Political science research has repeatedly identified a strong correlation between high socio-economic status and political participation, but this finding has not been as robust for racial and ethnic minorities. As a response, the literature on minority political participation has produced a series of different models for different groups by adding group-specific variables to the standard SES model. In assigning a single model per group, however, the literature tends to overlook intra-group differences as well as inter-group commonalities, thereby effectively reifying the concept of race and ethnicity. Using survey data from Los Angeles, this article develops a different approach aimed at detecting intra-group differences as well as inter-group commonalities through a recognition of political “styles.” First, using latent class analysis (LCA), I identify a set of recurring configurations of individual dispositions (education, political knowledge…) and political acts (voting, protest…) that define different political styles. Then I examine the distribution of these political styles across racial and ethnic groups. The results reveal three novel findings that were invisible in the previous studies: 1) all groups feature a considerable degree of intra-group difference in political styles; 2) each group retains other political styles that cannot be captured by a single model; and 3) there are commonalities of political styles that cut across racial and ethnic boundaries. Overall, this article presents a model for quantitative analysis of race and ethnicity that simultaneously captures intra-group differences and inter-group commonalities.

School reform policies, such as the closure of “low-performing” schools and the competitive introduction of school choice and charters, were presented to communities of color as the fix to educational inequities and the lifeline needed for urban Black students to have a chance at a quality education and social mobility. The ways in which reforms have under-delivered on this promise, and in some cases exacerbated negative academic outcomes, particularly for Black boys, are documented. Yet, research on the experience of Black adolescent girls is sparse. We explore ways that policies aimed at delivering a school choice environment have affected daily life for Black adolescent girls. We examine this issue in the context of the Detroit metropolitan area with Black adolescent girls, reflecting on their high school education experiences that spanned a time-period of rapid transitions in the schooling environment (2014–2016) prompted by a series of school reforms in Michigan. Through in-depth interviews we found that girls sought to invest in their high school education as a path to college; yet the very reforms advanced as ways to clear this path hindered their ability to spend time on the human and social capital activities believed to be important to their academic success and social mobility. Our findings suggest advantages for those students with proximal access to high quality neighborhood schools cannot be replicated in a choice environment. There may also be health consequences of the coping strategies girls are compelled to employ to carry on under adverse educational circumstances.

During the 1930s and 1940s, W. E. B. Du Bois was not only interested in European colonialism in Africa, but he also approached the racial situation in the Americas, particularly Haiti, Brazil, and Cuba. In this article, I examine how Du Bois engaged strategically in a critique of racism in Cuba and the United States. I analyze how Du Bois discussed the Cuban color line as linked to colonial dispossession and explore the formation of the anti-colonial critique within global sociology. Du Bois’s letters, manuscripts, and field notes during his first visit to Cuba in 1941 reveal how, to a large extent, Du Bois shared the prevailing vision of Cuba as a society free from racism. Although Du Bois only partially captured how racism worked in Cuba, he constantly affirmed how the analysis of the Cuban color line implies dealing with the analysis of American imperialism. Thus, Du Bois’s approach to Cuba was fundamental in two senses. First, it led him to consider the contradictions between cultural integration and social and economic equality in a setting other than the United States. Second, Du Bois developed the fundamental place assigned to the critique of U.S. imperialism within global sociology. At the same time, Du Bois’s connection with Cuba elaborates the understanding of Du Bois’s global sociology.

Juliet Hooker's Race and the Politics of Solidarity and Stanley R. Bailey's Legacies of Race both tackle the crucial question of what kinds of policies states with diverse populations and histories of social inequality should enact in the effort to move towards racial justice. Hooker bases her claims on a case study of multicultural reforms in Nicaragua. Bailey uses survey data to analyze racial attitudes and race-based policies in Brazil. Both Hooker and Bailey critique prior efforts to make generalizations about racial boundaries and multicultural politics on the basis of the U.S. case, and both contend that their arguments will apply beyond the particular case they analyze.

This article builds on settler and domestic colonial histories and theories to advance our understanding of urban changes in segregated, disinvested, U.S. Rust Belt cities. While many major cities have rebounded in population and experienced gentrification since the mid-twentieth century, many Rust Belt cities have continued to decline. The resulting conditions call for new theories to describe their changes, trajectories, and the impacts for majority poor Black populations. We construct a Binocular Colonial Lens: an analytic framework that superimposes shared conceptual descriptions and theoretical explanations of settler and domestic colonialisms. With this lens, we can elucidate the practices of erasure that are deployed throughout colonized communities and focus them on phenomena associated with urban decline and revitalization. While some urban scholarship has used metaphors and language of settler colonialism to describe gentrification, most of these works at best reflect the salience of settler ideology, and at worst reinforce Indigenous erasure. Foregrounding shared conditions of colonization and conquest in the United States, we train this Binocular Colonial Lens on Detroit, which reveals myriad urban processes like ghettoization, urban renewal, suburbanization, and gentrification as ongoing colonization, wherein domestically colonized populations are subject to numerous forms of erasure at the behest of the settler state and toward the advancement of settler society. This lens advances urban theory by expanding the depth of our analyses of urban changes, and scaffolds connections with other axes of racialized inequality by revealing shared tools of erasure operative in, for example, mass incarceration and environmental injustices.

What would it mean to treat W. E. B. Du Bois as a “living political thinker,” Tommie Shelby asks. The formulation of the question indicates one answer: acknowledging Du Bois's twofold legacy for political theory and philosophy. On the one hand, his body of work as a political theorist is rich and provocative enough that it ought to be, as Robert Gooding-Williams (2009) urges, the subject of serious inquiry in its own right. On the other hand, engaging Du Bois as a political theorist enables contemporary scholars to reflect on the political challenges of our own time, even when Du Bois offers answers we would not own for ourselves. Perhaps most crucially, taking Du Bois's work seriously requires a rigorous engagement with the past and an active refutation of declarations of a “postracial” age that belie yawning racial inequalities, the continuing devaluation of non-White lives, and the unredressed injuries—to American citizens, to the polity itself, and to women and men well beyond U.S. borders—of White supremacy. All of the participants in this symposium would, I think, endorse this view in its broadest strokes. But to inherit Du Bois as a political thinker is also to participate in an ongoing and often contentious conversation about race, democracy, and Du Bois himself. Accordingly, my comments will focus on two clusters of issues. The first is raised by Rogers Smith's and Tommie Shelby's vigorous disagreement with the idea of Black reparations that I explore in the second chapter of Democracy's Reconstruction. The second involves a set of unresolved tensions bequeathed by Du Bois and addressed in Gooding-Williams' extraordinary book and Cristina Beltrán's meditations on the Afro-modern political tradition and Latino politics today.

Building on the theoretical frameworks of both Charles Mills and Juliet Hooker I center race within abjection theory to demonstrate how the lack of concern about the pain and suffering of racial minorities is a link between critical race and abjection theory. The central problematic of this paper is racial abjection—how race creates an altered conceptualization of abjection and what this means for Blacks within the polis. Racial abjection is a powerful mythological, psychological, and physical response to the Black body and Black sexuality. This is the ability and desire of Whites to witness Black pain and suffering. I discuss the relationship among racial abjection, the Black body and Black sexuality. Then I detail the effects of racial abjection on Black masculinity and femininity. Lastly, I offer (dis)identification as a possible starting point for counter-conceptualizing Black identity.

Recent scholarly work has explored the experiences of racialization among Muslim immigrants in the United States. Such work has challenged a static view of race strictly tied to phenotype by highlighting the significance of culture and religion to racial ascription as well as the varied ways individuals respond to their own racialized position. While valuable, much of this scholarship has analyzed the racialization of Muslim immigrants as it relates to Whiteness thereby neglecting their relationship with other racialized minorities such as African Americans. Moreover, such work has focused on culture and religion without discussing the role that social class plays in the process of racialization. This article seeks to address these gaps by drawing on ethnographic data gathered among a group of Muslim newcomer youth in an urban, multiracial high school in upstate New York. The findings presented here show how these youth are racialized along cultural and religious lines yet actively respond to this process in various ways. In addition, participants articulated racializing comments towards African Americans with significant class connotations. Despite the tensions between Muslim newcomers and African Americans, moments of solidarity were evident and drew attention to the potential for establishing cross-racial alliances.

Immigrants to the United States are assigned to ethnic and racial categories that often make little sense in an international context or are actively resisted by new arrivals. This study uses a large, nationally representative sample to test how skin color constrains and patterns that resistance, and how individual characteristics shape identification choices. Using the 2003 New Immigrant Survey, I find that skin tone has significant relationships with ethnic and racial self-identification choices for immigrants, even after controlling for characteristics like country of origin, with higher rates of Latinx identification among light-skinned immigrants than dark-skinned respondents, and especially high rates of refusing the “standard” racial categories for those near the middle of the skin tone scale. The racial categories selected by immigrants reflect not only their region of origin, but also their education level and their age, controlling for a range of demographic predictors. I discuss the implications for the racialization of immigrants to the United States.

This essay explores the contradictions posed by states' efforts to exclude immigrants from south of the U.S. border on the grounds that they “burden” the economy, despite the same states' windfall revenue from the taxation of undocumented immigrants. Lawmakers' ongoing anti-immigrant sentiment yields a racialized contradiction in which mostly Mexican and Central American immigrants are derogated as economic burdens. In fact, they are unfairly taxed in addition to being indispensable to the U.S. economy. Based on these and other phenomena, such as racially coded preferences for higher-class immigrants and “antidiversity visas,” I contend that contemporary U.S. immigration policy has regressed toward more blatant class and “race” (albeit racially coded) discrimination.

Publications about multiracial identity and the multiracial population increased significantly prior to the 2000 U.S. Census. Most of these publications emerged after 1997—a significant year in the recent history of studies on the multiracial population, as this was the year the U.S. Office of Management and Budget (OMB) established new guidelines for collecting data on race, allowing people to choose more than one race (Office of Management and Budget 1997). It quickly became evident that this change in how the federal government tallies race was a significant event that merited the attention of academics. This surge in research on multiracial identity and the multiracial movement reflected, on the one hand, a push by multiracial advocates for more attention to the complexities of “being multiracial” and, on the other hand, a group of scholars interested in understanding the unfolding of these events.

This article extends Michael L. Radelet’s 1989 study of rare cases in which Whites have been executed for committing capital crimes against Blacks to include an assessment of White executions involving Latinx and Asian victims. The threefold aim is to (1) establish the frequency of such rare cases, and (2) explore the extent to which status characteristics (beyond race, ethnicity or gender) are present for these rare events; and (3) offer social dominance theory as a viable explanation for the patterns found in the data. An analysis of unique data from the Texas Department of Criminal Justice shows that out of 570 executions imposed between April 1982 and July 2020, only six cases led to the execution of Whites for crimes against Blacks (1.1%), sixteen cases for crimes against Hispanics (2.8%), and one case for crimes against an Asian American (0.18%). Beyond the minority status of the victim, two or more status markers were present when Whites were executed for crimes against people of color. The results, which are consistent with expectations drawn from social dominance theory, highlight the differential value placed on minority lives and call into question the legitimacy of the death penalty in the United States.

This paper formulates a new model of racial integration for African Americans in the United States, based upon a careful consideration of the weaknesses in previous models. Instead of spatial mixing, this model of integration calls for transformed habits of interaction between citizens in public spaces, as well as a redistribution of power, understood as access to resources and opportunities. Integration along these lines would produce mutual transformation rather than compulsory assimilation. However, this model does not necessarily answer the concerns of integration critics who question the capacity of the United States to achieve true racial equality. Hence, the conclusion considers three significant obstacles to the achievement of integration, and acknowledges that unprecedented, radical transformations would be necessary to lay the groundwork for integration. In the end, both integration pessimism and a renewed commitment to integration are reasonable and defensible responses to our still-segregated present.

Political theory is catching up to Du Bois. More than a century after the publication of The Souls of Black Folk ([1903] 1997), political theorists have begun to realize that “the problem of the color-line” (pp. 45, 61) is constitutive of modernity. That it has taken this long for political theorists to recognize what Du Bois saw so clearly more than a century ago reflects the field's all-too-frequent parochialism. At the same time, the field is home to dissenting voices which insist that we cannot understand modern politics without confronting the White supremacist character of the modern West.

There is a deep irony about the current political moment. Though having an immigrant background is arguably a core feature of how most Americans understand themselves, the topic of immigration has in recent years risen to a fever pitch of political controversy and polarized views. Of course, the immigrant streams to the United States today differ substantially from those that characterized the late nineteenth and early twentieth centuries. Instead of bringing in millions of South, Central, and Eastern Europeans looking for better opportunities than were available in their homelands, the current immigrant wave has drawn most heavily from those with Latin American and Asian origins. Concomitant to these changes in economic, cultural, and political context as well as in who constitute the new immigrants, are a series of deep questions about civic belonging, the social consequences of immigration, and what appropriate policy responses to recent immigration should be.

This essay observes how race adds value to market exchanges at a fisheries facility in Lisbon, Portugal. I examine scenarios that primarily involved interactions between Portuguese men who sold fish and Cape Verdean immigrant women who purchased it. The scenarios show how race is crystallized in interaction and how differently raced actors co-utilize race to accomplish different ends. When vendors initiated difference recognition for the purpose of promoting a sale, the value of race in that moment was not independent of how Cape Verdean women chose to ratify it. I show how racial knowledge could be mediated through its commodity status, as Cape Verdean women's responses codetermined the political contents of Portuguese men's racial ascriptions. Importantly, the argument is not that subjects independently engaged in the reproduction of their privileged or marginal social status. Rather, the dialectic condition of interaction involved paired forms of engagement that produced difference. An examination of this context helps illuminate when and how race recognition, in public, is identified as neutral or politically charged.

This analysis addresses race knowledge or the connection between race identity and the ability to designate what is socially legitimate. It problematizes race inequality in light of neoliberal, post-Civil Rights racial reforms. Using qualitative data from interviews with second-generation Muslim Americans, the analysis maps their understanding of the racialized social legitimacy of Brown, Black, and White identities. Findings address how racial hierarchy is organized by racial neoliberalism and the persistence of White supremacy. They show that White racial dominance continues in spite of claims of post-racialism. Moreover, second-generation Muslim Americans position their Brown and Black racial identity as subordinate to White racial identity, but Brown and Black races are different rather than hierarchically positioned in reference to one another. The respondents bring neoliberal globalism as well as U.S. racial dynamics to bear on their understandings of racial hierarchy and racialized social legitimacy.

Contributors.

Zainichi Koreans are the descendants of colonial subjects who migrated to Japan from 1910 to 1945, when Korea was part of the Japanese empire. In 1952, the Japanese state stripped them of their nationality status and left them stateless. Like racial minority groups in other societies, Korean descendants still face systemic discrimination in contemporary Japan. Although they were colonized by a non-European power and are not physically distinct from the dominant Japanese population, their situation is often compared to that of African Americans. Yet, for scholars who think that race is necessarily based on “phenotype,” anti-Korean oppression cannot qualify as an instance of racism in Japan and the comparison with Black Americans is misguided. This article explores the intellectual and political issues at stake in debates over the use of racial comparisons—what I call the “racial politics of comparison.” Examining the views of scholars and Zainichi Korean activists, I show how the latter have drawn inspiration from the Black liberation struggle and built alliances with African Americans in order to resist oppression. I argue that their unique situation forces us to revise the role attributed to phenotype in current definitions of race and racism.