normal\">Physical anthropologists have identified several important concepts regarding the true nature of humans\u2019 physical, genetic, and biological variation that have discredited race as a biological concept. Many of the issues presented in this section are discussed in further detail in <a href=\"http:\/\/www.understandingrace.org\/home.html\"><span class=\"Hyperlink\">Race: Are We So Different<\/span><\/a>, a website created by the American Anthropological Association. The American Anthropological Association (AAA) launched the website to educate the public about the true nature of human biological and cultural variation and challenge common misperceptions about race. This is an important endeavor because race is a complicated, often emotionally charged topic, leading many people to rely on their personal opinions and hearsay when drawing conclusions about people who are different from them. The website is highly interactive, featuring multimedia illustrations and online quizzes designed to increase visitors\u2019 knowledge of human variation. I encourage you to explore the website as you will likely find answers to several of the questions you may still be asking after reading this chapter.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]More discussion of the material in this section can be found in Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses,<em> How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em> (Lanham, MD: Rowman &amp; Littlefield, 2013). Chapters 5 and 6 discuss the cultural construction of racial categories as a form of classification. The Race: Are We So Different website and its companion resources for teachers and researchers also explore the ideas described here.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Before explaining why distinct biological races do not exist among humans, I\u00a0must point out that one of the biggest reasons so many people continue to believe in the existence of biological human races is that the idea has been intensively <strong><span class=\"CharOverride-2\">reified<\/span> <\/strong>in literature, the media, and culture for more than three hundred years. Reification refers to the process in which an inaccurate concept or idea is so heavily promoted and circulated among people that it begins to take on a life of its own. Over centuries, the notion of biological human races became engrained\u2014unquestioned, accepted, and regarded as a concrete \u201ctruth.\u201d Studies of human physical and cultural variation from a scientific and anthropological perspective have allowed us to move beyond reified thinking and toward an improved understanding of the true complexity of human diversity.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The reification of race has a long history. Especially during the eighteenth and nineteenth centuries, philosophers and scholars attempted to identify various human races. They perceived \u201craces\u201d as specific divisions of humans who shared certain physical and biological features that distinguished them from other groups of humans. This historic notion of race may seem clear-cut and innocent enough, but it quickly led to problems as social theorists attempted to classify people by race. One of the most basic difficulties was the actual number of human races: how many were there, who were they, and what grounds distinguished them? Despite more than three centuries of such effort, no clear-cut scientific consensus was established for a precise number of human races.<\/p>\r\n<p class=\"Normal ParaOverride-1\">One of the earliest and most influential attempts at producing a racial classification system came from Swedish botanist Carolus Linnaeus, who argued in <em><em>Systema Naturae<\/em><\/em> (1735) for the existence of four human races: <em><em>Americanus<\/em><\/em> (Native American\u00a0\/ American Indian), <em><em>Europaeus<\/em><\/em> (European), <em><em>Asiaticus<\/em><\/em> (East Asian), and <em><em>Africanus<\/em><\/em> (African). These categories correspond with common racial labels used in the United States for census and demographic purposes today. However, in 1795, German physician and anthropologist Johann Blumenbach suggested that there were five races, which he labeled as <em><em>Caucasian <\/em><\/em>(white), <em><em>Mongolian <\/em><\/em>(yellow or East Asian),<em> <em>Ethiopian <\/em><\/em>(black or African), <em><em>American<\/em> <\/em>(red or American Indian), <em><em>Malayan <\/em><\/em>(brown or Pacific Islander). Importantly, Blumenbach listed the races in this exact order, which he believed reflected their natural historical descent from the \u201cprimeval\u201d Caucasian original to \u201cextreme varieties.\u201d<span class=\"Endnote-Reference CharOverride-3\">4[footnote]Johann Friedrich Blumenbach, <em>On the Natural Varieties of Mankind: De Generis Humani Varietate Nativa<\/em> (New York: Bergman Publishers, 1775).[\/footnote]<\/span> Although he was a committed abolitionist, Blumenbach nevertheless felt that his \u201cCaucasian\u201d race (named after the Caucasus Mountains of Central Asia, where he believed humans had originated) represented the original variety of humankind from which the other races had degenerated.<\/p>\r\n\r\n\r\n[caption id=\"attachment_202\" align=\"aligncenter\" width=\"570\"]<img class=\"wp-image-202 size-large\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163717\/race_figure_2-e1512755724244-570x1024.png\" alt=\"\" width=\"570\" height=\"1024\" \/> Figure 2: In <em>Systema Naturae<\/em>, Carolus Linnaeus attempted to create a taxonomy for all living things, including people.[\/caption]\r\n\r\n<div class=\"_idGenObjectLayout-1\"><\/div>\r\n<p class=\"Normal\">By the early twentieth century, many social philosophers and scholars had accepted the idea of three human races: the so-called <em><em>Caucasoid<\/em><\/em>, <em><em>Negroid<\/em><\/em>, and <em><em>Mongoloid<\/em><\/em> groups that corresponded with regions of Europe, sub-Saharan Africa, and East Asia, respectively. However, the three-race theory faced serious criticism given that numerous peoples from several geographic regions were omitted from the classification, including Australian Aborigines, Asian Indians, American Indians, and inhabitants of the South Pacific Islands. Those groups could not be easily pigeonholed into racial categories regardless of how loosely the categories were defined. Australian Aborigines, for example, often have dark complexions (a trait they appeared to share with Africans) but reddish or blondish hair (a trait shared with northern Europeans). Likewise, many Indians living on the Asian subcontinent have complexions that are as dark or darker than those of many Africans and African Americans. Because of these seeming contradictions, some academics began to argue in favor of larger numbers of human races\u2014five, nine, twenty, sixty, and more.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]For details about how these categories were established, see Stephen Jay Gould, <em>The Mismeasure of Man<\/em>.[\/footnote]<\/span><\/p>\r\n<p class=\"Normal\">During the 1920s and 1930s, some scholars asserted that Europeans were comprised of more than one \u201cwhite\u201d or \u201cCaucasian\u201d race: <em><em>Nordic<\/em>, <em>Alpine<\/em>, <\/em>and<em> <em>Mediterranean<\/em><\/em> (named for the geographic regions of Europe from which they descended). These European races, they alleged, exhibited obvious physical traits that distinguished them from one another and thus served as racial boundaries. For example, \u201cNordics\u201d were said to consist of peoples of Northern Europe\u2014Scandinavia, the British Isles, and Northern Germany\u2014while \u201cAlpines\u201d came from the Alps Mountains of Central Europe and included French, Swiss, Northern Italians, and Southern Germans. People from southern Europe\u2014including Portuguese, Spanish, Southern Italians, Sicilians, Greeks, and Albanians\u2014comprised the \u201cMediterranean\u201d race. Most Americans today would find this racial classification system bizarre, but its proponents argued for it on the basis that one would observe striking physical differences between a Swede or Norwegian and a Sicilian. Similar efforts were made to \u201ccarve up\u201d the populations of Africa and Asia into geographically local, specific races.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]For a discussion of the efforts to subdivide racial groups in the nineteenth century and its connection to eugenics, see Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses, <em>How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em>.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">The fundamental point here is that any effort to classify human populations into racial categories is inherently arbitrary and subjective rather than scientific and objective. These racial classification schemes simply reflected their proponents\u2019 desires to \u201cslice the pie\u201d of human physical variation according to the particular trait(s) they preferred to establish as the major, defining criteria of their classification system. Two major types of \u201crace classifiers\u201d have emerged over the past 300 years: <em><em>lumpers<\/em> <\/em>and <em><em>splitters<\/em><\/em>. Lumpers have classified races by large geographic tracts (often continents) and produced a small number of broad, general racial categories, as reflected in Linnaeus\u2019s original classification scheme and later three-race theories. Splitters have subdivided continent-wide racial categories into specific, more localized regional races and attempted to devise more \u201cprecise\u201d racial labels for these specific groups, such as the three European races described earlier. Consequently, splitters have tried to identify many more human races than lumpers.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Racial labels, whether from a lumper or a splitter model, clearly attempt to identify and describe <em><em>something<\/em><\/em>. So why do these racial labels not accurately describe human physical and biological variation? To understand why, we must keep in mind that racial labels are distinct, discrete categories while human physical and biological variations (such as skin color, hair color and texture, eye color, height, nose shape, and distribution of blood types) are <em>continuous<\/em> rather than discrete.<\/p>\r\n\r\n\r\n[caption id=\"attachment_206\" align=\"aligncenter\" width=\"516\"]<img class=\"wp-image-206 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163724\/race_figure_3-e1512755753951.png\" alt=\"\" width=\"516\" height=\"287\" \/> Figure 3: The global distribution of Type O blood reflects a clinical pattern.[\/caption]\r\n\r\n<div class=\"_idGenObjectLayout-1\"><\/div>\r\n<p class=\"Normal\">Physical anthropologists use the term <strong><span class=\"CharOverride-2\">cline<\/span><\/strong> to refer to differences in the traits that occur in populations across a geographical area. In a cline, a trait may be more common in one geographical area than another, but the variation is gradual and continuous with no sharp breaks. A prominent example of clinal variation among humans is skin color. Think of it this way: Do all \u201cwhite\u201d persons who you know actually share the same skin complexion? Likewise, do all \u201cblack\u201d persons who you know share an identical skin complexion? The answer, obviously, is no, since human skin color does not occur in just 3, 5, or even 50 shades. The reality is that human skin color, as a continuous trait, exists as a spectrum from very light to very dark with every possible hue, shade, and tone in between.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Imagine two people\u2014one from Sweden and one from Nigeria\u2014standing side by side. If we looked only at those two individuals and ignored people who inhabit the regions between Sweden and Nigeria, it would be easy to reach the faulty conclusion that they represented two distinct human racial groups, one light (\u201cwhite\u201d) and one dark (\u201cblack\u201d).<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information about the genetic variation between human groups that puts this example in context see Sheldon Krimsky and Kathleen Sloan, <em>Race and the Genetic Revolution: Science, Myth, and Culture<\/em> (New York: Columbia University Press, 2011), 174-180.[\/footnote]<\/span> However, if we walked from Nigeria to Sweden, we would gain a fuller understanding of human skin color because we would see that skin color generally became gradually lighter the further north we traveled from the equator. At no point during this imaginary walk would we reach a point at which the people abruptly changed skin color. As physical anthropologists such as John Relethford (2004) and C. Loring Brace (2005) have noted, the average range of skin color gradually changes over geographic space. North Africans are generally lighter-skinned than Central Africans, and southern Europeans are generally lighter-skinned than North Africans. In turn, northern Italians are generally lighter-skinned than Sicilians, and the Irish, Danes, and Swedes are generally lighter-skinned than northern Italians and Hungarians. Thus, human skin color cannot be used as a definitive marker of racial boundaries.<\/p>\r\n<p class=\"Normal ParaOverride-1\">There are a few notable exceptions to this general rule of lighter-complexioned people inhabiting northern latitudes. The Chukchi of Eastern Siberia and Inuits of Alaska, Canada, and Greenland have darker skin than other Eurasian people living at similar latitudes, such as Scandinavians. Physical anthropologists have explained this exception in terms of the distinct dietary customs of indigenous Arctic groups, which have traditionally been based on certain native meats and fish that are rich in Vitamin D (polar bears, whales, seals, and trout).<\/p>\r\n<p class=\"Normal ParaOverride-1\">What does Vitamin D have to do with skin color? The answer is intriguing! Dark skin blocks most of the sun\u2019s dangerous ultraviolet rays, which is advantageous in tropical environments where sunlight is most intense. Exposure to high levels of ultraviolent radiation can damage skin cells, causing cancer, and also destroy the body\u2019s supply of folate, a nutrient essential for reproduction. Folate deficiency in women can cause severe birth defects in their babies. Melanin, the pigment produced in skin cells, acts as a natural sunblock, protecting skin cells from damage, and preventing the breakdown of folate. However, exposure to sunlight has an important positive health effect: stimulating the production of vitamin D. Vitamin D is essential for the health of bones and the immune system. In areas where ultraviolent radiation is strong, there is no problem producing enough Vitamin D, even as darker skin filters ultraviolet radiation.<span class=\"Endnote-Reference CharOverride-3\">[footnote]Carol Mukhopadhyay et. al <em>How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em>, 43-48.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">In environments where the sun\u2019s rays are much less intense, a different problem occurs: not enough sunlight penetrates the skin to enable the production of Vitamin D. Over the course of human evolution, natural selection favored the evolution of lighter skin as humans migrated and settled farther from the equator to ensure that weaker rays of sunlight could adequately penetrate our skin. The diet of indigenous populations of the Arctic region provided sufficient amounts of Vitamin D to ensure their health. This reduced the selective pressure toward the evolution of lighter skin among the Inuit and the Chukchi. Physical anthropologist Nina Jablonski (2012) has also noted that natural selection could have favored darker skin in Arctic regions because high levels of ultraviolet radiation from the sun are reflected from snow and ice during the summer months.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Still, many people in the United States remain convinced that biologically distinct human races exist and are easy to identify, declaring that they can walk down any street in the United States and easily determine who is \u201cwhite\u201d and who is \u201cblack.\u201d The United States was populated historically by immigrants from a small number of world regions who did not reflect the full spectrum of human physical variation. The earliest settlers in the North American colonies overwhelmingly came from Northern Europe (particularly, Britain, France, Germany, and Ireland), regions where skin colors tend to be among the lightest in the world. Slaves brought to the United States during the colonial period came largely from the western coast of Central Africa, a region where skin color tends to be among the darkest in the world. Consequently, when we look at today\u2019s descendants of these groups, we are not looking at accurate, proportional representations of the total range of human skin color; instead, we are looking, in effect, at opposite ends of a spectrum, where striking differences are inevitable. More recent waves of immigrants who have come to the United States from other world regions have brought a wider range of skin colors, shaping a continuum of skin color that defies classification into a few simple categories.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Physical anthropologists have also found that there are no specific genetic traits that are exclusive to a \u201cracial\u201d group. For the concept of human races to have biological significance, an analysis of multiple genetic traits would have to consistently produce the same racial classifications. In other words, a racial classification scheme for skin color would also have to reflect classifications by blood type, hair texture, eye shape, lactose intolerance, and other traits often mistakenly assumed to be \u201cracial\u201d characteristics. An analysis based on any one of those characteristics individually would produce a unique set of racial categories because variations in human physical and genetic are <strong><span class=\"CharOverride-2\">nonconcordant<\/span><\/strong>. Each trait is inherited independently, not \u201cbundled together\u201d with other traits and inherited as a package. There is no correlation between skin color and other characteristics such as blood type and lactose intolerance.<\/p>\r\n<p class=\"Normal\">A prominent example of nonconcordance is sickle-cell anemia, which people often mistakenly think of as a disease that only affects Africans, African Americans, and \u201cblack\u201d persons. In fact, the sickle-cell allele (the version of the gene that causes sickle-cell anemia when a person inherits two copies) is relatively common among people whose ancestors are from regions where a certain strain of malaria, <em><em>Plasmodium falciparum<\/em><\/em>, is prevalent, namely Central and Western Africa and parts of Mediterranean Europe, the Arabian peninsula, and India. The sickle-cell trait thus is not exclusively African or \u201cblack.\u201d The erroneous perceptions are relatedly primarily to the fact that the ancestors of U.S. African Americans came predominantly from Western Africa, where the sickle-cell gene is prevalent, and are therefore more recognizable than populations of other ancestries and regions where the sickle-cell gene is common, such as southern Europe and Arabia.<span class=\"Endnote-Reference _idGenCharOverride-1\">9[footnote]Ibid., 50-52.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Another trait commonly mistaken as defining race is the epicanthic eye fold typically associated with people of East Asian ancestry. The epicanthic eye fold at the outer corner of the eyelid produces the eye shape that people in the United States typically associate with people from China and Japan, but is also common in people from Central Asia, parts of Eastern Europe and Scandinavia, some American Indian groups, and the Khoi San of southern Africa.<\/p>\r\n\r\n\r\n[caption id=\"attachment_209\" align=\"aligncenter\" width=\"500\"]<img class=\"wp-image-209 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163728\/race_figure_4-e1512755782443.png\" alt=\"\" width=\"500\" height=\"362\" \/> Figure 4: The ability to digest the lactose found in dairy products is more common in some populations than others.[\/caption]\r\n\r\n<div class=\"_idGenObjectLayout-1\"><\/div>\r\n<p class=\"Normal\">In college, I took a course titled \u201cNutrition\u201d because I thought it would be an easy way to boost my grade point average. The professor of the class, an authoritarian man in his late 60s or early 70s, routinely declared that \u201cAsians can\u2019t drink milk!\u201d When this assertion was challenged by various students, including a woman who claimed that her best friend was Korean and drank milk and ate ice cream all the time, the professor only became more strident, doubling down on his dairy diatribe and defiantly vowing that he would not \u201cignore the facts\u201d for \u201cpurposes of political correctness.\u201d However, it is scientific accuracy, not political correctness, we should be concerned about, and lactose tolerance is a complex topic. Lactose is a sugar that is naturally present in milk and dairy products, and an enzyme, lactase, breaks it down into two simpler sugars that can be digested by the body. Ordinarily, humans (and other mammals) stop producing lactase after infancy, and approximately 75 percent of humans are thus lactose intolerant and cannot naturally digest milk. Lactose intolerance is a natural, normal condition. However, some people continue to produce lactase into adulthood and can naturally digest milk and dairy products. This lactose persistence developed through natural selection, primarily among people in regions that had long histories of dairy farming (including the Middle East, Northern Europe, Eastern Europe, East Africa, and Northern India). In other areas and for some groups of people, dairy products were introduced relatively recently (such as East Asia, Southern Europe, and Western and Southern Africa and among Australian Aborigines and American Indians) and lactose persistence has not developed yet.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]Ibid., 50-51.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">The idea of biological human races emphasizes differences, both real and perceived, <em><em>between<\/em><\/em> groups and ignores or overlooks differences <em><em>within<\/em><\/em> groups. The biological differences between \u201cwhites\u201d and \u201cblacks\u201d and between \u201cblacks\u201d and \u201cAsians\u201d are assumed to be greater than the biological differences among \u201cwhites\u201d and among \u201cblacks.\u201d The opposite is actually true; the overwhelming majority of genetic diversity in humans (88\u201392 percent) is found within people who live on the same continent.<span class=\"Endnote-Reference CharOverride-3\">[footnote]Ibid., 62.[\/footnote]<\/span> Also, keep in mind that human beings are one of the most genetically similar of all species. There is nearly six times more genetic variation among white-tailed deer in the southern United States than in all humans! Consider our closest living relative, the chimpanzee. Chimpanzees\u2019 natural habitat is confined to central Africa and parts of western Africa, yet four genetically distinct groups occupy those regions and they are far more genetically distinct than humans who live on different continents. That humans exhibit such a low level of genetic variation compared to other species reflects the fact that we are a relatively recent species; modern humans (<em><em>Homo sapiens<\/em><\/em>) first appeared in East Africa just under 200,000 years ago.<span class=\"Endnote-Reference CharOverride-3\">[footnote]Alan R. Templeton, \u201cHuman Races: A Genetic and Evolutionary Perspective\u201d <em>American Anthropologist<\/em> 100 no. 3 (1998): 632-650.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Physical anthropologists today analyze human biological variation by examining specific genetic traits to understand how those traits originated and evolved over time and why some genetic traits are more common in certain populations. Since much of our biological diversity occurs mostly within (rather than between) continental regions once believed to be the homelands of distinct races, the concept of race is meaningless in any study of human biology. Franz Boas, considered the father of modern U.S. anthropology, was the first prominent anthropologist to challenge racial thinking directly during the early twentieth century. A professor of anthropology at Columbia University in New York City and a Jewish immigrant from Germany, Boas established anthropology in the United States as a four-field academic discipline consisting of archaeology, physical\/biological anthropology, cultural anthropology, and linguistics. His approach challenged conventional thinking at the time that humans could be separated into biological races endowed with unique intellectual, moral, and physical abilities.<\/p>\r\n<p class=\"Normal ParaOverride-1\">In one of his most famous studies, Boas challenged craniometrics, in which the size and shape of skulls of various groups were measured as a way of assigning relative intelligence and moral behavior. Boas noted that the size and shape of the skull were not fixed characteristics within groups and were instead influenced by the environment. Children born in the United States to parents of various immigrant groups, for example, had slightly different average skull shapes than children born and raised in the homelands of those immigrant groups. The differences reflected relative access to nutrition and other socio-economic dimensions. In his famous 1909 essay \u201cRace Problems in America,\u201d Boas challenged the commonly held idea that immigrants to the United States from Italy, Poland, Russia, Greece, the Austro-Hungarian Empire, and other southern and eastern European nations were a threat to America\u2019s \u201cracial purity.\u201d He pointed out that the British, Germans, and Scandinavians (popularly believed at the time to be the \u201ctrue white\u201d heritages that gave the United States its superior qualities) were not themselves \u201cracially pure.\u201d Instead, many different tribal and cultural groups had intermixed over the centuries.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information about the efforts of Franz Boas to refute the race concept in science, see Franz Boas, \u201cChanges in the Bodily Form of Descendants of Immigrants\u201d <em>American Anthropologist<\/em> 14 (1912): 530-562.[\/footnote]<\/span> In fact, Boas asserted, the notion of \u201cracial purity\u201d was utter nonsense. As present-day anthropologist Jonathan Marks (1994) noted, \u201cYou may group humans into a small number of races if you want to, but you are denied biology as a support for it.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Jonathan Marks, \u201cBlack, White, Other,\u201d 35.[\/footnote]\u00a0<\/span><\/p>\r\n\r\n<h3 class=\"H2\">Race as a Social Concept<\/h3>\r\n<p class=\"Normal ParaOverride-1\">Just because the idea of distinct biological human races is not a valid scientific concept does not mean, and should not be interpreted as implying, that \u201cthere is no such thing as race\u201d or that \u201crace isn\u2019t real.\u201d Race is indeed real but it is a concept based on arbitrary social and cultural definitions rather than biology or science. Thus, racial categories such as \u201cwhite\u201d and \u201cblack\u201d are as real as categories of \u201cAmerican\u201d and \u201cAfrican.\u201d Many things in the world are real but are not biological. So, while race does not reflect biological characteristics, it reflects socially constructed concepts defined subjectively by societies to reflect notions of division that are perceived to be significant. Some sociologists and anthropologists now use the term <em>social races<\/em> instead, seeking to emphasize their cultural and arbitrary roots.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Race is most accurately thought of as a socio-historical concept. Michael Omi and Howard Winant noted that \u201cRacial categories and the meaning of race are given concrete expression by the specific social relations and historical context in which they are embedded.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Michael Omi and Howard Winant, <em>Racial Formation in the United States<\/em>, 64.[\/footnote]\u00a0<\/span>In other words, racial labels ultimately reflect a society\u2019s social attitudes and cultural beliefs regarding notions of group differences. And since racial categories are culturally defined, they can vary from one society to another as well as change over time within a society. Omi and Winant referred to this as <em><strong>racial formation<\/strong>\u2014<\/em>\u201cthe process by which social, economic, and political forces determine the content and importance of racial categories.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Ibid., 61[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">The process of racial formation is vividly illustrated by the idea of \u201cwhiteness\u201d in the United States. Over the course of U.S. history, the concept of \u201cwhiteness\u201d expanded to include various immigrant groups that once were targets of racist beliefs and discrimination. In the mid 1800s, for example, Irish Catholic immigrants faced intense hostility from America\u2019s Anglo-Protestant mainstream society, and anti-Irish politicians and journalists depicted the Irish as racially different and inferior. Newspaper cartoons frequently portrayed Irish Catholics in apelike fashion: overweight, knuckle dragging, and brutish. In the early twentieth century, Italian and Jewish immigrants were typically perceived as racially distinct from America\u2019s Anglo-Protestant \u201cwhite\u201d majority as well. They were said to belong to the inferior \u201cMediterranean\u201d and \u201cJewish\u201d races. Today, Irish, Italian, and Jewish Americans are fully considered \u201cwhite,\u201d and many people find it hard to believe that they once were perceived otherwise. Racial categories as an aspect of culture are typically learned, internalized, and accepted without question or critical thought in a process not so different from children learning their native language as they grow up.<\/p>\r\n<p class=\"Normal ParaOverride-1\">A primary contributor to expansion of the definition of \u201cwhiteness\u201d in the United States was the rise of many members of those immigrant groups in social status after World War II.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information about the social construction of whiteness in U.S. History see Nell Irvin Painter, <em>The History of White People<\/em>; Noel Ignatiev, <em>How the Irish Became White<\/em> (New York: Routledge, 1995). For more information about the economic aspects of the construction of whiteness both before and after World War II, see David Roediger, <em>The Wages of Whiteness: Race and the Making of the American Working Class<\/em> (Chicago, IL: Haymarket, 2007) and George Lipsitz, <em>The Possessive Investment in Whiteness<\/em> (Philadelphia: Temple University Press, 1998).[\/footnote]<\/span> Hundreds of suburban housing developments were constructed on the edge of the nation\u2019s major cities during the 1940s and 1950s to accommodate returning soldiers, the Serviceman\u2019s Readjustment Act of 1944 offered a series of benefits for military veterans, including free college education or technical training and cost-of-living stipends funded by the federal government for veterans pursuing higher education. In addition, veterans could obtain guaranteed low-interest loans for homes and for starting their own farms or businesses. The act was in effect from 1944 through 1956 and was <em>theoretically<\/em> available to all military veterans who served at least four months in uniform and were honorably discharged, but the legislation did not contain anti-discrimination provisions and most African American veterans were denied benefits because private banks refused to provide the loans and restrictive language by homeowners\u2019 associations prohibited sales of homes to nonwhites. The male children and grandchildren of European immigrant groups benefited tremendously from the act. They were able to obtain college educations, formerly available only to the affluent, at no cost, leading to professional white-collar careers, and to purchase low-cost suburban homes that increased substantially in value over time. The act has been credited, more than anything else, with creating the modern middle class of U.S. society and transforming the majority of \u201cwhite\u201d Americans from renters into homeowners.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For a detailed discussion of this process see Douglas S. Massey and Nancy Denton, <em>American Apartheid: Segregation and the Making of the Underclass<\/em> (Cambridge, MA: Harvard University Press, 1993) and Ira Katznelson, <em>When Affirmative Action was White: An Untold History of Racial Inequality in Twentieth Century America<\/em> (New York: W.W. Norton and Company, 2005).[\/footnote]<\/span> As the children of Irish, Jewish, Italian, Greek, Anglo-Saxon, and Eastern European parents grew up together in the suburbs, formed friendships, and dated and married one another, the old social boundaries that defined \u201cwhiteness\u201d were redefined.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information on these historical developments and their social ramifications, see Karen Brodkin, <em>How Jews Became White Folks and What That Says About Race in America<\/em> (New Brunswick, NJ: Rutgers University Press, 1998) or David Roediger, <em>Working Toward Whiteness: How America\u2019s Immigrants Became White\u2014The Strange Journey From Ellis Island to the Suburbs<\/em> (New York: Basic Books, 2005).[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Race is a socially constructed concept but it is not a trivial matter. On the contrary, one\u2019s race often has a dramatic impact on everyday life. In the United States, for example, people often use race\u2014their personal understanding of race\u2014to predict \u201cwho\u201d a person is and \u201cwhat\u201d a person is like in terms of personality, behavior, and other qualities. Because of this tendency to characterize others and make assumptions about them, people can be uncomfortable or defensive when they mistake someone\u2019s background or cannot easily determine \u201cwhat\u201d someone is, as revealed in statements such as \u201cYou don\u2019t <em><em>look<\/em><\/em> black!\u201d or \u201cYou <em><em>talk<\/em><\/em> like a white person. Such statements reveal fixed notions about \u201cblackness\u201d and \u201cwhiteness\u201d and what members of each race will be like, reflecting their socially constructed and seemingly \u201ccommon sense\u201d understanding of the world.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Since the 1990s, scholars and anti-racism activists have discussed \u201cwhite privilege\u201d as a basic feature of race as a lived experience in the United States. Peggy McIntosh coined the term in a famous 1988 essay, \u201c<a href=\"https:\/\/nationalseedproject.org\/white-privilege-unpacking-the-invisible-knapsack\"><span class=\"Hyperlink\">White Privilege: Unpacking the Invisible Knapsack<\/span><\/a>,\u201d in which she identified more than two dozen accumulated unearned benefits and advantages associated with being a \u201cwhite\u201d person in the United States. The benefits ranged from relatively minor things, such as knowing that \u201cflesh color\u201d Band-Aids would match her skin, to major determinants of life experiences and opportunities, such as being assured that she would never be asked to speak on behalf of her entire race, being able to curse and get angry in public without others assuming she was acting that way because of her race, and not having to teach her children that police officers and the general public would view them as suspicious or criminal because of their race. In 2015, MTV aired a documentary on white privilege, simply titled<em> <a href=\"https:\/\/www.youtube.com\/watch?v=_zjj1PmJcRM\"><span class=\"Hyperlink CharOverride-1\">White People<\/span><\/a><\/em>, to raise awareness of this issue among Millennials. In the documentary, young \u201cwhite\u201d Americans from various geographic, social, and class backgrounds discussed their experiences with race.<\/p>\r\n<p class=\"Normal ParaOverride-1\">White privilege has gained significant attention and is an important tool for understanding how race is often connected to everyday experiences and opportunities, but we must remember that no group is homogenous or monolithic. \u201cWhite\u201d persons receive varying degrees of privilege and social advantage, and other important characteristics, such as social class, gender, sexual orientation, and (dis)ability, shape individuals\u2019 overall lives and how they experience society. John Hartigan, an urban anthropologist, has written extensively about these characteristics. <em>His <\/em><em><em>Racial Situations: Class<\/em> <em>Predicaments of Whiteness in Detroit <\/em><\/em>(1999) discusses the lives of \u201cwhite\u201d residents in three neighborhoods in Detroit, Michigan, that vary significantly socio-economically\u2014one impoverished, one working class, and one upper middle class. Hartigan reveals that social class has played a major role in shaping strikingly different identities among these \u201cwhite\u201d residents and how, accordingly, social relations between \u201cwhites\u201d and \u201cblacks\u201d in the neighborhoods vary from camaraderie and companionship to conflict.<\/p>\r\n\r\n<h2 class=\"H1\">RACE IN THREE NATIONS: THE UNITED STATES, BRAZIL, AND JAPAN<\/h2>\r\n<p class=\"Normal\">To better understand how race is constructed around the world, consider how the United States, Brazil, and Japan define racial categories. In the United States, race has traditionally been rigidly constructed, and Americans have long perceived racial categories as discrete and mutually exclusive: a person who had one \u201cblack\u201d parent and one \u201cwhite\u201d parent was seen simply as \u201cblack.\u201d The institution of slavery played a major role in defining how the United States has classified people by race through the<em> <em>one-drop rule<\/em><\/em>, which required that any trace of known or recorded non-European (\u201cnon-white\u201d) ancestry was used to automatically exclude a person from being classified as \u201cwhite.\u201d Someone with one \u201cblack\u201d grandparent and three \u201cwhite\u201d grandparents or one \u201cblack\u201d great-grandparent and seven \u201cwhite\u201d great-grandparents was classified under the one-drop rule simply as \u201cblack.\u201d The original purpose of the one-drop rule was to ensure that children born from sexual unions (some consensual but many forced) between slave-owner fathers and enslaved women would be born into slave status.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]While the one-drop rule was intended to protect the institution of slavery, a more nuanced view of racial identity has existed throughout U.S. History. For a history of the racial categories used historically in the United States census, including several mixed-race categories, see the Pew Research Center\u2019s \u201cWhat Census Calls Us: Historical Timeline.\u201d http:\/\/www.pewsocialtrends.org\/interactives\/multiracial-timeline\/[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Consider President Barack Obama. Obama is of biracial heritage; his mother was \u201cwhite\u201d of Euro-American descent and his father was a \u201cblack\u201d man from Kenya. The media often refer to Obama simply as \u201cblack\u201d or \u201cAfrican American,\u201d such as when he is referred to as the nation\u2019s \u201cfirst black President,\u201d and never refer to him as \u201cwhite.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]It is important to note that President Obama has also stated that he self-identifies as black. See for instance, Sam Roberts and Peter Baker. 2010. \u201cAsked to Declare His Race, Obama Checks \u2018Black.\u2019\u201d The New York Times, April 2. http:\/\/www.nytimes.com\/2010\/04\/03\/us\/politics\/03census.html[\/footnote]<\/span> Whiteness in the United States has long been understood and legally defined as implying \u201cracial purity\u201d despite the biological absurdity of the notion, and to be considered \u201cwhite,\u201d one could have no known ancestors of black, American Indian, Asian, or other \u201cnon-white\u201d backgrounds. Cultural anthropologists also refer to the one-drop rule as <strong><span class=\"CharOverride-2\">hypodescent<\/span><\/strong>, a term coined by anthropologist Marvin Harris in the 1960s to refer to a socially constructed racial classification system in which a person of mixed racial heritage is automatically categorized as a member of the less (or least) privileged group.<span class=\"Endnote-Reference CharOverride-3\">[footnote]This concept is discussed in more detail in chapter 9 of Carol Mukhopadhyay et. al <em>How Real Is Race: A Sourebook on Race, Culture, and Biology<\/em>.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Another example is birth certificates issued by U.S. hospitals, which, until relatively recently, used a precise formula to determine the appropriate racial classification for a newborn. If one parent was \u201cwhite\u201d and the other was \u201cnon-white,\u201d the child was classified as the race of the \u201cnon-white\u201d parent; if neither parent was \u201cwhite,\u201d the child was classified as the race of the father.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Not until very recently have the United States government, the media, and pop culture begun to officially acknowledge and embrace biracial and multiracial individuals. The 2000 census was the first to allow respondents to identify as more than one race. Currently, a grassroots movement that is expanding across the United States, led by organizations such as Project RACE (Reclassify All Children Equally) and Swirl, seeks to raise public awareness of biracial and multiracial people who sometimes still experience social prejudice for being of mixed race and\/or resentment from peers who disapprove of their decision to identify with all of their backgrounds instead of just one. Prominent biracial and multiracial celebrities such as Tiger Woods, Alicia Keys, Mariah Carey, Beyonc\u00e9 Knowles, Bruno Mars, and Dwayne \u201cThe Rock\u201d Johnson and the election of Barack Obama have also prompted people in the United States to reconsider the problematic nature of rigid, discrete racial categories.<\/p>\r\n<p class=\"Normal ParaOverride-1\">In 1977, the U.S. government established five official racial categories under Office of Management and Budget (OMB) Directive 15 that provided a basis for recordkeeping and compiling of statistical information to facilitate collection of demographic information by the Census Bureau and to ensure compliance with federal civil rights legislation and work-place anti-discrimination policies. Those categories and their definitions, which are still used today, are (a) \u201c<em><em>White<\/em><\/em>: a person having origins in any of the original peoples of Europe, North Africa, or the Middle East;\u201d (b) \u201c<em><em>Black or African American<\/em><\/em>: a person having origins in any of the black racial groups of Africa;\u201d (c) \u201c<em><em>American Indian or Alaskan Native<\/em><\/em>: a person having origins in any of the original peoples of North and South America (including Central America), and who maintains tribal affiliation or community attachment;\u201d (d) \u201c<em><em>Asian<\/em><\/em>: a person having origins in any of the original peoples of the Far East, Southeast Asia, or the Indian subcontinent;\u201d and (e) <em>\u201c<em>Native Hawaiian or Other Pacific Islander<\/em>:<\/em> a person having origins in any of the original peoples of Hawaii, Guam, Samoa, or the Pacific Islands.\u201d In addition, OMB Directive 15 established <em><em>Hispanic<\/em> or <em>Latino<\/em><\/em> as a separate <em><em>ethnic<\/em><\/em> (not racial) category; on official documents, individuals are asked to identify their racial background and whether they are of Hispanic\/Latino ethnic heritage. The official definition of Hispanic or Latino is \u201ca person of Mexican, Puerto Rican, Cuban, South or Central American, or other Spanish culture or origin, regardless of race.\u201d<\/p>\r\n<p class=\"Normal ParaOverride-1\">OMB Directive 15\u2019s terminology and definitions have generated considerable criticism and controversy. The complex fundamental question is whether such categories are practical and actually reflect how individuals choose to self-identify. Terms such as \u201cnon-Hispanic white\u201d and \u201cBlack Hispanic,\u201d both a result of the directive, are baffling to many people in the United States who perceive Hispanics\/Latinos as a separate group from whites and blacks. Others oppose any governmental attempt to classify people by race, on both liberal and conservative political grounds. In 1997, the American Anthropological Association unsuccessfully advocated for a cessation of federal efforts to coercively classify Americans by race, arguing instead that individuals should be given the opportunity to identify their ethnic and\/or national heritages (such as their country or countries of ancestry).<\/p>\r\n<p class=\"Normal ParaOverride-1\">Brazil\u2019s concept of race is much more fluid, flexible, and multifaceted. The differences between Brazil and the United States are particularly striking because the countries have similar histories. Both nations were born of European colonialism in the New World, established major plantation economies that relied on large numbers of African slaves, and subsequently experienced large waves of immigration from around the world (particularly Europe) following the abolition of slavery. Despite those similarities, significant contrasts in how race is perceived in these two societies persist, which is sometimes summarized in the expression \u201cThe United States has a color line, while Brazil has a color continuum.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Edward Telles originated this expression in his book <em>Race in Another America: The Significance of Skin Color in Brazil<\/em> (Princeton, NJ: Princeton University Press, 2004).[\/footnote]<\/span> In Brazil, races are typically viewed as points on a continuum in which one gradually blends into another; \u201cwhite\u201d and \u201cblack\u201d are opposite ends of a continuum that incorporates many intermediate color-based racial labels that have no equivalent in the United States.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The Brazilian term for these categories, which correspond to the concept of race in the United States, is <em>tipos<\/em>, which directly translates into Portuguese as \u201ctypes.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]More information about the Brazilian concepts of race described in this section is available in Jefferson M. Fish, \u201cMixed Blood: An Analytical Method of Classifying Race.\u201d <em>Psychology Today<\/em>, November 1, 1995. https:\/\/www.psychologytoday.com\/articles\/199511\/mixed-blood[\/footnote]<\/span> Rather than describing what is believed to be a person\u2019s biological or genetic ancestry, <em>tipos<\/em> describe slight but noticeable differences in physical appearance. Examples include <em>loura<\/em>, a person with a very fair complexion, straight blonde hair, and blue or green eyes; <em>sarar\u00e1<\/em>, a light-complexioned person with tightly curled blondish or reddish hair, blue or green eyes, a wide nose, and thick lips; and <em>cabo verde<\/em>, an individual with dark skin, brown eyes, straight black hair, a narrow nose, and thin lips. Sociologists and anthropologists have identified more than 125 <em>tipos<\/em> in Brazil, and small villages of only 500 people may feature 40 or more depending on how residents describe one another. Some of the labels vary from region to region, reflecting local cultural differences.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Since Brazilians perceive race based on phenotypes or outward physical appearance rather than as an extension of geographically based biological and genetic descent, individual members of a family can be seen as different <em>tipos<\/em>. This may seem bewildering to those who think of race as a fixed identity inherited from one\u2019s parents even though it is generally acknowledged that family members often have different physical features, such as sisters who have strikingly different eye colors, hair colors, and\/or complexions. In Brazil, those differences are frequently viewed as significant enough to assign different <em>tipos<\/em>. Cultural anthropologist Conrad Phillip Kottak, who conducted ethnographic fieldwork in Brazil, noted that something as minor as a suntan or sunburn could lead to a person temporarily being described as a different <em>tipo<\/em> until the effects of the tanning or burning wore off.<span class=\"Endnote-Reference CharOverride-3\">[footnote]Conrad Kottak, <em>Anthropology: Appreciating Cultural Diversity<\/em> (New York: McGraw-Hill, 2013).[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">Another major difference in the construction of race in the United States and Brazil is the more fluid and flexible nature of race in Brazil, which is reflected in a popular Brazilian saying: \u201cMoney whitens.\u201d As darker-complexioned individuals increase their social class status (by, for example, graduating from college and obtaining high-salaried, professional positions), they generally come to be seen as a somewhat lighter <em>tipo<\/em> and light-complexioned individuals who become poorer may be viewed as a slightly darker <em>tipo<\/em>. In the United States, social class has no bearing on one\u2019s racial designation; a non-white person who achieves upward social mobility and accrues greater education and wealth may be seen by some as more \u201csocially desirable\u201d because of social class but does not change racial classification.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Brazil\u2019s Institute of Geography and Statistics established five official racial categories in 1940 to facilitate collection of demographic information that are still in use today: <em><em>branco<\/em><\/em> (white), <em><em>pr\u00eato<\/em><\/em> (black), <em><em>pardo<\/em><\/em> (brown), <em><em>amarelo<\/em><\/em> (yellow), and <em>ind\u00edgena<\/em> (indigenous). These racial categories are similar to the ones established in the United States under OMB Directive 15 and to Linnaeus\u2019 proposed <strong><span class=\"CharOverride-2\">taxonomy<\/span><\/strong> in the 18<span class=\"CharOverride-4\">th<\/span> century. <em><em>Pardo <\/em><\/em>is unique to Brazil and denotes a person of both <em><em>branco<\/em><\/em> and <em><em>pr\u00eato<\/em><\/em> heritage. Many Brazilians object to these government categories and prefer <em>tipos<\/em>.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The more fluid construction of race in Brazil is accompanied by generally less hostile, more benign social interactions between people of different colors and complexions, which has contributed to Brazil being seen as a \u201cracial paradise\u201d and a \u201cracial democracy\u201d rainbow nation free of the harsh prejudices and societal discrimination that has characterized other multiracial nations such as the United States and South Africa.<span class=\"Endnote-Reference CharOverride-3\">[footnote]See for instance the PBS documentary <em>Brazil: A Racial Paradise<\/em>, written and presented by Henry Louis Gates, Jr.. For a detailed critique of the idea of Brazil as a \u201cracial democracy,\u201d see Michael Hanchard (ed), Racial Politics in Contemporary Brazil (Durham, NC: Duke University Press, 1999).[\/footnote]<\/span> The \u201cracial democracy\u201d image has long been embraced by the government and elites in Brazil as a way to provide the country with a distinct identity in the international community. However, scholars in Brazil and the United States have questioned the extent to which racial equality exists in Brazil despite the appearance of interracial congeniality on the surface. Many light-complexioned Brazilians reject the idea that racial discrimination and inequalities persist and regard such claims as divisive while Afro-Brazilians have drawn attention to these inequalities in recent years.<\/p>\r\n\r\n\r\n[caption id=\"attachment_213\" align=\"aligncenter\" width=\"300\"]<img class=\"size-medium wp-image-213\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163735\/race_figure_5-e1512755814657-300x199.png\" alt=\"\" width=\"300\" height=\"199\" \/> <em><strong>Figure 5:<\/strong><\/em> A scene from the Black Women\u2019s March against Racism and Violence in Brasilia, Brazil, 2015.[\/caption]\r\n<p class=\"Normal\">Though Afro-Brazilians comprise approximately half of the country\u2019s population, they have historically accounted for less than 2 percent of all university students, and severe economic disparities between <em>tipos<\/em> remain prominent in Brazil to this day.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]Robert J. Cottrol, <em>The Long Lingering Shadow: Slavery, Race, and Law in the American Hemisphere<\/em> (Athens, GA: University of Georgia Press, 2013), 246.[\/footnote]<\/span> The majority of the country\u2019s Afro-Brazilians lives in the less-affluent northern region, site of the original sugar cane plantations while the majority of Brazilians of European descent live in the industrial and considerably wealthier southern region.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]Ibid., 145[\/footnote]<\/span> The <em>favelas<\/em> (slums) located on the edge of major cities such as Rio de Janeiro and S\u00e3o Paolo, which often lack electricity or running water, are inhabited largely by Afro-Brazilians, who are half as likely to have a working toilet in their homes as the overall Brazilian population.<\/p>\r\n<p class=\"Normal ParaOverride-1\">There are significant economic differences between Brazilians according to their official racial designation. According to government statistics, <em>pr\u00eatos <\/em>have higher unemployment and poverty rates than other groups in Brazil and <em>brancos<\/em> earn 57 percent more than <em>pr\u00eatos<\/em> for the same occupation. Furthermore, the vast majority of Brazilians in leadership positions in politics, the military, the media, and education are <em>branco<\/em> or <em>pardo<\/em>. Inter-racial marriage occurs more frequently in Brazil than in the United States, but most of the marriages are between <em>pr\u00eatos<\/em> and <em>pardos<\/em> and not between <em>brancos<\/em> and either <em>pr\u00eatos<\/em> or <em>pardos<\/em>. Another significant area of concern centers on brutality and mistreatment of darker-complexioned Brazilians. As a result, some scholars of race and racism describe Brazil as a prominent example of a <strong><span class=\"CharOverride-2\">pigmentocracy<\/span><\/strong>: a society characterized by a strong correlation between a person\u2019s skin color and their social class.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Afro-Brazilian activism has grown substantially since the 1980s, inspired in part by the successes of the Civil Rights movement in the United States and by actions taken by the Brazilian government since the early 2000s. One of the Brazilian government\u2019s strategies has been to implement U.S.-style affirmative action policies in education and employment to increase the number of Afro-Brazilians in the nation\u2019s professional ranks and decrease the degree of economic disparity. Those efforts sparked an intense backlash among lighter-complexioned Brazilians and created a complex social and political dilemma: who, exactly, should be considered \u201cdark\/black enough\u201d for inclusion in affirmative action, who makes that decision, and on what grounds will the decision be based? Many Brazilian families include relatives whose complexions are quite different and the country has clear racial categories only in terms of its demographic statistics. Nevertheless, Luiz Inacio Lula da Silva, Brazil\u2019s president from 2003 through 2011, made promotion of greater racial equality a prominent objective of his administration. In addition to supporting affirmative action policies, Lula appointed four Afro-Brazilians to his cabinet, appointed the first Afro-Brazilian justice to the nation\u2019s supreme court, and established a government office for promotion of racial equality. These recent developments have led many in Brazil and elsewhere to reconsider the accuracy of Brazil\u2019s designation as a racial democracy, which has been as a central component of its national identity for decades.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Scholars mostly agree that race relations are more relaxed and genteel in Brazil than in the United States. They tend to disagree about why that is the case. Some have suggested that the differences in racial constructions stem from important colonial-era distinctions that set the tone for years to come. A common expression describing the situation is: \u201cthe United States had two British parents while Brazil had a Portuguese father and an African mother.\u201d British settlers who colonized North America thoroughly subjugated their slaves, intermarriage was rare, and African cultural influences on mainstream U.S. society were marginalized compared to British cultural traditions and customs. In Brazil, on the other hand, sexual and marital unions between the Portuguese settlers, who were overwhelmingly male, and female Africans were common, creating individuals who exhibit a wide range of physical appearances. Sexual unions certainly occurred in the United States between male European slave masters and female African slaves, but the one-drop rule ensured that any children born of such unions would be classified as \u201cblack\u201d and as slaves. In Brazil in the late nineteenth and early twentieth centuries, the government and the Roman Catholic Church strongly encouraged European descended men to marry the African and indigenous women they impregnated in order to \u201cwhiten\u201d the nation.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information about Brazil\u2019s official policy toward mixed-race children during this era see Thomas E. Skidmore, <em>Black Into White: Race and Nationality in Brazilian Thought<\/em> (Durham, NC: Duke University Press, 1992).[\/footnote]<\/span> The United States government did not advocate for interracial families and most states had anti-miscegenation laws. The United States also implemented an official, government-sanctioned system of <strong><span class=\"CharOverride-2\">Jim Crow<\/span><\/strong> racial segregation laws in that had no equivalent in Brazil.<\/p>\r\n\r\n\r\n[caption id=\"attachment_217\" align=\"aligncenter\" width=\"210\"]<img class=\"wp-image-217 size-medium\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163741\/race_figure_6-e1512755837943-210x300.png\" alt=\"\" width=\"210\" height=\"300\" \/> Figure 6: Jiichir\u014d Matsumoto, a leader of the Buraku Liberation League.[\/caption]\r\n<p class=\"Normal\">Japan represents an example of a third way of constructing race that is not associated with Western society or African slavery. Japanese society is more diverse than many people realize; the number of Korean, Chinese, Indian, and Brazilian immigrants began to increase in the 1980s, and the number of children who had one Japanese and one non-Japanese parent has increased substantially since the 1950s, driven in part by children fathered by American military men stationed in Japan. Yet, one segment of Japan\u2019s population known as the <em>burakumin<\/em> (formerly called the <em>eta<\/em>, a word meaning \u201cpure filth\u201d) vividly illustrates the arbitrary nature of racial categories.<\/p>\r\n\r\n<div class=\"_idGenObjectLayout-1\">\r\n<div id=\"_idContainer341\">\r\n<div id=\"_idContainer340\">\r\n<div class=\"_idGenObjectStyle-Disabled\">Though physically and genetically indistinguishable from other Japanese people, the burakumin are a socially stigmatized and outcast group. They are descendants of people who worked dirty, low-prestige jobs that involved handling dead and slaughtered animals during the feudal era of Japan in the 1600s, 1700s, and 1800s. In feudal times, they were forced to live in communities separated from the rest of society, had to wear a patch of leather on their clothing to symbolize their burakumin status, and were not permitted to marry non-burakumins.<span class=\"Endnote-Reference _idGenCharOverride-1\">30[footnote]For a detailed discussion of stratification without race, see chapter 8 of Carol Mukhopadyay et. al <em>How Real is Race? A Sourcebook on Race, Culture, and Biology<\/em>.[\/footnote]\u00a0<\/span><\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<p class=\"Normal ParaOverride-1\">Japan no longer legally prohibits marriage between burakumin and non-burakumin (today, approximately 75 percent of burakumins are married to non-burakumins), but prejudices and discrimination persist, particularly among older generations, and the marriages remain socially stigmatized. Employment for the burakumin remains concentrated in low-paying occupations involving physical labor despite the relative affluence and advanced education in Japanese society overall. Burakumin earn only about 60 percent of the national average household income.<span class=\"Endnote-Reference CharOverride-3\">[footnote]For more information about the status of Burakumin in Japan see Emily A. Su-lan Reber, \u201cBuraku Mondai in Japan: Historical and Modern Perspectives and Directions for the Future.\u201d <em>Harvard Human Rights Journal<\/em> 12 (1999): 298[\/footnote]<\/span> Stereotypes of the burakumin as unintelligent, lazy, and violent still exist, but burakumin men account for a significant portion of Japan\u2019s professional athletes in popular sports such as baseball and sumo wrestling, an interesting pattern that reflects events in the United States, where racially stigmatized groups have long found relatively abundant opportunities for upward mobility in professional sports.<\/p>\r\n\r\n<h2 class=\"H1\">ETHNICITY AND ETHNIC GROUPS<\/h2>\r\n<p class=\"Normal\">The terms race and ethnicity are similar and there is a degree of overlap between them. The average person frequently uses the terms \u201crace\u201d and \u201cethnicity\u201d interchangeably as synonyms and anthropologists also recognize that race and ethnicity are overlapping concepts. Both race and ethnic identity draw on an identification with others based on common ancestry and shared cultural traits.<span class=\"Endnote-Reference _idGenCharOverride-1\">[footnote]The distinction between race and ethnicity is a complex and controversial one within anthropology. Some anthropologists combine these concepts in acknowledgement of the overlap between them. See for instance Karen Brodkin. <em>How Jews Became White and What This Says About Race in America.<\/em>[\/footnote]<\/span> As discussed earlier, a <em>race<\/em> is a social construction that defines groups of humans based on arbitrary physical and\/or biological traits that are believed to distinguish them from other humans. An <strong><span class=\"CharOverride-2\">ethnic group<\/span><\/strong>, on the other hand, claims a distinct identity based on cultural characteristics and a shared ancestry that are believed to give its members a unique sense of peoplehood or heritage.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The cultural characteristics used to define ethnic groups vary; they include specific languages spoken, religions practiced, and distinct patterns of dress, diet, customs, holidays, and other markers of distinction. In some societies, ethnic groups are geographically concentrated in particular regions, as with the Kurds in Turkey and Iraq and the Basques in northern Spain.<\/p>\r\n<p class=\"Normal\"><strong><span class=\"CharOverride-2\">Ethnicity<\/span><\/strong> refers to the degree to which a person identifies with and feels an attachment to a particular ethnic group. As a component of a person\u2019s identity, ethnicity is a fluid, complex phenomenon that is highly variable. Many individuals view their ethnicity as an important element of their personal and social identity. Numerous psychological, social, and familial factors play a role in ethnicity, and ethnic identity is most accurately understood as a range or continuum populated by people at every point. One\u2019s sense of ethnicity can also fluctuate across time. Children of Korean immigrants living in an overwhelmingly white town, for example, may choose to self-identify simply as \u201cAmerican\u201d during their middle school and high school years to fit in with their classmates and then choose to self-identify as \u201cKorean,\u201d \u201cKorean American,\u201d or \u201cAsian American\u201d in college or later in life as their social settings change or from a desire to connect more strongly with their family history and heritage. Do you consider your ethnicity an important part of your identity? Why do you feel the way you do?<\/p>\r\n<p class=\"Normal ParaOverride-1\">In the United States, ethnic identity can sometimes be primarily or purely symbolic in nature. Sociologists and anthropologists use the term <strong><span class=\"CharOverride-2\">symbolic ethnicity<\/span><\/strong> to describe limited or occasional displays of ethnic pride and identity that are primarily <em><em>expressive<\/em><\/em>\u2014for public display\u2014rather than <em><em>instrumental<\/em><\/em> as a major component of their daily social lives. Symbolic ethnicity is pervasive in U.S. society; consider customs such as \u201cKiss Me, I\u2019m Irish!\u201d buttons and bumper stickers, Puerto Rican flag necklaces, decals of the Virgin of Guadalupe, replicas of the Aztec stone calendar, and tattoos of Celtic crosses or of the map of Italy in green, white, and red stripes. When I was a teenager in the early to mid-1990s, medallions shaped like the African continent became popular among young African Americans after the release of Spike Lee\u2019s film <em>Malcolm X<\/em> in 1992 and in response to clothing worn by socially conscious rappers and rap groups of the era, such as Public Enemy. During that same time, I surprised workers in a pizzeria in suburban Philadelphia when I asked them, in Spanish, what part of Mexico they came from. They wanted to know how I knew they were Mexican as they said they usually were presumed to be Italian or Puerto Rican. I replied, \u201cThe Virgin of Guadalupe gave it away!\u201d while pointing to the miniature figurine of the iconic national symbol of Mexico on the counter near the register.<\/p>\r\n\r\n\r\n[caption id=\"attachment_220\" align=\"aligncenter\" width=\"300\"]<img class=\"size-medium wp-image-220\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163745\/race_figure_7-e1512755864233-300x249.png\" alt=\"\" width=\"300\" height=\"249\" \/> <strong>Figure 7:<\/strong> Many people in the United States cherish their ethnic identities and cultural traditions. This Hindu altar is from a home in San Diego, California.[\/caption]\r\n<p class=\"Normal\">In the United States, ethnic identity can sometimes be largely symbolic particularly for descendants of the various European immigrant groups who settled in the United States during the nineteenth and early twentieth centuries. Regardless of whether their grandparents and great-grandparents migrated from Italy, Ireland, Germany, Poland, Russia, the Austro-Hungarian Empire, Greece, Scandinavia, or elsewhere, these third and fourth generation Americans likely do not speak their ancestors\u2019 languages and have lost most or all of the cultural customs and traditions their ancestors brought to the United States. A few traditions, such as favorite family recipes or distinct customs associated with the celebration of a holiday, that originated in their homelands may be retained by family members across generations, reinforcing a sense of ethnic heritage and identity today. More recent immigrants are likely to retain more of the language and cultural traditions of their countries of origin. Non-European immigrants groups from Asia, Africa, the Middle East, Latin America, and the Caribbean also experience significant linguistic and cultural losses over generations, but may also continue to self-identify with their ethnic backgrounds if they do not feel fully incorporated into U.S, society because they \u201cstick out\u201d physically from Euro-American society and experience prejudice and discrimination. Psychological, sociological, and anthropological studies have indicated that retaining a strong sense of ethnic pride and identification is common among ethnic minorities in the United States and other nations as a means of coping with and overcoming societal bigotry.<\/p>\r\n<p class=\"Normal ParaOverride-1\">While there have been periods of inter-ethnic tension between various European immigrant and ethnic groups in the United States, such as English-German and Irish-Italian conflicts, the descendants of these groups today have been assimilated, to a very large degree, into the general racial category of \u201cwhite.\u201d<\/p>\r\n<p class=\"Normal ParaOverride-1\">Ethnic groups and ethnicity, like race, are socially constructed identities created at particular moments in history under particular social conditions. The earliest views of ethnicity assumed that people had innate, unchanging ethnic identities and loyalties. In actuality, ethnic identities shift and are recreated over time and across societies. Anthropologists call this process <strong><span class=\"CharOverride-2\">ethnogenesis<\/span><\/strong>\u2014gradual emergence of a new, distinct ethnic identity in response to changing social circumstances. For example, people whose ancestors came from what we know as Ireland may identify themselves as Irish Americans and generations of their ancestors as Irish, but at one time, people living in that part of the world identified themselves as Celtic.<\/p>\r\n<p class=\"Normal ParaOverride-1\">In the United States, ethnogenesis has led to a number of new ethnic identities, including African American, Native American, American Indian, and Italian American. Slaves brought to America in the colonial period came primarily from Central and Western Africa and represented dozens of ethnic heritages, including Yoruba, Igbo, Akan, and Chamba, that had unique languages, religions, and cultures that were quickly lost because slaves were not permitted to speak their own languages or practice their customs and religions. Over time, a new unified identity emerged among their descendants. But that identity continues to evolve, as reflected by the transitions in the label used to identify it: from \u201ccolored\u201d (early 1900s) to \u201cNegro\u201d (1930s\u20131960s) to \u201cBlack\u201d (late 1960s to the present) and \u201cAfrican American\u201d (1980s to the present).<\/p>\r\n\r\n<h2 class=\"H1\">A MELTING POT OR A SALAD BOWL?<\/h2>\r\n<p class=\"Normal\">There is tremendous ethnic, linguistic, and cultural diversity throughout the United States, largely resulting from a long history and ongoing identification as a \u201cnation of immigrants\u201d that attracted millions of newcomers from every continent. Still, elected officials and residents ardently disagree about how the United States should approach this diversity and incorporate immigrant, ethnic, and cultural minority groups into the larger framework of American society. The fundamental question is whether cultural minority groups should be encouraged to forego their ethnic and cultural identities and <strong><span class=\"CharOverride-2\">acculturate<\/span><\/strong> to the values, traditions, and customs of mainstream culture or should be allowed and encouraged to retain key elements of their identities and heritages. This is a highly emotional question. Matters of cultural identity are often deeply personal and associated with strongly held beliefs about the defining features of their countries\u2019 national identities. Over the past 400 years, three distinct social philosophies have developed from efforts to promote national unity and tranquility in societies that have experienced large-scale immigration: assimilation, multiculturalism, and amalgamation.<\/p>\r\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Assimilation<\/span><\/strong> encourages and may even demand that members of ethnic and immigrant minority groups abandon their native customs, traditions, languages, and identities as quickly as possible and adopt those of mainstream society\u2014\u201cWhen in Rome, do as the Romans do.\u201d Advocates of assimilation generally view a strong sense of national unity based on a shared linguistic and cultural heritage as the best way to promote a strong national identity and avoid ethnic conflict. They point, for example, to ethnic warfare and genocide in Rwanda and the former Yugoslavia during the 1990s and to recent independence movements by French Canadians in Quebec and in Scotland as evidence of negative consequences of groups retaining a strong sense of loyalty and identification with their ethnic or linguistic communities. The \u201cEnglish as the Official Language\u201d movement in the United States is another example. People are concerned that U.S. unity is weakened by immigrants who do not learn to speak English. In recent years, the U.S. Census Bureau has identified more than 300 languages spoken in the United States. In 2010, more than 60 million people representing 21 percent of the total U.S. population spoke a language other than English at home and 38 million of those people spoke Spanish.<\/p>\r\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Multiculturalism<\/span><\/strong> takes a different view of assimilation, arguing that ethnic and cultural diversity is a positive quality that enriches a society and encouraging respect for cultural differences. The basic belief behind multiculturalism is that group differences, in and of themselves, do not spark tension, and society should promote tolerance for differences rather than urging members of immigrant, ethnic, and cultural minority groups to shed their customs and identities. Vivid examples of multiculturalism can be seen in major cities across the United States, such as New York, where ethnic neighborhoods such as Chinatown and Little Italy border one another, and Los Angeles, which features many diverse neighborhoods, including Little Tokyo, Koreatown, Filipinotown, Little Armenia, and Little Ethiopia. The ultimate objective of multiculturalism is to promote peaceful coexistence while allowing each ethnic community to preserve its unique heritage and identity. Multiculturalism is the official governmental policy of Canada; it was codified in 1988 under the Canadian Multiculturalism Act, which declares that \u201cmulticulturalism reflects the cultural and racial diversity of Canadian society and acknowledges the freedom of all members of Canadian society to preserve, enhance, and share their cultural heritage.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Canadian Multicultural Act, 1985. http:\/\/laws-lois.justice.gc.ca\/eng\/acts\/C-18.7\/FullText.html[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Amalgamation<\/span><\/strong> promotes hybridization of diverse cultural groups in a multiethnic society. Members of distinct ethnic and cultural groups freely intermingle, interact, and live among one another with cultural exchanges and, ultimately, inter-ethnic dating and intermarriage occurring as the social and cultural barriers between groups fade over time. Amalgamation is similar to assimilation in that a strong, unified national culture is viewed as the desired end result but differs because it represents a more thorough \u201cmelting pot\u201d that blends the various groups in a society (the dominant\/mainstream group and minority groups) into a new hybridized cultural identity rather than expecting minority groups to conform to the majority\u2019s standards.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Debate is ongoing among sociologists, anthropologists, historians, and political pundits regarding the relative merits of each approach and which, if any, most accurately describes the United States. It is a complex and often contentious question because people may confuse their personal ideologies (what they think the United States should strive for) with social reality (what actually occurs). Furthermore, the United States is a large, complex country geographically that is comprised of large urban centers with millions of residents, moderately populated areas characterized by small towns, and mostly rural communities with only several hundred or a few thousand inhabitants. The nature of social and cultural life varies significantly with the setting in which it occurs.<\/p>\r\n\r\n<h2 class=\"H1\">ANTHROPOLOGY MEETS POPULAR CULTURE: SPORTS,\r\nRACE\/ETHNICITY AND DIVERSITY<\/h2>\r\n<p class=\"Normal\">Throughout this chapter, I have stated that the concept of race is a socially constructed idea and explained why biologically distinct human races do not exist. Still, many in the United States cling to a belief in the existence of biological racial groups (regardless of their racial and ethnic backgrounds). Historically, the nature of popular sports in the United States has been offered as \u201cproof\u201d of biological differences between races in terms of natural athletic skills and abilities. In this regard, the world of sports has served as an important social institution in which notions of biological racial differences become reified\u2014mistakenly assumed as objective, real, and factual. Specifically, many Americans have noted the large numbers of African Americans in Olympic sprinting, the National Football League (NFL), and the National Basketball Association (NBA) and interpreted their disproportionate number as perceived \u201cevidence\u201d or \u201cproof\u201d that \u201cblacks\u201d have unique genes, muscles, bone structures, and\/or other biological qualities that make them superior athletes relative to people from other racial backgrounds\u2014that they are \u201cnaturally gifted\u201d runners and jumpers and thus predominate in sports.<\/p>\r\n<p class=\"Normal ParaOverride-1\">This topic sparked intense media attention in 2012 during the lead-up to that year\u2019s Olympics in London. Michael Johnson, a retired African American track star who won gold medals at the 1992, 1996, and 2000 Summer Olympic Games, declared that \u201cblack\u201d Americans and West Indians (of Jamaican, Trinidadian, Barbadian, and other Caribbean descent) dominated international sprinting competitions because they possessed a \u201csuperior athletic gene\u201d that resulted from slavery: \u201cAll my life, I believed I became an athlete through my own determination, but it\u2019s impossible to think that being descended from slaves hasn\u2019t left an imprint through the generations\u00a0.\u00a0.\u00a0. slavery has benefitted descendants like me. I believe there is a superior athletic gene in us.\u201d<span class=\"Endnote-Reference CharOverride-3\">[footnote]Rene Lynch, \u201cMichael Johnson Says Slave Descendants Make Better Athletes\u201d <em>Los Angeles Times<\/em>, July 5, 2012.[\/footnote]<\/span> Others have previously expressed similar ideas, such as writer John Entine, who suggested in his book, <em><em>Taboo: Why Black Athletes Dominate Sports and Why We\u2019re Afraid to Talk About It<\/em><\/em> (2000), that the brutal nature of the trans-Atlantic slave trade and harsh conditions of slavery in the Americas produced slaves who could move faster and who had stronger, more durable bodies than the general population and that those supposedly hardier bodies persisted in today\u2019s African Americans and Afro-Caribbeans, giving them important athletic advantages over others. In a similar vein, former CBS sportscaster Jimmy \u201cThe Greek\u201d Snyder claimed, on the eve of Super Bowl XXII in 1988, that African Americans comprised the majority of NFL players because they were \u201cbred that way\u201d during slavery as a form of selective breeding between bigger and stronger slaves much like had been done with racehorses. Snyder was fired from CBS shortly after amid a tidal wave of controversy and furor. Racial stereotypes regarding perceptions of innate differences in athletic ability were a major theme in the 1992 comedy film <em><em>White Men Can\u2019t Jump<\/em><\/em>, which starred Wesley Snipes and Woody Harrelson as an inter-racial pair of basketball street hustlers.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Despite such beliefs, even among people who otherwise do not harbor racist sentiments, the notion of innate \u201cblack\u201d athletic supremacy is obviously misguided, fallacious, and self-contradictory when we examine the demographic composition of the full range of sports in the United States rather than focusing solely on a few extremely popular sports that pay high salaries and have long served as inspiration for upward mobility and fame in a society in which educational and employment opportunities for lower-income and impoverished minority groups (often concentrated in inner-city communities) have rarely been equivalent to those of middle-class and affluent \u201cwhites\u201d living in small towns and suburban communities. Take the myth that \u201cblacks\u201d have an innately superior jumping ability. The idea that \u201cwhite men can\u2019t jump\u201d stems from the relatively small number of white American players in the NBA and has been reified by the fact that only one \u201cwhite\u201d player (Brent Barry of the Los Angeles Clippers in 1996) has ever won the NBA\u2019s annual slam-dunk contest. However, the stereotype would be completely inverted if we look at the demographic composition and results of high jump competitions. The high jump is arguably a better gauge of leaping ability than a slam-dunk contest since it requires raising the entire body over a horizontal bar and prohibits extension of the arms overhead, thus diminishing any potential advantage from height. For decades, both the men\u2019s and the women\u2019s international high jump competitions have been dominated by white athletes from the United States and Europe. Yet no one attributes their success to \u201cwhite racial genes.\u201d American society does not have a generational history of viewing people who are socially identified as \u201cwhite\u201d in terms of body type and physical prowess as it does with African Americans.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The same dynamic is at play if we compare basketball with volleyball. Both sports require similar sets of skills, namely, jumping, speed, agility, endurance, and outstanding hand-eye coordination. Nevertheless, beach volleyball has tended to be dominated by \u201cwhite\u201d athletes from the United States, Canada, Australia, and Europe while indoor volleyball is more \u201cracially balanced\u201d (if we assume that biological human races actually exist) since the powerhouse indoor volleyball nations are the United States, China, Japan, Brazil, Cuba, and Russia.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Thus, a variety of factors, including cultural affinities and preferences, social access and opportunities, existence of a societal infrastructure that supports youth participation and development in particular sports, and the degree of prestige assigned to various sports by nations, cultures, and ethnic communities, all play significant roles in influencing the concentration of social and\/or ethnic groups in particular sports. It is not a matter of individual or group skills or talents; important socio-economic dimensions shape who participates in a sport and who excels. Think about a sport in which you have participated or have followed closely. What social dynamics do you associate with that sport in terms of the gender, race\/ethnicity, and social class of the athletes who predominate in it?<\/p>\r\n<p class=\"Normal ParaOverride-1\">For additional insight into the important role that social dynamics play in shaping the racial\/ethnic, social class, and cultural dimensions of athletes, let us briefly consider three sports: basketball, boxing, and football. While basketball is a national sport played throughout the United States, it also has long been associated with urban\/inner-city environments, and many professional American basketball players have come from working class and lower-income backgrounds. This trend dates to the 1930s, when Jewish players and teams dominated professional basketball in the United States. That dominance was commonly explained by the media in terms of the alleged \u201cscheming,\u201d \u201cflashiness,\u201d and \u201cartful dodging\u201d nature of the \u201cJewish culture.\u201d In other words, Jews were believed to have a fundamental talent for hoops that explained their over-representation in the sport. In reality, most Jewish immigrants in the early twentieth century lived in working class, urban neighborhoods such as New York City, Philadelphia, and Chicago where basketball was a popular sport in the local social fabric of working-class communities.<span class=\"Endnote-Reference CharOverride-3\">[footnote]The 2010 documentary <em>The First Basket<\/em> by David Vyorst describes the experiences of Jewish basketball players in the mid-twentieth century U.S.[\/footnote]\u00a0<\/span><\/p>\r\n<p class=\"Normal ParaOverride-1\">By 1992, approximately 90 percent of NBA players were African American, and the league\u2019s demographics once again fueled rumors that a racial\/ethnic group was \u201cnaturally gifted\u201d in basketball. However, within ten short years, foreign-born players largely from Eastern European nations such as Lithuania, Germany, Poland, Latvia, Serbia, Croatia, Russia, Ukraine, and Turkey accounted for nearly 20 percent of the starting line-ups of NBA teams. The first player selected in the 2002 NBA draft was seven-foot six-inch center Yao Ming, a native of Shanghai, China, and by the early 2000s, the United States had lost some of its traditional dominance of international basketball as several nations began to catch up because of the tremendous globalization of basketball\u2019s popularity.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Like basketball, boxing has been an urban sport popular among working-class ethnic groups. During the early twentieth century, both amateur and professional boxing in the United States were dominated by European immigrant groups, particularly the Irish, Italians, and Jewish Americans. As with basketball, which inspired the \u201choop dreams\u201d of inner-city youths to escape poverty by reaching the professional ranks, boxing provided sons of lower-income European immigrants with dreams of upward mobility, fame, and fortune. In fact, it was one of the few American sports that thrived during the Great Depression, attracting a wave of impoverished young people who saw pugilism as a ticket to financial security. Throughout the first half of the twentieth century, intra-European ethnic rivalries (Irish vs. Italian, Italian vs. Jewish) were common in U.S. boxing; fighters were seen as quasi-ambassadors of their respective neighborhoods and ethnic communities.<\/p>\r\n<p class=\"Normal ParaOverride-1\">The demographic composition of boxers began to change in the latter half of the twentieth century when formerly stigmatized and racialized Eastern European immigrant groups began to be perceived simply as \u201cwhite\u201d and mainstream. They attained middle-class status and relocated to the newly established suburbs, and boxing underwent a profound racial and ethnic transition. New urban minority groups\u2014African Americans, Puerto Ricans, and Mexican Americans who moved into inner-city neighborhoods vacated by Europeans began to dominate boxing.<\/p>\r\n<p class=\"Normal ParaOverride-1\">Finally, consider football, which has surpassed baseball as the most popular spectator sport in the United States and is popular with all social classes, races\/ethnicities, and regions. Collegiate and professional football rosters are also undergoing a demographic change; a growing number of current National College Athletic Association and NFL players were born outside the mainland United States. Since the 1980s, many athletes from American Samoa, a U.S. territory in the South Pacific, have joined U.S. football teams. A boy in American Samoa is an astounding 56 times more likely to make the NFL than a boy born and raised on the U.S. mainland!<span class=\"Endnote-Reference CharOverride-3\">[footnote]Scott Pelley, <em>America Samoa: Football Island.<\/em> CBS News, September 17, 2010 http:\/\/www.cbsnews.com\/news\/american-samoa-football-island-17-09-2010\/[\/footnote]<\/span> American Samoa\u2019s rapid transformation into a gridiron powerhouse is the result of several inter-related factors that dramatically increased the appeal of the sport across the tiny island, including the cultural influence of American missionaries who introduced football. Expanding migration of Samoans to Hawaii and California in recent decades has also fostered their interest in football, which has trickled back to the South Pacific, and the NFL is working to expand the popularity of football in American Samoa.<span class=\"Endnote-Reference CharOverride-3\">[footnote]Ibid.[\/footnote]<\/span> Similarly, Major League Baseball has been promoting baseball in the Dominican Republic, Korea, and Japan in recent years.<\/p>\r\n\r\n<h2 class=\"H1\">CONCLUSION<\/h2>\r\n<p class=\"Normal\"><span class=\"Non-Indent-Para-Char CharOverride-5\">Issues of race, racism, and ethnic relations remain among the most contentious social and political topics in the United States and throughout the world. Anthropology offers valuable information to the public regarding these issues, as anthropological knowledge encourages individuals to \u201cthink outside the box\u201d about race and ethnicity. This \u201cthinking outside the box\u201d includes understanding that racial and ethnic categories are socially constructed rather than natural, biological divisions of humankind and realizing that the current racial and ethnic categories that exist in the United States today do not necessarily reflect categories used in other countries. Physical anthropologists, who study human evolution, epidemiology, and genetics, are uniquely qualified to explain why distinct biological human races do not exist. Nevertheless, race and ethnicity\u2014as social constructs\u2014continue to be used as criteria for prejudice, discrimination, exclusion, and stereotypes well into the twenty-first century. Cultural anthropologists play a crucial role in informing the public how the concept of race originated, how racial categories have shifted over time, how race and ethnicity are constructed differently within various nations across the world, and how the current racial and ethnic categories utilized in the United States were arbitrarily labeled and defined by the federal government under OMB Directive 15 in 1977. Understanding the complex nature of clines and continuous biological human variation, along with an awareness of the distinct ways in which race and ethnicity have been constructed in different nations, enables us to recognize racial and ethnic labels not as self-<\/span>evident biological divisions of humans, but instead as socially created categories that vary cross-culturally.<\/p>\r\n\r\n<div class=\"textbox shaded\">\r\n<h2 class=\"H1\">DISCUSSION QUESTIONS<\/h2>\r\n<ol>\r\n \t<li class=\"Discussion-Questions-numbered\">Garc\u00eda describes the reasons that race is considered a \u201cdiscredited concept in human biology.\u201d Despite this scientific fact, most people continue to believe that race is \u201creal.\u201d Why do you think race has continued to be an important social reality even after it has been discredited scientifically?<\/li>\r\n \t<li class=\"Discussion-Questions-numbered\">The process of racial formation is different in every society. In the United States, the \u201cone-drop rule\u201d and hypodescent have historically affected the way people with multiracial backgrounds have been racialized. How have ideas about multiracial identity been changing in the past few decades? As the number of people who identify as \u201cmultiracial\u201d increases, do you think there will be changes in the way we think about other racial categories?<\/li>\r\n \t<li class=\"Discussion-Questions-numbered\">Members of some ethnic groups are able to practice symbolic ethnicity, limited or occasional displays of ethnic pride and identity. Why can ethnicity be displayed in an optional way while race cannot?<\/li>\r\n \t<li class=\"Discussion-Questions-numbered\">There is no scientific evidence supporting the idea that racial or ethnic background provides a biological advantage in sports. Instead, a variety of social dynamics, including cultural affinities and preferences as well as access and opportunities influence who will become involved in particular sports. Think about a sport in which you have participated or have followed closely. What social dynamics do you think are most responsible for affecting the racial, ethnic, gender, or social class composition of the athletes who participate?<\/li>\r\n<\/ol>\r\n<\/div>\r\n<div class=\"textbox key-takeaways\">\r\n<h3>Glossary<\/h3>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Acculturation<\/strong>: <\/span>loss of a minority group\u2019s cultural distinctiveness in relation to the dominant culture.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Amalgamation<\/strong>: <\/span>interactions between members of distinct ethnic and cultural groups that reduce barriers between the groups over time.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Assimilation<\/strong>: <\/span>pressure placed on minority groups to adopt the customs and traditions of the dominant culture.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Cline<\/strong>: <\/span>differences in the traits that occur in populations across a geographical area. In a cline, a trait may be more common in one geographical area than another, but the variation is gradual and continuous, with no sharp breaks.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnic<\/strong> <strong>group<\/strong>: <\/span>people in a society who claim a distinct identity for themselves based on shared cultural characteristics and ancestry.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnicity<\/strong>:<\/span> the degree to which a person identifies with and feels an attachment to a particular ethnic group.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnogenesis<\/strong>: <\/span>gradual emergence of new ethnicities in response to changing social circumstances.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Hypodescent<\/strong>: <\/span>a racial classification system that assigns a person with mixed racial heritage to the racial category that is considered least privileged.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Jim<\/strong> <strong>Crow<\/strong>:<\/span> a term used to describe laws passed by state and local governments in the United States during the early twentieth century to enforce racial segregation of public and private places.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Multiculturalism<\/strong>: <\/span>maintenance of multiple cultural traditions in a single society.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Nonconcordant<\/strong>: <\/span>genetic traits that are inherited independently rather than as a package.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>One-drop rule<\/strong>:<\/span> the practice of excluding a person with any non-white ancestry from the white racial category.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Pigmentocracy<\/strong>: <\/span>a society characterized by strong correlation between a person\u2019s skin color and his or her social class.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Race<\/strong>: <\/span>an attempt to categorize humans based on observed physical differences.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Racial<\/strong> <strong>formation<\/strong>: <\/span>the process of defining and redefining racial categories in a society.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Reified<\/strong>: <\/span>the process by which an inaccurate concept or idea is accepted as \u201ctruth.\u201d<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Socially<\/strong> <strong>constructed<\/strong>: <\/span>a concept developed by society that is maintained over time through social interactions that make the idea seem \u201creal.\u201d<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Symbolic<\/strong> <strong>ethnicity<\/strong>: <\/span>limited or occasional displays of ethnic pride and identity that are primarily for public display.<\/p>\r\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Taxonomy<\/strong>: <\/span>a system of classification.<\/p>\r\n\r\n<\/div>\r\n<div class=\"textbox shaded\">\r\n<h2 class=\"H1\">ABOUT THE AUTHOR<\/h2>\r\n<div class=\"_idGenObjectLayout-1\">\r\n<div id=\"_idContainer349\"><img class=\"_idGenObjectAttribute-1 alignleft\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163754\/race_figure_8.png\" alt=\"Image of the author\" width=\"131\" height=\"215\" \/><\/div>\r\n<\/div>\r\n<p class=\"Normal\" style=\"text-align: left\">I am an Assistant Professor of Anthropology at Millersville University of Pennsylvania, a public state-owned university located approximately 70 miles west of Philadelphia. I earned my Ph.D. in Anthropology from Temple University in 2011, with a specific focus in urban anthropology. I currently live in Chester County, Pennsylvania in suburban Philadelphia. My research interests include U.S. immigration, social constructs of race and ethnicity, urban social\/cultural life, U.S. popular culture, human evolution\/the hominid lineage, and anthropological theory. Aside from anthropology, my hobbies include lifting weights, watching sports (particularly boxing, football, and basketball) and movies, traveling, and playing video games (the Grand Theft Auto series is my personal favorite).<\/p>\r\n\r\n<\/div>\r\n<div class=\"textbox shaded\">\r\n<h2 class=\"H1\">BIBLIOGRAPHY<\/h2>\r\n<p class=\"References hanging-indent\">Boas, Franz. \u201cRace Problems in America.\u201d <em>Science<\/em> 29 no. 752 (1909): 839\u2013849.<\/p>\r\n<p class=\"References hanging-indent\">Brace, C. Loring. <em>\u2018Race\u2019 is a Four-Letter Word: The Genesis of the Concept<\/em>. New York:<\/p>\r\n<p class=\"References hanging-indent\">Oxford University Press, 2005.<\/p>\r\n<p class=\"References hanging-indent\">Entine, John. <em>Taboo: Why Black Athletes Dominate Sports and Why We\u2019re Afraid to Talk About It. <\/em>New York: Public Affairs Publishing, 2000.<\/p>\r\n<p class=\"References hanging-indent\">Hartigan, John. <em>Racial Situations: Class Predicaments of Whiteness in Detroit<\/em>. Princeton, NJ: Princeton University Press, 1999.<\/p>\r\n<p class=\"References hanging-indent\">Jablonski, Nina. <em>Living Color: The Biological and Social Meaning of Skin Color.<\/em> Berkeley, CA: University of California Press, 2012.<\/p>\r\n<p class=\"References hanging-indent\">Marks, Jonathan. \u201cBlack, White, Other.\u201d <em>Natural History<\/em> December, 1994: 32\u201335.<\/p>\r\n<p class=\"References hanging-indent\">McIntosh, Peggy. \u201cWhite Privilege and Male Privilege: A Personal Account of Coming to See Correspondences through Work in Women\u2019s Studies.\u201d Working Paper 189. Wellesley, MA: Wellesley College Center for Research on Women, 1988.<\/p>\r\n<p class=\"References hanging-indent\">Omi, Michael and Howard Winant. <em>Racial Formation in the United States<\/em>. New York: Routledge, 2014[1986].<\/p>\r\n<p class=\"References hanging-indent\">Relethford, John H. <em>Reflections Of Our Past: How Human History Is Revealed In Our Genes<\/em>. Boulder, CO: Westview Press, 2004.<\/p>\r\n\r\n<\/div>\r\n<p class=\"Endnote-text\"><\/p>\r\n\r\n<\/div>","rendered":"<div id=\"_idContainer304\" class=\"Basic-Text-Frame\">\n<p class=\"Author\"><span class=\"CharOverride-1\"><a href=\"http:\/\/www.millersville.edu\/socanth\/faculty\/GARCIA,%20Dr.%20Justin.php\"><em>Justin D. Garc\u00eda, Millersville University of Pennsylvania<\/em><\/a><br \/>\n<\/span><\/p>\n<\/div>\n<div id=\"_idContainer305\" class=\"Basic-Text-Frame\">\n<div class=\"textbox learning-objectives\">\n<h3>Learning Objectives<\/h3>\n<ul>\n<li class=\"Learning-Objectives\">Define the term reification and explain how the concept of race has been reified throughout history.<\/li>\n<li class=\"Learning-Objectives\">Explain why a biological basis for human race categories does not exist.<\/li>\n<li class=\"Learning-Objectives\">Discuss what anthropologists mean when they say that race is a socially constructed concept and explain how race has been socially constructed in the United States and Brazil.<\/li>\n<li class=\"Learning-Objectives\">Identify what is meant by racial formation, hypodescent, and the one-drop rule.<\/li>\n<li class=\"Learning-Objectives\">Describe how ethnicity is different from race, how ethnic groups are different from racial groups, and what is meant by symbolic ethnicity and pan-ethnicity.<\/li>\n<li class=\"Learning-Objectives\">Summarize the history of immigration to the United States, explaining how different waves of immigrant groups have been perceived as racially different and have shifted popular understandings of \u201crace.\u201d<\/li>\n<li class=\"Learning-Objectives\">Analyze ways in which the racial and ethnic compositions of professional sports have shifted over time and how those shifts resulted from changing social and cultural circumstances that drew new groups into sports.<\/li>\n<\/ul>\n<\/div>\n<p>&nbsp;<\/p>\n<\/div>\n<div id=\"_idContainer350\" class=\"_idGenObjectStyleOverride-1\">\n<p class=\"Normal\">Suppose someone asked you the following open-ended questions: How would you define the word <strong><span class=\"CharOverride-2\">race<\/span><\/strong> as it applies to groups of human beings? How many human races are there and what are they? For each of the races you identify, what are the important or key criteria that distinguish each group (what characteristics or features are unique to each group that differentiate it from the others)? Discussions about race and racism are often highly emotional and encompass a wide range of emotions, including discomfort, fear, defensiveness, anger, and insecurity\u2014why is this such an emotional topic in society and why do you think it is so difficult for individuals to discuss race dispassionately?<\/p>\n<p class=\"Normal ParaOverride-1\">How would you respond to these questions? I pose these thought-provoking questions to students enrolled in my Introduction to Cultural Anthropology course just before we begin the unit on race and ethnicity in a worksheet and ask them to answer each question fully to the best of their ability without doing any outside research. At the next class, I assign the students to small groups of five to eight depending on the size of the class and give them a few minutes to share their responses to the questions with one another. We then collectively discuss their responses as a class. Their responses are often very interesting and quite revealing and generate memorable classroom dialogues.<\/p>\n<h2 class=\"H1\">\u201cDUDE, WHAT ARE YOU?!\u201d<\/h2>\n<p class=\"Normal\">Ordinarily, students select a college major or minor by carefully considering their personal interests, particular subjects that pique their curiosity, and fields they feel would be a good basis for future professional careers. Technically, my decision to major in anthropology and later earn a master\u2019s degree and doctorate in anthropology was mine alone, but I tell my friends and students, only partly as a joke, that my choice of major was made for me to some degree by people I encountered as a child, teenager, and young adult. Since middle school, I had noticed that many people\u2014complete strangers, classmates, coworkers, and friends\u2014seemed to find my physical appearance confusing or abnormal, often leading them to ask me questions like \u201cWhat are you?\u201d and \u201cWhat\u2019s your race?\u201d Others simply assumed my heritage as if it was self-evident and easily defined and then interacted with me according to their conclusions.<\/p>\n<div id=\"attachment_197\" style=\"width: 346px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-197\" class=\"wp-image-197 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163708\/race_figure_1-e1512755676725.png\" alt=\"\" width=\"336\" height=\"497\" \/><\/p>\n<p id=\"caption-attachment-197\" class=\"wp-caption-text\">Figure 1:The Common Threads mural at Broad and Spring Garden Streets in Philadelphia, PA highlights the cultural diversity of the city.<\/p>\n<\/div>\n<div class=\"_idGenObjectLayout-1\"><\/div>\n<p class=\"Normal ParaOverride-1\">These subjective determinations varied wildly from person to person and from situation to situation. I distinctly recall, for example, an incident in a souvenir shop at the beach in Ocean City, Maryland, shortly after I graduated from high school. A middle-aged merchant attempted to persuade me to purchase a T-shirt that boldly declared \u201c100% Italian\u00a0.\u00a0.\u00a0. and Proud of It!\u201d with bubbled letters that spelled \u201cItalian\u201d shaded green, white, and red. Despite my repeated efforts to convince the merchant that I was not of Italian ethnic heritage, he refused to believe me. On another occasion during my mid-twenties while I was studying for my doctoral degree at Temple University, I was walking down Diamond Street in North Philadelphia, Pennsylvania, passing through a predominantly African American neighborhood. As I passed a group of six male teenagers socializing on the steps of a row house, one of them shouted \u201cHey, honky! What are you doing in this neighborhood?\u201d Somewhat startled at being labeled a \u201chonky,\u201d (something I had never been called before), I looked at the group and erupted in laughter, which produced looks of surprise and disbelief in return. As I proceeded to walk a few more blocks and reached the predominantly Puerto Rican neighborhood of Lower Kensington, three young women flirtatiously addressed me as <em>pap\u00ed <\/em>(an affectionate Spanish slang term for man). My transformation from \u201chonky\u201d to \u201c<em>pap\u00ed<\/em>\u201d in a span of ten minutes spoke volumes about my life history and social experiences\u2014and sparked my interest in cultural and physical anthropology.<\/p>\n<p class=\"Normal ParaOverride-1\">Throughout my life, my physical appearance has provided me with countless unique and memorable experiences that have emphasized the significance of race and ethnicity as <strong><span class=\"CharOverride-2\">socially constructed<\/span><\/strong> concepts in America and other societies. My fascination with this subject is therefore both personal and professional; a lifetime of questions and assumptions from others regarding my racial and ethnic background have cultivated my interest in these topics. I noticed that my perceived race or ethnicity, much like beauty, rested in the eye of the beholder as individuals in different regions of the country (and outside of the United States) often perceived me as having different specific heritages. For example, as a teenager living in York County, Pennsylvania, senior citizens and middle-aged individuals usually assumed I was \u201cwhite,\u201d while younger residents often saw me as \u201cPuerto Rican\u201d or generically \u201cHispanic\u201d or \u201cLatino.\u201d When I lived in Philadelphia, locals mostly assumed I was \u201cItalian American,\u201d but many Puerto Ricans, Mexicans, and Dominicans, in the City of Brotherly Love often took me for either \u201cPuerto Rican\u201d or \u201cCuban.\u201d<\/p>\n<p class=\"Normal ParaOverride-1\">My experiences in the southwest were a different matter altogether. During my time in Texas, New Mexico, and Colorado, local residents\u2014regardless of their respective heritages\u2014commonly assumed I was of Mexican descent. At times, local Mexican Americans addressed me as <em>carnal<\/em> (pronounced CAR-nahl), a term often used to imply a strong sense of community among Mexican American men that is somewhat akin to frequent use of the label \u201cbrother\u201d among African American men. On more occasions than I can count, people assumed that I spoke Spanish. Once, in Los Angeles, someone from the Spanish-language television network Univisi\u00f3n attempted to interview me about my thoughts on an immigration bill pending in the California legislature. My West Coast friends and professional colleagues were surprised to hear that I was usually assumed to be Puerto Rican, Italian, or simply \u201cwhite\u201d on the East Coast, and one of my closest friends from graduate school\u2014a Mexican American woman from northern California\u2014once memorably stated that she would not \u201ceven assume\u201d that I was \u201chalf white.\u201d<\/p>\n<p class=\"Normal ParaOverride-1\">I have a rather ambiguous physical appearance\u2014a shaved head, brown eyes, and a black mustache and goatee. Depending on who one asks, I have either a \u201cpasty white\u201d or \u201csomewhat olive\u201d complexion, and my last name is often the single biggest factor that leads people on the East Coast to conclude that I am Puerto Rican. My experiences are examples of what sociologists Michael Omi and Howard Winant (1986) referred to as \u201cracial commonsense\u201d\u2014a deeply entrenched social belief that another person\u2019s racial or ethnic background is obvious and easily determined from brief glances and can be used to predict a person\u2019s culture, behavior, and personality. Reality, of course, is far more complex. One\u2019s racial or ethnic background cannot necessarily be accurately determined based on physical appearance alone, and an individual\u2019s \u201crace\u201d does not necessarily determine his or her \u201cculture,\u201d which in turn does not determine \u201cpersonality.\u201d Yet, these perceptions remain.<\/p>\n<h2 class=\"H1\">IS ANTHROPOLOGY THE \u201cSCIENCE OF RACE?\u201d<\/h2>\n<p class=\"Normal\">Anthropology was sometimes referred to as the \u201cscience of race\u201d during the eighteenth and nineteenth centuries when physical anthropologists sought a biological basis for categorizing humans into racial types.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"For more information about efforts to establish a \u201cscientific\u201d basis for race in the 18th and 19th centuries, see the \u201cHistory\u201d section of the Race: Are We So Different website: http:\/\/www.understandingrace.org. Stephen Jay Gould\u2019s book, The Mismeasure of Man (New York: W.W. Norton, 1996), has a detailed discussion of the \u201cscientific\u201d methods used by Morton and others.\" id=\"return-footnote-226-1\" href=\"#footnote-226-1\" aria-label=\"Footnote 1\"><sup class=\"footnote\">[1]<\/sup><\/a><\/span> Since World War II, important research by anthropologists has revealed that racial categories are socially and culturally defined concepts and that racial labels and their definitions vary widely around the world. In other words, different countries have different racial categories, and different ways of classifying their citizens into these categories.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"More information about the social construction of racial categories in the United States can be found in Audrey Smedley, Race in North America: Origin and Evolution of a Worldview (Boulder, CO: Westview Press, 2007) and Nell Irvin Painter, The History of White People (New York: W.W. Norton, 2010).\" id=\"return-footnote-226-2\" href=\"#footnote-226-2\" aria-label=\"Footnote 2\"><sup class=\"footnote\">[2]<\/sup><\/a><\/span> At the same time, significant genetic studies conducted by physical anthropologists since the 1970s have revealed that biologically distinct human races do not exist. Certainly, humans vary in terms of physical and genetic characteristics such as skin color, hair texture, and eye shape, but those variations cannot be used as criteria to biologically classify racial groups with scientific accuracy. Let us turn our attention to understanding why humans cannot be scientifically divided into biologically distinct races.<\/p>\n<h3 class=\"H2\">Race: A Discredited Concept in Human Biology<\/h3>\n<p class=\"Normal ParaOverride-1\">At some point in your life, you have probably been asked to identify your race on a college form, job application, government or military form, or some other official document. And most likely, you were required to select from a list of choices rather than given the ability to respond freely. The frequency with which we are exposed to four or five common racial labels\u2014\u201cwhite,\u201d \u201cblack,\u201d \u201cCaucasian,\u201d and \u201cAsian,\u201d for example\u2014tends to promote the illusion that racial categories are natural, objective, and evident divisions. After all, if Justin Timberlake, Jay-Z, and Jackie Chan stood side by side, those common racial labels might seem to make sense. What could be more objective, more conclusive, than this evidence before our very eyes? By this point, you might be thinking that anthropologists have gone completely insane in denying biological human races!<\/p>\n<p class=\"Normal\">Physical anthropologists have identified several important concepts regarding the true nature of humans\u2019 physical, genetic, and biological variation that have discredited race as a biological concept. Many of the issues presented in this section are discussed in further detail in <a href=\"http:\/\/www.understandingrace.org\/home.html\"><span class=\"Hyperlink\">Race: Are We So Different<\/span><\/a>, a website created by the American Anthropological Association. The American Anthropological Association (AAA) launched the website to educate the public about the true nature of human biological and cultural variation and challenge common misperceptions about race. This is an important endeavor because race is a complicated, often emotionally charged topic, leading many people to rely on their personal opinions and hearsay when drawing conclusions about people who are different from them. The website is highly interactive, featuring multimedia illustrations and online quizzes designed to increase visitors\u2019 knowledge of human variation. I encourage you to explore the website as you will likely find answers to several of the questions you may still be asking after reading this chapter.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"More discussion of the material in this section can be found in Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses, How Real Is Race? A Sourcebook on Race, Culture, and Biology (Lanham, MD: Rowman &amp; Littlefield, 2013). Chapters 5 and 6 discuss the cultural construction of racial categories as a form of classification. The Race: Are We So Different website and its companion resources for teachers and researchers also explore the ideas described here.\" id=\"return-footnote-226-3\" href=\"#footnote-226-3\" aria-label=\"Footnote 3\"><sup class=\"footnote\">[3]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Before explaining why distinct biological races do not exist among humans, I\u00a0must point out that one of the biggest reasons so many people continue to believe in the existence of biological human races is that the idea has been intensively <strong><span class=\"CharOverride-2\">reified<\/span> <\/strong>in literature, the media, and culture for more than three hundred years. Reification refers to the process in which an inaccurate concept or idea is so heavily promoted and circulated among people that it begins to take on a life of its own. Over centuries, the notion of biological human races became engrained\u2014unquestioned, accepted, and regarded as a concrete \u201ctruth.\u201d Studies of human physical and cultural variation from a scientific and anthropological perspective have allowed us to move beyond reified thinking and toward an improved understanding of the true complexity of human diversity.<\/p>\n<p class=\"Normal ParaOverride-1\">The reification of race has a long history. Especially during the eighteenth and nineteenth centuries, philosophers and scholars attempted to identify various human races. They perceived \u201craces\u201d as specific divisions of humans who shared certain physical and biological features that distinguished them from other groups of humans. This historic notion of race may seem clear-cut and innocent enough, but it quickly led to problems as social theorists attempted to classify people by race. One of the most basic difficulties was the actual number of human races: how many were there, who were they, and what grounds distinguished them? Despite more than three centuries of such effort, no clear-cut scientific consensus was established for a precise number of human races.<\/p>\n<p class=\"Normal ParaOverride-1\">One of the earliest and most influential attempts at producing a racial classification system came from Swedish botanist Carolus Linnaeus, who argued in <em><em>Systema Naturae<\/em><\/em> (1735) for the existence of four human races: <em><em>Americanus<\/em><\/em> (Native American\u00a0\/ American Indian), <em><em>Europaeus<\/em><\/em> (European), <em><em>Asiaticus<\/em><\/em> (East Asian), and <em><em>Africanus<\/em><\/em> (African). These categories correspond with common racial labels used in the United States for census and demographic purposes today. However, in 1795, German physician and anthropologist Johann Blumenbach suggested that there were five races, which he labeled as <em><em>Caucasian <\/em><\/em>(white), <em><em>Mongolian <\/em><\/em>(yellow or East Asian),<em> <em>Ethiopian <\/em><\/em>(black or African), <em><em>American<\/em> <\/em>(red or American Indian), <em><em>Malayan <\/em><\/em>(brown or Pacific Islander). Importantly, Blumenbach listed the races in this exact order, which he believed reflected their natural historical descent from the \u201cprimeval\u201d Caucasian original to \u201cextreme varieties.\u201d<span class=\"Endnote-Reference CharOverride-3\">4<a class=\"footnote\" title=\"Johann Friedrich Blumenbach, On the Natural Varieties of Mankind: De Generis Humani Varietate Nativa (New York: Bergman Publishers, 1775).\" id=\"return-footnote-226-4\" href=\"#footnote-226-4\" aria-label=\"Footnote 4\"><sup class=\"footnote\">[4]<\/sup><\/a><\/span> Although he was a committed abolitionist, Blumenbach nevertheless felt that his \u201cCaucasian\u201d race (named after the Caucasus Mountains of Central Asia, where he believed humans had originated) represented the original variety of humankind from which the other races had degenerated.<\/p>\n<div id=\"attachment_202\" style=\"width: 580px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-202\" class=\"wp-image-202 size-large\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163717\/race_figure_2-e1512755724244-570x1024.png\" alt=\"\" width=\"570\" height=\"1024\" \/><\/p>\n<p id=\"caption-attachment-202\" class=\"wp-caption-text\">Figure 2: In <em>Systema Naturae<\/em>, Carolus Linnaeus attempted to create a taxonomy for all living things, including people.<\/p>\n<\/div>\n<div class=\"_idGenObjectLayout-1\"><\/div>\n<p class=\"Normal\">By the early twentieth century, many social philosophers and scholars had accepted the idea of three human races: the so-called <em><em>Caucasoid<\/em><\/em>, <em><em>Negroid<\/em><\/em>, and <em><em>Mongoloid<\/em><\/em> groups that corresponded with regions of Europe, sub-Saharan Africa, and East Asia, respectively. However, the three-race theory faced serious criticism given that numerous peoples from several geographic regions were omitted from the classification, including Australian Aborigines, Asian Indians, American Indians, and inhabitants of the South Pacific Islands. Those groups could not be easily pigeonholed into racial categories regardless of how loosely the categories were defined. Australian Aborigines, for example, often have dark complexions (a trait they appeared to share with Africans) but reddish or blondish hair (a trait shared with northern Europeans). Likewise, many Indians living on the Asian subcontinent have complexions that are as dark or darker than those of many Africans and African Americans. Because of these seeming contradictions, some academics began to argue in favor of larger numbers of human races\u2014five, nine, twenty, sixty, and more.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"For details about how these categories were established, see Stephen Jay Gould, The Mismeasure of Man.\" id=\"return-footnote-226-5\" href=\"#footnote-226-5\" aria-label=\"Footnote 5\"><sup class=\"footnote\">[5]<\/sup><\/a><\/span><\/p>\n<p class=\"Normal\">During the 1920s and 1930s, some scholars asserted that Europeans were comprised of more than one \u201cwhite\u201d or \u201cCaucasian\u201d race: <em><em>Nordic<\/em>, <em>Alpine<\/em>, <\/em>and<em> <em>Mediterranean<\/em><\/em> (named for the geographic regions of Europe from which they descended). These European races, they alleged, exhibited obvious physical traits that distinguished them from one another and thus served as racial boundaries. For example, \u201cNordics\u201d were said to consist of peoples of Northern Europe\u2014Scandinavia, the British Isles, and Northern Germany\u2014while \u201cAlpines\u201d came from the Alps Mountains of Central Europe and included French, Swiss, Northern Italians, and Southern Germans. People from southern Europe\u2014including Portuguese, Spanish, Southern Italians, Sicilians, Greeks, and Albanians\u2014comprised the \u201cMediterranean\u201d race. Most Americans today would find this racial classification system bizarre, but its proponents argued for it on the basis that one would observe striking physical differences between a Swede or Norwegian and a Sicilian. Similar efforts were made to \u201ccarve up\u201d the populations of Africa and Asia into geographically local, specific races.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"For a discussion of the efforts to subdivide racial groups in the nineteenth century and its connection to eugenics, see Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses, How Real Is Race? A Sourcebook on Race, Culture, and Biology.\" id=\"return-footnote-226-6\" href=\"#footnote-226-6\" aria-label=\"Footnote 6\"><sup class=\"footnote\">[6]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">The fundamental point here is that any effort to classify human populations into racial categories is inherently arbitrary and subjective rather than scientific and objective. These racial classification schemes simply reflected their proponents\u2019 desires to \u201cslice the pie\u201d of human physical variation according to the particular trait(s) they preferred to establish as the major, defining criteria of their classification system. Two major types of \u201crace classifiers\u201d have emerged over the past 300 years: <em><em>lumpers<\/em> <\/em>and <em><em>splitters<\/em><\/em>. Lumpers have classified races by large geographic tracts (often continents) and produced a small number of broad, general racial categories, as reflected in Linnaeus\u2019s original classification scheme and later three-race theories. Splitters have subdivided continent-wide racial categories into specific, more localized regional races and attempted to devise more \u201cprecise\u201d racial labels for these specific groups, such as the three European races described earlier. Consequently, splitters have tried to identify many more human races than lumpers.<\/p>\n<p class=\"Normal ParaOverride-1\">Racial labels, whether from a lumper or a splitter model, clearly attempt to identify and describe <em><em>something<\/em><\/em>. So why do these racial labels not accurately describe human physical and biological variation? To understand why, we must keep in mind that racial labels are distinct, discrete categories while human physical and biological variations (such as skin color, hair color and texture, eye color, height, nose shape, and distribution of blood types) are <em>continuous<\/em> rather than discrete.<\/p>\n<div id=\"attachment_206\" style=\"width: 526px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-206\" class=\"wp-image-206 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163724\/race_figure_3-e1512755753951.png\" alt=\"\" width=\"516\" height=\"287\" \/><\/p>\n<p id=\"caption-attachment-206\" class=\"wp-caption-text\">Figure 3: The global distribution of Type O blood reflects a clinical pattern.<\/p>\n<\/div>\n<div class=\"_idGenObjectLayout-1\"><\/div>\n<p class=\"Normal\">Physical anthropologists use the term <strong><span class=\"CharOverride-2\">cline<\/span><\/strong> to refer to differences in the traits that occur in populations across a geographical area. In a cline, a trait may be more common in one geographical area than another, but the variation is gradual and continuous with no sharp breaks. A prominent example of clinal variation among humans is skin color. Think of it this way: Do all \u201cwhite\u201d persons who you know actually share the same skin complexion? Likewise, do all \u201cblack\u201d persons who you know share an identical skin complexion? The answer, obviously, is no, since human skin color does not occur in just 3, 5, or even 50 shades. The reality is that human skin color, as a continuous trait, exists as a spectrum from very light to very dark with every possible hue, shade, and tone in between.<\/p>\n<p class=\"Normal ParaOverride-1\">Imagine two people\u2014one from Sweden and one from Nigeria\u2014standing side by side. If we looked only at those two individuals and ignored people who inhabit the regions between Sweden and Nigeria, it would be easy to reach the faulty conclusion that they represented two distinct human racial groups, one light (\u201cwhite\u201d) and one dark (\u201cblack\u201d).<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information about the genetic variation between human groups that puts this example in context see Sheldon Krimsky and Kathleen Sloan, Race and the Genetic Revolution: Science, Myth, and Culture (New York: Columbia University Press, 2011), 174-180.\" id=\"return-footnote-226-7\" href=\"#footnote-226-7\" aria-label=\"Footnote 7\"><sup class=\"footnote\">[7]<\/sup><\/a><\/span> However, if we walked from Nigeria to Sweden, we would gain a fuller understanding of human skin color because we would see that skin color generally became gradually lighter the further north we traveled from the equator. At no point during this imaginary walk would we reach a point at which the people abruptly changed skin color. As physical anthropologists such as John Relethford (2004) and C. Loring Brace (2005) have noted, the average range of skin color gradually changes over geographic space. North Africans are generally lighter-skinned than Central Africans, and southern Europeans are generally lighter-skinned than North Africans. In turn, northern Italians are generally lighter-skinned than Sicilians, and the Irish, Danes, and Swedes are generally lighter-skinned than northern Italians and Hungarians. Thus, human skin color cannot be used as a definitive marker of racial boundaries.<\/p>\n<p class=\"Normal ParaOverride-1\">There are a few notable exceptions to this general rule of lighter-complexioned people inhabiting northern latitudes. The Chukchi of Eastern Siberia and Inuits of Alaska, Canada, and Greenland have darker skin than other Eurasian people living at similar latitudes, such as Scandinavians. Physical anthropologists have explained this exception in terms of the distinct dietary customs of indigenous Arctic groups, which have traditionally been based on certain native meats and fish that are rich in Vitamin D (polar bears, whales, seals, and trout).<\/p>\n<p class=\"Normal ParaOverride-1\">What does Vitamin D have to do with skin color? The answer is intriguing! Dark skin blocks most of the sun\u2019s dangerous ultraviolet rays, which is advantageous in tropical environments where sunlight is most intense. Exposure to high levels of ultraviolent radiation can damage skin cells, causing cancer, and also destroy the body\u2019s supply of folate, a nutrient essential for reproduction. Folate deficiency in women can cause severe birth defects in their babies. Melanin, the pigment produced in skin cells, acts as a natural sunblock, protecting skin cells from damage, and preventing the breakdown of folate. However, exposure to sunlight has an important positive health effect: stimulating the production of vitamin D. Vitamin D is essential for the health of bones and the immune system. In areas where ultraviolent radiation is strong, there is no problem producing enough Vitamin D, even as darker skin filters ultraviolet radiation.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Carol Mukhopadhyay et. al How Real Is Race? A Sourcebook on Race, Culture, and Biology, 43-48.\" id=\"return-footnote-226-8\" href=\"#footnote-226-8\" aria-label=\"Footnote 8\"><sup class=\"footnote\">[8]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">In environments where the sun\u2019s rays are much less intense, a different problem occurs: not enough sunlight penetrates the skin to enable the production of Vitamin D. Over the course of human evolution, natural selection favored the evolution of lighter skin as humans migrated and settled farther from the equator to ensure that weaker rays of sunlight could adequately penetrate our skin. The diet of indigenous populations of the Arctic region provided sufficient amounts of Vitamin D to ensure their health. This reduced the selective pressure toward the evolution of lighter skin among the Inuit and the Chukchi. Physical anthropologist Nina Jablonski (2012) has also noted that natural selection could have favored darker skin in Arctic regions because high levels of ultraviolet radiation from the sun are reflected from snow and ice during the summer months.<\/p>\n<p class=\"Normal ParaOverride-1\">Still, many people in the United States remain convinced that biologically distinct human races exist and are easy to identify, declaring that they can walk down any street in the United States and easily determine who is \u201cwhite\u201d and who is \u201cblack.\u201d The United States was populated historically by immigrants from a small number of world regions who did not reflect the full spectrum of human physical variation. The earliest settlers in the North American colonies overwhelmingly came from Northern Europe (particularly, Britain, France, Germany, and Ireland), regions where skin colors tend to be among the lightest in the world. Slaves brought to the United States during the colonial period came largely from the western coast of Central Africa, a region where skin color tends to be among the darkest in the world. Consequently, when we look at today\u2019s descendants of these groups, we are not looking at accurate, proportional representations of the total range of human skin color; instead, we are looking, in effect, at opposite ends of a spectrum, where striking differences are inevitable. More recent waves of immigrants who have come to the United States from other world regions have brought a wider range of skin colors, shaping a continuum of skin color that defies classification into a few simple categories.<\/p>\n<p class=\"Normal ParaOverride-1\">Physical anthropologists have also found that there are no specific genetic traits that are exclusive to a \u201cracial\u201d group. For the concept of human races to have biological significance, an analysis of multiple genetic traits would have to consistently produce the same racial classifications. In other words, a racial classification scheme for skin color would also have to reflect classifications by blood type, hair texture, eye shape, lactose intolerance, and other traits often mistakenly assumed to be \u201cracial\u201d characteristics. An analysis based on any one of those characteristics individually would produce a unique set of racial categories because variations in human physical and genetic are <strong><span class=\"CharOverride-2\">nonconcordant<\/span><\/strong>. Each trait is inherited independently, not \u201cbundled together\u201d with other traits and inherited as a package. There is no correlation between skin color and other characteristics such as blood type and lactose intolerance.<\/p>\n<p class=\"Normal\">A prominent example of nonconcordance is sickle-cell anemia, which people often mistakenly think of as a disease that only affects Africans, African Americans, and \u201cblack\u201d persons. In fact, the sickle-cell allele (the version of the gene that causes sickle-cell anemia when a person inherits two copies) is relatively common among people whose ancestors are from regions where a certain strain of malaria, <em><em>Plasmodium falciparum<\/em><\/em>, is prevalent, namely Central and Western Africa and parts of Mediterranean Europe, the Arabian peninsula, and India. The sickle-cell trait thus is not exclusively African or \u201cblack.\u201d The erroneous perceptions are relatedly primarily to the fact that the ancestors of U.S. African Americans came predominantly from Western Africa, where the sickle-cell gene is prevalent, and are therefore more recognizable than populations of other ancestries and regions where the sickle-cell gene is common, such as southern Europe and Arabia.<span class=\"Endnote-Reference _idGenCharOverride-1\">9<a class=\"footnote\" title=\"Ibid., 50-52.\" id=\"return-footnote-226-9\" href=\"#footnote-226-9\" aria-label=\"Footnote 9\"><sup class=\"footnote\">[9]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Another trait commonly mistaken as defining race is the epicanthic eye fold typically associated with people of East Asian ancestry. The epicanthic eye fold at the outer corner of the eyelid produces the eye shape that people in the United States typically associate with people from China and Japan, but is also common in people from Central Asia, parts of Eastern Europe and Scandinavia, some American Indian groups, and the Khoi San of southern Africa.<\/p>\n<div id=\"attachment_209\" style=\"width: 510px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-209\" class=\"wp-image-209 size-full\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163728\/race_figure_4-e1512755782443.png\" alt=\"\" width=\"500\" height=\"362\" \/><\/p>\n<p id=\"caption-attachment-209\" class=\"wp-caption-text\">Figure 4: The ability to digest the lactose found in dairy products is more common in some populations than others.<\/p>\n<\/div>\n<div class=\"_idGenObjectLayout-1\"><\/div>\n<p class=\"Normal\">In college, I took a course titled \u201cNutrition\u201d because I thought it would be an easy way to boost my grade point average. The professor of the class, an authoritarian man in his late 60s or early 70s, routinely declared that \u201cAsians can\u2019t drink milk!\u201d When this assertion was challenged by various students, including a woman who claimed that her best friend was Korean and drank milk and ate ice cream all the time, the professor only became more strident, doubling down on his dairy diatribe and defiantly vowing that he would not \u201cignore the facts\u201d for \u201cpurposes of political correctness.\u201d However, it is scientific accuracy, not political correctness, we should be concerned about, and lactose tolerance is a complex topic. Lactose is a sugar that is naturally present in milk and dairy products, and an enzyme, lactase, breaks it down into two simpler sugars that can be digested by the body. Ordinarily, humans (and other mammals) stop producing lactase after infancy, and approximately 75 percent of humans are thus lactose intolerant and cannot naturally digest milk. Lactose intolerance is a natural, normal condition. However, some people continue to produce lactase into adulthood and can naturally digest milk and dairy products. This lactose persistence developed through natural selection, primarily among people in regions that had long histories of dairy farming (including the Middle East, Northern Europe, Eastern Europe, East Africa, and Northern India). In other areas and for some groups of people, dairy products were introduced relatively recently (such as East Asia, Southern Europe, and Western and Southern Africa and among Australian Aborigines and American Indians) and lactose persistence has not developed yet.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"Ibid., 50-51.\" id=\"return-footnote-226-10\" href=\"#footnote-226-10\" aria-label=\"Footnote 10\"><sup class=\"footnote\">[10]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">The idea of biological human races emphasizes differences, both real and perceived, <em><em>between<\/em><\/em> groups and ignores or overlooks differences <em><em>within<\/em><\/em> groups. The biological differences between \u201cwhites\u201d and \u201cblacks\u201d and between \u201cblacks\u201d and \u201cAsians\u201d are assumed to be greater than the biological differences among \u201cwhites\u201d and among \u201cblacks.\u201d The opposite is actually true; the overwhelming majority of genetic diversity in humans (88\u201392 percent) is found within people who live on the same continent.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Ibid., 62.\" id=\"return-footnote-226-11\" href=\"#footnote-226-11\" aria-label=\"Footnote 11\"><sup class=\"footnote\">[11]<\/sup><\/a><\/span> Also, keep in mind that human beings are one of the most genetically similar of all species. There is nearly six times more genetic variation among white-tailed deer in the southern United States than in all humans! Consider our closest living relative, the chimpanzee. Chimpanzees\u2019 natural habitat is confined to central Africa and parts of western Africa, yet four genetically distinct groups occupy those regions and they are far more genetically distinct than humans who live on different continents. That humans exhibit such a low level of genetic variation compared to other species reflects the fact that we are a relatively recent species; modern humans (<em><em>Homo sapiens<\/em><\/em>) first appeared in East Africa just under 200,000 years ago.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Alan R. Templeton, \u201cHuman Races: A Genetic and Evolutionary Perspective\u201d American Anthropologist 100 no. 3 (1998): 632-650.\" id=\"return-footnote-226-12\" href=\"#footnote-226-12\" aria-label=\"Footnote 12\"><sup class=\"footnote\">[12]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Physical anthropologists today analyze human biological variation by examining specific genetic traits to understand how those traits originated and evolved over time and why some genetic traits are more common in certain populations. Since much of our biological diversity occurs mostly within (rather than between) continental regions once believed to be the homelands of distinct races, the concept of race is meaningless in any study of human biology. Franz Boas, considered the father of modern U.S. anthropology, was the first prominent anthropologist to challenge racial thinking directly during the early twentieth century. A professor of anthropology at Columbia University in New York City and a Jewish immigrant from Germany, Boas established anthropology in the United States as a four-field academic discipline consisting of archaeology, physical\/biological anthropology, cultural anthropology, and linguistics. His approach challenged conventional thinking at the time that humans could be separated into biological races endowed with unique intellectual, moral, and physical abilities.<\/p>\n<p class=\"Normal ParaOverride-1\">In one of his most famous studies, Boas challenged craniometrics, in which the size and shape of skulls of various groups were measured as a way of assigning relative intelligence and moral behavior. Boas noted that the size and shape of the skull were not fixed characteristics within groups and were instead influenced by the environment. Children born in the United States to parents of various immigrant groups, for example, had slightly different average skull shapes than children born and raised in the homelands of those immigrant groups. The differences reflected relative access to nutrition and other socio-economic dimensions. In his famous 1909 essay \u201cRace Problems in America,\u201d Boas challenged the commonly held idea that immigrants to the United States from Italy, Poland, Russia, Greece, the Austro-Hungarian Empire, and other southern and eastern European nations were a threat to America\u2019s \u201cracial purity.\u201d He pointed out that the British, Germans, and Scandinavians (popularly believed at the time to be the \u201ctrue white\u201d heritages that gave the United States its superior qualities) were not themselves \u201cracially pure.\u201d Instead, many different tribal and cultural groups had intermixed over the centuries.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information about the efforts of Franz Boas to refute the race concept in science, see Franz Boas, \u201cChanges in the Bodily Form of Descendants of Immigrants\u201d American Anthropologist 14 (1912): 530-562.\" id=\"return-footnote-226-13\" href=\"#footnote-226-13\" aria-label=\"Footnote 13\"><sup class=\"footnote\">[13]<\/sup><\/a><\/span> In fact, Boas asserted, the notion of \u201cracial purity\u201d was utter nonsense. As present-day anthropologist Jonathan Marks (1994) noted, \u201cYou may group humans into a small number of races if you want to, but you are denied biology as a support for it.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Jonathan Marks, \u201cBlack, White, Other,\u201d 35.\" id=\"return-footnote-226-14\" href=\"#footnote-226-14\" aria-label=\"Footnote 14\"><sup class=\"footnote\">[14]<\/sup><\/a>\u00a0<\/span><\/p>\n<h3 class=\"H2\">Race as a Social Concept<\/h3>\n<p class=\"Normal ParaOverride-1\">Just because the idea of distinct biological human races is not a valid scientific concept does not mean, and should not be interpreted as implying, that \u201cthere is no such thing as race\u201d or that \u201crace isn\u2019t real.\u201d Race is indeed real but it is a concept based on arbitrary social and cultural definitions rather than biology or science. Thus, racial categories such as \u201cwhite\u201d and \u201cblack\u201d are as real as categories of \u201cAmerican\u201d and \u201cAfrican.\u201d Many things in the world are real but are not biological. So, while race does not reflect biological characteristics, it reflects socially constructed concepts defined subjectively by societies to reflect notions of division that are perceived to be significant. Some sociologists and anthropologists now use the term <em>social races<\/em> instead, seeking to emphasize their cultural and arbitrary roots.<\/p>\n<p class=\"Normal ParaOverride-1\">Race is most accurately thought of as a socio-historical concept. Michael Omi and Howard Winant noted that \u201cRacial categories and the meaning of race are given concrete expression by the specific social relations and historical context in which they are embedded.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Michael Omi and Howard Winant, Racial Formation in the United States, 64.\" id=\"return-footnote-226-15\" href=\"#footnote-226-15\" aria-label=\"Footnote 15\"><sup class=\"footnote\">[15]<\/sup><\/a>\u00a0<\/span>In other words, racial labels ultimately reflect a society\u2019s social attitudes and cultural beliefs regarding notions of group differences. And since racial categories are culturally defined, they can vary from one society to another as well as change over time within a society. Omi and Winant referred to this as <em><strong>racial formation<\/strong>\u2014<\/em>\u201cthe process by which social, economic, and political forces determine the content and importance of racial categories.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Ibid., 61\" id=\"return-footnote-226-16\" href=\"#footnote-226-16\" aria-label=\"Footnote 16\"><sup class=\"footnote\">[16]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">The process of racial formation is vividly illustrated by the idea of \u201cwhiteness\u201d in the United States. Over the course of U.S. history, the concept of \u201cwhiteness\u201d expanded to include various immigrant groups that once were targets of racist beliefs and discrimination. In the mid 1800s, for example, Irish Catholic immigrants faced intense hostility from America\u2019s Anglo-Protestant mainstream society, and anti-Irish politicians and journalists depicted the Irish as racially different and inferior. Newspaper cartoons frequently portrayed Irish Catholics in apelike fashion: overweight, knuckle dragging, and brutish. In the early twentieth century, Italian and Jewish immigrants were typically perceived as racially distinct from America\u2019s Anglo-Protestant \u201cwhite\u201d majority as well. They were said to belong to the inferior \u201cMediterranean\u201d and \u201cJewish\u201d races. Today, Irish, Italian, and Jewish Americans are fully considered \u201cwhite,\u201d and many people find it hard to believe that they once were perceived otherwise. Racial categories as an aspect of culture are typically learned, internalized, and accepted without question or critical thought in a process not so different from children learning their native language as they grow up.<\/p>\n<p class=\"Normal ParaOverride-1\">A primary contributor to expansion of the definition of \u201cwhiteness\u201d in the United States was the rise of many members of those immigrant groups in social status after World War II.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information about the social construction of whiteness in U.S. History see Nell Irvin Painter, The History of White People; Noel Ignatiev, How the Irish Became White (New York: Routledge, 1995). For more information about the economic aspects of the construction of whiteness both before and after World War II, see David Roediger, The Wages of Whiteness: Race and the Making of the American Working Class (Chicago, IL: Haymarket, 2007) and George Lipsitz, The Possessive Investment in Whiteness (Philadelphia: Temple University Press, 1998).\" id=\"return-footnote-226-17\" href=\"#footnote-226-17\" aria-label=\"Footnote 17\"><sup class=\"footnote\">[17]<\/sup><\/a><\/span> Hundreds of suburban housing developments were constructed on the edge of the nation\u2019s major cities during the 1940s and 1950s to accommodate returning soldiers, the Serviceman\u2019s Readjustment Act of 1944 offered a series of benefits for military veterans, including free college education or technical training and cost-of-living stipends funded by the federal government for veterans pursuing higher education. In addition, veterans could obtain guaranteed low-interest loans for homes and for starting their own farms or businesses. The act was in effect from 1944 through 1956 and was <em>theoretically<\/em> available to all military veterans who served at least four months in uniform and were honorably discharged, but the legislation did not contain anti-discrimination provisions and most African American veterans were denied benefits because private banks refused to provide the loans and restrictive language by homeowners\u2019 associations prohibited sales of homes to nonwhites. The male children and grandchildren of European immigrant groups benefited tremendously from the act. They were able to obtain college educations, formerly available only to the affluent, at no cost, leading to professional white-collar careers, and to purchase low-cost suburban homes that increased substantially in value over time. The act has been credited, more than anything else, with creating the modern middle class of U.S. society and transforming the majority of \u201cwhite\u201d Americans from renters into homeowners.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For a detailed discussion of this process see Douglas S. Massey and Nancy Denton, American Apartheid: Segregation and the Making of the Underclass (Cambridge, MA: Harvard University Press, 1993) and Ira Katznelson, When Affirmative Action was White: An Untold History of Racial Inequality in Twentieth Century America (New York: W.W. Norton and Company, 2005).\" id=\"return-footnote-226-18\" href=\"#footnote-226-18\" aria-label=\"Footnote 18\"><sup class=\"footnote\">[18]<\/sup><\/a><\/span> As the children of Irish, Jewish, Italian, Greek, Anglo-Saxon, and Eastern European parents grew up together in the suburbs, formed friendships, and dated and married one another, the old social boundaries that defined \u201cwhiteness\u201d were redefined.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information on these historical developments and their social ramifications, see Karen Brodkin, How Jews Became White Folks and What That Says About Race in America (New Brunswick, NJ: Rutgers University Press, 1998) or David Roediger, Working Toward Whiteness: How America\u2019s Immigrants Became White\u2014The Strange Journey From Ellis Island to the Suburbs (New York: Basic Books, 2005).\" id=\"return-footnote-226-19\" href=\"#footnote-226-19\" aria-label=\"Footnote 19\"><sup class=\"footnote\">[19]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Race is a socially constructed concept but it is not a trivial matter. On the contrary, one\u2019s race often has a dramatic impact on everyday life. In the United States, for example, people often use race\u2014their personal understanding of race\u2014to predict \u201cwho\u201d a person is and \u201cwhat\u201d a person is like in terms of personality, behavior, and other qualities. Because of this tendency to characterize others and make assumptions about them, people can be uncomfortable or defensive when they mistake someone\u2019s background or cannot easily determine \u201cwhat\u201d someone is, as revealed in statements such as \u201cYou don\u2019t <em><em>look<\/em><\/em> black!\u201d or \u201cYou <em><em>talk<\/em><\/em> like a white person. Such statements reveal fixed notions about \u201cblackness\u201d and \u201cwhiteness\u201d and what members of each race will be like, reflecting their socially constructed and seemingly \u201ccommon sense\u201d understanding of the world.<\/p>\n<p class=\"Normal ParaOverride-1\">Since the 1990s, scholars and anti-racism activists have discussed \u201cwhite privilege\u201d as a basic feature of race as a lived experience in the United States. Peggy McIntosh coined the term in a famous 1988 essay, \u201c<a href=\"https:\/\/nationalseedproject.org\/white-privilege-unpacking-the-invisible-knapsack\"><span class=\"Hyperlink\">White Privilege: Unpacking the Invisible Knapsack<\/span><\/a>,\u201d in which she identified more than two dozen accumulated unearned benefits and advantages associated with being a \u201cwhite\u201d person in the United States. The benefits ranged from relatively minor things, such as knowing that \u201cflesh color\u201d Band-Aids would match her skin, to major determinants of life experiences and opportunities, such as being assured that she would never be asked to speak on behalf of her entire race, being able to curse and get angry in public without others assuming she was acting that way because of her race, and not having to teach her children that police officers and the general public would view them as suspicious or criminal because of their race. In 2015, MTV aired a documentary on white privilege, simply titled<em> <a href=\"https:\/\/www.youtube.com\/watch?v=_zjj1PmJcRM\"><span class=\"Hyperlink CharOverride-1\">White People<\/span><\/a><\/em>, to raise awareness of this issue among Millennials. In the documentary, young \u201cwhite\u201d Americans from various geographic, social, and class backgrounds discussed their experiences with race.<\/p>\n<p class=\"Normal ParaOverride-1\">White privilege has gained significant attention and is an important tool for understanding how race is often connected to everyday experiences and opportunities, but we must remember that no group is homogenous or monolithic. \u201cWhite\u201d persons receive varying degrees of privilege and social advantage, and other important characteristics, such as social class, gender, sexual orientation, and (dis)ability, shape individuals\u2019 overall lives and how they experience society. John Hartigan, an urban anthropologist, has written extensively about these characteristics. <em>His <\/em><em><em>Racial Situations: Class<\/em> <em>Predicaments of Whiteness in Detroit <\/em><\/em>(1999) discusses the lives of \u201cwhite\u201d residents in three neighborhoods in Detroit, Michigan, that vary significantly socio-economically\u2014one impoverished, one working class, and one upper middle class. Hartigan reveals that social class has played a major role in shaping strikingly different identities among these \u201cwhite\u201d residents and how, accordingly, social relations between \u201cwhites\u201d and \u201cblacks\u201d in the neighborhoods vary from camaraderie and companionship to conflict.<\/p>\n<h2 class=\"H1\">RACE IN THREE NATIONS: THE UNITED STATES, BRAZIL, AND JAPAN<\/h2>\n<p class=\"Normal\">To better understand how race is constructed around the world, consider how the United States, Brazil, and Japan define racial categories. In the United States, race has traditionally been rigidly constructed, and Americans have long perceived racial categories as discrete and mutually exclusive: a person who had one \u201cblack\u201d parent and one \u201cwhite\u201d parent was seen simply as \u201cblack.\u201d The institution of slavery played a major role in defining how the United States has classified people by race through the<em> <em>one-drop rule<\/em><\/em>, which required that any trace of known or recorded non-European (\u201cnon-white\u201d) ancestry was used to automatically exclude a person from being classified as \u201cwhite.\u201d Someone with one \u201cblack\u201d grandparent and three \u201cwhite\u201d grandparents or one \u201cblack\u201d great-grandparent and seven \u201cwhite\u201d great-grandparents was classified under the one-drop rule simply as \u201cblack.\u201d The original purpose of the one-drop rule was to ensure that children born from sexual unions (some consensual but many forced) between slave-owner fathers and enslaved women would be born into slave status.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"While the one-drop rule was intended to protect the institution of slavery, a more nuanced view of racial identity has existed throughout U.S. History. For a history of the racial categories used historically in the United States census, including several mixed-race categories, see the Pew Research Center\u2019s \u201cWhat Census Calls Us: Historical Timeline.\u201d http:\/\/www.pewsocialtrends.org\/interactives\/multiracial-timeline\/\" id=\"return-footnote-226-20\" href=\"#footnote-226-20\" aria-label=\"Footnote 20\"><sup class=\"footnote\">[20]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Consider President Barack Obama. Obama is of biracial heritage; his mother was \u201cwhite\u201d of Euro-American descent and his father was a \u201cblack\u201d man from Kenya. The media often refer to Obama simply as \u201cblack\u201d or \u201cAfrican American,\u201d such as when he is referred to as the nation\u2019s \u201cfirst black President,\u201d and never refer to him as \u201cwhite.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"It is important to note that President Obama has also stated that he self-identifies as black. See for instance, Sam Roberts and Peter Baker. 2010. \u201cAsked to Declare His Race, Obama Checks \u2018Black.\u2019\u201d The New York Times, April 2. http:\/\/www.nytimes.com\/2010\/04\/03\/us\/politics\/03census.html\" id=\"return-footnote-226-21\" href=\"#footnote-226-21\" aria-label=\"Footnote 21\"><sup class=\"footnote\">[21]<\/sup><\/a><\/span> Whiteness in the United States has long been understood and legally defined as implying \u201cracial purity\u201d despite the biological absurdity of the notion, and to be considered \u201cwhite,\u201d one could have no known ancestors of black, American Indian, Asian, or other \u201cnon-white\u201d backgrounds. Cultural anthropologists also refer to the one-drop rule as <strong><span class=\"CharOverride-2\">hypodescent<\/span><\/strong>, a term coined by anthropologist Marvin Harris in the 1960s to refer to a socially constructed racial classification system in which a person of mixed racial heritage is automatically categorized as a member of the less (or least) privileged group.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"This concept is discussed in more detail in chapter 9 of Carol Mukhopadhyay et. al How Real Is Race: A Sourebook on Race, Culture, and Biology.\" id=\"return-footnote-226-22\" href=\"#footnote-226-22\" aria-label=\"Footnote 22\"><sup class=\"footnote\">[22]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Another example is birth certificates issued by U.S. hospitals, which, until relatively recently, used a precise formula to determine the appropriate racial classification for a newborn. If one parent was \u201cwhite\u201d and the other was \u201cnon-white,\u201d the child was classified as the race of the \u201cnon-white\u201d parent; if neither parent was \u201cwhite,\u201d the child was classified as the race of the father.<\/p>\n<p class=\"Normal ParaOverride-1\">Not until very recently have the United States government, the media, and pop culture begun to officially acknowledge and embrace biracial and multiracial individuals. The 2000 census was the first to allow respondents to identify as more than one race. Currently, a grassroots movement that is expanding across the United States, led by organizations such as Project RACE (Reclassify All Children Equally) and Swirl, seeks to raise public awareness of biracial and multiracial people who sometimes still experience social prejudice for being of mixed race and\/or resentment from peers who disapprove of their decision to identify with all of their backgrounds instead of just one. Prominent biracial and multiracial celebrities such as Tiger Woods, Alicia Keys, Mariah Carey, Beyonc\u00e9 Knowles, Bruno Mars, and Dwayne \u201cThe Rock\u201d Johnson and the election of Barack Obama have also prompted people in the United States to reconsider the problematic nature of rigid, discrete racial categories.<\/p>\n<p class=\"Normal ParaOverride-1\">In 1977, the U.S. government established five official racial categories under Office of Management and Budget (OMB) Directive 15 that provided a basis for recordkeeping and compiling of statistical information to facilitate collection of demographic information by the Census Bureau and to ensure compliance with federal civil rights legislation and work-place anti-discrimination policies. Those categories and their definitions, which are still used today, are (a) \u201c<em><em>White<\/em><\/em>: a person having origins in any of the original peoples of Europe, North Africa, or the Middle East;\u201d (b) \u201c<em><em>Black or African American<\/em><\/em>: a person having origins in any of the black racial groups of Africa;\u201d (c) \u201c<em><em>American Indian or Alaskan Native<\/em><\/em>: a person having origins in any of the original peoples of North and South America (including Central America), and who maintains tribal affiliation or community attachment;\u201d (d) \u201c<em><em>Asian<\/em><\/em>: a person having origins in any of the original peoples of the Far East, Southeast Asia, or the Indian subcontinent;\u201d and (e) <em>\u201c<em>Native Hawaiian or Other Pacific Islander<\/em>:<\/em> a person having origins in any of the original peoples of Hawaii, Guam, Samoa, or the Pacific Islands.\u201d In addition, OMB Directive 15 established <em><em>Hispanic<\/em> or <em>Latino<\/em><\/em> as a separate <em><em>ethnic<\/em><\/em> (not racial) category; on official documents, individuals are asked to identify their racial background and whether they are of Hispanic\/Latino ethnic heritage. The official definition of Hispanic or Latino is \u201ca person of Mexican, Puerto Rican, Cuban, South or Central American, or other Spanish culture or origin, regardless of race.\u201d<\/p>\n<p class=\"Normal ParaOverride-1\">OMB Directive 15\u2019s terminology and definitions have generated considerable criticism and controversy. The complex fundamental question is whether such categories are practical and actually reflect how individuals choose to self-identify. Terms such as \u201cnon-Hispanic white\u201d and \u201cBlack Hispanic,\u201d both a result of the directive, are baffling to many people in the United States who perceive Hispanics\/Latinos as a separate group from whites and blacks. Others oppose any governmental attempt to classify people by race, on both liberal and conservative political grounds. In 1997, the American Anthropological Association unsuccessfully advocated for a cessation of federal efforts to coercively classify Americans by race, arguing instead that individuals should be given the opportunity to identify their ethnic and\/or national heritages (such as their country or countries of ancestry).<\/p>\n<p class=\"Normal ParaOverride-1\">Brazil\u2019s concept of race is much more fluid, flexible, and multifaceted. The differences between Brazil and the United States are particularly striking because the countries have similar histories. Both nations were born of European colonialism in the New World, established major plantation economies that relied on large numbers of African slaves, and subsequently experienced large waves of immigration from around the world (particularly Europe) following the abolition of slavery. Despite those similarities, significant contrasts in how race is perceived in these two societies persist, which is sometimes summarized in the expression \u201cThe United States has a color line, while Brazil has a color continuum.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Edward Telles originated this expression in his book Race in Another America: The Significance of Skin Color in Brazil (Princeton, NJ: Princeton University Press, 2004).\" id=\"return-footnote-226-23\" href=\"#footnote-226-23\" aria-label=\"Footnote 23\"><sup class=\"footnote\">[23]<\/sup><\/a><\/span> In Brazil, races are typically viewed as points on a continuum in which one gradually blends into another; \u201cwhite\u201d and \u201cblack\u201d are opposite ends of a continuum that incorporates many intermediate color-based racial labels that have no equivalent in the United States.<\/p>\n<p class=\"Normal ParaOverride-1\">The Brazilian term for these categories, which correspond to the concept of race in the United States, is <em>tipos<\/em>, which directly translates into Portuguese as \u201ctypes.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"More information about the Brazilian concepts of race described in this section is available in Jefferson M. Fish, \u201cMixed Blood: An Analytical Method of Classifying Race.\u201d Psychology Today, November 1, 1995. https:\/\/www.psychologytoday.com\/articles\/199511\/mixed-blood\" id=\"return-footnote-226-24\" href=\"#footnote-226-24\" aria-label=\"Footnote 24\"><sup class=\"footnote\">[24]<\/sup><\/a><\/span> Rather than describing what is believed to be a person\u2019s biological or genetic ancestry, <em>tipos<\/em> describe slight but noticeable differences in physical appearance. Examples include <em>loura<\/em>, a person with a very fair complexion, straight blonde hair, and blue or green eyes; <em>sarar\u00e1<\/em>, a light-complexioned person with tightly curled blondish or reddish hair, blue or green eyes, a wide nose, and thick lips; and <em>cabo verde<\/em>, an individual with dark skin, brown eyes, straight black hair, a narrow nose, and thin lips. Sociologists and anthropologists have identified more than 125 <em>tipos<\/em> in Brazil, and small villages of only 500 people may feature 40 or more depending on how residents describe one another. Some of the labels vary from region to region, reflecting local cultural differences.<\/p>\n<p class=\"Normal ParaOverride-1\">Since Brazilians perceive race based on phenotypes or outward physical appearance rather than as an extension of geographically based biological and genetic descent, individual members of a family can be seen as different <em>tipos<\/em>. This may seem bewildering to those who think of race as a fixed identity inherited from one\u2019s parents even though it is generally acknowledged that family members often have different physical features, such as sisters who have strikingly different eye colors, hair colors, and\/or complexions. In Brazil, those differences are frequently viewed as significant enough to assign different <em>tipos<\/em>. Cultural anthropologist Conrad Phillip Kottak, who conducted ethnographic fieldwork in Brazil, noted that something as minor as a suntan or sunburn could lead to a person temporarily being described as a different <em>tipo<\/em> until the effects of the tanning or burning wore off.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Conrad Kottak, Anthropology: Appreciating Cultural Diversity (New York: McGraw-Hill, 2013).\" id=\"return-footnote-226-25\" href=\"#footnote-226-25\" aria-label=\"Footnote 25\"><sup class=\"footnote\">[25]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">Another major difference in the construction of race in the United States and Brazil is the more fluid and flexible nature of race in Brazil, which is reflected in a popular Brazilian saying: \u201cMoney whitens.\u201d As darker-complexioned individuals increase their social class status (by, for example, graduating from college and obtaining high-salaried, professional positions), they generally come to be seen as a somewhat lighter <em>tipo<\/em> and light-complexioned individuals who become poorer may be viewed as a slightly darker <em>tipo<\/em>. In the United States, social class has no bearing on one\u2019s racial designation; a non-white person who achieves upward social mobility and accrues greater education and wealth may be seen by some as more \u201csocially desirable\u201d because of social class but does not change racial classification.<\/p>\n<p class=\"Normal ParaOverride-1\">Brazil\u2019s Institute of Geography and Statistics established five official racial categories in 1940 to facilitate collection of demographic information that are still in use today: <em><em>branco<\/em><\/em> (white), <em><em>pr\u00eato<\/em><\/em> (black), <em><em>pardo<\/em><\/em> (brown), <em><em>amarelo<\/em><\/em> (yellow), and <em>ind\u00edgena<\/em> (indigenous). These racial categories are similar to the ones established in the United States under OMB Directive 15 and to Linnaeus\u2019 proposed <strong><span class=\"CharOverride-2\">taxonomy<\/span><\/strong> in the 18<span class=\"CharOverride-4\">th<\/span> century. <em><em>Pardo <\/em><\/em>is unique to Brazil and denotes a person of both <em><em>branco<\/em><\/em> and <em><em>pr\u00eato<\/em><\/em> heritage. Many Brazilians object to these government categories and prefer <em>tipos<\/em>.<\/p>\n<p class=\"Normal ParaOverride-1\">The more fluid construction of race in Brazil is accompanied by generally less hostile, more benign social interactions between people of different colors and complexions, which has contributed to Brazil being seen as a \u201cracial paradise\u201d and a \u201cracial democracy\u201d rainbow nation free of the harsh prejudices and societal discrimination that has characterized other multiracial nations such as the United States and South Africa.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"See for instance the PBS documentary Brazil: A Racial Paradise, written and presented by Henry Louis Gates, Jr.. For a detailed critique of the idea of Brazil as a \u201cracial democracy,\u201d see Michael Hanchard (ed), Racial Politics in Contemporary Brazil (Durham, NC: Duke University Press, 1999).\" id=\"return-footnote-226-26\" href=\"#footnote-226-26\" aria-label=\"Footnote 26\"><sup class=\"footnote\">[26]<\/sup><\/a><\/span> The \u201cracial democracy\u201d image has long been embraced by the government and elites in Brazil as a way to provide the country with a distinct identity in the international community. However, scholars in Brazil and the United States have questioned the extent to which racial equality exists in Brazil despite the appearance of interracial congeniality on the surface. Many light-complexioned Brazilians reject the idea that racial discrimination and inequalities persist and regard such claims as divisive while Afro-Brazilians have drawn attention to these inequalities in recent years.<\/p>\n<div id=\"attachment_213\" style=\"width: 310px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-213\" class=\"size-medium wp-image-213\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163735\/race_figure_5-e1512755814657-300x199.png\" alt=\"\" width=\"300\" height=\"199\" \/><\/p>\n<p id=\"caption-attachment-213\" class=\"wp-caption-text\"><em><strong>Figure 5:<\/strong><\/em> A scene from the Black Women\u2019s March against Racism and Violence in Brasilia, Brazil, 2015.<\/p>\n<\/div>\n<p class=\"Normal\">Though Afro-Brazilians comprise approximately half of the country\u2019s population, they have historically accounted for less than 2 percent of all university students, and severe economic disparities between <em>tipos<\/em> remain prominent in Brazil to this day.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"Robert J. Cottrol, The Long Lingering Shadow: Slavery, Race, and Law in the American Hemisphere (Athens, GA: University of Georgia Press, 2013), 246.\" id=\"return-footnote-226-27\" href=\"#footnote-226-27\" aria-label=\"Footnote 27\"><sup class=\"footnote\">[27]<\/sup><\/a><\/span> The majority of the country\u2019s Afro-Brazilians lives in the less-affluent northern region, site of the original sugar cane plantations while the majority of Brazilians of European descent live in the industrial and considerably wealthier southern region.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"Ibid., 145\" id=\"return-footnote-226-28\" href=\"#footnote-226-28\" aria-label=\"Footnote 28\"><sup class=\"footnote\">[28]<\/sup><\/a><\/span> The <em>favelas<\/em> (slums) located on the edge of major cities such as Rio de Janeiro and S\u00e3o Paolo, which often lack electricity or running water, are inhabited largely by Afro-Brazilians, who are half as likely to have a working toilet in their homes as the overall Brazilian population.<\/p>\n<p class=\"Normal ParaOverride-1\">There are significant economic differences between Brazilians according to their official racial designation. According to government statistics, <em>pr\u00eatos <\/em>have higher unemployment and poverty rates than other groups in Brazil and <em>brancos<\/em> earn 57 percent more than <em>pr\u00eatos<\/em> for the same occupation. Furthermore, the vast majority of Brazilians in leadership positions in politics, the military, the media, and education are <em>branco<\/em> or <em>pardo<\/em>. Inter-racial marriage occurs more frequently in Brazil than in the United States, but most of the marriages are between <em>pr\u00eatos<\/em> and <em>pardos<\/em> and not between <em>brancos<\/em> and either <em>pr\u00eatos<\/em> or <em>pardos<\/em>. Another significant area of concern centers on brutality and mistreatment of darker-complexioned Brazilians. As a result, some scholars of race and racism describe Brazil as a prominent example of a <strong><span class=\"CharOverride-2\">pigmentocracy<\/span><\/strong>: a society characterized by a strong correlation between a person\u2019s skin color and their social class.<\/p>\n<p class=\"Normal ParaOverride-1\">Afro-Brazilian activism has grown substantially since the 1980s, inspired in part by the successes of the Civil Rights movement in the United States and by actions taken by the Brazilian government since the early 2000s. One of the Brazilian government\u2019s strategies has been to implement U.S.-style affirmative action policies in education and employment to increase the number of Afro-Brazilians in the nation\u2019s professional ranks and decrease the degree of economic disparity. Those efforts sparked an intense backlash among lighter-complexioned Brazilians and created a complex social and political dilemma: who, exactly, should be considered \u201cdark\/black enough\u201d for inclusion in affirmative action, who makes that decision, and on what grounds will the decision be based? Many Brazilian families include relatives whose complexions are quite different and the country has clear racial categories only in terms of its demographic statistics. Nevertheless, Luiz Inacio Lula da Silva, Brazil\u2019s president from 2003 through 2011, made promotion of greater racial equality a prominent objective of his administration. In addition to supporting affirmative action policies, Lula appointed four Afro-Brazilians to his cabinet, appointed the first Afro-Brazilian justice to the nation\u2019s supreme court, and established a government office for promotion of racial equality. These recent developments have led many in Brazil and elsewhere to reconsider the accuracy of Brazil\u2019s designation as a racial democracy, which has been as a central component of its national identity for decades.<\/p>\n<p class=\"Normal ParaOverride-1\">Scholars mostly agree that race relations are more relaxed and genteel in Brazil than in the United States. They tend to disagree about why that is the case. Some have suggested that the differences in racial constructions stem from important colonial-era distinctions that set the tone for years to come. A common expression describing the situation is: \u201cthe United States had two British parents while Brazil had a Portuguese father and an African mother.\u201d British settlers who colonized North America thoroughly subjugated their slaves, intermarriage was rare, and African cultural influences on mainstream U.S. society were marginalized compared to British cultural traditions and customs. In Brazil, on the other hand, sexual and marital unions between the Portuguese settlers, who were overwhelmingly male, and female Africans were common, creating individuals who exhibit a wide range of physical appearances. Sexual unions certainly occurred in the United States between male European slave masters and female African slaves, but the one-drop rule ensured that any children born of such unions would be classified as \u201cblack\u201d and as slaves. In Brazil in the late nineteenth and early twentieth centuries, the government and the Roman Catholic Church strongly encouraged European descended men to marry the African and indigenous women they impregnated in order to \u201cwhiten\u201d the nation.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information about Brazil\u2019s official policy toward mixed-race children during this era see Thomas E. Skidmore, Black Into White: Race and Nationality in Brazilian Thought (Durham, NC: Duke University Press, 1992).\" id=\"return-footnote-226-29\" href=\"#footnote-226-29\" aria-label=\"Footnote 29\"><sup class=\"footnote\">[29]<\/sup><\/a><\/span> The United States government did not advocate for interracial families and most states had anti-miscegenation laws. The United States also implemented an official, government-sanctioned system of <strong><span class=\"CharOverride-2\">Jim Crow<\/span><\/strong> racial segregation laws in that had no equivalent in Brazil.<\/p>\n<div id=\"attachment_217\" style=\"width: 220px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-217\" class=\"wp-image-217 size-medium\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163741\/race_figure_6-e1512755837943-210x300.png\" alt=\"\" width=\"210\" height=\"300\" \/><\/p>\n<p id=\"caption-attachment-217\" class=\"wp-caption-text\">Figure 6: Jiichir\u014d Matsumoto, a leader of the Buraku Liberation League.<\/p>\n<\/div>\n<p class=\"Normal\">Japan represents an example of a third way of constructing race that is not associated with Western society or African slavery. Japanese society is more diverse than many people realize; the number of Korean, Chinese, Indian, and Brazilian immigrants began to increase in the 1980s, and the number of children who had one Japanese and one non-Japanese parent has increased substantially since the 1950s, driven in part by children fathered by American military men stationed in Japan. Yet, one segment of Japan\u2019s population known as the <em>burakumin<\/em> (formerly called the <em>eta<\/em>, a word meaning \u201cpure filth\u201d) vividly illustrates the arbitrary nature of racial categories.<\/p>\n<div class=\"_idGenObjectLayout-1\">\n<div id=\"_idContainer341\">\n<div id=\"_idContainer340\">\n<div class=\"_idGenObjectStyle-Disabled\">Though physically and genetically indistinguishable from other Japanese people, the burakumin are a socially stigmatized and outcast group. They are descendants of people who worked dirty, low-prestige jobs that involved handling dead and slaughtered animals during the feudal era of Japan in the 1600s, 1700s, and 1800s. In feudal times, they were forced to live in communities separated from the rest of society, had to wear a patch of leather on their clothing to symbolize their burakumin status, and were not permitted to marry non-burakumins.<span class=\"Endnote-Reference _idGenCharOverride-1\">30<a class=\"footnote\" title=\"For a detailed discussion of stratification without race, see chapter 8 of Carol Mukhopadyay et. al How Real is Race? A Sourcebook on Race, Culture, and Biology.\" id=\"return-footnote-226-30\" href=\"#footnote-226-30\" aria-label=\"Footnote 30\"><sup class=\"footnote\">[30]<\/sup><\/a>\u00a0<\/span><\/div>\n<\/div>\n<\/div>\n<\/div>\n<p class=\"Normal ParaOverride-1\">Japan no longer legally prohibits marriage between burakumin and non-burakumin (today, approximately 75 percent of burakumins are married to non-burakumins), but prejudices and discrimination persist, particularly among older generations, and the marriages remain socially stigmatized. Employment for the burakumin remains concentrated in low-paying occupations involving physical labor despite the relative affluence and advanced education in Japanese society overall. Burakumin earn only about 60 percent of the national average household income.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"For more information about the status of Burakumin in Japan see Emily A. Su-lan Reber, \u201cBuraku Mondai in Japan: Historical and Modern Perspectives and Directions for the Future.\u201d Harvard Human Rights Journal 12 (1999): 298\" id=\"return-footnote-226-31\" href=\"#footnote-226-31\" aria-label=\"Footnote 31\"><sup class=\"footnote\">[31]<\/sup><\/a><\/span> Stereotypes of the burakumin as unintelligent, lazy, and violent still exist, but burakumin men account for a significant portion of Japan\u2019s professional athletes in popular sports such as baseball and sumo wrestling, an interesting pattern that reflects events in the United States, where racially stigmatized groups have long found relatively abundant opportunities for upward mobility in professional sports.<\/p>\n<h2 class=\"H1\">ETHNICITY AND ETHNIC GROUPS<\/h2>\n<p class=\"Normal\">The terms race and ethnicity are similar and there is a degree of overlap between them. The average person frequently uses the terms \u201crace\u201d and \u201cethnicity\u201d interchangeably as synonyms and anthropologists also recognize that race and ethnicity are overlapping concepts. Both race and ethnic identity draw on an identification with others based on common ancestry and shared cultural traits.<span class=\"Endnote-Reference _idGenCharOverride-1\"><a class=\"footnote\" title=\"The distinction between race and ethnicity is a complex and controversial one within anthropology. Some anthropologists combine these concepts in acknowledgement of the overlap between them. See for instance Karen Brodkin. How Jews Became White and What This Says About Race in America.\" id=\"return-footnote-226-32\" href=\"#footnote-226-32\" aria-label=\"Footnote 32\"><sup class=\"footnote\">[32]<\/sup><\/a><\/span> As discussed earlier, a <em>race<\/em> is a social construction that defines groups of humans based on arbitrary physical and\/or biological traits that are believed to distinguish them from other humans. An <strong><span class=\"CharOverride-2\">ethnic group<\/span><\/strong>, on the other hand, claims a distinct identity based on cultural characteristics and a shared ancestry that are believed to give its members a unique sense of peoplehood or heritage.<\/p>\n<p class=\"Normal ParaOverride-1\">The cultural characteristics used to define ethnic groups vary; they include specific languages spoken, religions practiced, and distinct patterns of dress, diet, customs, holidays, and other markers of distinction. In some societies, ethnic groups are geographically concentrated in particular regions, as with the Kurds in Turkey and Iraq and the Basques in northern Spain.<\/p>\n<p class=\"Normal\"><strong><span class=\"CharOverride-2\">Ethnicity<\/span><\/strong> refers to the degree to which a person identifies with and feels an attachment to a particular ethnic group. As a component of a person\u2019s identity, ethnicity is a fluid, complex phenomenon that is highly variable. Many individuals view their ethnicity as an important element of their personal and social identity. Numerous psychological, social, and familial factors play a role in ethnicity, and ethnic identity is most accurately understood as a range or continuum populated by people at every point. One\u2019s sense of ethnicity can also fluctuate across time. Children of Korean immigrants living in an overwhelmingly white town, for example, may choose to self-identify simply as \u201cAmerican\u201d during their middle school and high school years to fit in with their classmates and then choose to self-identify as \u201cKorean,\u201d \u201cKorean American,\u201d or \u201cAsian American\u201d in college or later in life as their social settings change or from a desire to connect more strongly with their family history and heritage. Do you consider your ethnicity an important part of your identity? Why do you feel the way you do?<\/p>\n<p class=\"Normal ParaOverride-1\">In the United States, ethnic identity can sometimes be primarily or purely symbolic in nature. Sociologists and anthropologists use the term <strong><span class=\"CharOverride-2\">symbolic ethnicity<\/span><\/strong> to describe limited or occasional displays of ethnic pride and identity that are primarily <em><em>expressive<\/em><\/em>\u2014for public display\u2014rather than <em><em>instrumental<\/em><\/em> as a major component of their daily social lives. Symbolic ethnicity is pervasive in U.S. society; consider customs such as \u201cKiss Me, I\u2019m Irish!\u201d buttons and bumper stickers, Puerto Rican flag necklaces, decals of the Virgin of Guadalupe, replicas of the Aztec stone calendar, and tattoos of Celtic crosses or of the map of Italy in green, white, and red stripes. When I was a teenager in the early to mid-1990s, medallions shaped like the African continent became popular among young African Americans after the release of Spike Lee\u2019s film <em>Malcolm X<\/em> in 1992 and in response to clothing worn by socially conscious rappers and rap groups of the era, such as Public Enemy. During that same time, I surprised workers in a pizzeria in suburban Philadelphia when I asked them, in Spanish, what part of Mexico they came from. They wanted to know how I knew they were Mexican as they said they usually were presumed to be Italian or Puerto Rican. I replied, \u201cThe Virgin of Guadalupe gave it away!\u201d while pointing to the miniature figurine of the iconic national symbol of Mexico on the counter near the register.<\/p>\n<div id=\"attachment_220\" style=\"width: 310px\" class=\"wp-caption aligncenter\"><img loading=\"lazy\" decoding=\"async\" aria-describedby=\"caption-attachment-220\" class=\"size-medium wp-image-220\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163745\/race_figure_7-e1512755864233-300x249.png\" alt=\"\" width=\"300\" height=\"249\" \/><\/p>\n<p id=\"caption-attachment-220\" class=\"wp-caption-text\"><strong>Figure 7:<\/strong> Many people in the United States cherish their ethnic identities and cultural traditions. This Hindu altar is from a home in San Diego, California.<\/p>\n<\/div>\n<p class=\"Normal\">In the United States, ethnic identity can sometimes be largely symbolic particularly for descendants of the various European immigrant groups who settled in the United States during the nineteenth and early twentieth centuries. Regardless of whether their grandparents and great-grandparents migrated from Italy, Ireland, Germany, Poland, Russia, the Austro-Hungarian Empire, Greece, Scandinavia, or elsewhere, these third and fourth generation Americans likely do not speak their ancestors\u2019 languages and have lost most or all of the cultural customs and traditions their ancestors brought to the United States. A few traditions, such as favorite family recipes or distinct customs associated with the celebration of a holiday, that originated in their homelands may be retained by family members across generations, reinforcing a sense of ethnic heritage and identity today. More recent immigrants are likely to retain more of the language and cultural traditions of their countries of origin. Non-European immigrants groups from Asia, Africa, the Middle East, Latin America, and the Caribbean also experience significant linguistic and cultural losses over generations, but may also continue to self-identify with their ethnic backgrounds if they do not feel fully incorporated into U.S, society because they \u201cstick out\u201d physically from Euro-American society and experience prejudice and discrimination. Psychological, sociological, and anthropological studies have indicated that retaining a strong sense of ethnic pride and identification is common among ethnic minorities in the United States and other nations as a means of coping with and overcoming societal bigotry.<\/p>\n<p class=\"Normal ParaOverride-1\">While there have been periods of inter-ethnic tension between various European immigrant and ethnic groups in the United States, such as English-German and Irish-Italian conflicts, the descendants of these groups today have been assimilated, to a very large degree, into the general racial category of \u201cwhite.\u201d<\/p>\n<p class=\"Normal ParaOverride-1\">Ethnic groups and ethnicity, like race, are socially constructed identities created at particular moments in history under particular social conditions. The earliest views of ethnicity assumed that people had innate, unchanging ethnic identities and loyalties. In actuality, ethnic identities shift and are recreated over time and across societies. Anthropologists call this process <strong><span class=\"CharOverride-2\">ethnogenesis<\/span><\/strong>\u2014gradual emergence of a new, distinct ethnic identity in response to changing social circumstances. For example, people whose ancestors came from what we know as Ireland may identify themselves as Irish Americans and generations of their ancestors as Irish, but at one time, people living in that part of the world identified themselves as Celtic.<\/p>\n<p class=\"Normal ParaOverride-1\">In the United States, ethnogenesis has led to a number of new ethnic identities, including African American, Native American, American Indian, and Italian American. Slaves brought to America in the colonial period came primarily from Central and Western Africa and represented dozens of ethnic heritages, including Yoruba, Igbo, Akan, and Chamba, that had unique languages, religions, and cultures that were quickly lost because slaves were not permitted to speak their own languages or practice their customs and religions. Over time, a new unified identity emerged among their descendants. But that identity continues to evolve, as reflected by the transitions in the label used to identify it: from \u201ccolored\u201d (early 1900s) to \u201cNegro\u201d (1930s\u20131960s) to \u201cBlack\u201d (late 1960s to the present) and \u201cAfrican American\u201d (1980s to the present).<\/p>\n<h2 class=\"H1\">A MELTING POT OR A SALAD BOWL?<\/h2>\n<p class=\"Normal\">There is tremendous ethnic, linguistic, and cultural diversity throughout the United States, largely resulting from a long history and ongoing identification as a \u201cnation of immigrants\u201d that attracted millions of newcomers from every continent. Still, elected officials and residents ardently disagree about how the United States should approach this diversity and incorporate immigrant, ethnic, and cultural minority groups into the larger framework of American society. The fundamental question is whether cultural minority groups should be encouraged to forego their ethnic and cultural identities and <strong><span class=\"CharOverride-2\">acculturate<\/span><\/strong> to the values, traditions, and customs of mainstream culture or should be allowed and encouraged to retain key elements of their identities and heritages. This is a highly emotional question. Matters of cultural identity are often deeply personal and associated with strongly held beliefs about the defining features of their countries\u2019 national identities. Over the past 400 years, three distinct social philosophies have developed from efforts to promote national unity and tranquility in societies that have experienced large-scale immigration: assimilation, multiculturalism, and amalgamation.<\/p>\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Assimilation<\/span><\/strong> encourages and may even demand that members of ethnic and immigrant minority groups abandon their native customs, traditions, languages, and identities as quickly as possible and adopt those of mainstream society\u2014\u201cWhen in Rome, do as the Romans do.\u201d Advocates of assimilation generally view a strong sense of national unity based on a shared linguistic and cultural heritage as the best way to promote a strong national identity and avoid ethnic conflict. They point, for example, to ethnic warfare and genocide in Rwanda and the former Yugoslavia during the 1990s and to recent independence movements by French Canadians in Quebec and in Scotland as evidence of negative consequences of groups retaining a strong sense of loyalty and identification with their ethnic or linguistic communities. The \u201cEnglish as the Official Language\u201d movement in the United States is another example. People are concerned that U.S. unity is weakened by immigrants who do not learn to speak English. In recent years, the U.S. Census Bureau has identified more than 300 languages spoken in the United States. In 2010, more than 60 million people representing 21 percent of the total U.S. population spoke a language other than English at home and 38 million of those people spoke Spanish.<\/p>\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Multiculturalism<\/span><\/strong> takes a different view of assimilation, arguing that ethnic and cultural diversity is a positive quality that enriches a society and encouraging respect for cultural differences. The basic belief behind multiculturalism is that group differences, in and of themselves, do not spark tension, and society should promote tolerance for differences rather than urging members of immigrant, ethnic, and cultural minority groups to shed their customs and identities. Vivid examples of multiculturalism can be seen in major cities across the United States, such as New York, where ethnic neighborhoods such as Chinatown and Little Italy border one another, and Los Angeles, which features many diverse neighborhoods, including Little Tokyo, Koreatown, Filipinotown, Little Armenia, and Little Ethiopia. The ultimate objective of multiculturalism is to promote peaceful coexistence while allowing each ethnic community to preserve its unique heritage and identity. Multiculturalism is the official governmental policy of Canada; it was codified in 1988 under the Canadian Multiculturalism Act, which declares that \u201cmulticulturalism reflects the cultural and racial diversity of Canadian society and acknowledges the freedom of all members of Canadian society to preserve, enhance, and share their cultural heritage.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Canadian Multicultural Act, 1985. http:\/\/laws-lois.justice.gc.ca\/eng\/acts\/C-18.7\/FullText.html\" id=\"return-footnote-226-33\" href=\"#footnote-226-33\" aria-label=\"Footnote 33\"><sup class=\"footnote\">[33]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\"><strong><span class=\"CharOverride-2\">Amalgamation<\/span><\/strong> promotes hybridization of diverse cultural groups in a multiethnic society. Members of distinct ethnic and cultural groups freely intermingle, interact, and live among one another with cultural exchanges and, ultimately, inter-ethnic dating and intermarriage occurring as the social and cultural barriers between groups fade over time. Amalgamation is similar to assimilation in that a strong, unified national culture is viewed as the desired end result but differs because it represents a more thorough \u201cmelting pot\u201d that blends the various groups in a society (the dominant\/mainstream group and minority groups) into a new hybridized cultural identity rather than expecting minority groups to conform to the majority\u2019s standards.<\/p>\n<p class=\"Normal ParaOverride-1\">Debate is ongoing among sociologists, anthropologists, historians, and political pundits regarding the relative merits of each approach and which, if any, most accurately describes the United States. It is a complex and often contentious question because people may confuse their personal ideologies (what they think the United States should strive for) with social reality (what actually occurs). Furthermore, the United States is a large, complex country geographically that is comprised of large urban centers with millions of residents, moderately populated areas characterized by small towns, and mostly rural communities with only several hundred or a few thousand inhabitants. The nature of social and cultural life varies significantly with the setting in which it occurs.<\/p>\n<h2 class=\"H1\">ANTHROPOLOGY MEETS POPULAR CULTURE: SPORTS,<br \/>\nRACE\/ETHNICITY AND DIVERSITY<\/h2>\n<p class=\"Normal\">Throughout this chapter, I have stated that the concept of race is a socially constructed idea and explained why biologically distinct human races do not exist. Still, many in the United States cling to a belief in the existence of biological racial groups (regardless of their racial and ethnic backgrounds). Historically, the nature of popular sports in the United States has been offered as \u201cproof\u201d of biological differences between races in terms of natural athletic skills and abilities. In this regard, the world of sports has served as an important social institution in which notions of biological racial differences become reified\u2014mistakenly assumed as objective, real, and factual. Specifically, many Americans have noted the large numbers of African Americans in Olympic sprinting, the National Football League (NFL), and the National Basketball Association (NBA) and interpreted their disproportionate number as perceived \u201cevidence\u201d or \u201cproof\u201d that \u201cblacks\u201d have unique genes, muscles, bone structures, and\/or other biological qualities that make them superior athletes relative to people from other racial backgrounds\u2014that they are \u201cnaturally gifted\u201d runners and jumpers and thus predominate in sports.<\/p>\n<p class=\"Normal ParaOverride-1\">This topic sparked intense media attention in 2012 during the lead-up to that year\u2019s Olympics in London. Michael Johnson, a retired African American track star who won gold medals at the 1992, 1996, and 2000 Summer Olympic Games, declared that \u201cblack\u201d Americans and West Indians (of Jamaican, Trinidadian, Barbadian, and other Caribbean descent) dominated international sprinting competitions because they possessed a \u201csuperior athletic gene\u201d that resulted from slavery: \u201cAll my life, I believed I became an athlete through my own determination, but it\u2019s impossible to think that being descended from slaves hasn\u2019t left an imprint through the generations\u00a0.\u00a0.\u00a0. slavery has benefitted descendants like me. I believe there is a superior athletic gene in us.\u201d<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Rene Lynch, \u201cMichael Johnson Says Slave Descendants Make Better Athletes\u201d Los Angeles Times, July 5, 2012.\" id=\"return-footnote-226-34\" href=\"#footnote-226-34\" aria-label=\"Footnote 34\"><sup class=\"footnote\">[34]<\/sup><\/a><\/span> Others have previously expressed similar ideas, such as writer John Entine, who suggested in his book, <em><em>Taboo: Why Black Athletes Dominate Sports and Why We\u2019re Afraid to Talk About It<\/em><\/em> (2000), that the brutal nature of the trans-Atlantic slave trade and harsh conditions of slavery in the Americas produced slaves who could move faster and who had stronger, more durable bodies than the general population and that those supposedly hardier bodies persisted in today\u2019s African Americans and Afro-Caribbeans, giving them important athletic advantages over others. In a similar vein, former CBS sportscaster Jimmy \u201cThe Greek\u201d Snyder claimed, on the eve of Super Bowl XXII in 1988, that African Americans comprised the majority of NFL players because they were \u201cbred that way\u201d during slavery as a form of selective breeding between bigger and stronger slaves much like had been done with racehorses. Snyder was fired from CBS shortly after amid a tidal wave of controversy and furor. Racial stereotypes regarding perceptions of innate differences in athletic ability were a major theme in the 1992 comedy film <em><em>White Men Can\u2019t Jump<\/em><\/em>, which starred Wesley Snipes and Woody Harrelson as an inter-racial pair of basketball street hustlers.<\/p>\n<p class=\"Normal ParaOverride-1\">Despite such beliefs, even among people who otherwise do not harbor racist sentiments, the notion of innate \u201cblack\u201d athletic supremacy is obviously misguided, fallacious, and self-contradictory when we examine the demographic composition of the full range of sports in the United States rather than focusing solely on a few extremely popular sports that pay high salaries and have long served as inspiration for upward mobility and fame in a society in which educational and employment opportunities for lower-income and impoverished minority groups (often concentrated in inner-city communities) have rarely been equivalent to those of middle-class and affluent \u201cwhites\u201d living in small towns and suburban communities. Take the myth that \u201cblacks\u201d have an innately superior jumping ability. The idea that \u201cwhite men can\u2019t jump\u201d stems from the relatively small number of white American players in the NBA and has been reified by the fact that only one \u201cwhite\u201d player (Brent Barry of the Los Angeles Clippers in 1996) has ever won the NBA\u2019s annual slam-dunk contest. However, the stereotype would be completely inverted if we look at the demographic composition and results of high jump competitions. The high jump is arguably a better gauge of leaping ability than a slam-dunk contest since it requires raising the entire body over a horizontal bar and prohibits extension of the arms overhead, thus diminishing any potential advantage from height. For decades, both the men\u2019s and the women\u2019s international high jump competitions have been dominated by white athletes from the United States and Europe. Yet no one attributes their success to \u201cwhite racial genes.\u201d American society does not have a generational history of viewing people who are socially identified as \u201cwhite\u201d in terms of body type and physical prowess as it does with African Americans.<\/p>\n<p class=\"Normal ParaOverride-1\">The same dynamic is at play if we compare basketball with volleyball. Both sports require similar sets of skills, namely, jumping, speed, agility, endurance, and outstanding hand-eye coordination. Nevertheless, beach volleyball has tended to be dominated by \u201cwhite\u201d athletes from the United States, Canada, Australia, and Europe while indoor volleyball is more \u201cracially balanced\u201d (if we assume that biological human races actually exist) since the powerhouse indoor volleyball nations are the United States, China, Japan, Brazil, Cuba, and Russia.<\/p>\n<p class=\"Normal ParaOverride-1\">Thus, a variety of factors, including cultural affinities and preferences, social access and opportunities, existence of a societal infrastructure that supports youth participation and development in particular sports, and the degree of prestige assigned to various sports by nations, cultures, and ethnic communities, all play significant roles in influencing the concentration of social and\/or ethnic groups in particular sports. It is not a matter of individual or group skills or talents; important socio-economic dimensions shape who participates in a sport and who excels. Think about a sport in which you have participated or have followed closely. What social dynamics do you associate with that sport in terms of the gender, race\/ethnicity, and social class of the athletes who predominate in it?<\/p>\n<p class=\"Normal ParaOverride-1\">For additional insight into the important role that social dynamics play in shaping the racial\/ethnic, social class, and cultural dimensions of athletes, let us briefly consider three sports: basketball, boxing, and football. While basketball is a national sport played throughout the United States, it also has long been associated with urban\/inner-city environments, and many professional American basketball players have come from working class and lower-income backgrounds. This trend dates to the 1930s, when Jewish players and teams dominated professional basketball in the United States. That dominance was commonly explained by the media in terms of the alleged \u201cscheming,\u201d \u201cflashiness,\u201d and \u201cartful dodging\u201d nature of the \u201cJewish culture.\u201d In other words, Jews were believed to have a fundamental talent for hoops that explained their over-representation in the sport. In reality, most Jewish immigrants in the early twentieth century lived in working class, urban neighborhoods such as New York City, Philadelphia, and Chicago where basketball was a popular sport in the local social fabric of working-class communities.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"The 2010 documentary The First Basket by David Vyorst describes the experiences of Jewish basketball players in the mid-twentieth century U.S.\" id=\"return-footnote-226-35\" href=\"#footnote-226-35\" aria-label=\"Footnote 35\"><sup class=\"footnote\">[35]<\/sup><\/a>\u00a0<\/span><\/p>\n<p class=\"Normal ParaOverride-1\">By 1992, approximately 90 percent of NBA players were African American, and the league\u2019s demographics once again fueled rumors that a racial\/ethnic group was \u201cnaturally gifted\u201d in basketball. However, within ten short years, foreign-born players largely from Eastern European nations such as Lithuania, Germany, Poland, Latvia, Serbia, Croatia, Russia, Ukraine, and Turkey accounted for nearly 20 percent of the starting line-ups of NBA teams. The first player selected in the 2002 NBA draft was seven-foot six-inch center Yao Ming, a native of Shanghai, China, and by the early 2000s, the United States had lost some of its traditional dominance of international basketball as several nations began to catch up because of the tremendous globalization of basketball\u2019s popularity.<\/p>\n<p class=\"Normal ParaOverride-1\">Like basketball, boxing has been an urban sport popular among working-class ethnic groups. During the early twentieth century, both amateur and professional boxing in the United States were dominated by European immigrant groups, particularly the Irish, Italians, and Jewish Americans. As with basketball, which inspired the \u201choop dreams\u201d of inner-city youths to escape poverty by reaching the professional ranks, boxing provided sons of lower-income European immigrants with dreams of upward mobility, fame, and fortune. In fact, it was one of the few American sports that thrived during the Great Depression, attracting a wave of impoverished young people who saw pugilism as a ticket to financial security. Throughout the first half of the twentieth century, intra-European ethnic rivalries (Irish vs. Italian, Italian vs. Jewish) were common in U.S. boxing; fighters were seen as quasi-ambassadors of their respective neighborhoods and ethnic communities.<\/p>\n<p class=\"Normal ParaOverride-1\">The demographic composition of boxers began to change in the latter half of the twentieth century when formerly stigmatized and racialized Eastern European immigrant groups began to be perceived simply as \u201cwhite\u201d and mainstream. They attained middle-class status and relocated to the newly established suburbs, and boxing underwent a profound racial and ethnic transition. New urban minority groups\u2014African Americans, Puerto Ricans, and Mexican Americans who moved into inner-city neighborhoods vacated by Europeans began to dominate boxing.<\/p>\n<p class=\"Normal ParaOverride-1\">Finally, consider football, which has surpassed baseball as the most popular spectator sport in the United States and is popular with all social classes, races\/ethnicities, and regions. Collegiate and professional football rosters are also undergoing a demographic change; a growing number of current National College Athletic Association and NFL players were born outside the mainland United States. Since the 1980s, many athletes from American Samoa, a U.S. territory in the South Pacific, have joined U.S. football teams. A boy in American Samoa is an astounding 56 times more likely to make the NFL than a boy born and raised on the U.S. mainland!<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Scott Pelley, America Samoa: Football Island. CBS News, September 17, 2010 http:\/\/www.cbsnews.com\/news\/american-samoa-football-island-17-09-2010\/\" id=\"return-footnote-226-36\" href=\"#footnote-226-36\" aria-label=\"Footnote 36\"><sup class=\"footnote\">[36]<\/sup><\/a><\/span> American Samoa\u2019s rapid transformation into a gridiron powerhouse is the result of several inter-related factors that dramatically increased the appeal of the sport across the tiny island, including the cultural influence of American missionaries who introduced football. Expanding migration of Samoans to Hawaii and California in recent decades has also fostered their interest in football, which has trickled back to the South Pacific, and the NFL is working to expand the popularity of football in American Samoa.<span class=\"Endnote-Reference CharOverride-3\"><a class=\"footnote\" title=\"Ibid.\" id=\"return-footnote-226-37\" href=\"#footnote-226-37\" aria-label=\"Footnote 37\"><sup class=\"footnote\">[37]<\/sup><\/a><\/span> Similarly, Major League Baseball has been promoting baseball in the Dominican Republic, Korea, and Japan in recent years.<\/p>\n<h2 class=\"H1\">CONCLUSION<\/h2>\n<p class=\"Normal\"><span class=\"Non-Indent-Para-Char CharOverride-5\">Issues of race, racism, and ethnic relations remain among the most contentious social and political topics in the United States and throughout the world. Anthropology offers valuable information to the public regarding these issues, as anthropological knowledge encourages individuals to \u201cthink outside the box\u201d about race and ethnicity. This \u201cthinking outside the box\u201d includes understanding that racial and ethnic categories are socially constructed rather than natural, biological divisions of humankind and realizing that the current racial and ethnic categories that exist in the United States today do not necessarily reflect categories used in other countries. Physical anthropologists, who study human evolution, epidemiology, and genetics, are uniquely qualified to explain why distinct biological human races do not exist. Nevertheless, race and ethnicity\u2014as social constructs\u2014continue to be used as criteria for prejudice, discrimination, exclusion, and stereotypes well into the twenty-first century. Cultural anthropologists play a crucial role in informing the public how the concept of race originated, how racial categories have shifted over time, how race and ethnicity are constructed differently within various nations across the world, and how the current racial and ethnic categories utilized in the United States were arbitrarily labeled and defined by the federal government under OMB Directive 15 in 1977. Understanding the complex nature of clines and continuous biological human variation, along with an awareness of the distinct ways in which race and ethnicity have been constructed in different nations, enables us to recognize racial and ethnic labels not as self-<\/span>evident biological divisions of humans, but instead as socially created categories that vary cross-culturally.<\/p>\n<div class=\"textbox shaded\">\n<h2 class=\"H1\">DISCUSSION QUESTIONS<\/h2>\n<ol>\n<li class=\"Discussion-Questions-numbered\">Garc\u00eda describes the reasons that race is considered a \u201cdiscredited concept in human biology.\u201d Despite this scientific fact, most people continue to believe that race is \u201creal.\u201d Why do you think race has continued to be an important social reality even after it has been discredited scientifically?<\/li>\n<li class=\"Discussion-Questions-numbered\">The process of racial formation is different in every society. In the United States, the \u201cone-drop rule\u201d and hypodescent have historically affected the way people with multiracial backgrounds have been racialized. How have ideas about multiracial identity been changing in the past few decades? As the number of people who identify as \u201cmultiracial\u201d increases, do you think there will be changes in the way we think about other racial categories?<\/li>\n<li class=\"Discussion-Questions-numbered\">Members of some ethnic groups are able to practice symbolic ethnicity, limited or occasional displays of ethnic pride and identity. Why can ethnicity be displayed in an optional way while race cannot?<\/li>\n<li class=\"Discussion-Questions-numbered\">There is no scientific evidence supporting the idea that racial or ethnic background provides a biological advantage in sports. Instead, a variety of social dynamics, including cultural affinities and preferences as well as access and opportunities influence who will become involved in particular sports. Think about a sport in which you have participated or have followed closely. What social dynamics do you think are most responsible for affecting the racial, ethnic, gender, or social class composition of the athletes who participate?<\/li>\n<\/ol>\n<\/div>\n<div class=\"textbox key-takeaways\">\n<h3>Glossary<\/h3>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Acculturation<\/strong>: <\/span>loss of a minority group\u2019s cultural distinctiveness in relation to the dominant culture.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Amalgamation<\/strong>: <\/span>interactions between members of distinct ethnic and cultural groups that reduce barriers between the groups over time.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Assimilation<\/strong>: <\/span>pressure placed on minority groups to adopt the customs and traditions of the dominant culture.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Cline<\/strong>: <\/span>differences in the traits that occur in populations across a geographical area. In a cline, a trait may be more common in one geographical area than another, but the variation is gradual and continuous, with no sharp breaks.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnic<\/strong> <strong>group<\/strong>: <\/span>people in a society who claim a distinct identity for themselves based on shared cultural characteristics and ancestry.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnicity<\/strong>:<\/span> the degree to which a person identifies with and feels an attachment to a particular ethnic group.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Ethnogenesis<\/strong>: <\/span>gradual emergence of new ethnicities in response to changing social circumstances.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Hypodescent<\/strong>: <\/span>a racial classification system that assigns a person with mixed racial heritage to the racial category that is considered least privileged.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Jim<\/strong> <strong>Crow<\/strong>:<\/span> a term used to describe laws passed by state and local governments in the United States during the early twentieth century to enforce racial segregation of public and private places.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Multiculturalism<\/strong>: <\/span>maintenance of multiple cultural traditions in a single society.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Nonconcordant<\/strong>: <\/span>genetic traits that are inherited independently rather than as a package.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>One-drop rule<\/strong>:<\/span> the practice of excluding a person with any non-white ancestry from the white racial category.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Pigmentocracy<\/strong>: <\/span>a society characterized by strong correlation between a person\u2019s skin color and his or her social class.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Race<\/strong>: <\/span>an attempt to categorize humans based on observed physical differences.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Racial<\/strong> <strong>formation<\/strong>: <\/span>the process of defining and redefining racial categories in a society.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Reified<\/strong>: <\/span>the process by which an inaccurate concept or idea is accepted as \u201ctruth.\u201d<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Socially<\/strong> <strong>constructed<\/strong>: <\/span>a concept developed by society that is maintained over time through social interactions that make the idea seem \u201creal.\u201d<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Symbolic<\/strong> <strong>ethnicity<\/strong>: <\/span>limited or occasional displays of ethnic pride and identity that are primarily for public display.<\/p>\n<p class=\"Glossary\"><span class=\"CharOverride-2\"><strong>Taxonomy<\/strong>: <\/span>a system of classification.<\/p>\n<\/div>\n<div class=\"textbox shaded\">\n<h2 class=\"H1\">ABOUT THE AUTHOR<\/h2>\n<div class=\"_idGenObjectLayout-1\">\n<div id=\"_idContainer349\"><img loading=\"lazy\" decoding=\"async\" class=\"_idGenObjectAttribute-1 alignleft\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/2795\/2017\/12\/06163754\/race_figure_8.png\" alt=\"Image of the author\" width=\"131\" height=\"215\" \/><\/div>\n<\/div>\n<p class=\"Normal\" style=\"text-align: left\">I am an Assistant Professor of Anthropology at Millersville University of Pennsylvania, a public state-owned university located approximately 70 miles west of Philadelphia. I earned my Ph.D. in Anthropology from Temple University in 2011, with a specific focus in urban anthropology. I currently live in Chester County, Pennsylvania in suburban Philadelphia. My research interests include U.S. immigration, social constructs of race and ethnicity, urban social\/cultural life, U.S. popular culture, human evolution\/the hominid lineage, and anthropological theory. Aside from anthropology, my hobbies include lifting weights, watching sports (particularly boxing, football, and basketball) and movies, traveling, and playing video games (the Grand Theft Auto series is my personal favorite).<\/p>\n<\/div>\n<div class=\"textbox shaded\">\n<h2 class=\"H1\">BIBLIOGRAPHY<\/h2>\n<p class=\"References hanging-indent\">Boas, Franz. \u201cRace Problems in America.\u201d <em>Science<\/em> 29 no. 752 (1909): 839\u2013849.<\/p>\n<p class=\"References hanging-indent\">Brace, C. Loring. <em>\u2018Race\u2019 is a Four-Letter Word: The Genesis of the Concept<\/em>. New York:<\/p>\n<p class=\"References hanging-indent\">Oxford University Press, 2005.<\/p>\n<p class=\"References hanging-indent\">Entine, John. <em>Taboo: Why Black Athletes Dominate Sports and Why We\u2019re Afraid to Talk About It. <\/em>New York: Public Affairs Publishing, 2000.<\/p>\n<p class=\"References hanging-indent\">Hartigan, John. <em>Racial Situations: Class Predicaments of Whiteness in Detroit<\/em>. Princeton, NJ: Princeton University Press, 1999.<\/p>\n<p class=\"References hanging-indent\">Jablonski, Nina. <em>Living Color: The Biological and Social Meaning of Skin Color.<\/em> Berkeley, CA: University of California Press, 2012.<\/p>\n<p class=\"References hanging-indent\">Marks, Jonathan. \u201cBlack, White, Other.\u201d <em>Natural History<\/em> December, 1994: 32\u201335.<\/p>\n<p class=\"References hanging-indent\">McIntosh, Peggy. \u201cWhite Privilege and Male Privilege: A Personal Account of Coming to See Correspondences through Work in Women\u2019s Studies.\u201d Working Paper 189. Wellesley, MA: Wellesley College Center for Research on Women, 1988.<\/p>\n<p class=\"References hanging-indent\">Omi, Michael and Howard Winant. <em>Racial Formation in the United States<\/em>. New York: Routledge, 2014[1986].<\/p>\n<p class=\"References hanging-indent\">Relethford, John H. <em>Reflections Of Our Past: How Human History Is Revealed In Our Genes<\/em>. Boulder, CO: Westview Press, 2004.<\/p>\n<\/div>\n<p class=\"Endnote-text\">\n<\/div>\n\n\t\t\t <section class=\"citations-section\" role=\"contentinfo\">\n\t\t\t <h3>Candela Citations<\/h3>\n\t\t\t\t\t <div>\n\t\t\t\t\t\t <div id=\"citation-list-226\">\n\t\t\t\t\t\t\t <div class=\"licensing\"><div class=\"license-attribution-dropdown-subheading\">CC licensed content, Shared previously<\/div><ul class=\"citation-list\"><li>Perspectives: An Open Invitation to Cultural Anthropology. <strong>Authored by<\/strong>: Edited by Nina Brown, Laura Tubelle de Gonzalez, and Thomas McIlwraith. <strong>Provided by<\/strong>: American Anthropological Association. <strong>Located at<\/strong>: <a target=\"_blank\" href=\"http:\/\/perspectives.americananthro.org\/\">http:\/\/perspectives.americananthro.org\/<\/a>. <strong>License<\/strong>: <em><a target=\"_blank\" rel=\"license\" href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\">CC BY-NC: Attribution-NonCommercial<\/a><\/em><\/li><\/ul><\/div>\n\t\t\t\t\t\t <\/div>\n\t\t\t\t\t <\/div>\n\t\t\t <\/section><hr class=\"before-footnotes clear\" \/><div class=\"footnotes\"><ol><li id=\"footnote-226-1\">For more information about efforts to establish a \u201cscientific\u201d basis for race in the 18th and 19th centuries, see the \u201cHistory\u201d section of the<em> Race: Are We So Different<\/em> website: http:\/\/www.understandingrace.org. Stephen Jay Gould\u2019s book, <em>The Mismeasure of Man<\/em> (New York: W.W. Norton, 1996), has a detailed discussion of the \u201cscientific\u201d methods used by Morton and others. <a href=\"#return-footnote-226-1\" class=\"return-footnote\" aria-label=\"Return to footnote 1\">&crarr;<\/a><\/li><li id=\"footnote-226-2\">More information about the social construction of racial categories in the United States can be found in Audrey Smedley, <em>Race in North America: Origin and Evolution of a Worldview<\/em> (Boulder, CO: Westview Press, 2007) and Nell Irvin Painter, <em>The History of White People<\/em> (New York: W.W. Norton, 2010). <a href=\"#return-footnote-226-2\" class=\"return-footnote\" aria-label=\"Return to footnote 2\">&crarr;<\/a><\/li><li id=\"footnote-226-3\">More discussion of the material in this section can be found in Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses,<em> How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em> (Lanham, MD: Rowman &amp; Littlefield, 2013). Chapters 5 and 6 discuss the cultural construction of racial categories as a form of classification. The Race: Are We So Different website and its companion resources for teachers and researchers also explore the ideas described here. <a href=\"#return-footnote-226-3\" class=\"return-footnote\" aria-label=\"Return to footnote 3\">&crarr;<\/a><\/li><li id=\"footnote-226-4\">Johann Friedrich Blumenbach, <em>On the Natural Varieties of Mankind: De Generis Humani Varietate Nativa<\/em> (New York: Bergman Publishers, 1775). <a href=\"#return-footnote-226-4\" class=\"return-footnote\" aria-label=\"Return to footnote 4\">&crarr;<\/a><\/li><li id=\"footnote-226-5\">For details about how these categories were established, see Stephen Jay Gould, <em>The Mismeasure of Man<\/em>. <a href=\"#return-footnote-226-5\" class=\"return-footnote\" aria-label=\"Return to footnote 5\">&crarr;<\/a><\/li><li id=\"footnote-226-6\">For a discussion of the efforts to subdivide racial groups in the nineteenth century and its connection to eugenics, see Carol Mukhopadhyay, Rosemary Henze, and Yolanda Moses, <em>How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em>. <a href=\"#return-footnote-226-6\" class=\"return-footnote\" aria-label=\"Return to footnote 6\">&crarr;<\/a><\/li><li id=\"footnote-226-7\">For more information about the genetic variation between human groups that puts this example in context see Sheldon Krimsky and Kathleen Sloan, <em>Race and the Genetic Revolution: Science, Myth, and Culture<\/em> (New York: Columbia University Press, 2011), 174-180. <a href=\"#return-footnote-226-7\" class=\"return-footnote\" aria-label=\"Return to footnote 7\">&crarr;<\/a><\/li><li id=\"footnote-226-8\">Carol Mukhopadhyay et. al <em>How Real Is Race? A Sourcebook on Race, Culture, and Biology<\/em>, 43-48. <a href=\"#return-footnote-226-8\" class=\"return-footnote\" aria-label=\"Return to footnote 8\">&crarr;<\/a><\/li><li id=\"footnote-226-9\">Ibid., 50-52. <a href=\"#return-footnote-226-9\" class=\"return-footnote\" aria-label=\"Return to footnote 9\">&crarr;<\/a><\/li><li id=\"footnote-226-10\">Ibid., 50-51. <a href=\"#return-footnote-226-10\" class=\"return-footnote\" aria-label=\"Return to footnote 10\">&crarr;<\/a><\/li><li id=\"footnote-226-11\">Ibid., 62. <a href=\"#return-footnote-226-11\" class=\"return-footnote\" aria-label=\"Return to footnote 11\">&crarr;<\/a><\/li><li id=\"footnote-226-12\">Alan R. Templeton, \u201cHuman Races: A Genetic and Evolutionary Perspective\u201d <em>American Anthropologist<\/em> 100 no. 3 (1998): 632-650. <a href=\"#return-footnote-226-12\" class=\"return-footnote\" aria-label=\"Return to footnote 12\">&crarr;<\/a><\/li><li id=\"footnote-226-13\">For more information about the efforts of Franz Boas to refute the race concept in science, see Franz Boas, \u201cChanges in the Bodily Form of Descendants of Immigrants\u201d <em>American Anthropologist<\/em> 14 (1912): 530-562. <a href=\"#return-footnote-226-13\" class=\"return-footnote\" aria-label=\"Return to footnote 13\">&crarr;<\/a><\/li><li id=\"footnote-226-14\">Jonathan Marks, \u201cBlack, White, Other,\u201d 35. <a href=\"#return-footnote-226-14\" class=\"return-footnote\" aria-label=\"Return to footnote 14\">&crarr;<\/a><\/li><li id=\"footnote-226-15\">Michael Omi and Howard Winant, <em>Racial Formation in the United States<\/em>, 64. <a href=\"#return-footnote-226-15\" class=\"return-footnote\" aria-label=\"Return to footnote 15\">&crarr;<\/a><\/li><li id=\"footnote-226-16\">Ibid., 61 <a href=\"#return-footnote-226-16\" class=\"return-footnote\" aria-label=\"Return to footnote 16\">&crarr;<\/a><\/li><li id=\"footnote-226-17\">For more information about the social construction of whiteness in U.S. History see Nell Irvin Painter, <em>The History of White People<\/em>; Noel Ignatiev, <em>How the Irish Became White<\/em> (New York: Routledge, 1995). For more information about the economic aspects of the construction of whiteness both before and after World War II, see David Roediger, <em>The Wages of Whiteness: Race and the Making of the American Working Class<\/em> (Chicago, IL: Haymarket, 2007) and George Lipsitz, <em>The Possessive Investment in Whiteness<\/em> (Philadelphia: Temple University Press, 1998). <a href=\"#return-footnote-226-17\" class=\"return-footnote\" aria-label=\"Return to footnote 17\">&crarr;<\/a><\/li><li id=\"footnote-226-18\">For a detailed discussion of this process see Douglas S. Massey and Nancy Denton, <em>American Apartheid: Segregation and the Making of the Underclass<\/em> (Cambridge, MA: Harvard University Press, 1993) and Ira Katznelson, <em>When Affirmative Action was White: An Untold History of Racial Inequality in Twentieth Century America<\/em> (New York: W.W. Norton and Company, 2005). <a href=\"#return-footnote-226-18\" class=\"return-footnote\" aria-label=\"Return to footnote 18\">&crarr;<\/a><\/li><li id=\"footnote-226-19\">For more information on these historical developments and their social ramifications, see Karen Brodkin, <em>How Jews Became White Folks and What That Says About Race in America<\/em> (New Brunswick, NJ: Rutgers University Press, 1998) or David Roediger, <em>Working Toward Whiteness: How America\u2019s Immigrants Became White\u2014The Strange Journey From Ellis Island to the Suburbs<\/em> (New York: Basic Books, 2005). <a href=\"#return-footnote-226-19\" class=\"return-footnote\" aria-label=\"Return to footnote 19\">&crarr;<\/a><\/li><li id=\"footnote-226-20\">While the one-drop rule was intended to protect the institution of slavery, a more nuanced view of racial identity has existed throughout U.S. History. For a history of the racial categories used historically in the United States census, including several mixed-race categories, see the Pew Research Center\u2019s \u201cWhat Census Calls Us: Historical Timeline.\u201d http:\/\/www.pewsocialtrends.org\/interactives\/multiracial-timeline\/ <a href=\"#return-footnote-226-20\" class=\"return-footnote\" aria-label=\"Return to footnote 20\">&crarr;<\/a><\/li><li id=\"footnote-226-21\">It is important to note that President Obama has also stated that he self-identifies as black. See for instance, Sam Roberts and Peter Baker. 2010. \u201cAsked to Declare His Race, Obama Checks \u2018Black.\u2019\u201d The New York Times, April 2. http:\/\/www.nytimes.com\/2010\/04\/03\/us\/politics\/03census.html <a href=\"#return-footnote-226-21\" class=\"return-footnote\" aria-label=\"Return to footnote 21\">&crarr;<\/a><\/li><li id=\"footnote-226-22\">This concept is discussed in more detail in chapter 9 of Carol Mukhopadhyay et. al <em>How Real Is Race: A Sourebook on Race, Culture, and Biology<\/em>. <a href=\"#return-footnote-226-22\" class=\"return-footnote\" aria-label=\"Return to footnote 22\">&crarr;<\/a><\/li><li id=\"footnote-226-23\">Edward Telles originated this expression in his book <em>Race in Another America: The Significance of Skin Color in Brazil<\/em> (Princeton, NJ: Princeton University Press, 2004). <a href=\"#return-footnote-226-23\" class=\"return-footnote\" aria-label=\"Return to footnote 23\">&crarr;<\/a><\/li><li id=\"footnote-226-24\">More information about the Brazilian concepts of race described in this section is available in Jefferson M. Fish, \u201cMixed Blood: An Analytical Method of Classifying Race.\u201d <em>Psychology Today<\/em>, November 1, 1995. https:\/\/www.psychologytoday.com\/articles\/199511\/mixed-blood <a href=\"#return-footnote-226-24\" class=\"return-footnote\" aria-label=\"Return to footnote 24\">&crarr;<\/a><\/li><li id=\"footnote-226-25\">Conrad Kottak, <em>Anthropology: Appreciating Cultural Diversity<\/em> (New York: McGraw-Hill, 2013). <a href=\"#return-footnote-226-25\" class=\"return-footnote\" aria-label=\"Return to footnote 25\">&crarr;<\/a><\/li><li id=\"footnote-226-26\">See for instance the PBS documentary <em>Brazil: A Racial Paradise<\/em>, written and presented by Henry Louis Gates, Jr.. For a detailed critique of the idea of Brazil as a \u201cracial democracy,\u201d see Michael Hanchard (ed), Racial Politics in Contemporary Brazil (Durham, NC: Duke University Press, 1999). <a href=\"#return-footnote-226-26\" class=\"return-footnote\" aria-label=\"Return to footnote 26\">&crarr;<\/a><\/li><li id=\"footnote-226-27\">Robert J. Cottrol, <em>The Long Lingering Shadow: Slavery, Race, and Law in the American Hemisphere<\/em> (Athens, GA: University of Georgia Press, 2013), 246. <a href=\"#return-footnote-226-27\" class=\"return-footnote\" aria-label=\"Return to footnote 27\">&crarr;<\/a><\/li><li id=\"footnote-226-28\">Ibid., 145 <a href=\"#return-footnote-226-28\" class=\"return-footnote\" aria-label=\"Return to footnote 28\">&crarr;<\/a><\/li><li id=\"footnote-226-29\">For more information about Brazil\u2019s official policy toward mixed-race children during this era see Thomas E. Skidmore, <em>Black Into White: Race and Nationality in Brazilian Thought<\/em> (Durham, NC: Duke University Press, 1992). <a href=\"#return-footnote-226-29\" class=\"return-footnote\" aria-label=\"Return to footnote 29\">&crarr;<\/a><\/li><li id=\"footnote-226-30\">For a detailed discussion of stratification without race, see chapter 8 of Carol Mukhopadyay et. al <em>How Real is Race? A Sourcebook on Race, Culture, and Biology<\/em>. <a href=\"#return-footnote-226-30\" class=\"return-footnote\" aria-label=\"Return to footnote 30\">&crarr;<\/a><\/li><li id=\"footnote-226-31\">For more information about the status of Burakumin in Japan see Emily A. Su-lan Reber, \u201cBuraku Mondai in Japan: Historical and Modern Perspectives and Directions for the Future.\u201d <em>Harvard Human Rights Journal<\/em> 12 (1999): 298 <a href=\"#return-footnote-226-31\" class=\"return-footnote\" aria-label=\"Return to footnote 31\">&crarr;<\/a><\/li><li id=\"footnote-226-32\">The distinction between race and ethnicity is a complex and controversial one within anthropology. Some anthropologists combine these concepts in acknowledgement of the overlap between them. See for instance Karen Brodkin. <em>How Jews Became White and What This Says About Race in America.<\/em> <a href=\"#return-footnote-226-32\" class=\"return-footnote\" aria-label=\"Return to footnote 32\">&crarr;<\/a><\/li><li id=\"footnote-226-33\">Canadian Multicultural Act, 1985. http:\/\/laws-lois.justice.gc.ca\/eng\/acts\/C-18.7\/FullText.html <a href=\"#return-footnote-226-33\" class=\"return-footnote\" aria-label=\"Return to footnote 33\">&crarr;<\/a><\/li><li id=\"footnote-226-34\">Rene Lynch, \u201cMichael Johnson Says Slave Descendants Make Better Athletes\u201d <em>Los Angeles Times<\/em>, July 5, 2012. <a href=\"#return-footnote-226-34\" class=\"return-footnote\" aria-label=\"Return to footnote 34\">&crarr;<\/a><\/li><li id=\"footnote-226-35\">The 2010 documentary <em>The First Basket<\/em> by David Vyorst describes the experiences of Jewish basketball players in the mid-twentieth century U.S. <a href=\"#return-footnote-226-35\" class=\"return-footnote\" aria-label=\"Return to footnote 35\">&crarr;<\/a><\/li><li id=\"footnote-226-36\">Scott Pelley, <em>America Samoa: Football Island.<\/em> CBS News, September 17, 2010 http:\/\/www.cbsnews.com\/news\/american-samoa-football-island-17-09-2010\/ <a href=\"#return-footnote-226-36\" class=\"return-footnote\" aria-label=\"Return to footnote 36\">&crarr;<\/a><\/li><li id=\"footnote-226-37\">Ibid. <a href=\"#return-footnote-226-37\" class=\"return-footnote\" aria-label=\"Return to footnote 37\">&crarr;<\/a><\/li><\/ol><\/div>","protected":false},"author":311,"menu_order":9,"template":"","meta":{"_candela_citation":"[{\"type\":\"cc\",\"description\":\"Perspectives: An Open Invitation to Cultural Anthropology\",\"author\":\"Edited by Nina Brown, Laura Tubelle de Gonzalez, and Thomas McIlwraith\",\"organization\":\"American Anthropological Association\",\"url\":\"http:\/\/perspectives.americananthro.org\/\",\"project\":\"\",\"license\":\"cc-by-nc\",\"license_terms\":\"\"}]","CANDELA_OUTCOMES_GUID":"","pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-226","chapter","type-chapter","status-publish","hentry"],"part":3,"_links":{"self":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapters\/226","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/wp\/v2\/users\/311"}],"version-history":[{"count":9,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapters\/226\/revisions"}],"predecessor-version":[{"id":754,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapters\/226\/revisions\/754"}],"part":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/parts\/3"}],"metadata":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapters\/226\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/wp\/v2\/media?parent=226"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/pressbooks\/v2\/chapter-type?post=226"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/wp\/v2\/contributor?post=226"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/courses.lumenlearning.com\/suny-culturalanthropology\/wp-json\/wp\/v2\/license?post=226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}