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Books on the topic 'White race consciousness'

Author: Grafiati
Published: 20 February 2023

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1

White identity: Racial consciousness in the 21st century. Oakton, Va: New Century Books, 2011.

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2

Was blind, but now I see: White race consciousness & the law. New York: New York University Press, 1998.

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3

1972-, O'Brien Eileen, ed. White men on race: Power, privilege, and the shaping of cultural consciousness. Boston: Beacon Press, 2003.

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4

Black consciousness in South Africa: The dialectics of ideological resistance to white supremacy. Albany: State University of New York Press, 1986.

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5

Wilson, Amos N. The falsification of Afrikan consciousness: Eurocentric history, psychiatry, and the politics of white supremacy. New York: Afrikan World InfoSystems, 1993.

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6

Foster, Barry. Racism and White Fragility: Combating Racism and Teaching Race Consciousness. Independently Published, 2020.

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7

Byrd, Charles Michael. The Bhagavad-Gita in Black and White: From Mulatto Pride to Krishna Consciousness. Backintyme, 2007.

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8

O'Brien, Eileen, and Joe R. Feagin. White Men on Race: Power, Privilege, and the Shaping of Cultural Consciousness. Beacon Press, 2004.

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9

Russell, Nicole M., Floyd Cobb, Chayla Haynes, and Nicole M. Joseph. Interrogating Whiteness and Relinquishing Power: White Faculty's Commitment to Racial Consciousness in STEM Classrooms. Lang Publishing, Incorporated, Peter, 2015.

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10

Russell, Nicole M., Floyd Cobb, Chayla Haynes, and Nicole M. Joseph. Interrogating Whiteness and Relinquishing Power: White Faculty's Commitment to Racial Consciousness in STEM Classrooms. Lang AG International Academic Publishers, Peter, 2015.

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11

Golub, Mark. Defending White Rights. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190683603.003.0005.

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Chapter 5 analyzes how color-blind constitutionalism developed into a powerful rights-based defense of white political interests in the Supreme Court’s affirmative action and post-Brown voluntary school desegregation cases. Understood as a form of conservative judicial activism, color-blindness requires a strong recognition of white victims as a racial group, and so necessarily enacts the very racial consciousness it claims to reject. Taken to its logical conclusion, color-blindness renders the pursuit of racial equality itself constitutionally suspect, and not just the use of race-conscious remedies as a means for achieving it.
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12

Lea, Virginia. Constructing Critical Consciousness: Narratives that Unmask Hegemony and Ideas for Creating Greater Equity in Education. Lang Publishing, Incorporated, Peter, 2014.

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13

Constructing Critical Consciousness: Narratives That Unmask Hegemony and Ideas for Creating Greater Equity in Education. Lang Publishing, Incorporated, Peter, 2012.

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14

Golub, Mark. Is Racial Equality Unconstitutional? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190683603.001.0001.

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Discussions of race in American law and politics have been captured by the figure of the color-blind Constitution. Whether embraced as an ideal of constitutional equality or rejected for perpetuating historical injustice, advocates and critics alike view color-blindness as a refusal of racial consciousness rather than its mobilization. And yet, enacting a color-blind rule may be understood in itself to affect a heightened awareness of race. Accordingly, color-blind constitutionalism represents a particular form of racial consciousness rather than an alternative to it. Challenging familiar understandings of race, rights, and the US Constitution, this book explores how current equal protection law renders the pursuit of racial equality constitutionally suspect. Identifying hierarchy rather than equality as an enduring constitutional norm, Is Racial Equality Unconstitutional? reveals the historical reception of racial equality as a violation of white rights. Arguing against both conservative and liberal redemption narratives, within which racial equality is imagined as the perfection of American democracy, the book calls instead for a break from the constitutional order and refounding upon principles of racial democracy.
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15

Plummer, Brenda Gayle. Race and the Cold War. Edited by Richard H. Immerman and Petra Goedde. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199236961.013.0029.

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This chapter examines the issue of race during the Cold War. It contends that racism was part of a Cold War framework in which states marshaled ideological and political resources against the threat of dissolution and subversion from within as well as from without. The chapter suggests that racial consciousness served a dual purpose during the Cold War years. It explains that proponents of racial equality used democratic ideology to argue for the abandonment of all forms of discrimination while proponents of segregation used the Cold War to argue that altering time-honored usages endangered national security.
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16

O'Donnell, Angela Alaimo. Radical Ambivalence. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288243.001.0001.

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Radical Ambivalence: Race in Flannery O’Connor is the first book-length study of O’Connor’s attitude toward race in her fiction and correspondence and is the first study to include controversial material from unpublished letters that reveals the complex and troubling nature of her thoughts on the subject. O’Connor lived and wrote in her native Georgia during the tumultuous years of the Civil Rights movement. In one of her letters, O’Connor frankly expresses her double-mindedness regarding the social and political upheaval taking place in the U.S.: “I hope that to be of two minds about some things is not to be neutral.” This double-mindedness also manifests itself in O’Connor’s fiction. Drawing on critical whiteness studies, this study analyzes the ways in which O’Connor critiques the unjust racial practices of the South in her stories and other writings yet unconsciously upholds them; explores O’Connor’s ambivalence with regard to contemporary politics; considers the influence of theology and the Catholic Church on O’Connor’s attitudes; examines the complex role played by “Africanist” presence in the construction of white consciousness in O’Connor’s stories; and explores the theme of thwarted communion between the races in her fiction and correspondence. The study concludes that O’Connor’s race-haunted writing serves as the literary incarnation of her uncertainty about the great question of her era and of her urgent need, despite considerable reluctance, to address the fraught relationship between the races.
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17

Clealand, Danielle. The Power of Race in Cuba. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190632298.001.0001.

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The Power of Race in Cuba analyzes racial ideologies that negate the existence of racism and their effect on racial progress and activism through the lens of Cuba. Since 1959, Fidel Castro and the Cuban government have married socialism and the ideal of racial harmony to create a formidable ideology that is an integral part of Cubans’ sense of identity and their perceptions of race and racism in their country. While the combination of socialism and a colorblind racial ideology is particular to Cuba, strategies that paint a picture of equality of opportunity and deflect the importance of race are not particular to the island’s ideology and can be found throughout the world and in the Americas in particular. By promoting an anti-discrimination ethos, diminishing class differences at the onset of the revolution, and declaring the end of racism, Castro was able to unite belief in the revolution to belief in the erasure of racism. The ideology is bolstered by rhetoric that discourages racial affirmation. The second part of the book examines public opinion on race in Cuba, particularly among black Cubans. It examines how black Cubans have indeed embraced the dominant nationalist ideology that eschews racial affirmation, but also continue to create spaces for black consciousness that challenge this ideology. This work gives a nuanced portrait of black identity in Cuba and through survey data, interviews with formal organizers, and hip-hop artists draws from the many black spaces, both formal and informal, to highlight what black consciousness looks like in Cuba.
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18

Aronson, Pamela. The Dynamics and Causes of Gender and Feminist Consciousness and Feminist Identities. Edited by Holly J. McCammon, Verta Taylor, Jo Reger, and Rachel L. Einwohner. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190204204.013.5.

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The development of consciousness or an activist identity is a precursor to activism on behalf of women’s issues. This chapter examines the dynamics and causes of women’s gender consciousness, feminist consciousness and feminist identities and argues that they should be understood on a continuum. Gender consciousness (awareness of women’s political and social interests as women) includes a wide range of activism. Feminist consciousness (awareness and critique of gender inequalities) sits in the middle of the continuum. It accounts for perspectives that are implicitly feminist while rejecting feminist identity, including those of contemporary young women, working class, or women of color who critique the women’s movement while simultaneously supporting feminist ideologies. Feminist identities are adopted when women develop alternative visions for gender relations based on a collective identity. Consciousness and identity are influenced by age, class, race and ethnicity, and sexual orientation and are thus diverse and changing historically.
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19

Shankar, Shobana. An Uneasy Embrace. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197619407.001.0001.

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The entwined histories of Blacks and Indians defy easy explanation. From Ghanaian protests over Gandhi statues to American Vice President Kamala Harris's story, this relationship--notwithstanding moments of common struggle--seethes with conflicts that reveal how race reverberates throughout the modern world. Shobana Shankar's groundbreaking intellectual history tackles the controversial question of how Africans and Indians make and unmake their differences. Drawing on archival and oral sources from seven countries, she traces how economic tensions surrounding the Indian diaspora in East and Southern Africa collided with widening Indian networks in West Africa and the Black Atlantic, forcing a racial reckoning over the course of the twentieth century. While decolonization brought Africans and Indians together to challenge Euro-American white supremacy, discord over caste, religion, sex and skin color simmered beneath the rhetoric of Afro-Asian solidarity. This book examines the cultural movements, including Pan-Africanism and popular devotionalism, through which Africans and Indians made race consciousness, alongside economic cooperation, a moral priority. Yet rising wealth and nationalist amnesia now threaten this postcolonial ethos. Calls to dismantle statues, from Dakar to Delhi, are not mere symbolism. They express new solidarities which seek to salvage dissenting histories and to preserve the possibility of alternative futures.
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20

Clealand, Danielle Pilar. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190632298.003.0011.

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The influence that racial ideology has on racial attitudes and racial consciousness in Cuba is shown throughout this project to be significant. Racial democracy in Cuba combines with socialist ideology to form a powerful racial ideology that is distinct to other Latin American societies that operate under the ideology of racial democracy. Throughout the decades of the revolution Fidel and Raúl Castro and the Cuban government have united belief in the revolution with belief in racial democracy, and as a result support of the revolution often correlates with the notion that racism is not a considerable problem in Cuba. State rhetoric and policy have promoted national identity and unity as supreme over racial identity, while claiming to have solved the problem of racism through socialist policies. The state also created a set of norms and an institutional framework that did not allow for the proliferation of alternate racial ideologies or information, barred the creation of any institution or organization that addressed race, and by creating institutions that addressed the needs of women, youth, and others created the philosophy that race was not a cleavage that mattered in revolutionary Cuba. Despite the ideological and political measures executed by the government, the presence of racism in Cuba cannot be denied and has, as supported by the data throughout this book, contributed to feelings of racial consciousness among black and ...
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21

Foley, Barbara. All the Dead Generations. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038440.003.0004.

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This chapter illustrates how Toomer appears to have gleaned about his family's history while he was conceiving and creating Cane. This material features the fabulous fortune gained and lost by his father, Nathan Toomer, on the death of his second wife, the Georgia heiress Amanda America Dickson, said to be the “richest colored woman in America.” It also involves a near-Gothic narrative of attempted seduction and rape of his half-sister, Mamie Toomer, by her stepbrother, Charles Dickson. This buried family history gave rise to a complex admixture of shame and guilt that compounded Toomer's already conflicted consciousness as a pro-socialist radical born into Washington's light-skinned Negro aristocracy.
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22

Barger, Lilian Calles. The World Come of Age. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.001.0001.

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The World Come of Age offers a cultural history of ideas that culminated in a radical political theology forwarded by the first generation of liberation theologians. Representing those marginalized by modern politics and religion due to race, class, or sex status, liberationists built a trans-American intellectual movement. Lilian Calles Barger sets the stage in the 1960s and 1970s, as black theologian James Cone, Catholic priest Gustavo Gutiérrez, and feminists Mary Daly and Rosemary Radford Ruether led the way in bridging the gulf between the religious values of justice and equality and political pragmatism. Sharing a heightened awareness of oppression with Latin American revolutionaries, Black Power and women’s liberation movements, and a Third World consciousness, liberationists honed their theo-political impulses. They unmasked the ideas that underwrote the white/black, male/female, rich/poor ordering of the world, not only within given societies but between the political and economic center and the periphery of the modern world. Questioning the religious/political divide with its privatized religion, they reconstructed thinking about God’s relationship to the world. Combining strands of radical politics, social theory, theological antecedents, and the history and experience of subordinated groups, they challenged the legitimating role of theology that dominated the mid-twentieth century. Liberationists secularized the meaning of Christian salvation combined with enlightened notions of freedom into an integral liberation and sought to recover a religious vitalism to instigate social action. The World Come of Age demonstrates how, by redefining the theo-political public space, liberation theologians set the stage for the subsequent torrent of religious activism across the ideological spectrum.
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23

Hickey, Wakoh Shannon. Mind Cure. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190864248.001.0001.

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Mindfulness is widely claimed to improve health and performance, and historians typically say that efforts to promote meditation and yoga therapeutically began in the 1970s. In fact, they began much earlier, and that early history offers important lessons for the present and future. This book traces the history of mind-body medicine from eighteenth-century Mesmerism to the current Mindfulness boom and reveals how religion, race, and gender have shaped events. Many of the first Americans to advocate meditation for healing were women leaders of the Mind Cure movement, which emerged in the late nineteenth century. They believed that by transforming their consciousness, they could also transform oppressive circumstances in which they lived, and some were activists for social reform. Trained by Buddhist and Hindu missionaries, these women promoted meditation through personal networks, religious communities, and publications. Some influenced important African American religious movements, as well. For women and black men, Mind Cure meant not just happiness but liberation in concrete political, economic, and legal terms. The Mind Cure movement exerted enormous pressure on mainstream American religion and medicine, and in response, white, male doctors and clergy with elite academic credentials appropriated some of its methods and channeled them into scientific psychology and medicine. As mental therapeutics became medicalized, individualized, and then commodified, the religious roots of meditation, like the social justice agendas of early Mind Curers, fell away. After tracing how we got from Mind Cure to Mindfulness, this book reveals what got lost in the process.
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24

Bellows, Amanda Brickell. American Slavery and Russian Serfdom in the Post-Emancipation Imagination. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655543.001.0001.

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The abolition of Russian serfdom in 1861 and American slavery in 1865 transformed both nations as Russian peasants and African Americans gained new rights as subjects and citizens. During the second half of the long nineteenth century, Americans and Russians responded to these societal transformations through a fascinating array of new cultural productions. Analyzing portrayals of African Americans and Russian serfs in oil paintings, advertisements, fiction, poetry, and ephemera housed in American and Russian archives, Amanda Brickell Bellows argues that these widely circulated depictions shaped collective memory of slavery and serfdom, affected the development of national consciousness, and influenced public opinion as peasants and freedpeople strove to exercise their newfound rights. While acknowledging the core differences between chattel slavery and serfdom, as well as the distinctions between each nation’s post-emancipation era, Bellows highlights striking similarities between representations of slaves and serfs that were produced by elites in both nations as they sought to uphold a patriarchal vision of society. Russian peasants and African American freedpeople countered simplistic, paternalistic, and racist depictions by producing dignified self-representations of their traditions, communities, and accomplishments. This book provides an important reconsideration of post-emancipation assimilation, race, class, and political power.
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