Singh Amit — Carnal conviviality and the end of race

21 published claims from this book.

• A Polish migrant worries his homeland’s far-right politics now target him abroad.
• Anti-racist gym communities tolerate racist incidents when social bonds outweigh the offense
• Britain’s welfare state was partly financed by colonial tax revenues
• Commitment to sport functions as a status marker that supersedes race within fighting gyms.
• Cross-ethnic friendships formed during fight training persist beyond the gym into fighters’ daily lives
• Cross-racial amity can coexist with everyday racism without negating it.
• Fighters shift from monocultural to multicultural lives, yet racism persists alongside conviviality
• Finding ways to see the human in racialized others underpins cross-racial solidarity.
• Forced close proximity and shared goals can flatten perceived racial differences.
• Gilroy’s conviviality concept is contested by critics who doubt race can be transcended.
• Intimate bodily togetherness flattens perceived racial difference
• Kickboxing emerged as a Japanese hybrid of karate and Muay Thai in the 1960s.
• Minor offenses and dissonance are inseparable from multicultural contact
• Muay Thai gym friendships extend into private life, not just public tolerance.
• Muay Thai gyms’ partner-based training structure fosters mutualistic bonds that override ascriptive difference.
• Multicultural conviviality requires deep emotional labor rather than terminating relationships over offensive speech
• Physical training to fight can forge bonds that resist racial thinking
• Racially inflected banter can coexist with genuine interracial friendship
• Racist jokes can persist even inside sincere interracial friendships through charitable attribution
• Shared combat training can erase racial and gendered hierarchies through bodily friendship.
• Shared training goals can transcend religious difference while still fostering curiosity about it.