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Racial fetishism
Racial fetishism involves fetishizing a person or culture belonging to a race that is not one’s own—therefore it involves racial stereotyping and objectifying those bodies who are stereotyped, and oftentimes their cultural practices. This can include having strong racial preferences in dating, for example, fetishization of Asian women and men in North America is quite prevalent. Racial fetishism has been theorized in academic discourse in relation to Freudian sexual fetishism and Marx’s notion of commodity fetishism. The term has not been largely discussed in academia, however, because Freud’s theories of sexual fetishism have become so influential since the late 19th century. Some writers who have extensively discussed racial fetishism include Homi K. Bhabha, Anne McClintock, and Kobena Mercer.
Racial fetishism is also very prevalent in contemporary popular art and media. For example, Mercer wrote an essay in 1993 called “Reading Racial Fetishism: the Photographs of Robert Mapplethorpe,” where he criticizes Mapplethorpe’s photographs of black men for fetishizing their bodies, for portraying them as sexualized objects rather than human beings.〔 In pop culture, comedian Margaret Cho has been quite vocal about her distaste for Gwen Stefani’s Harajuku Girls--a group of four Japanese girls who silently follow Stefani around on tour and at photo-shoots--because they represent racial stereotypes: fetishized Japanese schoolgirls.
== Overview ==
The notion of "fetish" has been around for a very long time, and in fact, the origins of the word itself arose within imperial, racialized tensions. William Pietz, in the second installment of his extensive work, “The problem of the fetish II: the origin of the fetish,” provides a thorough examination of the etymology of the fetish, beginning with its Latin origin ''facticius''-- “made/manufactured”, to the Portuguese ''feitiço'' and ''feitiçaria''-- "witchcraft," to the pidgin word ''fetisso''.〔 This word was commonly used by European merchants visiting the West African coast in the seventeenth century to describe material objects they observed which had great personal or religious powers for whomever possessed them, however these merchants did not understand and thereby trivialized the power and value of these objects, "thus African society came to be understood as being organized by an irrational and arbitrary psychological principle of social order".〔
Appropriating these notions of fetishism into psychoanalysis and studies of sexuality, Sigmund Freud is arguably one of the most influential figures who has written about sexual fetishism. Freud’s theory of the fetish involves a "meaning and purpose" that is the same "in all cases": it is always a replacement for the fantasy penis that the little boy (in Freud’s analogy) believed that his mother once had, but when he first encounters female genitalia, he thinks she has been castrated. This becomes the cause of his castration anxiety, and a fetish is formed by some men to cope with this anxiety. However, the boy also thinks, "no, that could not be true: for if a woman had been castrated, then his own possession of a penis was in danger," which means that he disavows the female’s imaginary phallus: he gives up his belief in it while also continuing to believe that it is real.〔 Of course, this theory has been highly criticized by feminist writers because Freud absolutely ignores the possibility of female fetishists, however some of these writers, as Anne McClintock points out, only add women into the phallic fetish discourse.〔
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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