Mixed Race Studies

The Racial Politics of Culture and Silent Racism in Peru

Paper prepared for the United Nations Research Institute for Social Development (UNRISD) Conference on Racism and Public Policy
Durban, South Africa
2001-09-03 through 2001-09-05
13 pages

Marisol de la Cadena, Associate Professor of Anthropology
University of California, Davis

In this talk mestizaje is both the topic and a pretext. Treating it the topic of the paper, I want to explain why, in contrast with other Latin American countries such as Mexico, Bolivia, and Ecuador mestizaje—or the project of racial mixing—never became an official national ideology in Peru. But I also want to use mestizaje as a pretext to analyse the historical production of the Peruvian culturalist scientific definition of race, which is partially similar to what analysts of contemporary European forms of discrimination have called ‘racism without race’ or “new racism.” I call it silent racism, because in the case of Peru, as we shall see, culturalist forms of discrimination are neither new, nor without race. The debate about racial mixture (or mestizaje) that took place in Peru in the first half of the 20th century, is a good window to explore the reasons that Peruvian intellectuals might have had in developing this presumably peculiar definition of race which eventually allowed for the current denial of racist practices in Peru. Illustrative of these denials Jorge Basadre, one of Peru’s most eminent historians declared in the mid 1960s.

Historically, racism as it is understood in South Africa or in parts of the Southern United States has not existed in Peru. (…) This is not to say that there do not exist prejudices against Indians, cholos, and blacks, however these prejudices have not been sanctioned by the law and more than a profound racial feeling, they have an economic, social, and cultural character. Colour does not prevent an aborigine, mestizo, or Negroid from occupying high positions if they can accumulate wealth or achieve political success. (If there exists a distance between them and us) it is not racial, (…) rather it corresponds to what can be termed an historical state of things.

Basadre acknowledges the existance of prejudices, but acquits those prejudices of the charge of racism because they do not derive from biological race. This acquittal, which continues to characterize the Peruvian racial formation, is not a whimsical national peculairity. Rather, I argue that it is historically rooted in the scientific definition of race that Peruvian intellectuals coined at the turn of the century. Then they used it to contest European and North American racial determinisms which positioned intellectuals from my country (and Latin Americans in general) as hybrids and thus potentially–if not actually–degenerates. During this period Peruvian intellectuals delved into the scientific interconnection of “culture” and ‘race,” and produced a notion of “race” through which—borrowing Robert Young’’s words— “culture” was racially defined and thus historically enabled to mark differences. When, roughly in mid-century, the international community rejected race as biology, it did not question the discriminatory potential of culture, nor its power to naturalize differences. Then Peruvian intellectuals—like Basadre— dropped race from their vocabulary and criticized racism, while preserving culturalist interpretations of difference to reify social hierarchies, and to legitimate discrimination and exclusion…

Read the entire paper here.

Miscegenation Illustrated

Columbus Daily Enquirer
Columbus, Georgia
1865-10-27
page 2, column 3

Source: Digital Library of Georgia

Extracts from a new Book of Travel, by an American Physician.

The Mixture of Race in Peru.

The aboriginal race was the Indian; and subsequently there came into the country the Spaniard, the negro, and more recently the Chinaman; to enable one to come to tolerably correct conclusions as to results, when it is addded that the proposal of North American miscegenation has in South America been practically applied. To wit:

• The white and Indian have given to Peru to mestizo.
• White and negro, the mulatto.
• White and Chinese, the chino-blando.
• Indian and Chinese, the chino cholo.
• Negro and Chinese, the zamto-chino.
• Indian and negro, the chino.
• White and mulatto, the courteron.
• White and mestiza, the creole—so called here, but altogether different from the creole of the Southern States of North America.
• Indian and mulatto, the chino-oscuro.
• Indian and mestiza, the zambo-negro.
• Negro and mulatto, the zambo-negro.
• Negro and mestiza, the mulatto oscuro.

With these data, and knowing that the created distinctions of the primary races have been shamelessly disregarded by man, and that the baser passions have subverted reason, sentiment and sympathy, the many modifications of admixture and relative proportions of blood may be surmised which characterize a population presenting a greater variety of tints, of physical and mental endowments, than can be found probably elsewhere in the world.

Interracial Intimacy: Hegemonic Construction of Asian American and Black Relationships on TV Medical Dramas

Howard Journal of Communications
Volume 23, Issue 3 (2012)
pages 253-271
DOI: 10.1080/10646175.2012.695637

Myra Washington, Assistant Professor of Communication & Journalism
University of New Mexico

This article examines the representations of Black and Asian interracial relationships on prime-time television dramas, ER and Grey’s Anatomy. Interracial relationships are still a very small percentage of relationships depicted on television, and Black and Asian couplings represent an even smaller fraction, which makes examining the discourses surrounding these relationships valuable and illuminating. Using a close textual analysis of the discursive strategies that frame the representation of the Black and Asian characters in general, and the representations of their relationships with each other in the dramas specifically, I argue that the narrative arcs and racialized tropes maintain hegemonic racial hierarchies. The representations have the potential to be progressive and/or transgressive, but the death and destruction meted out to the couples ensures no couple reaches the dominant culture’s idea for romantic relationships: marriage and a baby.

Read the entire article here.