Author Topic: Reproductive decolonization  (Read 1911 times)


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Re: Reproductive decolonization
« on: November 19, 2020, 01:14:32 am »

When I (a Japanese-Taiwanese American woman) married my husband (a Jewish white man) I kept my last name, wanting to maintain that visible part of my identity. Our background and cultures are important to both of us, so when our daughter was born, we chose her names carefully — so carefully that she ended up with four names. Her first name honors my dead father, Charlie. Her first middle name is both Hebrew and Japanese, her second middle name is my Taiwanese last name, and her last name is my husband’s Germanic last name.

At first I thought her four names were a beautiful compromise. But at 18 months old, her eyes are bluish-gray, her hair is light brown. While I’ve tried to wrestle with what it means for her to appear so light in a society that hugely privileges whiteness, I’ve grown more uneasy about her name. Her first and last names, the most salient parts, look and sound as white as her features. This might seem like a benefit at a time when racism against Asian-Americans is rising again. To me it seems like a loss of the part of her that is me, of the part of her that is our history.

So why did you reproduce?

When I wonder, When will she know who she is? I also mean, When will I know who she is? Daily we accumulate data. Stuck at home in the pandemic, we watch her develop with the precision of zookeepers overseeing a caged animal: the way my gestures are refracted in her wild, lumbering movements, the way she modulates her reactions to what my husband finds most hilarious. Our daughter, our tiny mirror. Perhaps this choice is so fraught because our names — mine, my husband’s, our daughter’s — are functioning as proxies for not only our cultures, but ourselves. Underneath the question, Should we change her name is the question, Can we control who she becomes? I equivocate so long over the former because I cannot yet face the answer to the latter.

Just give her one of these to wear:

The only hope now is for her to voluntarily refrain from reproducing, thereby belatedly rectifying your mistake.


The Spanish conquest of the Americas was devastating for native peoples. Many native men died in conflicts with the invaders. Male Spanish colonists often came without their wives and took native women as partners. A new genetic analysis of Panamanian men by a team including a Smithsonian scientist shows this historical legacy: only 22 percent had Y-chromosomes of native origin, even though most Panamanians are of female indigenous ancestry.
A team of geneticists from the University of Pavia including Antonio Torroni found that among the 408 Panamanian men whose genetics were analyzed, 60 percent had Y-chromosomes that originated in West Eurasia and North Africa (probably mostly from Europe). About 22 percent were of Native American origin, 6 percent from sub-Saharan Africa and 2 percent from South Asia (probably China or the Indian sub-continent). In contrast, a large majority of this group—including nearly all those with Native American, African and Asian Y-chromosomes—had mtDNA of indigenous origin. Among men with Eurasian Y-chromosomes, 13 percent had mtDNA from sub-Saharan Africa and only a very few had European mtDNA.

To reproductively decolonize Panama, it is not enough to get the 60% down to 0%, which is the easy part. The hard part is to eliminate the Eurocentrism within the remaining gene pool.


Until now, I was unaware that the phenomenon we are fighting against here has its own Wikipedia entry:

Blanqueamiento, branqueamento, or whitening, is a social, political, and economic practice used in many post-colonial countries in the Americas and Oceania to "improve the race" (mejorar la raza)[1] towards a supposed ideal of whiteness.[2] The term blanqueamiento is rooted in Latin America and is used more or less synonymously with racial whitening. However, blanqueamiento can be considered in both the symbolic and biological sense.[3] Symbolically, blanqueamiento represents an ideology that emerged from legacies of European colonialism, described by Anibal Quijano's theory of coloniality of power, which caters to white dominance in social hierarchies.[4] Biologically, blanqueamiento is the process of whitening by marrying a lighter-skinned individual to produce lighter-skinned offspring.[4]

Wanting racial improvement is a good thing. The bad thing is to equate improvement with "whitening". As I have warned in the past, racial idealism does not imply that the ideal is the correct one.

Peter Wade argues that blanqueamiento is a historical process that can be linked to nationalism. When thinking about nationalism, the ideologies behind it stem from national identity, which according to Wade is "a construction of the past and the future",[5] where the past is understood as being more traditional and backwards. For example, past demographics of Puerto Rico were heavily black and Indian-influenced because the country partook in the slave trade and was simultaneously home to many indigenous groups. Therefore, understanding blanqueamiento as it relates to modernization, modernization is then understood as a guidance in the direction away from black and indigenous roots. Modernization then happened as described by Wade as "the increasing integration of blacks and Indians into modern society, where they will mix in and eventually disappear, taking their primitive culture with them".[5] This kind of implementation of blanqueamiento takes place in a societies that have historically always been led by 'white' people whose guidance would carry "the country away from its past, which began in Indianness and slavery"[5] with hopes of promoting the intermixing of bodies to develop a predominantly white-skinned society.

This is why I insist on regressivism, and not progressivism, as a foundation of True Leftism:

It is incorrect, on the other hand, to associate the past with tradition, as I have also explained previously. Tradition is what managed to survive from the past until the present, hence likely to be the worst of the past. A radical regressive should be infinitely more interested in seeking out that in the past which failed to survive to the present, which is likely to include content of far higher quality.

In any case, modernization merely means replacing the local tradition with Western tradition, therefore even to genuine anti-traditionalists is no improvement. Thus the only people who think modernization is improvement are Eurocentrists pretending to be anti-traditionalists.

The formation of mestizaje emerged in the shift of Latin America towards multiculturalist perspectives and policies.[6] Mestizaje has been considered problematic by many U.S. scholars because it sustains racial hierarchies and celebrates blanqueamiento.[6] For example, Swanson argues that although mestizaje is not a physical embodiment of whitening, it is "not so much about mixing, as it about a progressive whitening of the population".[7]

Another possibility when considering mestizaje as it relates to blanqueamiento is by understanding mestizaje as a concept that encourages mixedness, but differs from the concept of blanqueamiento on the basis of the end goal for mestizaje. As Peter Wade states, "it celebrates the idea of difference in a democratic, non-hierarchical form. Rather than envisioning a gradual whitening, it holds up the general image of the mestizo in which racial, regional, and even class differences are submerged into a common identification with mixedness."[5] On the same coin, when thinking about blanqueamiento, the future goal takes up the same theme of mixing. The difference between them is that while mestizaje glorifies the mixing of all people to reach an end goal of having a brown population, blanqueamiento has the end goal of whiteness. The outcome of mestizaje mixing would lead to "the predominance of the mestizo" and is not "construed necessarily as (a) whitened mestizo".[5] Most importantly, both of these ideologies link emerging nationhood with the predominance of the mestizo or the whitened population.

It is stupid to care about skin colour, period. The real issue is that homogenization cannot eliminate the colonialist ancestry (and hence the colonialist personality traits associated with it) from the gene pool. Only state control over reproduction can achieve this. While "mestizaje" may have less slavish intentions than "blanqueamiento", it is still misguided, and distracts from the true solution.

Blanqueamiento was enacted in national policies of many Latin American countries at the turn of the 20th century. In most cases, these policies promoted European immigration as a means to whiten the population.[8]

Blanqueamiento ("branqueamento" in Portuguese) was circulated in national policy throughout Brazil in the late 19th and early 20th centuries.[9][10] Blanqueamiento policies emerged in the aftermath of the abolition of slavery and the beginning of Brazil's first republic (1888–1889). To dilute the black race, Brazil executed public measures to increase European immigration,[9][11] where more than 1 million Europeans arrived in São Paulo between 1890 and 1914.[12] The state and federal government funded and subsidized immigrant travels,[11] where immigrants arrived from Portugal, Spain, Italy, Russia, Germany, Austria, France and the Netherlands.[13] Claims that white blood would eventually eliminate black blood were found in accounts of immigration statistics.[13] Created in the late 19th century, Brazil's Directoria Geral de Estatistica (DGE) has conducted demographic censuses and managed to measure the progress of whitening as successful in Brazil.[13]


At the beginning of the 20th century, the Cuban government created immigration laws that invested more than $1 million into recruiting Europeans into Cuba to whiten the state.[14] High participation of blacks in independence movements threatened white elitist power and when the 1899 census showed that more than ​1⁄3 of Cuba's population was colored, white migration started to gain support.[15] Political blanqueamiento began in 1902 after the U.S. occupation, where migration of "undesirables" (i.e. blacks) became prohibited in Cuba.[16] Immigration policies supported the migration of entire families. Between 1902 and 1907, nearly 128,000 Spaniards entered Cuba, and officially in 1906, Cuba created its immigration law that funded white migrants.[16]

Blanqueamiento is also associated with food consumption. For example, in Osorno, a Chilean city with a strong German heritage, consumption of desserts, marmelades and kuchens whitens the inhabitants of the city.[20]

Blanqueamiento can also be accomplished through economic achievement. Many scholars have argued that money has the ability to whiten, where wealthier individuals are more likely to be classified as white, regardless of phenotypic appearance.[5][21][22] It is by this changing of social status that blacks achieve blanqueamiento.[23] In his study, Marcus Eugenio Oliveira Lima showed that groups of Brazilians succeeded more when whitened.[12]

« Last Edit: September 01, 2021, 11:42:21 pm by 90sRetroFan »