In 1999, Farook
Batcha did the unthinkable. Fed up with her newlywed husband, Syed Fathima,
repeatedly calling her “black,” Farook wrote a suicide note, poured kerosene
all over her body, and lit herself on fire (Mahapatra, 2008). In 2008, a 68
year old South Asian hired a hitman to murder his daughter in-law just because
she was African American (Joe, 2008). The 300-pound hitman strangled the woman
and stabbed her 12 times within earshot of her 6 month old daughter (Joe,
2008). Cases like these highlight the intense ethnic disparity between South
Asians and African Americans. How did this come to be? South Asians and African
Americans share a convoluted history with many points of convergence. Research
on intergroup minority interactions has two major models in characterizing the
distribution of power and status in the context of race relations: the Common
Intergroup Identity Model (CIIM) and the Social Identity Threat Model (SITM).
Independently, these theories are satisfactory in depicting both how South
Asians commingle with African Americans and how they develop animosity toward
one another (Taylor and Moghaddam, 1994). However, as America becomes an
increasingly transnational country, it becomes increasingly apparent that CIIM
and SITM give incomplete answers about the dynamics of South Asians and African
American interaction.
Although the
Common Identity Intergroup Model and Social Identity Threat Model provide useful
means for characterizing interactions between African Americans and South
Asians, their approach, which is centered on a majority/minority context,
leaves them blind to important contexts for understanding interminority race
relations such as sex, location,
religion, cultural history, immigration status and socioeconomic standing.
The Historical Context of Race Relations between South
Asians and African Americans
South Asians have
a complex historical relationship with African Americans. Over time, Desis
(South Asians) and Blacks have had multiple crossovers in philosophical,
racial, and ethnic identity, the most obvious being Indian independence and how
it related to the Civil Rights Movement. African American leaders such as
Martin Luther King Jr. openly drew inspiration from Hindu philosophy by
mirroring the foundations of nonviolent resistance shown by Mahatma Gandhi
(Lakshmi, 2009). In addition, Malcolm X took solace in Islam, saying “I don’t
believe in any form of discrimination or segregation. I believe in Islam”
(Haley, 1996). The actions of these leaders bridged a cultural gap between
Desis (South Asians) and African Americans. Although both cultures were still
segregated by many other contextual forces, for a short period of time they had
shared a common moral identity (Lakshmi, 2009).
As a result of the
Civil Rights Movement, the passage of the Immigration and Naturalization Act of
1965 allowed for increased immigration from non-Western nations (Keely, 1971).
The INS act incentivized scientists, professors, physicians, and other
professionals to immigrate to the US during the Cold War (Keely, 1971).
Subsequently, it was amended in 1986 so that the families of these immigrants
could live as permanent legal residents (Linder, 2011). The high socioeconomic
status of these early waves of immigrants, combined with their ambitions to
integrate and prosper into the “the land of opportunity” created the perfect
storm for Desis to generate animosity toward Blacks. Although colorism was
always endogenously prevalent in South Asia, it was more important to
assimilate with prejudices that whites had regarding African Americans in order
to create a commonality from which to form an intergroup identity.
At
the turn of the 21st century, this pattern of discrimination has a more
checkered history. After the September 11th attacks on the World Trade Center,
African Americans were among the first groups that outcasted all South Asians
as terrorists. By contrast, many Muslim African Americans formed coalitions
with Desi Muslims shortly after the attacks to combat the harsh discrimination
that was engulfing the greater New York area (Elliott, 2007). Similarly, other
examples show that while these rare cataclysmic events are only brief cross
sections of cooperation between intergroups, their lasting influence of
suffering together, prospering together, and being characterized as a greater
whole significantly deviates from interminority identity models that were so influential
in the past.
Common
Intergroup Identity Model
Common Intergroup
Identity Model (CIIM) is particularly relevant and useful for analyzing African
American-South Asian relations in the United States. This model assumes that
race remains key to understanding society and that people of color remain
hindered by common experience with race, suggesting that there is a
white/nonwhite divide (Taylor and Moghaddam, 1994). The common experiences with
race will push people of color together and in conflict with whites, resulting
in a common interminority identity (Taylor and Moghaddam, 1994). Predicated on
the notion of people of color coalitions as the population of the United States
shifts to majority-minority, CIIM has explanatory use as the likelihood for
these coalitions appears more likely in the overwhelming support for Democrats
like Obama among people of color in the 2012 election (Sharma, 2012). As the
right sells itself further by employing the Southern Strategy, their sway among
non-whites is further diminished, especially as subsequent generations of
Asian-Americans and Latinos have demonstrated such in terms of their voting
record (Cox, 2012). In addition to not offering political support to the losing
game strategy of the Republican’s white male tendencies, extrapolating
assertions made by CIIM show that people of color will likely band together in
coalitions to push for policy that is mutually beneficial. This could translate
into increased political representation for people of color in Congress,
additional presidents of color after Obama, and perhaps redistributive policies
for African Americans, Native Americans, and others.
Common Intergroup Identity Discussion
Furthermore, CIIM
is more plausible as the changing demographics make it clear that this country
will be majority-minority before 2050 (Roberts 2008). Identities are more fluid
and transnational, thereby problematizing notions of static difference or
eternal conflict between different racial groups. Although intermarriage rates
are low between Desis and African Americans, increased exposure to one another
and growing numbers of interracial children show that this trend will likely
grow. Culturally, the seeds for increased collaboration and interaction among
Americans of South Asian descent and Blacks have been sown through cultural
miscegenation in music, speech, and, to a certain degree, shared political
values pertaining to mutual experiences of discrimination.
In
addition, numerous instances of interracial parallel experiences with
influences from both groups continue to operate. From the Civil Rights Movement
and decolonization in India to the influence of hip-hop and African-American
popular culture on American Desi communities, African Americans and South Asian
groups in the United States have and will likely continue to impact each
other’s identity. According to one study from Al-Jazeera, when it comes to support among Asian-Americans, for
“Indian-Americans, democratic support is even stronger: Obama 68 per cent,
Romney 5 per cent and undecided 25 per cent, despite Obama's rhetorical attacks
on outsourcing; his job approval rating is at 81 per cent among
Indian-Americans” (Sharma, 2012).
Indian-Americans even support Obama more than that of other
Asian-American groups, not that Asian-American support for Obama can be correlated
with favorable views of African Americans (Sharma, 2012). The broader
implications of this trend may reflect the Arab, Asian-American, African
American, and Latino Democratic and left-wing coalition within American
politics, showing aspects of people of color identifying with each other
through common political goals.
As mentioned
previously, this could mark the incipient formation of a people of color
consciousness as national demographics shift to majority-minority within the
United States. Since the first half of the 20th century, Black newspapers also
project a common intergroup model for South Asians as well, with one article
from 1961 in the New York Amsterdam News stressing the fact that a
troupe of Indian dancers cancelled their tour in Louisiana and North Carolina
after being refused service at Southern restaurants (New York Amsterdam News 1961).
Political
solidarity among South Asian-Americans and African Americans also has a
rational basis due to shared experiences of racism. The well-known “driving
While Black” and other forms of profiling, such as “Stop and Frisk” in New York
City, are also applied to many South Asians (Staples, 2009). For instance,
South Asians stopped by Transportation and Security Administration officers at
airports for having Muslim names or “looking Muslim” experience racial
profiling (Sen, 2009). Similarly, Latinos stopped and asked for their papers
through legislation like Arizona’s SB1070 reflects another area of shared
interest among African Americans, South Asians, and other racial minorities.
Some Indian-Americans have noted this sense of collaboration and mutually
beneficial aspect of Indian-Black relations by emphasizing the debt racial
minorities in the US owe to the NAACP and other Black civil rights groups (Sen
2009). Rinku Sen, from Colorlines, a
news site devoted to racial justice and Indian-American, likewise sees the need
for coalitions based on racial profiling as well as ongoing disparities between
people of color and whites (Sen 2009). Predicting that US race relations will
not be strictly seen in a black-white binary, Sen best exemplifies the
possibility of the common intergroup model as the best way for “dismantling the
racial hierarchy as thoroughly as we can over the next 100 years” (Sen, 2009).
Yet, she also argues for Blacks needing separate spaces still, instead of
subsuming African Americans into a broad people of color status that may
homogenize and blur differences along racial and class lines (Sen, 2009).
In
addition to facing the common obstacle of white supremacy, South Asians and
African Americans can and do find solidarity and positive relations along
cultural and religious lines. Islam, for instance, provides one example of
greater interactions between Arab, African American, and South Asian Muslims in
the United States. Elliott’s piece from The
New York Times frames the relationship as an uneasy alliance due to class
differences between South Asian and African American Muslim communities as well
as South Asians perceiving Blacks as not “real” Muslims (Elliott, 2007). But
she also highlights several ways an alliance can arise (Elliott, 2007). For
instance, African Americans have cultural and historical fluency in the United
States and a long history of mobilization while immigrant Muslims provide a
crucial link to the Islamic world and its tradition of scholarship and wisdom
(Elliott 2007). Of the entire Muslim population in the United States, 25% are
African American and 34% are South Asian, so they constitute the majority of
Muslims domestically (Elliott, 2007). By bridging the gap between the two
groups, African Americans gain access to the Muslim world and, to a certain
degree, the wealth of immigrant Muslim communities while South Asian Muslims
can learn from the history of activism and mobilization among African
Americans, especially when it comes to mutual experiences of racial profiling
or Islamophobia.
In
addition to religious contexts, opportunities for South Asian and African
American to engage in CIIM can arise among Indo-Caribbean immigrants and
Afro-Caribbean communities in New York City. Although the groups do not live in
the same neighborhoods and may not appear to mix, Cotto’s piece in the Times describes racially-mixed
spectators of the live music (Cotto, 2012). Afro-Caribbean and Indo-Caribbean, young and
old, black and brown, coming from a similar Caribbean cultural background,
illustrate the common intergroup model in a cultural context. Another article
examining Indo-Guyanese communities in New York City, found that the Indian
communities of Flushing and Elmhurst in Queens have not embraced
Indo-Caribbeans in Richmond Hill, Queens (Berger, 2004). The same article goes
on to state that the majority of Afro-Guyanese in New York reside in Brooklyn’s
West Indian neighborhoods, suggesting that Indo-Caribbean communities are not
mixing with Afro-Caribbean communities beyond what may occur at live shows of
Trinidadian or Guyanese music.
A largely unknown
historical example, South Asian Muslims integrated into Black and Puerto-Rican
urban communities prior to the 1960s display another example of South
Asian-Americans identifying with other people of color (Bald, 2006).
Unfortunately, as dark-skinned, lower-class immigrants, African American and
Puerto-Rican communities, these early immigrants may have quickly discovered
that their skin forever barred them from entry to white America before the educated
South Asian professionals came in the 1970s. Marriage and integration with
African Americans may have only reflected limited social mobility due to class
and color (Bald, 2006).
CIIM
is reflected in the media and blogs that focus on generation and skin color.
The issue of colorism and the targeting of South Asian and African American
women by skin lightener advertisements present one instance of potential
solidarity. One newspaper analysis of skin whitener Fair and Lovely products
suggests that the products aimed at young urban women in India are sold to
African American under the label of anti-blemish cream (Timmons, 2007).
Although it acknowledges India’s long history of colorism and obsession with
fair skin, the potential for increased pride in one’s darker skin may lead to
some coalitions among African American and South Asian women in response to
potentially dangerous products damaging to one’s self-esteem as well as
reinforcing Eurocentric standards of beauty. African American bloggers also
link the consumption of such products to class, since young, urban women having
more access to Fair and Lovely (Chambers, 2009).
Dark-skinned South
Asian-American bloggers and writers are quick to, like many darker-hued
African-Americans, find a space for decolonial self-love and develop literature
that combats colorism within Desi communities. Entire blogs devoted to
developing positive identification as dark-skinned people has appeared among
South Asians in the United States, some of it alluding to African American
experiences and literature relevant to race and color, explicitly calling on
the legacy of Audre Lorde, the Black Panthers, or the Civil Rights Movement
(Thenmozhi Soundarajan, “The Black Indians,” blindianlove.com,
darklovelyandsouthasian.tumblr.com, and Shadeism).
Soundararajan’s “The Black Indians” centers her identity as a “Black Indian” by
focusing on the conditions of Untouchables, or Dalits, and the relocation of
caste stigmatization in the Desi diaspora. She compares her own experience from
a Dalit background to African American “passing” in order to avoid caste
discrimination as well as the powerful impact of the writings of Malcolm X and
Stokely Carmichael on her decision to embrace her identity (Soundararajan,
2012). One also embraces African American thinkers, quoting Audre Lorde and
providing several images and reflective pieces on colorism within India and the
diaspora, usually related to the common experiences of dark-skinned women
(darklovelyandsouthasian.tumblr.com). The video, Shadeism, made by a Tamil Sri Lankan, also highlights the
importance of community for dark-skinned women of all races and its effect on
self-esteem. By exploring the experiences of colorism with African, African
American, Afro-Caribbean, and South Asians women, the documentary, aimed at
raising awareness of shadeism and pigmentocracy, exemplifies a feminist and sisterly
camaraderie among dark-skinned women that reinforces common intergroup identity
model’s theory of coalitions among people of color.
Generational
and age differences among the South Asian community likely reflect CIIM, too.
An examination of the 1990 Census found that 90% of Indian-headed households
identified as Indian when in 1970 nearly 75% identified as white (Morning,
2001). The first wave of South Asian immigrants in the 1960s and 1970s were
largely educated professionals, and because of their educational background and
the facts that immigrants usually avoid association with Blacks, so some
identified as white (Morning, 2001). The latest wave of South Asian immigrants
however, has been working-class and more likely to interact with African Americans
and other people of color in urban centers (Mampily, 2000). The younger
generation also adopts African American musical styles and culture while also
being more open to racial mixing and interactions with others, which may be a
factor in the high rates of multiracial identification among Indian-Americans
at almost 12% in the 2000 Census (Sepia Mutiny, 2006). The Census revealed that
nearly 40,000 of the biracial Indians identified themselves with one other
Asian category, another 120,000 with whites, and the rest with African American
or Hispanics (Melwani, 2006). African-American/Indian-American mixes, marginal
compared to the number of Indian-white or Indian-other Asian multiracial
people, nevertheless evinces signs of increasing interactions between both
groups.
Although
not always evident in some of the media and blogs, increasing consciousness of
belonging to a broader people of color group appears to be the trend. South
Asians are less likely to identify as white and are becoming more visible in public
spheres, from television to national politics. However, several sources
indicate problems with CIIM because of the maintenance of “uneasy alliances” in
which unequal power relations and class differences perpetuate racial divides
between South Asian and African American Muslim communities in metropolitan New
York (Elliott, 2007). Likewise, Indo-Caribbean communities live in separate
neighborhoods from Afro-Caribbean communities in New York (Berger, 2004) and
Black-Indian rates of multiracial individuals remain low (Melwani, 2006). The
issue of class and colorism will likely continue to impact relations between
the two groups while South Asians become increasingly incorporated into
mainstream culture as well as membership in a broad category of people of color
that is inclusive of Asian-American and Latinos. Indeed, some have termed this
gradually increasing demographic “Latinindian” and focus on Latino and Desis in
popular culture as collective brown-skinned Americans facing racism and often
mistaken for one another (Yang 2011). Yang’s discussion with Indian-American
comedian Hari Kondabolu and his brother Ashok, member of an Indian-American and
Latino hip-hop group Das Racist,
highlights CIIM as a powerful explanatory tool for pan-brown interaction since
Latinos and Indian-Americans in places like Queens, New York and California are
often caught between Black and white social groups (Yang, 2011). Although not
an example of interracial solidarity along African American and South Asian
lines, the potential for similar developments may occur in some regions that
feature large Afro-Latino populations, like New York City or other regions with
large numbers of Blacks. Given the increasing trends of South Asians in the US
identifying as people of color, their interactions with African Americans may
also reflect a pan-brown and black collective identity among dark-skinned
people of color.
Ultimately,
local factors play an enormous role in the potential for cross-racial
solidarity. Local factors such as racial demographics of neighborhoods and
cities, class dynamics, and what types of schools attended by African Americans
and South Asians, just as the case with Indian-Americans and Latinos in New
York and California shows, may lead to increased rates of relationships and
CIIM’s relevance for the majority-minority future (Appadurai, 2003). Some blogs
and newspaper accounts already predict this relationship through mutual
experiences of colorism, racial profiling, religious and cultural parallels,
and membership in broad center-left political parties, such as overwhelming
support for Obama among people of color (Sharma, 2012). The relevance of local
issues remains central to understanding relations between South Asians and
African Americans also due to the vast experiences of the South Asian diaspora
in time and space.
Social Identity Threat Model
Another intergroup minority theory,
Social Identity Threat Model (SITM), picks up where CIIM left off by showing
how intergroups clash with one another for social supremacy (Taylor and
Moghaddam, 1994). While SITM does not relate how individual psychology relates
to group sociology, such as in the case of Social Identity Theory, it does
demonstrate some of the underlying reasons why there may be conflicting values between
intergroups (Taylor and Moghaddam, 1994). Similar to Social Identity Theory,
the origins of SITM begins with the formation of a group of people who share
the same race, ethnicity, gender, language, or religion (Taylor and Moghaddam,
1994). These commonalities constitute the formation of a social intergroup.
Secondly, SITM suggests that there is a divide between blacks and non blacks,
and any minority will strive to deviate from the lowest social order, most
aptly characterized in America by African Americans. For many intergroup
minorities, the act of exclusively embracing their own ethnic identity rather
than a Caucasian one still constitutes subscribing to this “divide” that is
created between Blacks and non-blacks.
Competing
intergroup minorities establish social superiority over one another by several
means. First, intergroup minorities do this by reinforcing the positive aspects
of their identity while marginalizing and demeaning that of competing
intergroups (Taylor and Moghaddam, 1994). Stereotypes that label competing
intergroups are embraced and reiterated regardless of their legitimacy in order
to morally and ethically belittle them. In this way, SITM shows that
intergroups intentionally isolate one another in their constant elbowing for
social supremacy (Taylor and Moghaddam, 1994).
Almost identically
to CIIM, SITM only recognizes race as the driving factor in this process of
social segregation. Although there is a wide range of variability, most
intergroups identify Blacks as socially outcast (Taylor and Moghaddam, 1994).
Because of that, SITM crudely assumes that Blacks are the only “other” that
minority intergroups compare themselves with (Taylor and Moghaddam, 1994).
Although this model holds true for many instances of interminority race
relations, it ignores several crucial factors such as how sex, socioeconomic
class, and immigration status contribute to social identity threat (Taylor and
Moghaddam, 1994). Furthermore it provides almost nothing by way of explaining
how in certain contexts intergroup minorities deviate from the pattern (such as
in the case of the post Civil Rights and September 11th eras).
Social
Identity Threat Model Discussion
SITM accurately
characterizes the interactions that some Desis have with African Americans. In
South Asia alone, there is significant prejudice against people with darker
skin tones because of the Hindu caste system (Deshpande, 2010). In this social
power pyramid, upper castes are usually lighter in skin tone compared to the
lower classes (Deshpande, 2010). There is complicated intra-caste segregation
in Hindu society where it is encouraged that the female “marry up” into a
higher caste family (Deshpande, 2010). This is unique to Hindu brides because
culturally, getting married is akin to starting a new life for a woman – in
essence being reborn. It is believed that this process of rebirth to a higher
caste elevates the individual’s moral standings (Deshpande, 2010). In this way,
Hindu society is particularly prejudiced to discriminate against African
Americans solely on the basis of their skin color. These prejudices that are so
ingrained and intertwined into Hindu society, are easily superimposed onto
African Americans by diasporic South Asians. In response to this
discrimination, many African Americans preserve their ingroup loyalty by
labeling all South Asians as racist.
While
it’s true that SITM addresses these social clashes that occur because of
cultural misconceptions, it ignores how these prejudices can be “learned” in
American society. An article by The New
York Times shows how many South Asian cabbies in New York City do not have
strong prejudice against African Americans, but develop them after commingling
with other cab drivers (Sengupta, 1999). Many of these cabbies were Hispanic or
Middle Eastern, and their cultural and political prejudices transposed onto
Desi cabbies (Sengupta, 1999). More remarkably however, is that these cabbies
deliberately avoided picking up African Americans because it posed a
significant risk to their health (Sengupta, 1999). Also, many cabbies are
disincentivized to pick up blacks
because they may have to drive further away from downtown, increasing their
probability of not making a profit. Many cabbies are verbally abused,
threatened, and even beaten while on duty, and many of these crimes happen in
poor neighborhoods where African Americans are the dominant majority (Sengupta,
1999). While it may seem like this “learned prejudice” serves only to support
the premise of SITM, it poses the question: if prejudice like this has been
shown to be a learned characteristic in specific localities, can there be a way
to “unlearn” it? Leading sociologist, Arjun Appadurai believes that in an
increasingly global economy in America with more and more transnationals, the
“ethnoscape” (the shifting local landscape of people who constitute the world)
is completely different (Appadurai, 2003). In this dynamic ethnoscape, certain
commonalities that people have with one another have the potential to trump the
separation caused by ethnicity, colorism, and race (Appadurai, 2003). For
example, in the late 19th and early 20th century, a large population of South
Asians defected from British merchant vessels in American port cities in an
effort to escape British high colonialism (Bald, 2006). These diasporic South
Asians lived and assimilated in communities like Spanish Harlem, where
socioeconomic status was so paramount in society that it overrode race and
ethnicity (both of which were more diverse in Spanish Harlem compared to other
parts of the nation at the time) as primary markers of identity (Bald, 2006).
More recently, in present day United States, the vast majority of Indian
Americans supported the reelection of President Barack Obama (Sharma, 2012).
Although It’s true that Obama’s election strategy marginalized race in order to
win, it’s also true that Indian Americans purposefully did the same with their
own conceptions of race (Sharma, 2012). Hence, these events show, however
temporarily, that diasporic Indians are able to “unlearn”the cultural prejudice
that they brought with them to the United States and embrace an identity that
collectively stood apart from the oppressive Caucasian majority. While these
crossovers in identity invariably relapse, they do so to a lesser extent, as is
more apparent with examples from Muslim South Asians.
Interactions
between Muslim South Asians and Muslim African Americans epitomize some of the
loopholes present in SITM. Religion, one of the sources of social identity,
trumps skin color with respect to identity in a country with fiercely
segregated religious populations such India, Pakistan, and Bangladesh. In the United
States, mosques are segregated by fundamental differences in race, class,
culture, and history. Researcher, Dr. Ihsan Bagby found that nearly 75% of
mosques were dominated by a single ethnic group, but 81% were African-American
regulars (Bagby, 2011). This shows that there is some degree of ethnic
segregation in mosques; however, Bagby also discovered that 16% of mosques have
90% of their congregation stemming from a single race, showing that most
mosques do host a heterogeneous ethnic population (Bagby, 2011). Moreover, the
presence of certain ethnic subgroups such as West African and Somali Muslims
further complicate these statistics since they are more receptive to mixing
with one another in religious contexts. The dynamics of interaction shift, however,
with a catastrophic event that affects the population. After the September 11
attacks, for example, there was a large amount of discrimination against the
Islamic Center of Long Island (ICLI), which consists mainly of immigrant
Pakistani and Indian Muslims (Elliott, 2007). The largely African American
mosque, led by Imam Talib in Harlem, had little to no contact with the ICLI
prior to the September 11 attacks (Elliott, 2007). With the extreme
discrimination that was overwhelming the New York area following the attacks
however, Islam transcended ethnocentric racial boundaries to encompass a
broader political movement to combat the discriminatory actions of outgroups
(Elliott, 2007). Surprisingly, six years later, the prejudices that divided
these Islamic communities in the past did not relapse to the same extent. The
two communities had indeed grown closer together (Elliott, 2007). When Imam
Talib spoke at ICLI to raise money for his Harlem mosque, he was able to raise
$10,000 from his Desi brothers - more than he had ever raised before in that
Long Island community (Elliott, 2007). By contrast, surrounding the Islamic
community in nearby suburban cities, however, did not take so kindly to Imam
Talib (Elliott, 2007). These largely liberal, upper middle class, second and
third generation transnational Desis labeled Imam Talib as a radical for
pushing for expansion of his mosque although they funded the expansion of local
mosques following September 11th (Elliott, 2007). This shows that although Imam
Talib and suburban Muslims may be unified in a global sense by religion, they
are dramatically segregated by socioeconomic status, political aspirations, and
as SITM suggests, a need to assimilate with the majority population in order to
gain more power and influence in society. In this way, the differences in race,
culture, history and class are still distinct determinants of a power dynamic
between different social identities, but they weaken over time as other factors
in society promote the homogeneity of global transnational populations.
African
Americans also engage in SITM by alienating South Asians. African Americans,
being the most discriminated minority group, have a lot to gain in terms of
identity formation by alienating South Asians. For example, the historical
background of the 1992 movie Mississippi
Masala shows how discrimination done by African Americans on South Asians
led to more animosity between the two cultures (Nair, 1992). During British
rule, many Indians were forced to move to Uganda in order to build the national
railroads there. Indians who moved to Uganda truly thought of it as home and
quickly surpassed native Ugandans in socioeconomic status (Nair, 1992). When
the new Ugandan government came into power in the 1970’s, all Indians were exiled
in order to create a “Black Africa.” This example supports the SITM, but in an
incomplete way. While Blacks have so much in common with Desis with regard to
suffering under British rule, the mere fact that diasporic Indians were able to
gain higher socioeconomic status was enough to generate enough outgroup hate in
the Ugandan government elite to eviscerate all Indians living in the nation. It
begs the question: would this event have occurred if Desis and Blacks were the
same with respect to socioeconomic status?
While
it is true that many aspects of race relations are addressed by SITM, the
theory remains incomplete because of the assumptions it makes about
interactions within minorities. SITM was constructed in order to examine
interminority race relations in a way that augmented the traditional majority -
minority context (Taylor and Moghaddam, 1994). SITM assumes that minorities are
constantly striving to achieve equilibrium with the racial majority (in the
case of America, the Caucasian majority). The analysis shown here with these
articles demonstrate that factors that are distinct from the canonical
definition of race such as socioeconomic status, ethnic history, philosophical
congruence, and more have the capacity to somewhat eclipse race as primary
motivators for social identity threat. Studies are increasingly showing that
second and third generation South Asians identify more closely with minority
populations rather than Caucasians for precisely these same reasons (Dhingra,
2003). In an increasingly global society, the racial and ethnocentric
categories presented by SITM need to be amended to include determining factors
such as education, personal values, and lifestyle - which in turn lead to
similarities in class structure and awareness of parallels in ethnic history
and similarities in cultural philosophy (Appadurai, 2003).
Conclusion
Social Identity
Threat Model and Common Identity Intergroup Model both provide some explanation
of the interactions between African Americans and South Asians. However, they
both ignore greater contexts of intergroup formation that come as accessories
to the overall effects of globalization. As these articles show, there have
been multiple instances in history where the identities of African Americans and
South Asians came together, and subsequently relapsed. Furthermore, these
stories demonstrate that common intergroup identity and social identity threat
arise because of intergroup identities - but identity formation is not simply
limited to race and ethnicity in a “black and white” context. These models
ignore the historical context of race relations because they distort the
dynamic nature of how race relations changes over time over time, and they
distort normative relations in order to highlight the extremes of conflict.
However, these forms of symbolic relations in terms of Gandhi’s influence on
the African American Civil Rights Movement or mutual experiences with racial
profiling such as driving while black or “looking Muslim” are distinct cross-sections of interminority
relations that do not root into African American and South Asian society. In
order to resolve these blind spots within intergroup theories, CIIM and SITM
require amendments to include how sex, religion, location, immigration status,
socioeconomic status and even issues dealing with intracultural colorism affect
race relations between people of color in the United States.
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