Pub Date : 2021-06-18DOI: 10.5325/critphilrace.9.2.0323
Sabrina L. Hom
Abstract:Although race mixing is often treated as a marginal matter or a transgression against dominant racial logic, this article argues that mixed-race bodies and interracial sexuality are central to the invention of whiteness and the origin of the white settler state in several ways. Race mixing is at the foundation of the modern conception of race; at the material and political origin of the white settler state; and serves as the grounding against which cultural and legal categories of race are articulated. The conceptual history of race looks to mixed-race bodies as the means to define race and delimit races. The colonization and economic success of the white settler state in the United States depended on mixed-race individuals who served as emissaries and interpreters, while interracial sexuality was central to the economy of slavery. Dominant conceptions of whiteness, and of the identity of the white settler state, rely on the scrutiny of mixed bodies as a means of racial demarcation. Mixed race histories and subjects are of central interest to studies of the invention of whiteness and processes of racialization.
{"title":"Impure at the Origins: The Role of Mixed-Race Bodies in Colonization, Slavery, and Racial Demarcation","authors":"Sabrina L. Hom","doi":"10.5325/critphilrace.9.2.0323","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0323","url":null,"abstract":"Abstract:Although race mixing is often treated as a marginal matter or a transgression against dominant racial logic, this article argues that mixed-race bodies and interracial sexuality are central to the invention of whiteness and the origin of the white settler state in several ways. Race mixing is at the foundation of the modern conception of race; at the material and political origin of the white settler state; and serves as the grounding against which cultural and legal categories of race are articulated. The conceptual history of race looks to mixed-race bodies as the means to define race and delimit races. The colonization and economic success of the white settler state in the United States depended on mixed-race individuals who served as emissaries and interpreters, while interracial sexuality was central to the economy of slavery. Dominant conceptions of whiteness, and of the identity of the white settler state, rely on the scrutiny of mixed bodies as a means of racial demarcation. Mixed race histories and subjects are of central interest to studies of the invention of whiteness and processes of racialization.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42885520","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 : 2021-06-18DOI: 10.5325/critphilrace.9.2.0270
H. Massey
Abstract:Philosophers who work on race and racism have been reluctant to embrace the notion that the United States is, or will soon be, a postracial society. For many, this view is refuted by a wealth of evidence that racism persists in many forms and that race continues to have a significant impact on one's life chances. Nevertheless, some critics of postracialism have refused to reject it in principle or have exempted a particular variety of it from their critiques. This essay attempts to show that the ideal of a postracial society is actually a combination of two contradictory tendencies, each defined by its temporality. Distinguishing these tendencies allows us to see that there are two fundamentally different types of postracialism with contradictory assumptions and conflicting priorities.
{"title":"Two Kinds of Postracialism: Declaration and Aspiration","authors":"H. Massey","doi":"10.5325/critphilrace.9.2.0270","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0270","url":null,"abstract":"Abstract:Philosophers who work on race and racism have been reluctant to embrace the notion that the United States is, or will soon be, a postracial society. For many, this view is refuted by a wealth of evidence that racism persists in many forms and that race continues to have a significant impact on one's life chances. Nevertheless, some critics of postracialism have refused to reject it in principle or have exempted a particular variety of it from their critiques. This essay attempts to show that the ideal of a postracial society is actually a combination of two contradictory tendencies, each defined by its temporality. Distinguishing these tendencies allows us to see that there are two fundamentally different types of postracialism with contradictory assumptions and conflicting priorities.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45764163","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 : 2021-06-18DOI: 10.5325/critphilrace.9.2.0295
K. Golden
Abstract:Through an appraisal of neuroscience viewpoints on nonconscious mind with respect to white racial bias, this article shows how Freud's philosophical approach to unconscious mentality assists insights into white privilege and complements the model neuroscience provides. The article addresses four areas: Freud's concept of displaced affect, a link between American white people's self-reported egalitarianism and suppressed prejudice, how studies linking automatic race bias with the amygdala correlate nonconscious race-bias with fear response, and how race bias develops from two brain bases involving conscious and nonconscious processes. This article concludes that white individuals will be better positioned to embrace a principle of social fairness if widespread racism, racial bias and their psychic denial by whites, are made clearer to people. Combining a Freud-informed and experimentally empirical approach can help.
{"title":"White Privilege: Unconscious Racism, Freud, and Neuroscience of Implicit Bias","authors":"K. Golden","doi":"10.5325/critphilrace.9.2.0295","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0295","url":null,"abstract":"Abstract:Through an appraisal of neuroscience viewpoints on nonconscious mind with respect to white racial bias, this article shows how Freud's philosophical approach to unconscious mentality assists insights into white privilege and complements the model neuroscience provides. The article addresses four areas: Freud's concept of displaced affect, a link between American white people's self-reported egalitarianism and suppressed prejudice, how studies linking automatic race bias with the amygdala correlate nonconscious race-bias with fear response, and how race bias develops from two brain bases involving conscious and nonconscious processes. This article concludes that white individuals will be better positioned to embrace a principle of social fairness if widespread racism, racial bias and their psychic denial by whites, are made clearer to people. Combining a Freud-informed and experimentally empirical approach can help.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47908455","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 : 2021-06-18DOI: 10.5325/critphilrace.9.2.0342
E. Peck
Abstract:Active white ignorance is accompanied by an epistemic and affective insensitivity that allows American white people to avoid the negative affect that might typically accompany harmdoing. Resisting active ignorance about racism and white supremacy, therefore, often gives rise to shame. Yet, thinkers have debated the value of shame for white people's antiracism. This article asserts that shame is an appropriate response for white people recognizing our culpability for and complicity in racist injustices and violence. However, the article exposes problems with philosophical accounts of white shame, and draws on recent psychological research to show that contextual factors actually determine whether shame can support white antiracism. The article proposes a role for shame in what José Medina calls an "ethics and epistemology of discomfort," arguing that there are conditions under which shame may encourage the sustained self-interrogation, sensitivity, and humility required if white people are to contribute meaningfully to antiracist action.
{"title":"Active Ignorance, Antiracism, and the Psychology of White Shame","authors":"E. Peck","doi":"10.5325/critphilrace.9.2.0342","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0342","url":null,"abstract":"Abstract:Active white ignorance is accompanied by an epistemic and affective insensitivity that allows American white people to avoid the negative affect that might typically accompany harmdoing. Resisting active ignorance about racism and white supremacy, therefore, often gives rise to shame. Yet, thinkers have debated the value of shame for white people's antiracism. This article asserts that shame is an appropriate response for white people recognizing our culpability for and complicity in racist injustices and violence. However, the article exposes problems with philosophical accounts of white shame, and draws on recent psychological research to show that contextual factors actually determine whether shame can support white antiracism. The article proposes a role for shame in what José Medina calls an \"ethics and epistemology of discomfort,\" arguing that there are conditions under which shame may encourage the sustained self-interrogation, sensitivity, and humility required if white people are to contribute meaningfully to antiracist action.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43873168","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 : 2021-06-18DOI: 10.5325/critphilrace.9.2.0179
Claude-Olivier Doron, Nicholard Anthony Eppert
Abstract:This article includes Nicholas Anthony Eppert's English translation of the introduction from Claude-Olivier Doron's L'homme altèrè: races et dégénérescence (XVII–XIX siècles), published in French in 2016. Inspired by a Foucauldian methodology, Doron provides a novel way to approach the historiography and philosophy of race and racism. Rather than focusing on traditional ways to conceptualize race, through alterity, and racism as emerging from polygenist theories that saw races as issuing from different origins and thwarting the idea of the unity of the human species, Doron argues that race is originally linked to theories of degeneration, and can be expressed through the concept of alteration. This allows him to envisage how discursive practices of race and racism and apparatuses of power that seek to govern race operate under theories of monogenism, which take the human species as a singular unity, and under the juridico-legal and metaphysical banner of "humanity" or "the universal."
{"title":"Introduction from Altered Man: The History of Race and Degeneration from the Seventeenth to the Nineteenth Century","authors":"Claude-Olivier Doron, Nicholard Anthony Eppert","doi":"10.5325/critphilrace.9.2.0179","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0179","url":null,"abstract":"Abstract:This article includes Nicholas Anthony Eppert's English translation of the introduction from Claude-Olivier Doron's L'homme altèrè: races et dégénérescence (XVII–XIX siècles), published in French in 2016. Inspired by a Foucauldian methodology, Doron provides a novel way to approach the historiography and philosophy of race and racism. Rather than focusing on traditional ways to conceptualize race, through alterity, and racism as emerging from polygenist theories that saw races as issuing from different origins and thwarting the idea of the unity of the human species, Doron argues that race is originally linked to theories of degeneration, and can be expressed through the concept of alteration. This allows him to envisage how discursive practices of race and racism and apparatuses of power that seek to govern race operate under theories of monogenism, which take the human species as a singular unity, and under the juridico-legal and metaphysical banner of \"humanity\" or \"the universal.\"","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49641111","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 : 2021-06-18DOI: 10.5325/critphilrace.9.2.0240
Michael Kelly
Abstract:Frederick Douglass developed an aesthetic theory during the Civil War in four lectures entitled "Life Pictures," "Lecture on Pictures," "Age of Pictures," and "Pictures and Progress." But his aesthetic theory is underestimated by Douglass scholars and others, often in favor of his various types of aesthetic practice, such as photography, autobiography, and speeches. There are several reasons to give Douglass's aesthetic theory its due. First, we can recognize that Douglass self-consciously engaged in theory to combat the racist belief that, being black, he was incapable of expounding any philosophy. Second, we can understand why he was convinced that art was able to contribute to abolition and racial equality. Third, we can better appreciate the aesthetics of Douglass's picture making, speeches, political activities, and lived experiences if we know more about his theoretical account of them. Prospectively, many key elements of contemporary critical aesthetic theory are present in Douglass's aesthetic theory.
{"title":"Frederick Douglass's Prospective Aesthetic Theory","authors":"Michael Kelly","doi":"10.5325/critphilrace.9.2.0240","DOIUrl":"https://doi.org/10.5325/critphilrace.9.2.0240","url":null,"abstract":"Abstract:Frederick Douglass developed an aesthetic theory during the Civil War in four lectures entitled \"Life Pictures,\" \"Lecture on Pictures,\" \"Age of Pictures,\" and \"Pictures and Progress.\" But his aesthetic theory is underestimated by Douglass scholars and others, often in favor of his various types of aesthetic practice, such as photography, autobiography, and speeches. There are several reasons to give Douglass's aesthetic theory its due. First, we can recognize that Douglass self-consciously engaged in theory to combat the racist belief that, being black, he was incapable of expounding any philosophy. Second, we can understand why he was convinced that art was able to contribute to abolition and racial equality. Third, we can better appreciate the aesthetics of Douglass's picture making, speeches, political activities, and lived experiences if we know more about his theoretical account of them. Prospectively, many key elements of contemporary critical aesthetic theory are present in Douglass's aesthetic theory.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49195383","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 : 2021-01-06DOI: 10.5325/CRITPHILRACE.9.1.0048
George N. Fourlas
Abstract:Here, the claim that Middle Eastern (MENA) persons are racialized is a response to complexities that define the United States (US); namely, the language of race is seen as antiquated or misleading, and thus it fails to capture MENA American experiences, leading some to call for different terminology (i.e., xenophobia or Islamophobia). The author argues that we should call social-political violence committed against MENA people racism because to name it otherwise is to ground the experience in an incomplete description which affords lighter moral responsibility and omits historical conflict. The article first elaborates the problem of racial conflict in the US and the specific problem of MENA racialization. It then responds with a historical argument that emphasizes key genealogical markers in the co-emergence of orientalism, colonialism, and racialization. The article closes by contrasting the idea of race with competing terms to defend its use on descriptive and normative grounds.
{"title":"The “Unknown” Middle Easterner: Post-Racial Anxieties and Anti-MENA Racism Throughout Colonized Space-Time","authors":"George N. Fourlas","doi":"10.5325/CRITPHILRACE.9.1.0048","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.9.1.0048","url":null,"abstract":"Abstract:Here, the claim that Middle Eastern (MENA) persons are racialized is a response to complexities that define the United States (US); namely, the language of race is seen as antiquated or misleading, and thus it fails to capture MENA American experiences, leading some to call for different terminology (i.e., xenophobia or Islamophobia). The author argues that we should call social-political violence committed against MENA people racism because to name it otherwise is to ground the experience in an incomplete description which affords lighter moral responsibility and omits historical conflict. The article first elaborates the problem of racial conflict in the US and the specific problem of MENA racialization. It then responds with a historical argument that emphasizes key genealogical markers in the co-emergence of orientalism, colonialism, and racialization. The article closes by contrasting the idea of race with competing terms to defend its use on descriptive and normative grounds.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48964877","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 : 2021-01-06DOI: 10.5325/CRITPHILRACE.9.1.0001
M. J. Monahan
Abstract:The rise in the public profile of “alt-right” and “white nationalist” groups in recent years is often described as a rise in “hate groups.” The presumption in this nomenclature is that these sorts of groups are defined essentially in terms of their shared hatred for some or all nonwhite individuals and groups. However, the rhetoric of such groups is couched not as hatred, but rather in terms of “self-love”—they do not hate other groups, they are just looking out for themselves. The author’s argument in this article is that, even if we assume the sincerity of white nationalists’ claims to be only interested in sustaining and defending whites and whiteness, the kind of “self-love” this exhibits is morally and politically pernicious precisely because it is constitutively linked to a foundational contempt for nonwhites.
{"title":"Racism and “Self-Love”: The Case of White Nationalism","authors":"M. J. Monahan","doi":"10.5325/CRITPHILRACE.9.1.0001","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.9.1.0001","url":null,"abstract":"Abstract:The rise in the public profile of “alt-right” and “white nationalist” groups in recent years is often described as a rise in “hate groups.” The presumption in this nomenclature is that these sorts of groups are defined essentially in terms of their shared hatred for some or all nonwhite individuals and groups. However, the rhetoric of such groups is couched not as hatred, but rather in terms of “self-love”—they do not hate other groups, they are just looking out for themselves. The author’s argument in this article is that, even if we assume the sincerity of white nationalists’ claims to be only interested in sustaining and defending whites and whiteness, the kind of “self-love” this exhibits is morally and politically pernicious precisely because it is constitutively linked to a foundational contempt for nonwhites.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45486677","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 : 2021-01-06DOI: 10.5325/CRITPHILRACE.9.1.0102
Alena Wolflink
Abstract:This article proceeds from a perspective on value and valuation that is distinct from moral and economic discourses of value in that it conceives of value as primarily, and even paradigmatically, political. Drawing from the insights of Anna Julia Cooper’s political-economic writings, this article argues that value and values, markets and morals, and the constellation of issues entangled in modern discourses of valuation all have the effect of devaluing black life. It explores the tensions between economics and moral sentiments, as Cooper depicts them in her discussion of the concepts of worth and material. Cooper demonstrates the concept of matter to rely upon a tension between material goods and the common good. Cooper’s discussion is therefore pivotal to understanding how political priorities mesh with systems of material interdependence.
{"title":"What’s the Matter with Value? Anna Julia Cooper’s Political-Economic Thought","authors":"Alena Wolflink","doi":"10.5325/CRITPHILRACE.9.1.0102","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.9.1.0102","url":null,"abstract":"Abstract:This article proceeds from a perspective on value and valuation that is distinct from moral and economic discourses of value in that it conceives of value as primarily, and even paradigmatically, political. Drawing from the insights of Anna Julia Cooper’s political-economic writings, this article argues that value and values, markets and morals, and the constellation of issues entangled in modern discourses of valuation all have the effect of devaluing black life. It explores the tensions between economics and moral sentiments, as Cooper depicts them in her discussion of the concepts of worth and material. Cooper demonstrates the concept of matter to rely upon a tension between material goods and the common good. Cooper’s discussion is therefore pivotal to understanding how political priorities mesh with systems of material interdependence.","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41551063","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 : 2021-01-06DOI: 10.5325/CRITPHILRACE.9.1.0071
J. Fischer
Abstract:Drawing on Frederick Douglass’s arguments about racial pride, this article develops and defends an account of feeling racial pride that centers on resisting racialized oppression. Such pride is racially ecumenical in that it does not imply partiality toward one’s own racial group. This article argues that it can both accurately represent its intentional object and be intrinsically and extrinsically valuable to experience. It follows that there is, under certain conditions, a morally unproblematic, and plausibly valuable, kind of racial pride available to White people, though one that could hardly differ more from what is generally meant by “White pride.”
{"title":"Feeling Racial Pride In the Mode of Frederick Douglass","authors":"J. Fischer","doi":"10.5325/CRITPHILRACE.9.1.0071","DOIUrl":"https://doi.org/10.5325/CRITPHILRACE.9.1.0071","url":null,"abstract":"Abstract:Drawing on Frederick Douglass’s arguments about racial pride, this article develops and defends an account of feeling racial pride that centers on resisting racialized oppression. Such pride is racially ecumenical in that it does not imply partiality toward one’s own racial group. This article argues that it can both accurately represent its intentional object and be intrinsically and extrinsically valuable to experience. It follows that there is, under certain conditions, a morally unproblematic, and plausibly valuable, kind of racial pride available to White people, though one that could hardly differ more from what is generally meant by “White pride.”","PeriodicalId":43337,"journal":{"name":"Critical Philosophy of Race","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2021-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43113000","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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