None of you are commenting upon my new name or helping me to mourn Mictlantecuhtli, which I miss and might have to resurrect one day. This was a poetry magazine at NIU that appears not to have lasted; it has an interesting article on Vallejo in the first number, despite poor bibliography (a situation which may have actually freed the author to think clearly).
In other news people like Guimarães (notice all the great essays on his site), while not joining those who say Brazil does not have racism because it has racial motility, still seem strangely obsessed with the idea that complex systems of determining color are a separate topic, not necessarily related to racist practice even when they essentialize or naturalize identities based on [phenotype]. For instance:
Eis como Howard Winant define o racismo:
(1) práticas simbólicas que essencializam ou naturalizam identidades humanas baseadas em categorias ou conceitos raciais; (2) ação social que produz uma alocação injusta de recursos sociais valiosos, baseada em tais significações; (3) estrutura social que reproduz tais alocações. (Winant, 2001, p. 317)
Ou seja, sob o rótulo de racismo, são tratados objetos tão distintos quanto os sistemas de classificação racial, o preconceito racial ou de cor, as formas de carisma (para usar o conceito de Elias), que podem ser observadas em diversas instituições e comunidades, a discriminação racial nos mais distintos mercados, e as desigualdades raciais e sua reprodução.
So, he would not say that all these things are aspects, faces, or building blocks of [racism]. And I do not understand why it is so [threatening?] to say that racism is a complex phenomenon made of multiple, interconnected elements.
(What are all the pedantic explanations about race and color in which some Brazilian scholars engage really about, anyway? How many times must I be told there are ألف or one thousand names of colors, and that these categories are flexible and permeable, before people will believe I know these things? Also, how much does it really matter whether the two elevators are marked “white” and “colored” or “social” and “service,” if everyone knows who is to enter which one?)
It is common in Brazil to say foreigners misinterpret the Brazilian system of racial classification and therefore also misread racism in Brazil. I would say these are two different things and do not necessarily follow from each other.