Race refers to the bodily and biotic features for specific sets of individuals. For example: anyone may recognize an individual’s ethnicity founded up skeleton construction, predominantly the cranium, since the various races have distinctive, skeleton structures. Diverse ethnicities have diverse bone concentrations. Afro-American’s have the thickest bone because they need to stockpile “calcium and vitamin D in their bones” because of the dusky color that does not allow the sun to simply infiltrate and produce the vitamins to protect their skeletal frame (Comer, 1972). White and Asian ethnicity produce smaller skeletal density since light skin permits the sun to infiltrate into the skin easier. This makes it easier to take up vitamin D from the sun.
There are a large number of variations within ethical groups than may be condensed to tinier clusters of ethnic clusters. However, ethnic groupings are not unsubstantiated and illogical societal tags. There is a plethora of fabrication concerning race around, and most 19th century anthropology scientists that studied race were mistaken concerning many facts, however the entire theory should not be trashed. Even Darwin made mistakes concerning many facts, however it should not require the complete Theory of Evolution should be trashed as well..
A societal structure may function as an instrument of organization that sustains the domination of specific ethnic races and the subservience of other races. Race is described as being “ ‘Race’ is first and foremost an unequal relationship between social aggregates, characterized by dominant and subordinate forms of social interaction, and reinforced by the intricate patterns of public discourse, power, ownership and privilege within the economic, social and political institutions of society” (Commer,1997). Ethnicity merely turns out to be genuine when societies act in other habits that cause subservience to last. It converts actual once society acts toward one another that maintain the subservience. Race often causes ethically emotional discourse which includes constant practices of displacement and ethnic suffering. Principles and individuality are also societal structures (permanent. The description of individuality by Sarikaya: “…identity is not only a story, a narrative which we tell ourselves about ourselves, it is stories which change with historical circumstances. And identity shifts with the way in which we think and hear them and experience them. Far from only coming from the still small point of truth inside us, identities actually come from outside, they are the way in which we are recognized and then come to step into the place of the recognitions which others give us. Without the others there is no self, there is no self-recognition” (Sarikaya, 2011). It is similar to a camera, the controlling scrutiny changes an individual to thing and “…the normalizing gaze [is] a surveillance that makes it possible to qualify, to classify and to punish, and it establishes, over individuals a visibility through which one differentiates and judges them” (Foucault,1991 pg. 25). Race has the capacity to change anyone into a historic minute outside of that which a person is unable to step out of. Race adopts the theory that there is a pattern of regularity and accurate, each person separate from this pattern should be conveyed to the pattern – the normalcy is considered to be a young, Caucasian, Christian, man. The societal imagination is a broad area that groups is now created, made-up, placed and formed by dominate dialogues and governing society.
There is no social justice or injustice of classifying or not classifying people according to the race they belong to, some can say racial classifications are harmful to the unity of the group, that it causes racism, etc. It should not be something bad or something to be afraid of or something to avoid, there should be not prejudice in the concept of race, and everyone should be happy with their ancestry and celebrate their phenotype and genotype and not suffer prejudice from society for being descendant of certain people.
Comer, J.P., (1972). Beyond Black and White. New York, NY: Quadrangle Books. Retried from:
Foucault, M., (1991). Discipline and Punish The birth of prison (2nd ed.) New York, NY: Random House, Inc. Sarikaya, D. (2001). The Construction of Afro-Caribbean Identity in the Poetry of Linton Kwesi Johnson. Journal of Caribbean Literatures, (Spring 2011, Vol. 7, Issue 1, p161-175, 15p). Retrieved from: http://av4kc7fg4g.search.serialssolutions.com.ezproxy.apollolibrary.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=The+construction+of+Afro-Caribbean+cultural+identity+in+the+poetry+of+Linton+Kwesi+Johnson&rft.jtitle=Journal+of+Caribbean+Literatures&rft.au=Sarikaya%2C+Dilek&rft.date=2011-01-01&rft.pub=Journal+of+Caribbean+Literatures&rft.issn=1086-010X&rft.eissn=2167-9460&rft.volume=7&rft.issue=1&rft.spage=161&rft.externalDBID=n%2Fa&rft.externalDocID=338524281¶mdict=en-US.