Tag: culture

  • Opinions Unhinged

    Opinions Unhinged

    Lately my motivation for writing has been at a low ebb. Even posting more than occasional “Daily Reads” has been an effort. It’s not because I’m not reading anything worth sharing; it’s more that I’ve started to feel overwhelmed with how much there is to share. I use the media aggregator site Feedly to gather all my news sources in one place, and if I fail to check it before the end of the day I’ll often have more than 200 headlines tempting me to click – and I’m only gathering feeds from 14 sites (ranging from NPR to Jezebel, with some blogs thrown into the mix as well). I end up feeling exhausted by it all, even though I end up bypassing many of the articles. Often I will click on a promising headline only to find the article wasn’t worth it; or even worse, give in to the temptation to click on something that is more titillating than thought-provoking (Jezebel does this to me all the time – although the site posts many worthwhile and thoughtful articles, they are also awash in cute animal videos and celebrity gossip). But I’ve decided that the most exhausting part of this whole exercise is cutting through the ideological mud-slinging and self-righteous preening I encounter in much of what I read.

    I am so. tired. of people burying what are otherwise worthwhile arguments about important issues in a heap of hyperbole about how people who have a different point of view are worthless pieces of shit. I am sick of seeing headlines in publications like Salon that describe conservatives as “unhinged,” “foaming at the mouth,” and “lunatic.” I am so over reading descriptions of dissent as “blistering” or “harsh” or “scathing” when the opinions themselves turn out to be reasonable and well-founded critiques. Why does everything have to be described using the most over the top adjectives possible? And more importantly, why is it that having a different opinion makes a person mentally ill?

    This is really the crux of my problem. When you dismiss an opponent as insane, that means that you are not engaging with the meat of their argument. Publications that trade in hyperbolic descriptions and headlines are engaging in click-bait tactics, and it is to the detriment of the carefully considered arguments and opinions that the articles themselves often contain. I realize that these publications need to make money, and page-views are critical to the bottom line… but we as readers are being done a disservice. Moreover, the arguments and opinions themselves are also being ill-served. Believe me, I have my visceral reactions to some of the points of view of people with whom I strenuously disagree; Ann Coulter, for example, makes my blood boil (and not incidentally, she is a good example of a person who cynically leverages hyperbolic and vitriolic attacks into a scheme to separate a certain segment of the population from their money). But in the end, trading in ad hominem attacks and ridiculously over the top exaggerations does no service to reasonable and intelligent debate.

    This is a paradox I have long pondered: the person whose views you find so objectionable finds your views to be equally objectionable. A person who is opposed to gay marriage feels just as strongly about the rightness of their take on this issue as I feel right about my view that marriage should be available to all. This does not make the person who disagrees with me unhinged. People who embrace conservative views genuinely believe that their approach is what is best for the country (and the world), just like I genuinely believe that progressive principles are what is best. How are we ever supposed to have any sort of constructive conversation about our differences when we – and the media we are exposed to – label those with different views as crazy? Why do we take the easy way out by calling names and thus ignoring the substance of what a person believes? By doing that, we run the risk of overlooking sincerely held – and potentially damaging or dangerous – beliefs; that is, if we can arrogantly dismiss someone as crazy (or ignorant or stupid), then we are missing the opportunity to spell out, with rationality and reason, why we believe that person to be wrong.

    When someone defends the Confederate battle flag as a symbol of Southern culture and history, rather than as a symbol of racism, how likely are you to get that person to listen to and acknowledge the deeply rooted and horrifying history of chattel slavery associated with the flag if you start the conversation by calling that person a racist? (If you have any doubt whatsoever that the Confederate battle flag was flown in the cause of defending slavery, I implore you to click that link.) When a person states that their religion prohibits them from acknowledging marriage as anything other than one man and one woman, what are the chances they’ll engage with you in a productive conversation if you tell them they are a bigot? Is an anti-vaxer suddenly going to start vaccinating his kids because you tell him that he is a bad parent who is putting others in danger? Is it possible for us to acknowledge that people can have strongly held beliefs about things that we may consider to be wrong without assuming that those people are 100%, irredeemably bad? The world is not that simple.

    I want to be very clear here: I am not making an argument for excusing racism, prejudice, intolerance, irrationality, or bigotry. I am making an argument for engaging with people respectfully, even if we don’t respect the basis of the opinions they hold (although, to be sure, there are some opinions and ideologies that don’t deserve to be engaged with at all because they are so extreme, e.g. Holocaust denial or the Westboro Baptist Church. In that case, I think the best approach is to not give those people a platform). As I said above, the person you disagree with feels just as strongly about her opinion as you do about yours. Would you be willing to listen to what she has to say if she leads off by telling you that you are crazy for having your opinion? Nobody’s mind has ever been changed by insults; if anything, minds are solidified when faced with personal attacks and vitriol. Sadly, in this new media world of clicks, ads, and anonymity, I’m afraid that the attacks will win, and debate, rationality, and respect will continue to lose.

  • Daily Read: Transracial Profiling

    Daily Read: Transracial Profiling

    Ever since the revelation on June 11, 2015 that Rachel Dolezal, the president of the Spokane NAACP, is a white woman who has been masquerading as black, I have been voraciously devouring articles about her. I am appalled at what she has perpetrated, and even more dismayed at the ways she has tried to justify her deception. She uses the language of the academy to bob and weave around the straight answers to questions about her race. I understand that language much better than the average person, and I see how damaging it is to use the important theoretical and real-world advancements we have made in understanding race (as well as gender, sexuality, ethnicity, etc.) to justify what Dolezal has done.

    One of the more damaging comparisons that is being consistently drawn is between Dolezal’s racial appropriation and the transition of Caitlyn Jenner. I knew instantly and viscerally that this is a false equivalence (and it is explained beautifully in this article by Meredith Talusan). But another important issue is what is actually meant by the term “transracial.” Today’s Daily Read by Syreeta McFadden (writing in Alternet by way of The Guardian) is one of the better articles I’ve read on why Dolezal cannot be considered transracial. That is a very specific term that applies to very specific circumstances, and it does not apply to Dolezal. McFadden does not specifically address the difference between being transracial and transgender, but she does explain very well why what Dolezal has done is abetted by the white privilege into which she was born.

    Rachel Dolezal’s Definition of ‘Transracial’ Isn’t Just Wrong, It’s Destructive

  • (R)anthropology Class: The Culture of Religion

    (R)anthropology Class: The Culture of Religion

    It is no secret to my students that I am an atheist. It usually comes up early in my classes when I have to talk about cultural universals like religion, or when I have to explain why I don’t teach intelligent design (the secret code name for Christian creationism). I am also quick to reassure them that I have no interest in turning them into atheists; however, I do nurture a secret hope that by helping them become better critical thinkers, they may come to embrace agnosticism, if not outright atheism, on their own. But, I do not want to browbeat them – dare I say convert them? – into atheism. When I give my lecture on religion, I’m trying to explain it to them from an anthropological perspective. Religion is a cultural universal – every culture has one – so my students need to know the basic outlines of what constitutes religion.

    I teach the concepts mostly from a functionalist perspective. Anthropologically, religion can be simply defined as beliefs or rituals that revolve around or involve supernatural beings or forces. What is the function of religion in society? First and foremost, it serves to answer unanswerable questions: WHY are we here? WHAT happens after we die? WHERE do we go? WHY do bad things happen to good people? WHY isn’t God a Charger fan? And so on. These questions cannot be answered by science. God/the supernatural, as encompassed in the myriad religious practices of the world, serve to help people answer the unanswerable, and explain the unexplainable. Of course, in the earliest religions, many of the unanswerable questions were things that science has now explained: why does the sun rise and set? What are stars? What makes a volcano erupt? Yet, as long as we have existential questions such as why are we here, then we will still have religion.

    Religion also provides comfort during anxious times. When a person has suffered a devastating loss, they can turn to their religious beliefs for solace. I think for many people, it is much easier to believe that God has a plan for them than it is to believe that bad things happen for no reason at all. It is terrible to imagine that, say, losing your child to cancer has no greater meaning. So, people pray, or talk about God’s plan, or say that little Junior is with the angels in Heaven. Of course, suffering great pain or loss can also make people question their faith, but that anxiety-reducing function of religion keeps people returning to their supernatural or spiritual beliefs. As an atheist, I am comfortable with the knowledge that there is no greater purpose to life; it doesn’t make my life any less meaningful, and in fact in some ways makes it more meaningful, because I’m convinced that this is the only chance I’ll get and I’m going to make the most of it (the multiple fallacies that people hold about atheists, such as the idea that people who don’t believe in God eat babies because without God you can’t be moral, is a subject for another post).

    Along with the comfort and anxiety reduction functions, religion has an important role to play in educating people about correct behavior and what the consequences will be if they step out of line. Having a religion that offers rewards or threatens punishment is a very useful tool for regulating individual and group behavior. It’s even better if people believe that God is always watching them; even if you are alone, God sees you masturbating! So you’ll follow the rules even when no one else is around. Religion also provides the rules themselves. For the Abrahamic religions (Judaism, Christianity, and Islam – yes, I tell my often surprised students, Yahweh, God, and Allah are all the same guy), those rules are codified in holy texts such as the Talmud, Torah, Bible, and Koran. All three of these religions share the Old Testament, but their theologies are differentiated in their independent holy books. The Bible is filled with rules of conduct and stories with examples of the consequences if you don’t comply – just look at Lot’s poor wife, who was turned into a pillar of salt because she disobeyed God by looking back as she and Lot fled Sodom and Gomorrah (aside – if I was Lot, I’d be thrilled that my wife got turned into a woman-sized salt block. Salt was extremely valuable in those days!).

    One of the things I find to be the most interesting about religion is that religions always reflect the cultures from which they are derived. This is an obvious statement, but it’s not one that is often scrutinized. Religion provides an orderly model of the universe in that it gives a supernatural origin story for why the world is the way it is. Where did we come from? God made us from clay and breathed life into us. Why do we suffer? Because first Eve, then Adam, disobeyed God by eating the apple. Why do we follow the rules we follow? Because God told Moses the rules and bade him share those teachings with his followers. Think about what this does for the people following the rules of their culture, as codified in their religion: it provides a supernatural mandate for doing things a certain way. It removes from groups and individuals the burden of being responsible and puts the burden on God. It allows people to say, “Hey, I didn’t make the rules. God did.”

    I have been using mostly Christian examples here for convenience, because it is the religion with which my readers will be the most familiar, but these ideas apply to all religions, from the simplest animatism to New Age spiritualism to the most complex polytheism to the mainstream, widespread Abrahamic religions and all their different denominations and sects. And every one of these religions is a proxy for the culture they come from.

    I have heard some people argue that religion is the root of all evil. I don’t entirely disagree, but I don’t think that’s really the problem. It makes sense to say that religion is the root cause of many of the world’s conflicts, both past and present; many people have gone to war in the name of their religion. Obviously a deeply fundamentalist interpretation of Islam drives groups like the Islamic State today, just as a particular interpretation of Christianity drove the Crusades. People fight and kill and destroy and die for their beliefs, so you could argue that if there were no religions there would be no war. But I think that is completely wrong. The fact that religion is a proxy for culture is the reason why I believe we will never be free of conflicts that people are willing to die for. Religion is just the supernatural explanation for culture. That’s why I can say I’m an atheist, yet I live by the largely Judeo-Christian morals of my culture. I don’t have to believe in God to be a good person; I’m a good person because my parents, my family, and my culture have taught me to be. If my way of life was threatened to the degree that I felt the need to take up arms to defend it, I would, but God would have nothing to do with it.

    The conflicts we are experiencing around the world may seem to be based on religion, but really, they’re based on ideology. Many people in the United States believe our way of life is the best way and the right way, and many US Christians will say it’s because we are a country based on the Bible (the fact that this is not historically accurate does not change the fact that our overall ethics and morality generally derive from Judeo-Christian principles). The terrorists of ISIS explicitly attribute their motivations to Islam, but they are also fighting for a way of life. The Sunni and Shiite conflicts that rage throughout the Middle East, or the Israel-Palestine division that seems impossible to bridge, or the Hindus in India fighting with Muslims in Pakistan; these are all fights for culture and ideology. Even if you took religion completely out of it and made all these people atheists, they would still believe that their way of life was the right way, and they would fight. Religion isn’t the root of all evil. People are.

  • Daily Reads: Religious Racism

    Daily Reads: Religious Racism

    I have become a huge fan of the writings of Arthur Chu, whom most people know as the guy who pissed people off with his winning strategies on Jeopardy! His articles are very well written and always thought provoking. In this contribution to Salon, Chu discusses how racism and religious intolerance are being conflated into extremely disturbing and sometimes violent acts of harassment towards those who are assumed to be associated with Islam – in particular, Sikhs. Chu correctly notes that many apologists for religious intolerance claim that it is not racist, since religions are not races (which, while technically true, does not provide a reasonable excuse for targeting people based on their religion). But the very harassment that targets Sikhs (or other people who appear exotic or foreign to many Americans) shows that people do associate religion with race – that is, a person who looks a certain way must be a Muslim, and therefore, a terrorist.  Chu’s overall point is that, while it is possible to rationally disagree with the tenets of Islam, it is not accurate to say that there is no racial/ethnic basis for people’s assumptions about who is Muslim; therefore, it is a dangerous perpetuation of racism to claim that disagreement with Islam has no racial basis or consequences. (For more on race and why it has no basis in biology, but is clearly very relevant culturally, read this post).

    I wrote about something similar in this post, and I still hold to what I said there: I think it is disingenuous to claim that people committing terrorism in the name of their religious beliefs are not true practitioners of that religion. A Muslim terrorist is a Muslim, even if the majority of Muslims disagree with the terrorist’s radical interpretation and the acts committed in support of it. But I also agree with Chu that we are wrong – so very wrong – to attack every individual who we perceive to be of that faith. Read the article. It’s important.

    Targeted for “looking Muslim”: The Dawkins/Harris worldview and a twisted new hypocrisy which feeds racism

  • Daily Reads: Parent-noia

    Daily Reads: Parent-noia

    This will sound familiar to everyone within my generation, everyone older than me, and probably to plenty of people younger than me. When I was a kid, my sister and I left the house to play unsupervised every day. We met our friend Hyla, who is my dear friend to this day, and ran into the hills (which we, for some reason, called “the canyon”). The canyon was bordered by freight train tracks. It was criss-crossed by rabbit trails and bisected by a creek flowing with suburban run-off from the houses on top of the hill. We played in the canyon for hours – building forts, pretending to be “wilderness girls,” following trails – and other than the occasional skinned knee or slightly twisted ankle, never got hurt. We were home for dinner – responding to the familiar sound of Hyla’s mom sing-songing her name to call her home, to the “feeooweep!” of my mom’s piercing whistle punctuating the air, beckoning to Hilary and me. I don’t remember our parents ever telling us not to play, unsupervised, outside – in fact, more often than not, they were shooing us away, importuning us to get out of the house.

    Are those days gone? I’m not a parent, but from what I read things have changed, and probably not for the better. Today’s Daily Read is long, but worth it for how author Kim Brooks, writing in Salon, sensitively details her experience with being arrested and charged for leaving her toddler in the car for five minutes while she ran into a store. Brooks is not looking for sympathy, but her story is wrenching. Parents and non-parents should both read it, especially for the end when Brooks asks important questions about how parenting and childhood seem to have changed. She wonders if we’ve become too paranoid, too controlling, and too afraid – to the point where leaving a child unsupervised for even just a few minutes becomes a matter for the criminal justice system, often triggered by a bystander who feels they are acting as a good samaritan.

    I could write a great deal about this, but these Daily Read posts are supposed to be synopses, not treatises. I’ll simply add that as an anthropologist I recognize how US parenting differs quite dramatically from parenting in many other parts of the world. I also can see how the modern media environment has contributed to today’s fear-based parenting – but both of these topics are better left for another post.

    The day I left my son in the car

  • (R)anthropology Class: The Myth of Race

    (R)anthropology Class: The Myth of Race

    I have decided to start a new series that I am calling (R)anthropology Class. I draw on my anthropological training in so many different ways, and I know that this training is what has helped me view the world in a critical and objective way. Because I know that most people have never taken an anthropology class – or if they have, it was long ago – I have decided to focus some of my posts on some of the most basic, but important, anthropological concepts. These usually occur to me when I am in the midst of trying to make sense of some new idea or trying to explain my point of view to others. That was the case recently when I was trying to explain to someone why DNA ancestry tests can be extremely misleading for people who don’t know much, if anything, about population genetics. So with this inaugural (R)anthropology Class rant, I will sketch in the basics of why a commercial DNA ancestry test cannot tell you your race.

    There is no question that race is a real thing. All we have to do is look at the people around us to know that this is true: different skin colors, hair textures, facial characteristics, even height and body type show us that people are different from one another. Yet, from a genetic standpoint, race is not a real thing at all. Instead, what we call race is a cultural construct that reflects the human need to seek and identify patterns in our surroundings that help us to understand and categorize our world. Race, in other words, is cultural rather than biological.

    How can I say such a thing? All you have to do is look at someone to know what race they are – right? Dark skin = African. Epicanthic folds in the eyelids = Asian. Blue eyes = European.** And if a person happens to have parents of two different races, then that person will show a blend of different racial characteristics from his or her parents. Or if a person is descended from several different races, they will still show some traits that help you identify those ancestral races – or so we like to think. But ask any person who identifies as mixed race and you will find that their lives are full of mistaken assumptions about what their race is – and concomitantly full of different types of treatment depending on what people might unconsciously assume their race to be. Again, this is all entirely based on cultural categories, and is part of what anthropologists call ascribed status. An ascribed status is a status that a person can’t do anything to change – such as age, gender, or in this example, race. But people make mistakes in the statuses they ascribe to others all the time. When I teach my students about this in my lecture on race, I ask them if they have ever been mistaken for a race other than the one they assign to themselves. The hands of my students of color always, without fail, shoot into the air. And, sometimes, my students who look white raise their hands, too – and they surprise their classmates by identifying as having African-American, non-white Hispanic or Latino, Asian, or some other non-white racial ancestry.*** I have Filipino students tell me they are mistaken for Latino or Middle Eastern; I have Asian students describe how they are always ascribed to the Japanese or Chinese category when they are actually Korean or Vietnamese or Thai; I have students with roots in countries throughout South America tell me that nobody seems to know that there are countries other than Mexico south of the US border.

    Here’s the deal, biologically: humans are 99.999% genetically identical. That means that only one out of every 1000 DNA nucleotides is different between any two individual humans. But that tiny .001% difference is reflected in some very recent, visible physical differences between human populations. Human physical traits – called phenotypes – have evolved based on adaptation to specific geographic regions and the pressures of natural selection within those regions. So, natural selection results in phenotypic variation in traits like skin color. Skin color has evolved in response to sun exposure and vitamin D metabolism – the further north a population lives, the less sun they get, which means the less essential vitamin D they are able to metabolize. So by virtue of natural selection, lighter skin color that allows for more efficient vitamin D absorption has evolved in human populations that live in low-sunlight areas, whereas the melanin that causes darker skin has remained abundant in populations closer to the equator. Hence, populations in equatorial Africa are very dark, whereas populations in far northern Europe are very light. This same sort of natural selection has operated on other genes as well, resulting in a wide variety of phenotypes throughout the world. And naturally, those phenotypes remain clustered within the populations where they evolved, which makes it simple for pattern-seeking humans to use those phenotypes to categorize people into the physical types that we have labelled “races.”

    Another important point about phenotypic variation is that it is continuous. In other words, there is no sharp, clear dividing line between different types. If you were to line up every person in the world in order from palest skin to darkest, where would you draw the line between dark and light? Or even if you came up with more categories – pale white, medium white, light tan, dark tan, light brown, etc. – where would you put those lines? It’s like trying to pinpoint the exact spot in a rainbow where the color turns from red to orange – it can’t be done! And yet the rainbow continuously shifts in colors until you go all the way from red at the beginning to violet at the end. Continuous human phenotypes operate in exactly the same fashion. Consider, also, that if you were to draw skin color lines in the human rainbow, you would find individuals from several different races or ethnicities within a single skin color category – Australian aborigines, east Indians, and sub-Sarahan Africans could all be found within one dark-skinned group! A bottom-line way of putting it is this: there is no single trait that can be found in one so-called racial group that does not also exist in some other so-called racial group. You can find dark skin in several groups, epicanthic folds in several groups, and blue eyes in several groups. Race as biology is a cultural fiction.

    So, what does this have to do with DNA ancestry tests? I have serious misgivings about the way these tests are marketed because they trade on people’s lack of knowledge about the biological fiction of race and give them the impression that they are finding out about their own supposed racial ancestry. In fact, if not strictly unethical, I think that the companies who peddle these tests are at best taking advantage of people’s forgivable ignorance about the complexity of genetics. Now, I’m not saying that people can’t or even shouldn’t research their ancestry if it interests them; it would be fascinating to find out that what you thought was your completely European ancestry actually had, say, a branch from a part of Asia. But when I say that, I’m talking about genealogical, not genetic, ancestry research. Genetic ancestry research cannot tell you that you have an Asian ancestor; it can only tell you if you have genetic markers that are associated with particular broadly-defined genetic populations.

    DNA ancestry tests use what are called haplogroups to assess genetic ancestry. A haplogroup is a group of similar genes – called haplotypes – that reflect single nucleotide polymorphism (SNP) mutations. What is important about SNP haplogroups is that they can be used to broadly delineate genetic populations. This goes back to the discussion above about phenotypic traits that arise in particular geographic regions in response to specific selective pressures. These haplogroups can be traced in two ways: either on the Y chromosome, which is only present in males; or in mitochondrial DNA (mtDNA), which is a separate set of DNA from the nuclear DNA that codes for our particular physical traits. Mitochondrial DNA is only found in our cells’ mitochondria, and we get it only from our mothers. Both Y haplogroups and mtDNA haplogroups are very stable and have a very slow rate of mutation, so they remain relatively unchanged for long periods of time. This means that we can compare these haplogroups in people today to ancient haplogroups associated with particular regions and populations. Commercial DNA ancestry tests look at an individual’s haplogroups and compare the results to known population haplogroups.* These results are used to complete a statistical analysis of a person’s possible ancestry. So, if you have a haplogroup associated with Asia, your DNA test results will say so.

    Here’s where things get problematic. Most people don’t know all the things about DNA and populations genetics that I am writing about in this post, so when they see a result of, say, 12% African, they think it means they are “part Black.” I can’t stress enough that this is not what these results mean. What it means is that the person has a haplogroup that is associated with known ancestral African genetic populations. It’s a statistical correlation, not an absolute. And things get even trickier when you realize that Y and mtDNA haplogroups can be incredibly diverse even within a seemingly homogenous regional population. In fact, population geneticists know that there is more variation within the groups we call races than there is between the groups we call races. I am just as likely to share identical mtDNA ancestry with someone from Asia – where I have no ancestors that I know of – as I am to share it with someone from Sweden, where I know my immediate ancestors came from. Don’t get me wrong – I’m not saying we can’t learn anything from comparing haplotypes – we can. But it is completely wrong to say that you are “part Black” or “part Native American” or “part Asian” based on DNA ancestry testing. All it tells you is that you have a haplogroup that could have entered your genetic lineage thousands of years ago that derived from that part of the world.

    This has been a long post, and it is a complicated subject. I have no doubt that some people will read this and misunderstand. Let me part with this: if you want to get a DNA ancestry test, feel free. Just don’t make the mistake of thinking it is telling you anything about your race – it’s not. And finally, never forget that even though what we think of as race is not biologically real, it is still a complex, vital, and unmistakable social reality. We continue to treat people differently on the basis of it; and some people even still insist that the behaviors we associate with race and ethnicity have a genetic basis. We are not that far from the days when the civil rights of African Americans, Native Americans, and other people of color were denied because of the belief that they were genetically inferior to white people. In that sense, race is historically, culturally, and painfully real.

    *Since I wrote this post in February 2015, the technology used by commercial testing companies has expanded to include autosomal DNA haplogroups. Autosomal DNA is the DNA found in the nucleus of all your body’s cells. You get 50% of your autosomal DNA from your mother and 50% from your father. Using autosomal DNA allows a DNA test to see your results from both your maternal and paternal lineages, but it does not automatically mean you will get a more accurate picture; because of the process of meiosis, which is how sperm and eggs are made, each sperm or egg only has half of a person’s DNA. That means that every sperm and egg is essentially unique, and does not contain every possible haplogroup that is part of a person’s autosomal DNA. So, the sperm and egg that made YOU does not have every one of your parents’ haplogroups; and if you have kids, they won’t have all of your haplogroups, either. This is why even full siblings often will not have the exact same results, because each person carries a unique combination of DNA. (Edited January 27, 2018)

    **A comment from a reader pointed out that there are problems with the use of the term Caucasian – problems, embarrassingly, that I had never considered, but which seem obvious to me after a little bit of reading and reflection. I have edited the post to replace the word Caucasian with European or white. This article by Yolanda Moses provides a compelling and succinct explanation for why we need to stop using the term. (Edited February 13, 2018)

    ***A comment from a reader pointed out a lack of clarity here, given that there is a subset of Latino and Hispanic that falls within the white European racial category. (Edited January 8, 2019)