I am always fatigued after teaching more than two classes in a day. Today I cleaned house in the morning, went to the office in the afternoon, and socialized at the art studio in the evening. Now I have been investigating the theories of Américo Castro and David Theo Goldberg, so my hour tally comes up to five or six: three to four of research and two of service.
It turns out that Don Américo had actual childhood memories of slavery in Brazil, having been born three years before abolition, and that David Theo Goldberg is from South Africa. He does Comparative Literature, Anthropology, and Criminology, and he studies New Orleans. He also has a newer book on race that I have not seen.
It says toward the end:
With neoliberalism, I have been suggesting, race is purged from the explicit lexicon of public administrative arrangements and their assessment while remaining robust and unaddressed in the private realm. Neoliberalism, as I elaborated most explicitly in the case of post-apartheid South Africa, sought expression as racial secularization. Race faded into the very structures, embedded in the architecture, of neoliberal sociality, in its logics and social relations. Race lost its social sacrality while retaining its personal cache and privatized resonance, even in the public sphere.
It has a chapter on Latin America that looks weak/hackneyed based on this blurb, but that I will have to read.
Latin America. The region of intense métissage, of mestizaje, of mesticagem, indeed, of the very conception. And of an imaginary conjuring it in the first place. Histories of ethnoracial mixtures and categorical transgression, forced and facilitated. Culturally repressed and resisted. Even as they became practiced, projected, and celebrated as national character in the post-abolitionist period. Categorical transgression morphed into mainstream identity. In some regional nation-states more so than others.
It also has a very provocative beginning.
There is an esteemed tradition of working to end racial configuration in societies long marked by it. This tradition emerged out of resistance movements to racial slavery, subordination, suppression, and segregation both in colonial societies and in postcolonizing social arrangements. Commitments to do away with race, consequently, have long been associated with social movements to end racism. Indeed, a primary prompt to end racial classification and configuration is tied to antiracism.
This book has a blog, which leads to a piece by Peter Wade I have not seen called “The presence and absence of race.” I am interested in this because of my race-as-[rhizome] theory, present and absent; I am interested in Castro in part because of María — conversos would want to hide their roots and this novel is obsessed with these.
Castro also emphasizes that various Spanish historians have alleged that the “true” Spaniards were the Goths (and that the Goths were something one could call Spanish. One wants to be Germanic.) And the Changeseeker reminds us in timely fashion that one pedagogical project of white supremacy is to teach us that it does not exist.