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Journal articles on the topic 'White race consciousness'
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1
Maart, Rozena. "Race and Pedagogical Practices: When Race Takes Center Stage in Philosophy." Hypatia 29, no. 1 (2014): 205–20. http://dx.doi.org/10.1111/hypa.12076.
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This paper presents a segment of a broader research project titled “When Black Consciousness Meets White Consciousness,” which first developed out of my research work with White women in violence‐against‐women organizations. It documents an interview between a White woman and me, a Black South African philosopher. I lived and worked in Canada at the time but I traveled to the United States for conferences on a regular basis. I was presenting my work on Black consciousness, White consciousness, and Black existentialism—relying on Derridean deconstruction and psychoanalysis—when I had the exchange with a White woman, a young faculty member in the philosophy department, which had jointly hosted the talk with the women and gender studies department. This paper offers a verbatim account of this dialogue wherein the history of philosophy is unraveled and where I draw on Jacques Derrida's “White Mythology” to demonstrate how White consciousness is engraved. It is out of this intertwined analysis that my work on White consciousness emerged in the 1990s—and with which I continue—as is evidenced throughout the paper. In unpacking this dialogue, I situate the complexities that arise from the pedagogical practices within philosophy when race takes center stage within a discipline that has written itself as though race does not exist.
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Goar, Carla, Jenny L. Davis, and Bianca Manago. "Discursive Entwinement: How White Transracially Adoptive Parents Navigate Race." Sociology of Race and Ethnicity 3, no. 3 (October 18, 2016): 338–54. http://dx.doi.org/10.1177/2332649216671954.
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Through 47 interviews with 56 White parents who attend culture camps, the authors analyze race discourse and practices in transracially adoptive families. The authors document parents’ use of two discursive frames, colorblindness and race consciousness, and find that small subsamples of parents use either race consciousness or colorblindness exclusively, while the majority (66 percent) entwine the two discursive frames together. Because the sample is drawn from culture camps, which emphasize race and ethnicity, this sample begins with some degree of racial attunement. As such, the continued presence of colorblindness among the sample indicates the deep rootedness of White hegemonic logic. However, the emergence of race consciousness indicates the potential for White transracially adoptive families to engage race critically. Moreover, the analyses draw a clear line between how parents articulate racial understandings in their interviews and the ways parents report talking about race and racism with their children. These findings are directly relevant to ongoing debates about the ethics of transracial adoption and racial identity development among transracial adoptees. More generally, these findings speak to the ways Whites’ racial understandings are constrained, but not determined, by a history and biography of privilege.
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Ho Thi Van, Anh. "Narrative of Color Line and “Double Consciousness” in William Faulkner’s Novels." Journal of Science Social Science 66, no. 3 (August 2021): 40–49. http://dx.doi.org/10.18173/2354-1067.2021-0045.
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Race is one of the major preoccupations in William Faulkner's novels. This article approaches this issue from the concept of “double consciousness” by W. E. B. Du Bois. Originally refered to African-American identity conflicts, the “double consciousness,” in this study, is expanded to stories of different skin colors including the white, black, and mullato. Given American literature of color line, this study aims to acknowledge the features of Faulkner's approach to the issue of race. Firstly, the writer interpreted and questioned American history, tracing the identity conflicts of different races in post-Civil War context. Second, he questioned the color line, to see racial prejudice as a crime, a curse that humanity must bear. However, Faulkner still could not get over the racial prejudices, which is driven by longstanding racial stereotypes in American culture and from the “double consciousness” of the very white-writer himself.
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McNamarah, Chan. "White Caller Crime: Racialized Police Communication and Existing While Black." Michigan Journal of Race & Law, no. 24.2 (2019): 335. http://dx.doi.org/10.36643/mjrl.24.2.white.
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Over the past year, reports to the police about Black persons engaged in innocuous behaviors have bombarded the American consciousness. What do we make of them? And, equally important, what are the consequences of such reports? This Article is the first to argue that the recent spike in calls to the police against Black persons who are simply existing must be understood as a systematic phenomenon which it dubs racialized police communication. The label captures two related practices. First, racially motivated police reporting—calls, complaints, or reports made when Black persons are engaged in behavior that would not have been read as suspicious, or otherwise worthy of police involvement had they been White. Second, racially weaponized police reporting—calls, complaints, or reports made against Blacks in an effort to capitalize on law enforcement mistreatment of Black persons, or harm the victim because of their race.
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Jardina, Ashley. "White Consciousness and White Prejudice: Two Compounding Forces in Contemporary American Politics." Forum 17, no. 3 (October 25, 2019): 447–66. http://dx.doi.org/10.1515/for-2019-0025.
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Abstract In recent years, American politics has been defined by party polarization driven in part by Americans’ diverging attitudes toward immigration. In this article, I suggest that Donald Trump was able to capitalize on this polarization and on the way in which race is implicated in the issue of immigration. He did so by appealing to the attitudes held by two distinct groups of white Americans – those who possess a sense of animosity toward members of immigrant groups like Muslims and Latinos, and separately, whites who may demonstrate little out-group hostility, but instead have a strong sense of solidarity with their racial group. I show how white hostility toward Latinos and Muslims and white racial consciousness have become two distinct forces in American politics, driving opposition to immigration and bolstering support for Donald Trump above and beyond other presidential candidates, regardless of their party affiliations.
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Brooks, Marcus A. "It’s okay to be White: laundering White supremacy through a colorblind victimized White race-consciousness raising campaign." Sociological Spectrum 40, no. 6 (August 31, 2020): 400–416. http://dx.doi.org/10.1080/02732173.2020.1812456.
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Swanson, Jason, and Anjalé Welton. "When Good Intentions Only Go So Far: White Principals Leading Discussions About Race." Urban Education 54, no. 5 (July 2, 2018): 732–59. http://dx.doi.org/10.1177/0042085918783825.
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This cross-case case study explores how two White principals took the first steps to engage in racial conversations. Using the constructs of race consciousness and antiracism, race neutrality, and resistance to racial dialogue to frame our findings, we illustrate how both principals broached the topic of race with staff members. We demonstrate how the structures of whiteness hindered the principals’ progress toward addressing systemic racial inequities within their respective schools. Our article concludes with recommendations and strategies for principal preparation programs and practicing school leaders.
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Pennington, Julie L. "The Mission of Disposition: A White Teacher Educator’s Press for Race Consciousness." International Journal of Learning: Annual Review 12, no. 4 (2006): 299–308. http://dx.doi.org/10.18848/1447-9494/cgp/v12i04/46454.
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Ferber, Abby L. "White Men on Race: Power, Privilege, and the Shaping of Cultural Consciousness." Contemporary Sociology: A Journal of Reviews 33, no. 5 (September 2004): 529–30. http://dx.doi.org/10.1177/009430610403300508.
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Mayorga-Gallo, Sarah. "The White-Centering Logic of Diversity Ideology." American Behavioral Scientist 63, no. 13 (April 18, 2019): 1789–809. http://dx.doi.org/10.1177/0002764219842619.
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In this article, I present a framework for diversity as a racial ideology that rearticulates the logic of civil rights. Diversity ideology is, in part, a co-optation of calls for race consciousness that challenged color blindness: it highlights race and other axes of difference to achieve a color-blind ideal of fairness where race will no longer matter. In this way, diversity ideology creates space for minor acknowledgment of structural inequality in the abstract. This is an important difference from color-blind racism, which explains inequality as a function of the past, individual “racist” bad apples, or the failings of people of color. The logic of diversity ideology is based on four tenets (diversity as acceptance, diversity as intent, diversity as commodity, and diversity as liability) that frame an amorphous diversity as the answer to racial inequality, while centering white people’s desires and feelings. These conceptualizations of diversity are devoid of power and history, which is how systemic whiteness is reinscribed.
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Habib, Munther Mohd. "Treatment of the Race-Consciousness in Ralph Ellison's Invisible Man." Asian Social Science 14, no. 1 (December 26, 2017): 48. http://dx.doi.org/10.5539/ass.v14n1p48.
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Ralph Ellison's Invisible Man portrays the plight of 'blacks' in America and is a testimony to the fact that the negroes feel disillusioned in a world which is dominated by the white oppressors. Moreover, it is my assertion in the paper that the journey of the un-named hero is a journey from innocence to awareness. The protagonist at the end comes to realize the duplicity of the whites and through his experiences has been successful to convey his individuality.
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Walker, L. E. "Double Consciousness in Today’s Black America." Stance: An International Undergraduate Philosophy Journal 12 (2019): 116–24. http://dx.doi.org/10.5840/stance20191211.
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In The Souls of Black Folk, W.E.B. Du Bois introduces double consciousness as a result of racial prejudice and oppression. Explained as a state of confliction felt by black Americans, Du Bois presents double consciousness as integral to understanding the black experience. Later philosophers question the importance of double consciousness to current race discussions, but this paper contends that double consciousness provides valuable insights into black and white relations. To do this, I will utilize the modern slang term, “Oreo,” to highlight how a perceived incompatibility between blacks and whites could prevent America from achieving a greater unity.
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Walker, L. E. "Double Consciousness in Today's Black America." Stance: an international undergraduate philosophy journal 12, no. 1 (September 25, 2019): 116–25. http://dx.doi.org/10.33043/s.12.1.116-125.
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In The Souls of Black Folk, W.E.B. Du Bois introduces double consciousness as a result of racial prejudice and oppression. Explained as a state of confliction felt by black Americans, Du Bois presents double consciousness as integral to understanding the black experience. Later philosophers question the importance of double consciousness to current race discussions, but this paper contends that double consciousness provides valuable insights into black and white relations. To do this, I will utilize the modern slang term, “Oreo,” to highlight how a perceived incompatibility between blacks and whites could prevent America from achieving a greater unity.
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Goler, Timothy, and Tirth Bhatta. "Double Consciousness: Explaining Racial Paradox in Later Life Psychological Well-Being." Innovation in Aging 4, Supplement_1 (December 1, 2020): 654–55. http://dx.doi.org/10.1093/geroni/igaa057.2257.
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Abstract A substantial number of studies have documented paradoxical findings when examining race differences in later life psychological well-being. Despite experiencing significant structural disadvantages, Black older adults have been found to report significantly higher overall life satisfaction and lower depressive symptoms than White adults. This study relies on double consciousness framework which allows us to understand why satisfaction with material conditions (e.g., domain-specific life satisfaction) among Black older adults could differ from their evaluation of overall well-being (e.g., overall life satisfaction). Based on a survey of successful aging (n=409 aged 60 years or older) conducted by the Elderly Care Research Center (ECRC) in Cleveland, Ohio, we examined race differences in coping resources, and their role in shaping overall life satisfaction, domain-specific life satisfaction, and depressive symptoms. Findings show that Blacks on average have a higher likelihood of experiencing recent negative life events than their White counterparts. Despite adverse life circumstances, Blacks older adults expressed significantly higher overall life satisfaction than Whites. They, however, reported significantly lower domain-specific life satisfaction than their White counterparts. The differences in depressive symptoms between Black and White older adults was not statistically significant. The race differences in overall life satisfaction was explained by religiosity, religious coping, and social support. Education, income, and adverse life events were found to contribute to such differences in domain-specific life satisfaction. Our findings underscore the need to consider the unique role of racialized life course circumstances and coping resources in shaping disparities in later life psychological well-being.
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Lee, Alice Y., and Amos J. Lee. "Experience with Diversity is Not Enough: A Pedagogical Framework for Teacher Candidates that Centers Critical Race Consciousness." Journal of Curriculum Studies Research 2, no. 2 (November 28, 2020): 40–59. http://dx.doi.org/10.46303/jcsr.2020.9.
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Given the overwhelming whiteness of teacher education, we offer a pedagogical approach rooted in critical race theory, and draw on Carter’s (2008) notions of critical race consciousness to: 1) center a critical race perspective in methods-based coursework; and 2) employ critical race theory to analyze the function and role of clinical fieldwork. In this article, we provide examples of how we engage white teacher candidates to preemptively take stock of their own racial journey and biases prior to being responsible for educating students of color. We also focus on the process of selecting clinical placements and assignments. We explicate how current selection criteria for clinical sites and cooperating teachers are undergirded by systems of white supremacy, and problematize the reality of majority white clinical placements. We further provide suggestions for teacher education programs that pay particular attention to the roles and responsibilities of white teacher educators and predominantly white teacher education programs.
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Ullucci, Kerri. "Learning to see: the development of race and class consciousness in white teachers." Race Ethnicity and Education 14, no. 4 (September 2011): 561–77. http://dx.doi.org/10.1080/13613324.2010.519982.
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Perone, Angela. "Discrimination in Long-Term Care Facilities: Legal Consciousness and Problem-Solving Among Staff." Innovation in Aging 5, Supplement_1 (December 1, 2021): 500. http://dx.doi.org/10.1093/geroni/igab046.1932.
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Abstract Over half of direct care workers in long-term care facilities are women of color. Building on legal consciousness theory–which explains how individuals invoke legal principles to define everyday experiences–this study examines how staff understand and resolve discrimination between residents and staff and among staff. This study employs a multi-method qualitative extended comparative case approach. Data includes in-depth semi-structured interviews (n=80) and participant and non-participant observation (n=8 months) at two facilities that vary in staff racial composition. Findings reveal rampant unreported instances of race and sex discrimination toward Black staff by white staff and residents. Black staff at all levels did not invoke rights or discrimination rhetoric when they experienced overt race discrimination by residents but engaged in significant emotional labor to respond to race discrimination by residents. Black staff, however, perceived microaggressions and unequal treatment by white staff as discrimination. At both facilities, floor staff and management adopted diverse team approaches across race and staff hierarchy for responding to race discrimination by residents toward Black female staff. These findings suggest the need for new and targeted policy and practice approaches that recognize extensive emotional labor expended by staff of color when addressing discrimination by residents and challenges from white staff when addressing race discrimination by staff. These findings have theoretical implications by extending legal consciousness theory to multi-level staff understandings of discrimination. Findings also provide useful tools and case examples for policymakers and practitioners interested in racial justice, particularly given how COVID has exacerbated racial inequities in long-term care.
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Seymour, Harry N., Nancy Ashton, and Lilly Wheeler. "The Effect of Race on Language Elicitation." Language, Speech, and Hearing Services in Schools 17, no. 3 (July 1986): 146–51. http://dx.doi.org/10.1044/0161-1461.1703.146.
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Neither the race of the examiner nor the race of the child depicted in the stimulus materials affected the language performance of randomly selected Black and White children when language performance was measured in terms of response length and response latency. These findings suggest that clinicians should not assume that racial differences between themselves and their clients will impede the language sampling process. However, race is not considered irrelevant, and an argument is presented for race consciousness on the part of clinicians.
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Errante, Antoinette. "White Skin, Many Masks: Colonial Schooling, Race, and National Consciousness among White Settler Children in Mozambique, 1934-1974." International Journal of African Historical Studies 36, no. 1 (2003): 7. http://dx.doi.org/10.2307/3559317.
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Haynes, Chayla, and Lori D. Patton. "From Racial Resistance to Racial Consciousness: Engaging White STEM Faculty in Pedagogical Transformation." Journal of Cases in Educational Leadership 22, no. 2 (February 13, 2019): 85–98. http://dx.doi.org/10.1177/1555458919829845.
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Professor Arnie Copper is among the many science, technology, engineering, and mathematics (STEM) faculty who view the learning of STEM curriculum as an intellectual exercise that is race-neutral. In this case, the authors use the White Racial Consciousness and Faculty Behavior model to illustrate how racially minoritized students can experience the classrooms of White STEM faculty who fail to see connections between their teaching, course content, and racial justice. Institutional leaders and faculty developers can use this case to generate a timely critique of the enduring racism shaping higher education and fostering hostile learning conditions on college campuses.
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Sanders, Regina. "Imagining a Mestiza-Self Through the Double-Consciousness Trope." Latin American Journal of Development 3, no. 4 (August 17, 2021): 2510–18. http://dx.doi.org/10.46814/lajdv3n4-058.
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This paper is a comparative study between two African-American novels: Caucasia by Danzy Senna (1998) and Quicksand by Lenna Larsen(1928). It specifically discusses how their respective mixed-race protagonist re-appropriates the double-consciousness trope –a term originally coined by African-American scholar W. E. Du Bois to describe the existence of blacks in the United States. More specifically, I argue that Danzy Senna’s novel Caucasia transcends traditional notions of mixed-race identity found in Nella Larsen’s Quicksand. First, I establish that Helga, the mulatta protagonist of Quicksand is constructed to play the version of the double-consciousness which assumes that mixed people (black and white) in United States live with internalized racism. Next, I demonstrate that Caucasia challenges Quicksand by providing us with a mulatta protagonist who re-appropriates the notions of double-consciousness by making it instrumental to her own survival and birth-right to be mixed.
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Flagg, Barbara J. ""Was Blind, but Now I See": White Race Consciousness and the Requirement of Discriminatory Intent." Michigan Law Review 91, no. 5 (March 1993): 953. http://dx.doi.org/10.2307/1289678.
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Monson, Ingrid. "The Problem with White Hipness: Race, Gender, and Cultural Conceptions in Jazz Historical Discourse." Journal of the American Musicological Society 48, no. 3 (1995): 396–422. http://dx.doi.org/10.2307/3519833.
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This essay situates hipness within a broader range of African American history and moral debate than is generally presented in accounts of jazz history. The perspectives of Amiri Baraka, Mezz Mezzrow, Norman Mailer, and Dizzy Gillespie are used to develop the thesis that there is a problem with white presumptions about how hipness relates to African American cultural life and history. This problem requires addressing interrelationships between race and gender, as well as the legacy of primitivism embedded in common assumptions about how jazz since World War II relates to social consciousness, sexual liberation, and dignity.
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Prosser, Jay. "Under the Skin of John Updike: Self-Consciousness and the Racial Unconscious." PMLA/Publications of the Modern Language Association of America 116, no. 3 (May 2001): 579–93. http://dx.doi.org/10.1632/pmla.2001.116.3.579.
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Psoriasis is the structuring principle of John Updike's Self-Consciousness. The condition is also a metaphor for Updike's writings, in their concern with surface and their proliferation. Updike seeks to avoid self-revelation by making Self-Consciousness a memoir about the other. Displacing his psoriasis into a consideration of black and mixed-race skin. Updike reflects, in the mirror of the autobiography, his self with a letter to his half-black, half-white grandsons. In a series of pronominal substitutions, in which Updike's grandsons are transformed from addressees to narratees. Self-Consciousness discloses a racial unconscious. This racial unconscious is also that of American history. As slavery was founded on a Manichaeanism of black-white skin, desires for crossing the skin border were repressed. The unconscious dimension of racism survives in the stigmatization of differently marked skins. Reading the surface of Self-Consciousness as profound, this essay assigns Updike a novel place in a racially conscious American canon.
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Prosser, Jay. "Under the Skin of John Updike: Self-Consciousness and the Racial Unconscious." Publications of the Modern Language Association of America 116, no. 3 (May 2001): 579–93. http://dx.doi.org/10.1632/s0030812900112684.
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Psoriasis is the structuring principle of John Updike's Self-Consciousness. The condition is also a metaphor for Updike's writings, in their concern with surface and their proliferation. Updike seeks to avoid self-revelation by making Self-Consciousness a memoir about the other. Displacing his psoriasis into a consideration of black and mixed-race skin. Updike reflects, in the mirror of the autobiography, his self with a letter to his half-black, half-white grandsons. In a series of pronominal substitutions, in which Updike's grandsons are transformed from addressees to narratees. Self-Consciousness discloses a racial unconscious. This racial unconscious is also that of American history. As slavery was founded on a Manichaeanism of black-white skin, desires for crossing the skin border were repressed. The unconscious dimension of racism survives in the stigmatization of differently marked skins. Reading the surface of Self-Consciousness as profound, this essay assigns Updike a novel place in a racially conscious American canon.
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Maffly-Kipp, Laurie F. "Mapping the World, Mapping the Race: The Negro Race History, 1874–1915." Church History 64, no. 4 (December 1995): 610–26. http://dx.doi.org/10.2307/3168841.
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In 1883, the African American Baptist preacher George Washington Williams published hisHistory of the Negro Race in America, 1619–1880. The book, a fundamentally optimistic account of the black presence in the New World, represented an attempt by the well-educated, northern divine to balance his commitments to an American evangelical tradition with an awareness of the ongoing oppression of his fellow African Americans at the hands of whites. “I commit this work to the public, white and black,” he noted in the preface, “to the friends and foes of the Negro in the hope that the obsolete antagonisms which grew out of the relation of master and slave may speedily sink as storms beneath the horizon; and that the day will hasten when there shall be no North, no South, no Black, no White,—but all be American citizens, with equal duties and equal rights.” The work revealed much about Williams: his upbringing in antebellum Pennsylvania as the child of an interracial union, his training at Howard University and Newton Theological Seminary, and his work experiences at Baptist churches in New England and Ohio. But this particular passage highlights the motivating force behind the book: it reveals, in anticipation of a historical narrative of over two hundred years of African enslavement, Williams's desire to recast much of the American past. Williams's historical account was, at heart, an attempt to impart moral meaning to the present by reconstructing the historical consciousness of both blacks and whites. In this desire, Williams fit precisely Friedrich Nietzsche's characterization of “historical men,” those who “believe that ever more light is shed on the meaning of existence in the course of itsprocess, and they look back to consider that process only to understand the present better and learn to desire the future more vehemently.”
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Lee, Jasmine A. "Affirmation, Support, and Advocacy: Critical Race Theory and Academic Advising." NACADA Journal 38, no. 1 (July 1, 2018): 77–87. http://dx.doi.org/10.12930/nacada-17-028.
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The research presented describes the unique challenges of students from historically marginalized communities, particularly Black students, attending predominantly White institutions. Challenges include overt and covert campus racism, daily microaggressions, and limited or no sense of belonging. How are these challenges exacerbated when a student's academic advisor is unable or unwilling to understand their daily experiences on a predominantly White campus? How can academic advisors work to affirm, support, and advocate for underrepresented students during their matriculation? Using critical race theory to improve practice for academic advisors, I call for advisors to gain and maintain a consciousness of the ways race and racism influence not only the experiences of students of color but also their relationships with academic professionals.
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Fisher, Rudolph, and Molly Anne Rothenberg. "Rudolph Fisher's Missing Story “The Shadow of White”: A Study in the Transformation of Race Consciousness." PMLA/Publications of the Modern Language Association of America 127, no. 3 (May 2012): 617–25. http://dx.doi.org/10.1632/pmla.2012.127.3.617.
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During the nine years of his writing career, rudolph fisher published two novels as well as fifteen short stories and won Crisis magazine's Amy Spingarn Prize for fiction. He also published two scientific articles and a much anthologized essay, while writing two plays, a revue (with Langston Hughes), and eight other stories unpublished in his time. Seven of the unpublished stories were collected after his death, but one simply disappeared. In May 1925 Fisher submitted his only copy of “The Shadow of White” to Survey Graphic at the invitation of its editor, Paul Kellogg, whom he had met at that year's Opportunity dinner. Thirteen months after the submission, Kellogg offered eighty dollars for the story and said he hoped to publish it in 1926–27. Yet the story never appeared.
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Huang, Michelle N. "Racial Disintegration: Biomedical Futurity at the Environmental Limit." American Literature 93, no. 3 (July 26, 2021): 497–523. http://dx.doi.org/10.1215/00029831-9361293.
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Abstract Illuminating how biomedical capital invests in white and Asian American populations while divesting from Black surplus populations, this article proposes recent Asian American dystopian fiction provides a case study for analyzing futurities where healthcare infrastructures intensify racial inequality under terms that do not include race at all. Through a reading of Chang-rae Lee’s On Such a Full Sea (2014) and other texts, the article develops the term studious deracination to refer to a narrative strategy defined by an evacuated racial consciousness that is used to ironize assumptions of white universalism and uncritical postracialism. Studious deracination challenges medical discourse’s “color-blind” approach to healthcare and enables a reconsideration of comparative racialization in a moment of accelerating social disintegration and blasted landscapes. Indeed, while precision medicine promises to replace race with genomics, Asian American literature is key to showing how this “postracial” promise depends on framing racial inequality as a symptom, rather than an underlying etiology, of infrastructures of public health.
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Nurhayati, Ari. "INTERSECTING OPPRESSION OF GENDER AND RACE IN TONI MORRISON’S THE BLUEST EYE AND GOD HELP THE CHILD." LITERA 18, no. 3 (November 19, 2019): 379–94. http://dx.doi.org/10.21831/ltr.v18i3.27796.
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White domination in America can make white ideology of beauty spread and influence the African-American society. Toni Morrison’s novels, The Bluest Eye and God Help the Child, depict the influence. This study attemps to uncover the intersecting oppression of race and gender in the novels and to explain how African-American women cope with the oppression. This study is descriptive qualitative research. The data sources are Morrison’s novels The Bluest Eyeand God Help the Child. The study has two findings. Firstly, African-American society experiences oppression as an impact of the white beauty hegemony. The most disadvantageous oppression is the internalization of white beauty values. Holding such values makes African-American women feel inferior and hate their own physical characteristics that are far from the white ideal of beauty. Meanwhile, African-American women who have darker skin colors experience the hardest oppression because they also become the victims of oppression committed by some circles of African-American society, which tend to consider them unequal. It reflects the complexity of oppression experienced by African-American women. Secondly,self-consciousness is the main factor of attempts to release them from the oppression. Without self-consciousness, African-American women can be trapped in values that deteriorate their self-pride of identity.Keywords: intersecting oppression, African-American women, skin color
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Cerezo, Alison, Benedict T. McWhirter, Diana Peña, Marina Valdez, and Cristina Bustos. "Giving Voice: Utilizing Critical Race Theory to Facilitate Consciousness of Racial Identity for Latina/o College Students." Journal for Social Action in Counseling & Psychology 5, no. 3 (July 20, 2018): 1–24. http://dx.doi.org/10.33043/jsacp.5.3.1-24.
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The purpose of this manuscript is to describe the development and implementation of the Latina/o Educational Equity Project (LEEP), a pilot program designed to facilitate critical consciousness of race in higher education for Latina/o college students. Consistent with our values in social justice, we developed LEEP with the belief that increased critical consciousness would result in students’ recognition of the power dynamics at work in predominately White universities (PWI), increased strength and resilience in being able to negotiate such a context, and improved ability to make the connection between college completion to the upward mobility of their local communities and communities of origin. Elsewhere we present the specific outcomes of this brief intervention (Cerezo & McWhirter; 2012) our focus here is to describe how we used Critical Race Theory (CRT) as a guiding framework to develop various aspects of the program that we implemented in three PWI settings.
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Bhandari, Nagendra Bahadur. "The Politics of Race and Beauty: A Study of Alternative Aesthetics in Adichie’s Americanah." Prithvi Journal of Research and Innovation 2 (December 16, 2020): 36–48. http://dx.doi.org/10.3126/pjri.v2i0.33433.
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This article discusses the social pressure upon the black immigrants to adopt the white standard of beauty and their resistance to such racist pressures, which is depicted in Chimamanda Ngozi Adichie’s Americanah. The discourses and practices of beauty have been colonized by the racist attitude of white supremacy in the US. This cultural colonization has exerted the social pressure upon the black immigrants to regulate their bodily features to comply with the white standard of the beauty for social acceptability and professional growth. They suffer physically and emotionally in this process. Ifemelus, the protagonist of Americanah, gradually develops her critical consciousness after going through emotional and physical suffering while straightening her hair. Her resistance process is analyzed in the critical frame of David Jeferess transformative resistance model. She resists the white standard of beauty by proposing an alternative form of aesthetics on the basis of bodily features of the black in her blog posts. She explores her origin, uses power of media, urges for collective resistance, and glamorizes the features of the black in order to propose an alternative form of aesthetics.
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Satyam, S., and B. Bala Nagendra Prasad. "Consciousness in Toni Morrison's Novel the Bluest Eye." International Journal of English Learning & Teaching Skills 4, no. 4 (July 4, 2022): 1–5. http://dx.doi.org/10.15864/ijelts.4407.
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Toni Morrison is the most well-known sophisticated novelist in the history of African American literature. She has been recognised as a strident voice for exploited black people as well as master craftsman of the dominant artistic form. The Bluest Eye is a tragic tale about a young, black girl Pecola and her desire for the bluest eyes, the symbol for her of what it means to be beautiful and therefore worthy in society. It clarifies the damaging impacts of white standards and the importance on the lives of black people. It represents very sad feeling in terms of tragic conditions of blacks in racist America. She investigates the devastating effects of the beauty standards of the dominant culture of the self-image of the African female adolescent. Exploring the complexity of black female experience in white America, Toni Morrison attempts to resolve the contradiction inherent in her African American identity as a black women writer. In the novel The Bluest Eye it shows the terrible consequences for black internalising the values of a white culture that both directly & indirectly rejects them. A close study of the interrelationship of race, gender, and class in the novels of Toni Morrison reveals the emergence of a revolutionary pattern. This paper attempts to find out the trial of the blacks women in search of self-identity in the novel of Toni Morrison.
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Achilleos, Jess, Hayley Douglas, and Yasmin Washbrook. "Educating Informal Educators on Issues of Race and Inequality: Raising Critical Consciousness, Identifying Challenges, and Implementing Change in a Youth and Community Work Programme." Education Sciences 11, no. 8 (August 6, 2021): 410. http://dx.doi.org/10.3390/educsci11080410.
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The debate regarding institutional racism and White privilege within higher education (HE) remains prevalent, and higher education institutions (HEIs) are not exempt from the racial equality debate. Youth and Community Work is underpinned by anti-oppressive practice, highlighting a need to educate informal educators on the structural underpinnings of Race and inequlaity, so that they can be challenged in practice to bring about social change. For Youth and Community Workers, this is primarily done through informal education and critical pedagogy. The research aimed to unearth race inequality within the Youth and Community Work programme at Wrexham Glyndŵr University (WGU). Critical reflection methodology was used to deconstruct departmental processes of recruitment, learning and assessment, student voice, and support. Research data was analysed using thematic analysis, determining three themes: critical consciousness, challenge, and change. These are discussed within the framework of Critical Race Theory and critical pedagogy. The research concludes that oppression, and therefore inequality, occurs in the Youth and Community Work programme. Further reading of issues reported in HEIs across the United Kingdom shows that more analysis and deconstruction is needed through CRT. Educating informal educators on issues of race and inequality to raise critical consciousness is one way this can be achieved.
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Brewer, Rose M. "Thinking Critically about Race and Genetics." Journal of Law, Medicine & Ethics 34, no. 3 (2006): 513–19. http://dx.doi.org/10.1111/j.1748-720x.2006.00064.x.
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The issue of how race and genetics should interrelate goes to the heart of an unfinished discussion about race and racism in both the United States and around the world. The category of race is still powerful and dangerous, especially in scientific work. Addressing this issue is all the more important given the fact that race is still frequently essentialized and treated as biologically real. This tendency continues even as social and natural scientists such as Troy Duster and Charles Mills largely agree that race is a social construction. Mills sees this racial construction as deeply rooted in the legal and constitutional orders of American society. Race is a modern category invented by white male scientists in the “era of modernity” and instantiated globally in the consciousness, social practices, and institutional interstices of Western European cultures, among countless others worldwide. Indeed, the pseudoscience of the period was highly informed by tales of difference brought back by explorers.
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Macqueen, Ian. "Resonances of Youth and Tensions of Race: Liberal Student Politics, White Radicals and Black Consciousness, 1968–1973." South African Historical Journal 65, no. 3 (September 2013): 365–82. http://dx.doi.org/10.1080/02582473.2013.770062.
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Bell, Ph.D., Deanne. "Bearing Black." Journal for Social Action in Counseling & Psychology 5, no. 1 (April 1, 2013): 122–25. http://dx.doi.org/10.33043/jsacp.5.1.122-125.
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In this essay I critically examine the idea of race in light of the killing of Trayvon Martin, an African-American unarmed teenager, in Florida in February 2012. I utilize ideas from liberation psychology, including psychic colonization, and depth psychology, including cultural complex, to explore the racialized black as a colonized, traumatized other. I also use my autoethnographic experience (as a Jamaican who now lives in the United States) to discuss how identities built on race are a source of suffering both when we make others black and when we are made black. Bearing black robs us of the possibility of our humanity. Throughout, I ask several questions about sustaining race as a sociological idea if we truly intend to dismantle racism. I invite us to reconsider race in light of an instance where Rastafarians, a small group of Afro-Jamaicans who express profound race consciousness, determine their own image, not only as black, and as a form of resisting white supremacy.
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Nevarez, Lucinda, Shelly R. Hovick, Kimberly R. Enard, Stacy M. Lloyd, and Lee Ann Kahlor. "Race/Ethnic Variations in Predictors of Health Consciousness Within the Cancer Prevention Context." American Journal of Health Promotion 34, no. 7 (February 10, 2020): 740–46. http://dx.doi.org/10.1177/0890117120904000.
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Purpose: Although the literature establishes a link between health consciousness (HC) and prevention behavior, less explored are the individual, social, and health characteristics that are associated with increased HC. Similarly, underexamined is the influence of race and ethnicity on the relationship of these characteristics to higher levels of HC. Design: This cross-sectional study aims to identify and assess the relative importance of factors associated with higher levels of HC, highlighting the role of race and ethnicity. Participants: Participants came from a national research panel survey (N = 1007). Measures: Participants completed a 4-item scale capturing key concepts of HC as well as questionnaires capturing demographic profiles, social support, social networking activities, and health status. Analysis: A stepwise multiple regression was used to identify significant predictors of HC. Results: Female and more educated participants report higher levels of HC. African American and Hispanic participants report higher levels of HC compared to white participants. Findings indicate social support, social network participation, education, cancer survivorship, and health status were positively associated with higher HC for the collective sample. However, results revealed variations in factors associated with higher HC when stratified by race/ethnicity. Conclusion: Findings suggest that interventions aiming to motivate cancer prevention behaviors within at-risk communities may find more success by incorporating factors that are aligned with increased HC among culturally diverse populations.
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Anderson, Kevin B. "Marx’s intertwining of race and class during the Civil War in the United States." Journal of Classical Sociology 17, no. 1 (February 2017): 28–40. http://dx.doi.org/10.1177/1468795x17691387.
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Marx wrote extensively on race and class in the American Civil War. These writings, developed during the time he founded the First International and was completing Capital, argue that capitalism was grounded in slavery and that racism attenuated class-consciousness among workers from dominant racial groups. At the same time, the Civil War unleashed new forms of democratic and revolutionary consciousness and action, in which Black slaves seeking freedom, Black and White northern soldiers, British workers, and abolitionist and socialist intellectuals expressed solidarity with each other across racial and national lines. The Civil War had revolutionary implications, not only in terms of bodily and political freedom for four million human beings but also in terms of large-scale economic changes that uprooted a centuries-old agrarian system and that posed – in the end unsuccessfully – the question of radical land reform on behalf of the former slaves. These Marx writings, which have been discussed only sporadically over the past century, are especially timely today.
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Sakamoto, McKenna S., Catherine Chanfreau-Coffinier, Lisa Delano-Wood, V. A. Million Veteran Program, and Victoria C. Merritt. "A-9 Representing the Underrepresented: An Examination of Racial/Ethnic Differences in TBI-Related Outcomes in U.S. Veterans Enrolled in the Million Veteran Program." Archives of Clinical Neuropsychology 36, no. 6 (August 30, 2021): 1031. http://dx.doi.org/10.1093/arclin/acab062.10.
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Abstract Objective Traumatic brain injury (TBI) research in Veterans is based primarily on non-Hispanic White samples, which does not reflect the diversity of the current military population. We examined the relationship between race/ethnicity and clinical outcomes in a large sample of Iraq/Afghanistan-era Veterans within the Million Veteran Program. Method Primary outcomes included injury characteristics, neurobehavioral-related symptoms, and employment status gleaned from the Comprehensive TBI Evaluation (CTBIE) for 7006 Veterans with a clinician-confirmed history of TBI. Logistic regressions adjusting for age, sex, and education examined the effect of race/ethnicity on CTBIE outcomes. Results Racial/ethnic groups included non-Hispanic White (n = 4203), Hispanic (¬n = 1302), non-Hispanic Black (n = 951), Asian (¬n = 205), Multiracial (¬n = 157), Native Hawaiian/Pacific Islander (−n = 91), and American Indian/Alaska Native (¬n = 79). Race/ethnicity was significantly associated with 5/10 CTBIE variables after applying Bonferroni-correction: blast exposure, loss of consciousness, post-traumatic amnesia (PTA), affective neurobehavioral symptoms, and unemployment (p’s < 0.0001). Relative to non-Hispanic Whites, Veterans self-identifying as Asian, non-Hispanic Black, and Hispanic were less likely to experience certain injury-related characteristics (e.g., blast exposure, PTA). Additionally, Asian and Native Hawaiian/Pacific Islander groups were less likely to endorse severe affective symptoms compared to White Veterans, whereas Black Veterans were more likely to endorse severe affective symptoms. Conclusions Results highlight that certain TBI outcomes—particularly those related to injury characteristics and affective symptoms—vary by race/ethnicity. An enhanced understanding of how outcomes are modified by race/ethnicity is vital so that clinical care can be appropriately tailored to the unique needs of racially and ethnically diverse Veterans. Future studies should further elucidate the relationship between race/ethnicity and TBI outcomes.
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Welang, Nahum. "Triple Consciousness: The Reimagination of Black Female Identities in Contemporary American Culture." Open Cultural Studies 2, no. 1 (October 1, 2018): 296–306. http://dx.doi.org/10.1515/culture-2018-0027.
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Abstract My article underscores the intermediate existence of black American women between race and gender by stressing the role white patriarchy and black hypermasculinity play in the marginalisation of black female voices and the prioritisation of white women’s interests within and beyond mainstream feminist spaces. In order to legitimise this intermediate existence of black women, my article develops the triple consciousness theory (TCT). Inspired by W.E.B. Du Bois’ concept of double consciousness, TCT argues that black women view themselves through three lenses and not two: America, blackness and womanhood. Black feminists, TCT affirms, are able to reimagine misguided narratives of black womanhood in contemporary American culture by unpacking the complexity of this threefold consciousness. In Bad Feminist, Roxane Gay strives for the inclusion of pluralist voices in the mainstream feminist movement and in Lemonade, Beyonce uses Afrofuturist tropes, reappropriation and gothic imagery to exorcise the generational pain of betrayal by black men and white women. With Insecure, Issa Rae radicalises feminist theory by critiquing archetypes attached to black womanhood and in Marvel’s Black Panther, not only do black women possess the unprecedented agency to shape their own identities on their own terms, there is also an existential reconnection with their past.
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Blackmon, Sha’Kema M., Helen A. Neville, and Anita Jones Thomas. "Ideology Matters: College Students’ Emotional Reactions to the Killing of Trayvon Martin." Counseling Psychologist 47, no. 6 (August 2019): 909–37. http://dx.doi.org/10.1177/0011000019893089.
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Building on previous theory and research, we explored the associations among race, intergroup ideologies and emotional reactions to the killing of Trayvon Martin and the acquittal of George Zimmerman among 298 Black and White college students. We also examined the indirect effect of ethnocultural empathy on the links between race, intergroup ideologies, and emotional responding. Using latent class analysis, we identified three latent intergroup ideological classes: Racial Hierarchy-Enhancing Ideology, Universal Hierarchy-Enhancing Ideology (i.e., above sample mean color-blind racial ideology and or social dominance orientation) and Critical Reflection Attenuating Ideology (i.e., above sample mean critical consciousness). Membership in the Critical Reflection Attenuating Ideology group was associated with greater prosocial emotional responding as compared to the two hierarchy-enhancing latent groups. Finally, ethnocultural empathy had an indirect effect on the links between race, latent intergroup ideological classes, and emotional responding.
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Bobo, Lawrence D. "KATRINA: Unmasking Race, Poverty, and Politics in the 21st Century." Du Bois Review: Social Science Research on Race 3, no. 1 (March 2006): 1–6. http://dx.doi.org/10.1017/s1742058x06060012.
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In his allegorical tale “Racism's Secret Bonding,” legal scholar Derrick Bell imagined the occurrence of fourth of July “racial data storms.” During these storms, the consciousness of each and every White American was flooded with full information about the slave trade, slavery, lynching, Jim Crow, and contemporary discrimination, as well as a powerful emotional appreciation for the human suffering entailed by these conditions. Bell's “racial data storms” created great turmoil, anxiety, and demands for action. These demands focused on preventing future waves of “racial data storms” but also sought significant progressive policy intervention against discrimination and inequality. Bell mused that by the time the “racial data storms” had stopped, they “left behind them the greatest social reform movement America had ever known” (1992, p. 150).
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Simson, David. "Most Favored Racial Hierarchy: The Ever-Evolving Ways of the Supreme Court’s Superordination of Whiteness." Michigan Law Review, no. 120.8 (2022): 1629. http://dx.doi.org/10.36644/mlr.120.8.most.
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This Article engages in a critical comparative analysis of the recent history and likely future trajectory of the Supreme Court’s constitutional jurisprudence in matters of race and religion to uncover new aspects of the racial project that Reggie Oh has recently called the “racial superordination” of whiteness—the reinforcing of the superior status of whites in American society by, among other things, prioritizing their interests in structuring constitutional doctrine. This analysis shows that the Court is increasingly widening the gap between conceptions of, and levels of protection provided for, equality in the contexts of race and religion in ways that prioritize the interests of whiteness and set those interests as the normative baseline in both areas of constitutional law. While the Court has increasingly moved toward an aggressive and religion-conscious “most favored nation” equality theory in the Free Exercise Clause context, its continued march toward mandating colorblindness is arguably moving toward something akin to a “least favored nation” equality theory for race and race consciousness in the equal protection context. Arguments can be made that the most favored nation approach should also be applied to race. Doing so would provide more doctrinal space for racial equality-enhancing government programs and call into question deeply entrenched aspects of the Court’s current affirmative action jurisprudence. The Court’s refusal to even hint at the possibility of such an approach points to a racial project of superordinating the interests of white Americans to be constitutionally protected from race-conscious interference with their dominant position in the racial hierarchy over the application of consistent constitutional principles.
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Billies, Michelle. "How/can Gestalt therapy promote liberation from anti-Black racism?" British Gestalt Journal 30, no. 1 (May 1, 2021): 31–38. http://dx.doi.org/10.53667/jgxu1644.
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Abstract: Anti-Black racism is an interruption of contact that often takes place out of awareness, and is continuously enacted through innumerable fixed gestalts at every level of human experience. Gestalt therapy as a movement does not leverage its great potential for undoing fixed gestalts of anti-Black racism, or supporting fluid gestalts of racial liberation; this article explores GT theories and practices that do so. I first discuss how concepts of the field, ground, awareness, consciousness, and contact can be informed by ideas such as intersectionality and double consciousness from Black liberation history as well as theorists such as Crenshaw, DuBois, Fanon, Freire, and the Black Lives Matter movement. I then offer a case example and explore how socialization into whiteness can lead to everyday forms of anti-Black dehumanization by white therapists. I conclude with questions toward furthering this work in our movement. Keywords: race, racism, anti-Black, Black, oppression, privilege, intersectionality, awareness, consciousness, field
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Sabourin, Ethan. "A White, Jewish, Rap-Infused Desire for Blackness: David Burd's Lil Dicky." Journal of Integrative Research & Reflection 2, no. 2 (June 23, 2019): 80–88. http://dx.doi.org/10.15353/jirr.v2.1578.
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Known by his moniker Lil' Dicky, David Burd has been making rap music with an exceedingly Jewish twist for several years. This paper examines the Jewish and racial implications, and especially the intersections between the two, in Burd's lyrics and videos. Using James Baldwin's commentary on the Jewish-American condition in "On Being 'White' and Other Lies" as a starting point, I consider how Burd utilizes Jewish identity markers as a stand-in for Blackness in order to give his rap a unique ethnic position. Through three of his songs, I analyze the ways that Burd's relationship with race has evolved, culminating in his 2018 single "Freaky Friday" where Lil' Dicky and Chris Brown 'switch bodies'. In this song Dicky is able to say the N-word by having been placed by Burd into a Black body. Burd's music reflects a piece of contemporary, White, Male, Jewish consciousness and has implications for those who see themselves reflected in it.
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Stein, Judith. "Whiteness and United States History: An Assessment." International Labor and Working-Class History 60 (October 2001): 1–2. http://dx.doi.org/10.1017/s0147547901004379.
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Scholarly interest in “whiteness,” white racial identity, and the social construction of race in general has grown dramatically over the past decade. ILWCH decided to examine whiteness because we thought that the body of work associated with the idea had not been critically assessed. Although David Brody correctly notes that the first book to use the idea was Alexander Saxton's The Rise and Fall of the White Republic: Class Politics and Mass Culture in Nineteenth-Century America (New York, 1990), David R. Roediger's The Wages of Whiteness: Race and the Making of the American Working Class (New York, 1991), a study about antebellum Irish workers, class, and blackface in the United States, popularized the notion among historians. Subsequently, Roediger and others have used the concept to analyze the consciousness and behavior of other groups of workers and immigrants. Whiteness has not populated every nook and cranny of the history of the United States. The geography of whiteness studies has been uneven. Take the field of Southern history. With several exceptions, whiteness scholarship has not challenged more established approaches. No one questions James Oakes's contention in The Rule Race: A History of American Slaveholders (New York, 1982), that Southern planters conceived of themselves as a “ruling race.” But debates about the planters center on whether they were capitalists, lords, or farmers, not their racial identity. And debates about white Andrew Carnegie have not involved his whiteness.
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Torres, Kimberly C., and Camille Z. Charles. "METASTEREOTYPES AND THE BLACK-WHITE DIVIDE: A Qualitative View of Race on an Elite College Campus." Du Bois Review: Social Science Research on Race 1, no. 1 (March 2004): 115–49. http://dx.doi.org/10.1017/s1742058x0404007x.
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We employ qualitative in-depth and focus group data to examine how racial stereotypes affect relations between Black and White undergraduates at the University of Pennsylvania. Specifically, we employ the concept of metastereotypes—Blacks' knowledge and perceptions of the racial attitudes that Whites have of Blacks. Our interest is in the accuracy of Black students' beliefs about Whites' racial attitudes to their group, and the consequences of metastereotypical thinking for Black students' academic performance. We find that the Black students in our sample possess some clear and largely negative metastereotypes concerning how Whites generally think about Blacks, and these metastereotypes are quite accurate. Moreover, these negative group images are at the heart of a key campus “problem”—Whites' hostility to affirmative action and the assumption that Blacks are not qualified to be at the university; and, ironically, most Blacks seem to have internalized a piece of these negative stereotypes. These results are a tangible manifestation of double-consciousness—Blacks' perceptions of themselves both through their own eyes and through the eyes of Whites, and evidence of Steele's theory of stereotype threat, in as much as Black students expend considerable energy attempting to debunk the myth of Black intellectual inferiority.
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Gonzalez, Martín Alberto. "HorCHATa: A Counterstory about a Mexican-based Student Organization as a Counter-space at a Predominantly White University." Association of Mexican American Educators Journal 16, no. 1 (March 11, 2022): 22–52. http://dx.doi.org/10.24974/amae.16.1.459.
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This article utilizes critical race theory counterstorytelling to tell a story about ¡Poder Xicanx!, a Mexican-based student organization at a private, predominantly white university in the Northeast of the United States. Drawing on in-depth interviews, participant observations, pláticas, and document analysis, I document the educational experiences of 20 Mexican/Mexican American/Xicanx (MMAX) undergraduate students who participated in ¡Poder Xicanx!. Specifically, I argue that ¡Poder Xicanx! functions as a counter-space, which is a site or space where MMAX students can challenge stereotypes, deal with racism, and empower one another. Moreover, I also highlight the fact that ¡Poder Xicanx! allows for members to create a home away from home, sustain and practice their cultural ties, and collectively build critical consciousness.
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Ordem, Eser, Omer Gokhan Ulum, and Mustafa Ahmet Cebeci. "Critical Race Theory in English Language Education." International Journal of Higher Education 11, no. 6 (December 22, 2022): 108. http://dx.doi.org/10.5430/ijhe.v11n6p108.
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Racism is still exercised in various social, political and academic spheres and remains to be deconstructed by constituting new discourses. One of these deconstructive discourses has been critical race theory which can be regarded as a productive realm where the oppressed individuals or communities have found the opportunity to address socio-political issues and take collective action where necessary. This study aims to incorporate critical race theory, critical antiracist pedagogy, radical pedagogy, critical consciousness and critical resistance into ELT, EFL and ESL settings and curricula since whiteness and white supremacy have been the dominant discourses in the west perceiving whiteness as Self and blackness as Other. A civil society organization, The Critical Resistance Organization, shown as an example of collective action, was introduced to emphasize how the black movement could produce meaningful changes in a given society. ELT departments in Turkey can adopt an inclusive educational policy and radical pedagogy by taking the issue of racism into consideration to open room for a more liberal, equal and just society. The normalizing discourses regarding whiteness ought to be criticized and displaced by adopting the tenets of critical race theory.