Brown (Racial Classificatio..

Global racial map by eugenicist Lothrop Stoddard inThe Rising Tide of Color Against White World-Supremacy

Brown (racial classification)From Wikipedia, the free encyclopedia (Redirected from Brown people)

Brown or Brown people is a racial and ethnicclassification. Like black people and white people, it is ametaphor for race based on human skin color. In racialistanthropology, the color brown and the term brownpeople was used to describe a series of hypothesizedracial groups that included various populations fromNorth Africa, the Horn of Africa, Western Asia, SouthAsia, Southeast Asia, Middle East, Latin America andSouth America. In Brazil, brown people is a cognateterm for pardo. In North America, both Latinos andSouth Asians sometimes self-identify or are described asbrown people.

Contents

1 A category used by racialist scientists1.1 Subdivisions

2 Ethnic and racial identifier2.1 Coloureds in South Africa2.2 Pardos in Brazil2.3 Hispanics in the United States2.4 South Asian populations

3 See also4 References5 Further reading

A category used by racialist scientists

In the 18th and 19th century, racialist written works proposed geographically based "scientific" differencesamong "the races." Many of these racial models assigned colors to the groups described, and some includeda "brown race" as in the following:

Early German anthropologist Johann Blumenbach extended Linnaeus' four-color race model by addingthe brown race, "Malay race", which included both the Malay division of Austronesian (Thailand,Cambodia, Indonesia, Philippines, Malaysia, Brunei, Pattani, Sumatra Madagascar, Formosans, etc.)and Polynesians and Melanesians of Pacific Islands, as well as Papuans and Aborigines of Australia.[1][2]

In 1775, "John Hunter of Edinburg included under the label light brown, Southern Europeans,

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Sicilians, Abyssinians, the Spanish, Persians, Turks and Laplanders, and under the label brown,

Tartars, Africans on the Mediterranean and the Chinese."[3] These races formed two elements of aseven-race schema.

Jean Baptiste Julien d'Omalius d'Halloy's five-race scheme differed from Blumenbach's by includingEthiopians in the brown race, as well as Oceanic peoples. Louis Figuier adopted and adapted

d'Omalius d'Halloy's classification and also included Egyptians in the brown race.[4]

In 1915, Donald Mackenzie conceived a "Mediterranean or Brown race, the eastern branch of whichreaches to India and the western to the British Isles and Ireland... [and includes] predynastic

Egyptians... [and some populations of] Neolithic man".[5]

Eugenicist Lothrop Stoddard in his The Rising Tide of Color Against White World-Supremacy (1920)mapped a "brown race" as native to North Africa, the Horn of Africa, the Near East, Middle East,Central Asia, Southern Asia and Austronesia. Stoddard's "brown" is one of five "primary races",contrasting with "white", "black", "yellow" and "Amerindian".

Due to what he considered the relatively close physical relationship between many populations "fromthe Red Sea as far as India, including Semites as well as Hamites", Grafton Elliot Smith conceived theBrown Race as a natural extension of Giuseppe Sergi's earlier Mediterranean race concept. In thispopular conception, the Brown Race consisted of a joint "Mediterranean-Hamite-Semite" grouping of

ancestrally related peoples, into which Elliot Smith included the Proto-Egyptians.[6]

Carleton Coon adopted six and thirty human divisions before returning to Blumenbach's five in his1962 The Origin of Human Races. Coon proposed that different "races" crossed from being Homoerectus to Homo sapiens at different moments in history, with Europeans in the lead.

These and other racialist theories have been dismissed scientifically. As a 2012 human biology textbookobserves, "These claims of race-based taxonomy, including Coon's claims for homo-sapienation, have beendiscredited by paleontological and genomic research showing the antiquity of modern human origins, as wellas the essential genomic African nature of all living human beings."[7]

Subdivisions

In the 19th century, the notion of a single "brown people" was sometimes superseded by multiple "brownpeoples." Cust mentions Grammar in 1852 denying that there was one single "brown race", but in factseveral races speaking distinct languages.[8] The 1858 Cyclopaedia of India and of eastern and southernAsia[9] notes that Keane was dividing the "brown people" into quaternion: a western branch that he termedthe Malay, a north-western group that he termed the Micronesian, and the peoples of the easternarchipelagos that he termed the Maori and the Polynesian.

Ethnic and racial identifier

The appellation "brown people" has been applied in the 20th and 21st centuries to several groups. EdwardTelles, a sociologist of race and ethnicity, and Jack Forbes[10] both argue that this classification is





biologically invalid. However, as Telles notes, it is still of sociological significance. Irrespective of the actualbiological differences amongst humans, and of the actual complexities of human skin coloration, peoplenonetheless self-identify as "brown" and identify other groups of people as "brown", using characteristicsthat include skin color, hair strength, language, and culture, in order to classify them. Forbes remarks upon aprocess of "lumping", whereby characteristics other than skin color, such as hair color or curliness, act as"triggers" for color categories "even when it may not be appropriate."[10][11]

Coloureds in South Africa

In 1950s (and later) South Africa the "brown people" were the Coloureds, referring to those born ofblack-white sexual unions out of wedlock. The Afrikaans terms, which incorporate many subtleties ofheritage, political agenda, and identity, are "bruin" ("brown"), "bruines" ("browns"), and "bruinmense"("brown people"). Some South Africans prefer the appellation "bruinmense" to "Coloured".[12][13]

The South African pencil test was one example of a characteristic other than skin color being used as adeterminer. The pencil test, which distinguished either "black" from "Coloured" or "Coloured" from "white",relied upon curliness and strength of hair (i.e. whether it was capable of retaining a pencil under its ownstrength) rather than upon any color factor at all. The pencil test could "trump skin colour".[14][15]

Stephen Biko, in his trial in 1976, rejected the appellation "brown people" when it was put to him incorrectlyby Judge Boshoff:[16]

Boshoff: But now why do you refer to you people as blacks? Why not brown people? I mean youpeople are more brown than black.Biko: In the same way as I think white people are more pink and yellow and pale than white.Boshoff: Quite ... but now why do you not use the word brown then?Biko: No, I think really, historically, we have been defined as black people, and when we reject theterm non-white and take upon ourselves the right to call ourselves what we think we are, we have gotavailable in front of us a whole number of alternatives ... and we choose this one precisely because wefeel it is most accommodating.

Penelope Oakes[16] characterizes Biko's argument as picking "black" over "brown" because for Biko it is"the most valid, meaningful and appropriate representation, even though in an individualisticdecontextualized sense it might appear wrong" (Oakes' emphasis).

This contrasts with Piet Uithalder, fictional protagonist of the satirical column "Straatpraatjes" (whose actualauthor was never revealed but who is believed to have been Abdullah Abdurahman) that appeared in theDutch-Afrikaans section of the newspaper APO between May 1909 and February 1922. Uithalder wouldself-identify as a Coloured person, with the column targeted at a Coloured readership, introducing himself as"een van de ras" ("a member of the race") and characterizing himself as a "bruine mens".[12]

Pardos in Brazil

In Brazil, the "brown people" are the pardos, one of the skin color categories (branco, pardo, preto,amarelo, and indígena being Portuguese for "white", "(grey) brown", "black", "yellow", and "indigenous",respectively) that have been used by the Brazilian Institute of Geography and Statistics since 1940. It is abroad classification that encompasses mestizos (caboclos), mulattoes (mulatos), zambos (cafuzos), etc. inshort, multiracial Brazilians and assimilated, westernized Amerindians.

Pardo is a color which can be translated from Portuguese as brown (properly called marrom [maˈʁõw]),





grayish brown, beige (properly called bege [ˈbɛʒi]), of the color of the manila (called in Brazil papel pardo).In Hispanic America, pardo is a racial casta for people with European, Amerindian and Black Africanancestries, possibly added with any others, which can not be called mestizos, blancos, zambos, mulatos orany other category because of their unique multiracial phenotype created by generations of intermarriageamong the three main groups.

In popular use, Brazilians also use a category of moreno m. [moˈɾenu], morena f. [moˈɾenɐ], lit. 'swarthy',from mouro, Portuguese for 'Moor', which were perceived as people with darker phenotypes than IndigenousEuropeans, so a moreno or morena is a person with a "Moorish" phenotype), which is extremely ambiguous,as it can mean "dark-haired people", but is also used as a euphemism for pardo, and even "Black". In a 1995survey, 32% of the population self-identified as moreno, with a further 6% self-identifying as moreno claro("light moreno"). 7% self-identified as "pardo".[11]

Note that despite moreno being commonly used by some persons as a racial classification (mainly in Brazil),moreno is, in fact, the Portuguese equivalent to the English word "brunet(te)". It is used to describe a brown,dark brown or black-haired person as opposed to a blond (loiro/loira/louro/loura) one. In Portugal, it is alsoused to refer to skin color; it is used usually referring to a heavily tanned white person. It is often precededby the adjectives more or less, and is used to compare one person's color to another.

Pardo is not intended to classify neither only multiracial people nor all persons of mixed origins. Most ofself-described White and Black Brazilians, according to genetic research, have considerable degree ofancestry of all three main groups present in Latin America. Although historically both Colonial and ImperialBrazil had institutionalized discrimination against citizens which were deemed as people of color, contrary tothe common sense in its population, it never had a casta classification like that of Hispanic America. WhiteBrazilian people in the social status equivalent to the Hispanic criollo could have less than 80% of European(overwhelmingly Portuguese, seldom Spanish and much rarely other European ethnicities) ancestry. Asidesome Amerindian and Black African descent which is knowly widespread among White populations in Brazilamong all social classes in its five geographic regions since historically early times (c. 16th to 17th centuries).

It does not mean that social prestige of "fully non-whites" (people of color which are not mulattoes,mestizos, zambos, pardos, etc. in short, multiracial Brazilians, with Caucasian features i.e. Black Africans,Amerindians, their direct descendants and "westernized" Brazilians with wholly or almost fullynon-Caucasian phenotypes, which also would be >70% European in their ancestry, since genes that formracial phenotypes are distributed random among the descendants of intermixing couples) and people withknowable non-European ancestry was equal, comparable or even acceptable among Brazilians elites, butthat in Portuguese America, people were less concerned with ancestry and Limpeza de Sangue than itsHispanic neighbors.

A comprehensive study presented by the Brazilian Journal of Medical and Biological Research found that onaverage, 'white' Brazilians have >70% European genomic ancestry, whereas 'black' Brazilians have 37.1%European genomic ancestry. It concluded that "The high ancestral variability observed in Whites and Blackssuggests that each Brazilian has a singular and quite individual proportion of European, African andAmerindian ancestry in his/her mosaic genomes. Thus, the only possible basis to deal with genetic variationin Brazilians is not by considering them as members of color groups, but on a person-by-person basis, as 190million human beings,with singular genome and life histories".[17]

Hispanics in the United States

In the United States, some Hispanic Americans, mainly mestizos, are referred to by some as "brown people",even though the traditional term for mestizos have used for themselves, dating from the 1920s, is the bronzerace. There is a strong division over this, however. At opposite ends of the spectrum are those that takepride in calling themselves "brown", and those who assert that there is no such scientific classification andtotally reject the idea. In the middle are those that assert that the combination of Amerindian and European





heritage has led to a group of people who are, informally, "brown". Judith Ortiz Cofer notes that appellationvaries according to geographical location, observing that in Puerto Rico she is considered to be a whiteperson, but in the United States she is considered to be a "brown person."[18]

The 1960s in the United States saw the creation of "brown pride" movements such as the ChicanoMovement and La Raza. However, currently most Hispanic Americans do not refer to themselves as "brownpeople", but as hyphenated Americans of a certain national origin.

South Asian populations

The term 'Brown' was also used by British Empire as a derogatory term for natives of the Indiansubcontinent, Southeast Asia and Australia. Later, the term 'Brown' began to be used as descriptor for Britishpeople of South Asian origin.

Some South Asian Americans will identify themselves as brown. Even though many Hispanics may alsoidentify themselves as "Brown", many South Asians may not necessarily consider themselves of the samerace as them.[19]

See also

Bronze raceColorismMestizoOlive skinSouth Asia

References

^ Jane Desmond (2001). Staging Tourism: Bodieson Display from Waikiki to Sea World. Universityof Chicago Press. p. 54. ISBN 0-226-14376-7.

1.

^ John G. Jackson (1938). Ethiopia and the Originof Civilization: A Critical Review of the Evidenceof Archaeology,... New York, N.Y.: The BlydenSociety.

2.

^ Bernasconi, Robert. Race Blackwell Publishing:Boston, 2001. ISBN 0-631-20783-X

3.

^ Joseph-Anténor Firmin and Antenor Firmin(2002). The Equality of the Human Races. AsselinCharles (translator) and Carolyn Fluehr-Lobban(contributor). University of Illinois Press. p. 17.ISBN 0-252-07102-6.

4.

^ Mackenzie, Donald A. Myths of Babylonia andAssyria Montana:Kessinger Publishing, 2004.ISBN 1-4179-7643-8

5.

^ A. H. Keane, A. Hingston Quiggin, A. C.6.

Haddon (2011). Man: Past and Present.Cambridge University Press. p. 478.ISBN 0521234107.^ Cameron, Noel; Barry Bogin (2012-06-08).Human Growth and Development. AcademicPress. ISBN 9780123838827.

7.

^ Robert Needham Cust (1878). A Sketch of theModern Languages of the East Indies. Trübner &co. p. 13.

8.

^ Edward Balfour (1976). The EncyclopaediaAsiatica, Comprising Indian Subcontinent, Easternand Southern Asia. Cosmo Publications. p. 315.

9.

^ a b Africans and Native Americans: TheLanguage of Race and the Evolution of Red-BlackPeoples (http://books.google.com/books?id=6aLAeB5QiHAC)

10.

^ a b Edward Eric Telles (2004). "RacialClassification". Race in Another America: the

11.



http://books.google.com



significance of skin color in Brazil. PrincetonUniversity Press. pp. 81–84. ISBN 0-691-11866-3.^ a b Mohamed Adhikari (2005). Not WhiteEnough, Not Black Enough: Racial Identity in theSouth African Coloured Community. OhioUniversity Press. pp. 26,163–169.ISBN 0-89680-244-2.

12.

^ Gerald L. Stone (2002). "The lexicon andsociolinguistic codes of the working-classAfrikaans-speaking Cape Peninsula colouredcommunity". In Rajend Mesthrie. Language inSouth Africa. Cambridge University Press. p. 394.ISBN 0-521-53383-X.

13.

^ David Houze (2006). Twilight People: FromMississippi to South Africa and Back. Universityof California Press. p. 134. ISBN 0-520-24398-6.

14.

^ Birgit Brander Rasmussen (2001). The Makingand Unmaking of Whiteness. Duke UniversityPress. p. 133. ISBN 0-8223-2740-6.

15.

^ a b Penelope Oakes (1996). "The Categorization16.

Process: Cognition and the Group in the SocialPsychology of Stereotyping". In W. P. (WilliamPeter) Robinson and Henri Tajfel. Social Groupsand Identities: developing the legacy of HenriTajfe. Routledge. ISBN 0-7506-3083-3.^ "Brazilian Journal of Medical and BiologicalResearch - DNA tests probe the genomic ancestryof Brazilians" (http://www.scielo.br/scielo.php?pid=S0100-879X2009005000026&script=sci_arttext#Abstract). Scielo.br. Retrieved2014-04-18.

17.

^ Pauline T. Newton (2005). "An Interview withJudith Ortiz Cofer". Transcultural Women OfLate-Twentieth-Century U.S. American Literature.Ashgate Publishing, Ltd. p. 161.ISBN 0-7546-5212-2.

18.

^ Morning, Ann. Journal of Ethnic and MigrationStudies. "The Racial Self-Identification of SouthAsians in the United States." 2001. July 21, 2007.[1] (http://as.nyu.edu/docs/IO/1043/S.Asian.Race.ID.JEMS.January.2001.pdf)

19.

Further reading

Alexander Winchell (1890). "XX. Genealogy of the Brown Races". Preadamites: Or, ADemonstration of the Existence of Men Before Adam. S. C. Griggs and company. xvii et seq.

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