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Colonial mentality
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==Spanish Empire== ===Latin America=== In the overseas territories administered by the [[Spanish Empire]], [[Miscegenation|racial mixing]] between [[Spaniards|Spanish]] [[settler]]s and the [[Indigenous peoples of the Americas|indigenous peoples]] resulted in a prosperous union later called [[Mestizaje|Mestizo]]. There were limitations in the racial classes only to people from African descent, this mainly for being descendants of slaves under a current state of slavery. Unlike [[Mestizo]]s, [[castizo]]s or indigenous people who were protected by the [[Laws of the Indies|Leyes de las Indias]] "to be treated like equals, as citizens of the Spanish Empire". It was completely forbidden to enslave the ''indígenas'' under the death penalty charge. [[File:Spanish_Empire_-_1824.jpg|left|thumb| Spanish Empire, 1824 ]]Mestizos and other mixed raced combinations were categorized into different [[casta]]s by viceroyalty administrators. This system was applied to Spanish territories in the [[New Spain|Americas]] and the [[History of the Philippines (1521–1898)|Philippines]], where large populations of mixed raced individuals made up the increasing majority of the viceroyalty population (until the present day).<ref name=":3">{{Cite journal|last=Olson|first=Christa|date=2009-10-16|title=Casta Painting and the Rhetorical Body|journal=Rhetoric Society Quarterly|volume=39|issue=4|pages=307–330|doi=10.1080/02773940902991429|s2cid=144818986|issn=0277-3945}}</ref><ref>{{Cite journal|last=Lentz|first=Mark|date=2017-02-01|title=Castas, Creoles, and the Rise of a Maya Lingua Franca in Eighteenth-Century Yucatan|journal=Hispanic American Historical Review|volume=97|issue=1|pages=29–61|doi=10.1215/00182168-3727376|issn=0018-2168}}</ref>[[File:Casta painting all.jpg|thumb|Casta painting showing couples of different races arranged hierarchically, and the resulting racial status of their children ]] These racial categories punished those with [[List of ethnic groups of Africa|Black African]] or [[Afro-Latinos|Afro-Latin]] heritage; those of European descent were given privilege over these other mixtures. As a result of this system, people of African descent struggled to downplay their indigenous heritage and cultural trappings, in order to appear superficially more Spanish or natives.<ref>{{Cite book|title=Playing in the cathedral : music, race, and status in New Spain|last=Ramos-Kittrell|first=Jesús A.|year=2016 |isbn=978-0190236830|location=New York, NY|oclc=957615716}}</ref><ref name=":9">{{Cite book|title=Maya or mestizo?: nationalism, modernity, and its discontents|first=Ronald|last=Loewe|date=2011|publisher=University of Toronto Press|isbn=9781442601420|location=Toronto|pages=1–5|oclc=466659990}}</ref> With these internalized prejudices individuals' choices of clothes, occupations, and forms of religious expression.<ref name=":9" /><ref>{{Cite book|title=Indians and mestizos in the "lettered city" : reshaping justice, social hierarchy, and political culture in colonial Peru|last=Dueñas|first=Alcira|date=2010|publisher=University Press of Colorado|isbn=9781607320197|location=Boulder, Colo.|oclc=664565692}}</ref> Those of mixed racial identities who wanted to receive the institutional benefits of being Spanish (such as higher educational institutions and career opportunities), could do so by suppressing their own cultures and acting with "Spanishness".<ref>{{Cite book|title=Playing in the cathedral : music, race, and status in New Spain|last=Ramos-Kittrell|first=Jesús A.|year=2016|isbn=9780190236816|location=New York, NY|pages=37–38|oclc=933580544}}</ref> This mentality lead to commonplace racial forgery in Latin America, often accompanied by legitimizing oral accounts of a Spanish ancestor and a Spanish surname. Most mixed-white and white people in Latin America have Spanish surnames inherited from Spanish ancestors, while most other Latin Americans who have Spanish names and surnames acquired them through the [[Christianization]] and [[Hispanicization]] of the indigenous and African slave populations by Spanish friars.<ref name="ytublackmamatambien">{{cite web|url=http://www.newsweek.com/id/58525?tid=relatedcl|title=Y Tu Black Mama Tambien|last=Quinonez|first=Ernesto|website=[[Newsweek]] |date=19 June 2003|access-date=2008-05-02}}</ref><ref>{{Cite news|url=http://www.post-gazette.com/pg/06360/748295-51.stm|title=Documentary, Studies Renew Debate About Skin Color's Impact|date=26 December 2006|access-date=9 August 2010|work=Pittsburgh Post Gazette}}</ref><ref>{{Cite news|url=http://newsblogs.chicagotribune.com/race/2009/02/in-many-different-cultures-and-countries-around-the-world-skin-color-plays-a-huge-role-in-the-concept-of-beauty-lighter-ski/comments/page/2/|title=Is Light Skin Still Preferable to Dark?|date=26 February 2010|access-date=9 August 2010|work=[[Chicago Tribune]]}}</ref> However, most initial attempts at this were only partially successful, as Amerindian groups simply blended [[Catholic Church|Catholicism]] with their traditional beliefs.<ref>{{Cite journal|last=Ditchfield|first=Simon|date=2004-12-01|title=Of Dancing Cardinals and Mestizo Madonnas: Reconfiguring the History of Roman Catholicism in the Early Modern Period|journal=Journal of Early Modern History|volume=8|issue=3|pages=386–408|doi=10.1163/1570065043124011|issn=1570-0658}}</ref> [[Syncretism]] between native beliefs and Christianity is still largely prevalent in Indian and Mestizo communities in Latin America.<ref>{{Cite journal|last=Beatty|first=Andrew|date=2006-06-01|title=The Pope in Mexico: Syncretism in Public Ritual|journal=American Anthropologist|language=en|volume=108|issue=2|pages=324–335|doi=10.1525/aa.2006.108.2.324|issn=1548-1433}}</ref> ===Philippines=== {{Main|Filipino mestizos}} Prior to the arrival by the Spaniards (1565–1898), the [[Sulu Archipelago]] (located in southern Philippines) was a colony of the [[Majapahit Empire]] (1293–1527) based in Indonesia. The Americans were the last country to [[History of the Philippines (1898–1946)|colonize the Philippines]] (1898–1946) and nationalists claim that it continues to act as a [[Neocolonialism|neo-colony]] of the US despite its formal independence in 1946.<ref name="Gómez Rivera 2000">{{Harvnb|Gómez Rivera|2000}}</ref><ref>{{Harvnb|García|2009}}</ref> In the Philippines colonial mentality is most evident in the preference for [[Mestizo#Philippines|Filipino mestizos]] (primarily those of mixed [[Filipino people|native Filipino]] and [[white (people)|white]] ancestry, but also mixed indigenous Filipinos and [[Chinese Filipino|Chinese]], and other ethnic groups) in the entertainment industry and mass media, in which they have received extensive exposure despite constituting a small fraction of the population.<ref name="americanchronicle.com">{{cite web|url=http://www.americanchronicle.com/articles/viewArticle.asp?articleID=11261|title=Americanchronicle.com|access-date=28 July 2006|archive-date=19 October 2018|archive-url=https://web.archive.org/web/20181019213525/http://www.americanchronicle.com/articles/viewArticle.asp?articleID=11261|url-status=dead}}</ref><ref>{{cite web|title=Is the 'racist' BAYO advert real?|url=http://www.gmanetwork.com/news/story/260881/scitech/socialmedia/is-the-racist-bayo-advert-real|work=6 June 2012|date=6 June 2012 |publisher=GMA News Online|access-date=24 August 2013}}</ref><ref>{{cite web|title=The semantics of 'mestizo'|url=http://www.gmanetwork.com/news/story/267061/lifestyle/culture/the-semantics-of-mestizo|work=27 July 2012|date=27 July 2012 |publisher=GMA News|access-date=24 August 2013}}</ref> The [[Spanish Constitution of 1812|Cádiz Constitution of 1812]] automatically gave [[Spanish nationality law|Spanish citizenship]] to all Filipinos regardless of race.<ref name="Gómez Rivera 2000"/> The census of 1870 stated that at least one-third of the population of [[Luzon]] had partial Hispanic ancestry (from varying points of origin and ranging from [[Latin America]] to Spain).<ref>Jagor, Fëdor, et al. (1870). [http://www.authorama.com/former-philippines-b-8.html ''The Former Philippines thru Foreign Eyes'']</ref> The combined number of all types of white mestizos or Eurasians is 3.6%, according to a genetic study by [[Stanford University]].<ref>{{cite web |url=http://hpgl.stanford.edu/publications/AJHG_2001_v68_p432.pdf |title=A Predominantly Indigenous Paternal Heritage for the Austronesian-Speaking Peoples of Insular Southeast Asia and Oceania |access-date=2008-02-20 |publisher=[[Stanford University]] |url-status=dead |archive-url=https://web.archive.org/web/20100214223039/http://hpgl.stanford.edu/publications/AJHG_2001_v68_p432.pdf |archive-date=14 February 2010 }}</ref> This is contradicted by another genetic study done by [[University of California|California University]] which stated that Filipinos possess moderate amounts of European admixture.<ref>{{cite journal |url=http://www.genetics.org/content/early/2015/06/18/genetics.115.178616.full.pdf+html|author= *Institute for Human Genetics, University of California San Francisco |title= Self-identified East Asian nationalities correlated with genetic clustering, consistent with extensive endogamy. Individuals of mixed East Asian-European genetic ancestry were easily identified; we also observed a modest amount of European genetic ancestry in individuals self-identified as Filipinos|journal= Genetics|year=2015|volume= 200|issue= 4 |pages=1285–1295|doi= 10.1534/genetics.115.178616 |pmid= 26092716 |pmc= 4574246}}</ref> A cultural preference for relatively light skinned people exists within the Philippines. According to Kevin Nadal and David Okazaki, light skin preference may have pre-colonial origins. However, they also suggest that this preference was strengthened by colonialism.<ref>{{cite book |last1=Nadal |first1=Kevin L. |title=Filipino American psychology : a handbook of theory, research, and clinical practice |date=2021 |publisher=Wiley |location=Hoboken |isbn=9781119677000 |pages=96–97 |edition=[Second] |url=https://www.wiley.com/en-us/Filipino+American+Psychology%3A+A+Handbook+of+Theory%2C+Research%2C+and+Clinical+Practice%2C+2nd+Edition-p-9781119677086 |language=en-us}}</ref><ref>{{cite book |last1=Tewari |first1=Nita |last2=Alvarez |first2=Alvin |title=Asian American Psychology: Current Perspectives |date=2009 |publisher=Taylor & Francis |isbn=978-1-84169-769-7 |page=159 |url=https://books.google.com/books?id=w7K4bRyidcoC |language=en}}</ref> In an undated Philippine epic, the hero covers his face with a shield so that the sun would not "lessen his handsome looks". Some regard this as proof that desire for light-colored skin predates overseas influences.<ref>{{cite web |last1=Lasco |first1=Gideon |title=The real reason why so many Asian men are using skin-whitening products |url=https://www.sbs.com.au/topics/voices/culture/article/2016/11/25/real-reason-why-so-many-asian-men-are-using-skin-whitening-products |website=Special Broadcasting Service |language=en}}</ref> Regardless of the origin of the preference, the use of skin bleaching remains prevalent among Filipino men and women, however there is also a growing embrace of darker skinned female aesthetic within the Philippines.<ref>{{cite web |last1=Zapata |first1=Karina |title=Why some Filipinos lighten their skin |url=https://www.cbc.ca/news/canada/calgary/filipino-calgary-skin-lightening-karina-zapata-1.5908655 |publisher=CBC News}}</ref>
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