Pub Date : 2018-01-04DOI: 10.5325/CRITPHILRACE.6.1.0082
Sachi Sekimoto
Abstract:This article provides a preliminary exploration into the relationship between the bodily senses and race. Seeking insight into what Merleau-Ponty called a body-subject—a lived, knowing body that is aware and reflective of its perceptual experience and actively participates in the construction of reality—it explores the role of the bodily senses in constituting the ideological universe of race. Approaching the body as an anchor of sensory apparatus that is cultivated to confirm and uphold the social and ideological existence of race, it explores how we cultivate, activate, and materialize the historically specific bodies that actively perceive race as difference and participate in the social reality organized by race. Examples of colorblind ideology and racialized pain are used to substantiate the claim that our sensory participation in reality is integral to maintaining what we call race.
{"title":"Race and the Senses: Toward Articulating the Sensory Apparatus of Race","authors":"Sachi Sekimoto","doi":"10.5325/CRITPHILRACE.6.1.0082","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.6.1.0082","url":null,"abstract":"Abstract:This article provides a preliminary exploration into the relationship between the bodily senses and race. Seeking insight into what Merleau-Ponty called a body-subject—a lived, knowing body that is aware and reflective of its perceptual experience and actively participates in the construction of reality—it explores the role of the bodily senses in constituting the ideological universe of race. Approaching the body as an anchor of sensory apparatus that is cultivated to confirm and uphold the social and ideological existence of race, it explores how we cultivate, activate, and materialize the historically specific bodies that actively perceive race as difference and participate in the social reality organized by race. Examples of colorblind ideology and racialized pain are used to substantiate the claim that our sensory participation in reality is integral to maintaining what we call race.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"6 1","pages":"100 - 82"},"PeriodicalIF":1.1,"publicationDate":"2018-01-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44787396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0267
Melissa Steyn, Jennie Tsekwa, H. McEwen
Less than thirty years ago, South Africa still had laws strictly prohibiting "interracial" intimacy. In this study, participants shared stories of living in Cape Town with a partner of a different "race" and invoked spatial metaphors, of boundaries and border crossing, describing their experiences in cartographical, "landscaped" language. This article reflects on how these metaphors relate to deeper social dynamics that shape the lives of those in "race"—trangressing relationships, and their own sense of agency in managing the correlative inner landscape. We suggest that these relationships are symbolic sites where society performs processes of ongoing racialization.
{"title":"\"Whole masses of uncharted territory\": Metaphors, Internal Spatiality, and Racialized Relationships in Post-Apartheid South Africa","authors":"Melissa Steyn, Jennie Tsekwa, H. McEwen","doi":"10.5325/CRITPHILRACE.5.2.0267","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0267","url":null,"abstract":"Less than thirty years ago, South Africa still had laws strictly prohibiting \"interracial\" intimacy. In this study, participants shared stories of living in Cape Town with a partner of a different \"race\" and invoked spatial metaphors, of boundaries and border crossing, describing their experiences in cartographical, \"landscaped\" language. This article reflects on how these metaphors relate to deeper social dynamics that shape the lives of those in \"race\"—trangressing relationships, and their own sense of agency in managing the correlative inner landscape. We suggest that these relationships are symbolic sites where society performs processes of ongoing racialization.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"267 - 295"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43293471","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0183
A. Willis
The point of departure for this article is that the current white backlash over the use of the framing device "Black Lives Matter" is a correlate of the diminished capacity to make race-based claims fostered by neoliberal conceptions of race. The article attends to how President Obama, paradoxically, has deepened color-blind forms of racism and thus weakened the ability for grass-roots Black challenges to the discursive and political status quo. His implicit conception of whiteness as invisible, singular and of transcendent power, is discussed as a theo-politics and assessed via two examples: the rhetoric he uses with Black audiences, and his foreign policy choices in Africa. This article hopes both to show that Obama's management of the complex conditions he inherited have not been fruitful for African Americans, the group that offered such unmitigated supported for his campaigns; and to inspire momentum against neoliberal ways of thinking about race and its concomitant color-blind whiteness.
{"title":"Obama's Racial Legacy: The Power of Whiteness","authors":"A. Willis","doi":"10.5325/CRITPHILRACE.5.2.0183","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0183","url":null,"abstract":"The point of departure for this article is that the current white backlash over the use of the framing device \"Black Lives Matter\" is a correlate of the diminished capacity to make race-based claims fostered by neoliberal conceptions of race. The article attends to how President Obama, paradoxically, has deepened color-blind forms of racism and thus weakened the ability for grass-roots Black challenges to the discursive and political status quo. His implicit conception of whiteness as invisible, singular and of transcendent power, is discussed as a theo-politics and assessed via two examples: the rhetoric he uses with Black audiences, and his foreign policy choices in Africa. This article hopes both to show that Obama's management of the complex conditions he inherited have not been fruitful for African Americans, the group that offered such unmitigated supported for his campaigns; and to inspire momentum against neoliberal ways of thinking about race and its concomitant color-blind whiteness.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"183 - 197"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46914041","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0243
Xolela Mangcu
This article argues that the University of Cape Town's decision to downgrade the relevance of race in student admissions set off a series of events and discourses that culminated in the "Rhodes Must Fall" protest movement. While the protest movement was ostensibly about the removal of Cecil John Rhodes's statue from the grounds of the university grounds, the campaign galvanized other sectors of the Black community on campus to demand transformation of the curriculum and the hiring of Black professors. The ensuing racial fault lines among students, members of staff, and the administration debunked the notion that class mattered more than race in South African politics. This article argues for an approach that views race as a set of historical experiences that should be reflected in the curriculum and the hiring of more Black professors at UCT and other predominantly white universities.
本文认为，开普敦大学(University of Cape Town)在录取学生时降低种族相关性的决定，引发了一系列事件和言论，最终导致了“罗德必须下台”(Rhodes Must Fall)抗议运动。虽然抗议运动表面上是为了将塞西尔·约翰·罗兹(Cecil John Rhodes)的雕像从大学场地上移走，但这场运动却激发了校园内黑人社区的其他部门，要求改革课程，聘请黑人教授。随之而来的学生、教职员工和行政部门之间的种族分歧，揭穿了在南非政治中阶级比种族更重要的观念。本文主张采用一种方法，将种族视为一系列历史经历，应该反映在课程中，并在UCT和其他以白人为主的大学雇佣更多的黑人教授。
{"title":"Shattering the Myth of a Post-Racial Consensus in South African Higher Education: \"Rhodes Must Fall\" and the Struggle for Transformation at the University of Cape Town","authors":"Xolela Mangcu","doi":"10.5325/CRITPHILRACE.5.2.0243","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0243","url":null,"abstract":"This article argues that the University of Cape Town's decision to downgrade the relevance of race in student admissions set off a series of events and discourses that culminated in the \"Rhodes Must Fall\" protest movement. While the protest movement was ostensibly about the removal of Cecil John Rhodes's statue from the grounds of the university grounds, the campaign galvanized other sectors of the Black community on campus to demand transformation of the curriculum and the hiring of Black professors. The ensuing racial fault lines among students, members of staff, and the administration debunked the notion that class mattered more than race in South African politics. This article argues for an approach that views race as a set of historical experiences that should be reflected in the curriculum and the hiring of more Black professors at UCT and other predominantly white universities.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"243 - 266"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44500231","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0223
K. Harris
Discussions of non-racialism in South Africa and discussions of post-racialism in the United States are sufficiently similar to invite the question as to whether South African thinkers could help to develop new ways of thinking about post-racialism and its potential in the United States. Biko's ideas are rarely taken up in the United States, yet they are relevant to contemporary discussions in critical philosophy of race. This article begins with an evaluation of the typology of non-racialism provided by Rupert Taylor and the historical study of non-racialism provided by Julie Frederikse, distinguishing different understandings of non-racialism. The second section presents Biko's understanding of non-racialism, arguing that Biko's understanding of which is embedded in his account of Black Consciousness, and not a variant of racial eliminativism. The final section focuses on the striking similarities between understandings of non-racialism and post-racialism using a distinction it introduces between principled and progressive forms of both these terms. Ultimately, this article makes the case for a progressive understanding of post-racialism, which has yet to be articulated and is too easily dismissed in the United States.
{"title":"Steve Biko and the Liberatory Potential of Non-Racialism and Post-Racialism","authors":"K. Harris","doi":"10.5325/CRITPHILRACE.5.2.0223","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0223","url":null,"abstract":"Discussions of non-racialism in South Africa and discussions of post-racialism in the United States are sufficiently similar to invite the question as to whether South African thinkers could help to develop new ways of thinking about post-racialism and its potential in the United States. Biko's ideas are rarely taken up in the United States, yet they are relevant to contemporary discussions in critical philosophy of race. This article begins with an evaluation of the typology of non-racialism provided by Rupert Taylor and the historical study of non-racialism provided by Julie Frederikse, distinguishing different understandings of non-racialism. The second section presents Biko's understanding of non-racialism, arguing that Biko's understanding of which is embedded in his account of Black Consciousness, and not a variant of racial eliminativism. The final section focuses on the striking similarities between understandings of non-racialism and post-racialism using a distinction it introduces between principled and progressive forms of both these terms. Ultimately, this article makes the case for a progressive understanding of post-racialism, which has yet to be articulated and is too easily dismissed in the United States.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"223 - 242"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47547856","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0198
Z. Erasmus
This article provides a counter-history to liberal conceptions of non-racialism. It outlines historical landmarks in nineteenth- and early-twentieth-century South Africa that shaped anticolonial nonracialism. These reveal the ways colonial authorities used conversion to Christianity, "tribe," and "race" to undermine resistance to colonialism, and they show that political approaches to anticolonial resistance were divided about (1) participation in colonial institutions for "Natives" and non-collaboration with the colonial state; (2) political mobilization on the basis of race, and nonracialism; and (3) assimilation into the Western, racialized capitalist order as British subjects, and a radical transformation of this order. Contrary to prevailing understandings that anticolonial nonracialism advocated forgetting, transcending and evading race, this article posits that it accounted for racialized difference, contested colonial uses of race, offered a radical critique of the idea of race, and contributes to a new vocabulary for thought about race.
{"title":"Rearranging the Furniture of History: Non-Racialism as Anticolonial Praxis","authors":"Z. Erasmus","doi":"10.5325/CRITPHILRACE.5.2.0198","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0198","url":null,"abstract":"This article provides a counter-history to liberal conceptions of non-racialism. It outlines historical landmarks in nineteenth- and early-twentieth-century South Africa that shaped anticolonial nonracialism. These reveal the ways colonial authorities used conversion to Christianity, \"tribe,\" and \"race\" to undermine resistance to colonialism, and they show that political approaches to anticolonial resistance were divided about (1) participation in colonial institutions for \"Natives\" and non-collaboration with the colonial state; (2) political mobilization on the basis of race, and nonracialism; and (3) assimilation into the Western, racialized capitalist order as British subjects, and a radical transformation of this order. Contrary to prevailing understandings that anticolonial nonracialism advocated forgetting, transcending and evading race, this article posits that it accounted for racialized difference, contested colonial uses of race, offered a radical critique of the idea of race, and contributes to a new vocabulary for thought about race.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"198 - 222"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42996268","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0320
K. Durrheim
What is the compulsion that keeps race and racism in play? This article considers how the struggle for non-racialism, color blindness, and post-racialism can work to keep racism alive. Ironically, ideas about racism are often kept current by attempts to avoid or criticize racism. In previous work, the author has defined race trouble as the "implicit or explicit use of constructions of 'racism' for accountable conduct." We use ideas about racism to conduct ourselves accountably in racialized worlds. Ideas about what constitutes racism help us to live as decent human beings, criticizing racism and avoiding acting like racists. This article will provide an analysis of a high-profile and widely condemned archetypal incident of racism in post-apartheid South Africa, namely, the video made by students at the Reitz Residence at the University of the Free State in 2007, which depicted scenes of abuse against black cleaners by white male students. It will use these materials to show how racism can be perpetuated by antiracist discourse, thus making the argument reflected in the article title.
{"title":"Race Trouble and the Impossibility of Non-Racialism","authors":"K. Durrheim","doi":"10.5325/CRITPHILRACE.5.2.0320","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0320","url":null,"abstract":"What is the compulsion that keeps race and racism in play? This article considers how the struggle for non-racialism, color blindness, and post-racialism can work to keep racism alive. Ironically, ideas about racism are often kept current by attempts to avoid or criticize racism. In previous work, the author has defined race trouble as the \"implicit or explicit use of constructions of 'racism' for accountable conduct.\" We use ideas about racism to conduct ourselves accountably in racialized worlds. Ideas about what constitutes racism help us to live as decent human beings, criticizing racism and avoiding acting like racists. This article will provide an analysis of a high-profile and widely condemned archetypal incident of racism in post-apartheid South Africa, namely, the video made by students at the Reitz Residence at the University of the Free State in 2007, which depicted scenes of abuse against black cleaners by white male students. It will use these materials to show how racism can be perpetuated by antiracist discourse, thus making the argument reflected in the article title.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"320 - 338"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.5325/CRITPHILRACE.5.2.0320","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48395695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/CRITPHILRACE.5.2.0296
Antje Schuhmann
In 2015 students in South Africa mobilized to decolonize universities and to struggle for free higher education. This article discusses these developments in the context of contemporary theories of remembrance, repression and denial and current debates around decolonization and "talking race" in post-apartheid South Africa. The current South African student movement(s) challenge apartheid legacies and white colonial culture, contending that campuses are still dominated by racist symbolic and economic orders. They argue, "As we learn we need to unlearn and develop new epistemologies." This article analyses this process as it unfolds and looks at the unfolding intergenerational tensions and discusses how a lack of affirmative labor of remembrance on the side of the white South African population complicates notions of decolonization in relation to a gendered black nationalism. A point of conceptual reference is the 1968 student protest movement in West Germany, which forcefully broke the silence surrounding fascist continuities within the newly democratized institutions (and society) that was "unable to mourn" and remember.
{"title":"Decolonization and Denazification: Student Politics, Cultural Revolution, and the Affective Labor of Remembering","authors":"Antje Schuhmann","doi":"10.5325/CRITPHILRACE.5.2.0296","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.2.0296","url":null,"abstract":"In 2015 students in South Africa mobilized to decolonize universities and to struggle for free higher education. This article discusses these developments in the context of contemporary theories of remembrance, repression and denial and current debates around decolonization and \"talking race\" in post-apartheid South Africa. The current South African student movement(s) challenge apartheid legacies and white colonial culture, contending that campuses are still dominated by racist symbolic and economic orders. They argue, \"As we learn we need to unlearn and develop new epistemologies.\" This article analyses this process as it unfolds and looks at the unfolding intergenerational tensions and discusses how a lack of affirmative labor of remembrance on the side of the white South African population complicates notions of decolonization in relation to a gendered black nationalism. A point of conceptual reference is the 1968 student protest movement in West Germany, which forcefully broke the silence surrounding fascist continuities within the newly democratized institutions (and society) that was \"unable to mourn\" and remember.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"296 - 319"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48853905","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-07-17DOI: 10.5325/critphilrace.5.2.0171
S. Sullivan
This article introduces the concept of white priority and challenges the false universalism built into the concept of white privilege. Proceeding from the perspective of "trash crit," the article analyzes white domination from the perspective of poor and working class white people. While racial advantages exist for poor and working class white people, the concept of white privilege does not capture them well. The concept of white priority—the sense of coming before another, of not being at "the bottom of the well" (Derrick Bell)—is needed to help America grapple with race and class in a post-Obama era.
{"title":"White Priority","authors":"S. Sullivan","doi":"10.5325/critphilrace.5.2.0171","DOIUrl":"https://doi.org/10.5325/critphilrace.5.2.0171","url":null,"abstract":"This article introduces the concept of white priority and challenges the false universalism built into the concept of white privilege. Proceeding from the perspective of \"trash crit,\" the article analyzes white domination from the perspective of poor and working class white people. While racial advantages exist for poor and working class white people, the concept of white privilege does not capture them well. The concept of white priority—the sense of coming before another, of not being at \"the bottom of the well\" (Derrick Bell)—is needed to help America grapple with race and class in a post-Obama era.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"171 - 182"},"PeriodicalIF":1.1,"publicationDate":"2017-07-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47896979","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2017-01-09DOI: 10.5325/CRITPHILRACE.5.1.0070
Clevis R. Headley
This article is a critical philosophical discussion of Lewis Gordon’s An Introduction to Africana Philosophy. Gordon in his text does not portray Africana philosophy as an abstract universalism, philosophy as the “view from nowhere” or philosophy as the “god’s eye view” on reality. He also refrains from depicting Africana philosophy as a documentary description of Africana identity, thereby indicating a refusal on his part to reduce Africana philosophy to identity politics, to mere psycho-existential babble. Gordon critically engages with race in his text, but his involvement with this concept does not excessively dominate the text. This article critically explores Africana philosophy’s involvement with postmodernism, as well as work through Gordon’s notions of disciplinary decadence and the teleological suspension of philosophy. The basic analytical thrust endorses Gordon’s efforts to represent Africana philosophy as, among other things, an existential phenomenological account of the being-in-the-world of Africana people. This approach represents Africana philosophy as an anti-Cartesian philosophy, precisely because it does not emanate from a theoretically disembodied consciousness nor from an epistemic knowing subject in search of the transcendental foundations of knowledge.
{"title":"On the Historiography of Africana Philosophy: Overcoming Disciplinary Decadence through the Teleological Suspension of Philosophy","authors":"Clevis R. Headley","doi":"10.5325/CRITPHILRACE.5.1.0070","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.5.1.0070","url":null,"abstract":"This article is a critical philosophical discussion of Lewis Gordon’s An Introduction to Africana Philosophy. Gordon in his text does not portray Africana philosophy as an abstract universalism, philosophy as the “view from nowhere” or philosophy as the “god’s eye view” on reality. He also refrains from depicting Africana philosophy as a documentary description of Africana identity, thereby indicating a refusal on his part to reduce Africana philosophy to identity politics, to mere psycho-existential babble. Gordon critically engages with race in his text, but his involvement with this concept does not excessively dominate the text. This article critically explores Africana philosophy’s involvement with postmodernism, as well as work through Gordon’s notions of disciplinary decadence and the teleological suspension of philosophy. The basic analytical thrust endorses Gordon’s efforts to represent Africana philosophy as, among other things, an existential phenomenological account of the being-in-the-world of Africana people. This approach represents Africana philosophy as an anti-Cartesian philosophy, precisely because it does not emanate from a theoretically disembodied consciousness nor from an epistemic knowing subject in search of the transcendental foundations of knowledge.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":"5 1","pages":"70 - 90"},"PeriodicalIF":1.1,"publicationDate":"2017-01-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43474190","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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