On 27 August 2021, in his maiden speech to the Peruvian Congress, Guido Bellido, Prime Minister of Peru, was heckled by his fellow politicians, and reprimanded by the President of Congress for giving an extended welcome in Quechua and Aimara. Quechua is the language of the Quechuan people, the largest Indigenous group in Peru. Aimara is the second largest Indigenous group. Bellido is Quechuan. He was elected as the Cusco representative for Congress on 29 July 2021. Cusco is a Quechuan-majority region, where citizens have a legal right to Quechuan language services, and public servants must speak at least basic Quechua. As a public servant and Indigenous person elected to serve Cusco, Bellido had a legislated right to speak Quechuan.
Quechua and Aimara are both official national languages of the Republic of Peru, alongside Castellano (Español, or Spanish spoken in South America). Quechua has an ongoing influence on the evolution of Castellano in Peru. This includes every day words, grammar, conventions used for the third person, and regional variations of speech.1
Indigenous languages are the original mode of verbal communication in Peru. The events in Congress reflect the pervasive impact of race on politics and all other aspects of society.
To explore the functions of race in Peru, I begin with an examination of Bellido’s speech as a case study of race. I’ll then explore the history of race and language in Peru, before discussing why racial inequality persists despite the development of Constitutional right to language and ethnic (cultural) autonomy. I then deep dive into a racial profile of Quechuan people, using data from the most recent Census.
This analysis discusses policing responses to public health during the COVID-19 pandemic, specifically impacting communities with high rates of migrants, refugees, and First Nations people. First, I reflect on some of the lessons from the COVID-19 “hard lockdown” of social housing towers in Melbourne in 2020. I then discuss health inequalities in multicultural suburbs of Sydney, which are now being placed into a strict lockdown. I explore how racist ableism operates in these settings, and what an alternative, cultural safety approach would look like.
This post explores how race and class impact media discourses of public health during the COVID-19 pandemic. Media reports have selectively focused on migrants and working class people linked to specific infection chains. Race and class are absent from media narratives involving white, middle class, and wealthy people, even when these events account for high rates of infection and trangression of COVID-19 rules. This analysis shows how inequality is reproduced and normalised through institutions, such as the media.
Almost 530 researchers (including me) have signed the Open Letter Against Racism. Critical race theory is an academic field under uninformed and unwarranted political attack in Australia and in other nations. See an excerpt below and please read the full letter.
Ending discrimination against gender and sexual minorities requires major social transformation. Institutional change is paramount. As you keep fighting to make your organisation accountable, here are three small but impactful things you can do at your workplace to end this form of discrimination.
Before the year ends, here’s a couple of things I forgot to cross-post here: an interview about interracial friendships; my work on applied sociology translated into Italian and Farsi; and my analysis of race and the management of the COVID-19 pandemic.
In Episode Seven of our Race in Society series—the final episode of season 1 on “Race and COVID-19″—Associate Professor Alana Lentin and I are joined by two guests to discuss The Economics and Social Costs of COVID-19. We examine the impact of the COVID-19 crisis on undocumented migrant workers, whose labour is being exploited.
The economy depends upon the work of racialised people, exposing them to higher risk due to casualised frontline services, which have kept the health system and other businesses going throughout lockdown. At the same time, racialised people are provided inadequate protections against infection, including poor personal protective equipment.
Our first guest, Sanmati Verma, is an Accredited Specialist in Immigration Law. She discusses the legal issues faced by temporary visa holders and migrants, as they lack access to economic security. Our other guest is Professor Sujatha Fernandes, who is Professor of Political Economy and Sociology at the University of Sydney. Her research explores the uses and misuses of storytelling to shape understandings of the political activism of racialised people. She discusses how “curated storytelling” narrows the public’s engagement with economic rights during the pandemic.
In Episode Six of our Race in Society series, Associate Professor Alana Lentin and I focus on Policing the Quarantine. Our racially-driven criminal justice system has been an ongoing feature of colonialism, from invasion in 1788, to the present day. Since the 1991 Royal Commission into Aboriginal deaths in custody, over 434 Aboriginal and Torres Strait Islander People have died in police custody. Policing powers have been extended throughout the pandemic, and disproportionately target Aboriginal and Torres Strait Islander people and other people of colour. This includes the administration of fines, lockdowns, and curfews.
To help us to think through these topics, we are joined by three panellists. First, Roxanne Moore, Executive Officer of the National Aboriginal and Torres Strait Islander Legal Services (NATSILS), discusses police accountability. Second, Professor Megan Davis, Pro Vice-Chancellor Indigenous at the University of New South Wales and Professor of Law, provides insight on constitutional and human rights during the pandemic. Dr Vicki Sentas, Senior Lecturer in the Faculty of Law at the University of New South Wales, discusses racial profiling and police reform.
In Episode 5 of our Race in Society series, Associate Professor Alana Lentin and I lead a panel exploring the impact of race, gender, and socioeconomics on COVID-19, through a lens of intersectionality. Writing in 1989, Professor Kimberle Crenshaw showed that industrial law in the USA treated racial and sexual discrimination as distinct experiences. She showed that Black women experience both racism and sexism simultaneously, and so the impact of each is compounded. Professor Patricia Hill Collins and other theorists have also shown that, without using this term specifically, people in the Global South have used intersectionality as an analytical tool, since at least the 1800s, to grapple with the complexity of discrimination. In Australia, we look to the works of Professor Aileen Moreton-Robinson, such as her book, “Talkin’ Up to the White Woman,” which examines how white feminist research has established authority by mobilising whiteness and enacting power over Aboriginal women. Intersectionality is not an identity, but rather a way to understand power relations in society, as well as social inequality, by looking at the interconnections of social division, including race, gender, disability, sexuality, and class.
In the video below, we speak with Karl Briscoe, the Chief Executive Officer of the National Aboriginal and Torres Strait Islander, Health Worker Association (NATSIHWA). His organisation has been proactive in producing resources throughout the pandemic, from advice to Black Lives Matter protesters, as well as the Aboriginal and Torres Strait Islander Health Professionals Resource Toolkit. He discusses how intersections of race and health impact the work by Aboriginal healthcare workers. We then speak with Professor Karen Farquharson, who has studied race in Australia, South Africa, and the United States. She explores how ideas of whiteness are used to dehumanise Black people, and how this has led to disparate health outcomes during the pandemic. Finally, Dr Nilmini Fernando is a Postdoctoral Research Fellow at Griffith University and a scholar of Black and post-colonial feminisms. She discusses a gap in the domestic and family violence sector, with respect to how violence is measured and categorised. Specifically, its inadequate attention to intersectionality. She notes that, by focusing on colonial definitions of violence, women of colour are inadequately protected when trying to rebuild their lives during social isolation.
In Episode 4 of our Race in Society series, Associate Professor Alana Lentin and I spoke with three health experts to unpack how racist ableism drives the management of lockdown and healthcare during the pandemic. Ableism is the discrimination of disabled people, based on the belief that able-bodied people (people without disability) are superior, and the taken-for-granted assumptions that able-bodied experiences are “natural,” “normal” and universal. Racist ableism describes how ableism intersects with racial discrimination (unfair treatment and lack of opportunities, due to ascribed racial markers such as skin colour or other perceived physical features, ancestry, national or ethnic origin, or immigrant status).
In “Lockdown, Healthcare and Racist Ableism,” we explore the ways in which Aboriginal and Torres Strait Islander people living with disabilities can be better supported in the health system, how to establish cultural safety during the pandemic, and what an anti-racist response to healthcare might look like.
First, we spoke with June Riemer, the Deputy Chief Executive Officer of the First Peoples Disability Network. She discussed the Network’s advocacy on the Royal Commission into Violence, Abuse, Neglect and Exploitation of People with Disability, and the impact of COVID-19 on Aboriginal people with disability. Second, Associate Professor Lilon Bandler is a Principal Research Fellow for Leaders in Indigenous Medical Education Network. She spoke about cultural safety and the imposition of heavier restrictions on racial minorities during lockdown. Finally, Dr. Chris Lemoh is an infectious disease expert and general physician at Monash University Health. He discussed his advice to the Victorian Department of Health and Human Services, after the Department put nine social housing towers in Melbourne under heavily armed police lockdown. The majority of these residents were migrants and refugees. No other neighbourhood was policed in Melbourne in the same way.
These patterns are now being repeated in Sydney. Eight multicultural suburbs have been put into a “hard lockdown,” including visits by police and military personnel. To see how our guests’ work still resonates in the current context, watch our video, and read a summary below.