Race on the Move takes readers on a journey from Brazil to the United States and back again to consider how migration between the two countries is changing Brazilians' understanding of race relations. Brazil once earned a global reputation as a racial paradise; and the United States is infamous for its overt social exclusion of nonwhites. Yet; given the growing Latino and multiracial populations in the United States; the use of quotas to address racial inequality in Brazil; and the flows of people between each country; contemporary race relations in each place are starting to resemble each other. Tiffany Joseph interviewed residents of Governador Valadares; Brazil's largest immigrant-sending city to the U.S.; to ask how their immigrant experiences have transformed local racial understandings. Joseph identifies and examines a phenomenon―the transnational racial optic―through which migrants develop and ascribe social meaning to race in one country; incorporating conceptions of race from another. Analyzing the bi-directional exchange of racial ideals through the experiences of migrants; Race on the Move offers an innovative framework for understanding how race can be remade in immigrant-sending communities.
#151763 in Books Stanford University Press 2003-02-03Original language:EnglishPDF # 1 9.00 x .80 x 6.00l; .89 #File Name: 0804747687280 pages
Review
0 of 3 people found the following review helpful. Five StarsBy a rose by any other nameTextbook14 of 17 people found the following review helpful. An erudite and praiseworthy albeit easily misunderstood attempt at uncloaking the Secular disguise.By Omar ChaudhryThere is more here than an Anthropology of the Secular and mostly because a full appreciation of the concept can never arise from a direct response to the question "what is the secular?". And so Asad continues throughout to offer examples and elements of alterations in human thought which may have opened up a new space; creating suitable conditions and allowing 'the secular' to mark its territory and flourish. Asad makes clear that he does not equate or associate individual intentions (in the writings analyzed) with wider structural developments; the method preferred in standard historical accounts. In his chapter on the secular transformation of Egypt for example; it is made clear how reformers unwittingly muddle two sets of grammars (classical Islamic and modern secular) and thereby construct an ambiguous third set of concepts with significantly 'secular' significations.That is ultimately the essence of this study. An attempt to trace transformations in the grammar of our language (the genealogy of concepts) And as such there is hardly one single discovery that this book can impress upon us. As readers; we can not be passive receivers but rather engage with Asad's suggestions and appreciate that this multi-faceted concept known to us as the 'secular' takes on different forms in different places as it homogenizes distinct temporalities into one singular history. Our desire for a simple linear solution; a direct "anthropology of the 'secular'" in the vein of so many "anthropologies of 'religion'" is itself an entailment of a secular mindset.Although 'Human Rights'; 'agency' and 'pain' may seem like distractions for someone focusing on secularism; they are evidence of the presence of 'modernity' and the 'secular' in our world. They are tools which the secular uses to maintain its neutral stance; and finally they are the site of conflict and contradiction which the insightful scholar can expose.Finally; I must mention that there are sections of this work which do seem a little meandered and complex but these are few and often mulling over these areas or even inquiring into quoted texts should clarify. Some of the negative comments made in other reviews only further highlight misunderstandings or expectations of a traditional anthropological approach. In a sense; Asad's indirect; and for some; vague and incoherent method is ironically the evidence of what he is up against!91 of 98 people found the following review helpful. Almost an Anthropology of the SecularBy Tron HontoAsad; an anthropologist; is one the most interesting minds working on the concept of secularity vis à vis modernity and its tendentious universality. The entire work is loosely an examination of the secular as an epistemè and secularism as a political doctrine respectively as well as the interrelation between the two. Asking what an anthropology of secularism might look like; he avoids being bold and shuns an attempt to actually construct one. It's a concept that he's flirted with before in GENEALOGIES OF RELIGION; but any attempt to construct a magisterial theory are absent. As a work overall; the end result is a disjointed collection of previously published articles inter-mixed with new ones; however; it is worthy mentioning that even the previously published articles that reappear in this work we significantly revised from the original-at least the ones I was familiar with. Nevertheless; this doesn't detract from the collective value of the book. All the ideas he puts forward are cogent; probing; and provocative.His leading contribution is in the area of how secular discourse is perceived from the periphery of the modernization process-a periphery that `doesn't fit' into the metanarrative of Amero-European modernity since the Enlightenment. Thus; the conluding essay on the transformation of law and social ethic in colonial Egypt is alone worth the price of admission. His treatments of human rights; agency and pain; cruelty and torture; and Muslims in Europe best demonstrate the feasibility of employing anthropology as a disciplinary lens through which to scrutinize modernity and its `essential' components [esp. secularism].Asad crosses the barrier of viewing the secular simply as the mere `separation between church and state' and enters into territory where questions can be posited such as `what created the historical moment which made possible the thought of secularism?' As such; he rolls back the shiny veneer of modernity to unravel the threads of it inner fabric. Thus; he facilitates the process whereby we can shed facile questions like: "when will Muslim societies secularize?"-moving on to questions that inquire into the historical processes that formed the secular/human subject of normative modernity in Europe. Localizing European/Western experience in such a way; a more lucid account of the advent modern society; state; religion; etc. in its non-European manifestations becomes increasingly attainable.Though rhetorically convincing; there are parts of the book that remain tendentious at best. In particular; this goes for his arguments for secularism origins lying in the modern cleavage between private morality and public law. Systematic delineation of the two spheres is actually quite old whether one refers to the Christian or Islamic tradition-just to mention a few examples; one could take the ETYMOLOGIES of Isidore of Seville or the various Muslim jurists extrapolations of the principle of "al-amr bi'l-ma'ruf wa-l-nahy `an al-munkar" (i.e.; commanding the good and forbidding the wrong). Hopefully; fuller elucidation will more fully distinguish these pre-modern conceptualizations from their distinctly modern (and secular?) configurations.
