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This week’s readings focus on the scholarly attempts to define race, race relations, and racism in the latter half of the 20th century. Solomos and Back walk readers through key literature and concepts on the topic in their introductory chapter of Theories of Race and Racism. In their overview, Solomos and Back shows that the definitions of race and racism have been continuously contested since the 1960s, when the “sociology of race relations” took off, and especially with the incorporation of feminist perspectives and colonial theories in more recent years. Articles written by Banton, Todorov, and Cox show the “contested” nature of race and racism in the earlier times of “sociology of race relations,” as they attempt to establish a common
understanding of race, racism, and racial prejudice. First, Banton tackles the concept of “race” as he identifies different ways in which its concept was used historically—as a descent, type, subspecies, and for administrative/political uses. While “how” these different concepts of race were used differ greatly, Banton acknowledges that they are all an attempt to explain human differences in a way or another. On the other hand, Todorov and Cox focus on racism rather than race. Todorov differentiates racism as a behavior from racism as an ideology, which he labels as “racialism.” The racialist doctrine understands racial differences as biologically rooted, culturally determined, and dictating individual behaviors, and the basis of political ideals and moral judgments. Cox approaches racism not as a doctrine, but as a capitalist exploitation of peoples and its complementary social attitude.
Any notable person with medical expertise will testify that racial identities bear no scientific weight and one’s race is only as significant as the person--or culture the said person is submerged in--makes it out to be. When dissected sociologically, “race prejudice [is] an irrational manifestation of individual pathologies” (Racial Fault Lines, 17)... “[that] represent attempts by one group of people to secure for themselves a privileged position in the social structure at the expense of stigmatized and subordinated social groups,” (Racial Fault Lines, 18). And, while the privileged groups’ “superiority” and other groups’ “inferiority” is arbitrary and holds no ethical legitimacy, the damage caused to the “inferior” groups is undeniable and enormously detrimental. Tomás Almaguer, in his insightful book, Racial Fault Lines: The Historical Origins of White Supremacy in California, explores the various ways in which the Mexican, Native American, and Asian populations in the late nineteenth century
Racism is against equality, divides unions and promotes stratification. The differences that humans have created between race are some of the causes of America's division. From thousands of years ago, racial injustice has meant oppression for Hispanics, Asians, and blacks primarily. Although racism is not as visible nowadays, it still exists, but it is more subtle, which means that sometimes it is difficult to identify an action that has a discriminatory purpose. In the article “The Great White Way” by Debra J. Dickerson, she presents the impact that race has in America, and emphasizes the real purpose of having the “whiteness” status. Similarly, in the letter to his teenage son called “Between The World And Me” written by Ta-nehisi Coates,
Despite being a fundamental piece of ethnic studies, the authors mainly focus on the Black Americans and how slavery and consolidation of whiteness produced the modern day race relations in the United States; in other words, they only did far enough to explain the classic dichotomy between the whiteness and blackness. But there is much more to get out from the theory: the societal interactions mentioned by the authors indeed include immigration, since it impacts demographics and race relations among the other races and ethnic categories, such as Latino, Asian, and sub-white
Shelby, T. (2002) “Is Racism in the Heart?” In G. L. Bowie, M. W. Michaels, and R. C. Solomon (Eds.), Twenty Questions: An Introduction to Philosophy (479-483). Boston, MA: Wadsworth.
Race-thinking: what is it? Isn’t the world past the issue of race? Do races even exist and if so, what does it mean to have a racial identity? Is colorblindness possible and how important is it? These are the questions Paul Taylor addresses in the book “Race: A Philosophical Introduction”. Paul Taylor is a self-proclaimed “radical constructionist” who will maintain that race is very real in our world and in the United States as a whole (p. 80). Taylor takes care to ensure he addresses the real needs concerning racial dynamics in the U.S., referencing historical events, prevailing policy affairs, and even pop culture to explain that everyone capable of forming opinions ought to have some sort of grasp of the concept of race-thinking. As Taylor will analyze, race and race-thinking “has shaped and continues to shape private interactions as well as the largest political choices” (p. 8). In other words, race-thinking encompasses everything we do and every interaction we have. In this paper I will attempt to interpret and expound Taylor’s views and definitions of race, concepts associated with race, and input my own interpretations as they are appropriate.
Since 1945, in what is defined by literary scholars as the Contemporary Period, it appears that the "refracted public image"(xx) whites hold of blacks continues to necessitate ...
Winant, Howard. 2000 "Race and race theory." Annual review of sociology ():-. Retrieved from http://www.soc.ucsb.edu/faculty/winant/Race_and_Race_Theory.html on Mar 17, 1980
In society today, race can be viewed in a variety of ways, depending on the manner in which one was raised, as well as many other contributing factors. These views are often very conflicting, and as a result, lead to disagreement and controversy amongst groups. Throughout history, many communities have seen such problems arise over time, thus having a profound impact that can change society in both positive and negative ways. Such a concept is a common method through which Charles W. Mills explain his theories and beliefs in his written work, The Racial Contract. In this particular text, Mills explores numerous concepts regarding race, how it is viewed by different people, and the sense of hierarchy that has formed because of it. Nevertheless, when certain scholars think about and discuss race in society, they often take different approaches than those by Mills mentioned prior. HowevSimier, regardless of the different approaches that may be taken, often times a common idea can be found amongst them, which further ties in The Racial Contract. For example, the text “Racial Formation in the United States” by Michael Omi and Howard Winant, as well as “The Lincoln-Douglass Debates” can both be found to have a correlation regarding race within Mill’s work.
Racism (n): the prejudice that members of one race are intrinsically superior to members of other race (Wordnet search, 1), a controversial topic in today’s society, a subject that many people try to sweep under the rug, but yet a detrimental problem that has been present in America since the colonial era. Will this dilemma come to a halt? Can all Americans see each other as equals despite their skin color and nationality; and what role has it played in past generations versus today’s generations and how will it affect our future? Has this on going way of thinking gotten better or worse? These are questions raised when many think about the subject; especially members of American ethnic groups and backgrounds, because most have dealt with racial discrimination in their life time.
According to Omi and Winant, the term race can be defined as “a concept which signifies and symbolizes social conflicts and interests by referring to different types of human bodies.” From their framework of racial formation and concept of racial projects, Omi and Winant asserts that race is a matter of social structure and cultural representation that has been intertwined to shape the nature of racism. Racism has been seen since the events of early English colonization of the indigenous people and the racialization of African Americans through slavery, all in which the United States is molded upon as a nation. Thus, this social structure of domination has caused European colonials and American revolutionists to create racialized representations, policies, and structures in order to oppress indigenous and black populations in their respective eras.
In the dictionary the word racism is defined as a belief in, or set of
Racist and racism are provocative words in American society. To some, they become curse words. They are descriptive words of reality that cannot be denied. Some people believe that race is the primary determinant of human abilities and capacities and behave as if racial differences produce inherent superiorities. People of color are often injured by these judgements and actions whether they are directly or indirectly racist. Just as individuals can act in racist ways, so can institutions. Institutions can be overtly or inherently racist. Institutions can also injure people. The outcome is nonetheless racist, if not intentional (Randall).
Racism: a Short History George Fredrickson makes an argument ultimately against the dichotomy between civilization and savagery, specifically the resurgence of ethnoreligious bigotry that, according to him, replaces 20th century race theory in order to justify continued inequities and sociopolitical oppression worldwide in Racism: A Brief History. His book delineates the rise of modern race theory, beginning in Medieval Europe and synthesizing an explanation for the existence and success of the overtly racist regimes, the United States, South Africa, and Nazi Germany. Fredrickson cautions, however, that racism can easily become interchangeable with religious bigotry when facing corporatism that aims to alienate, marginalize, and devalue human beings as mere consumers with little agency or any collective sense of identity. Racism's ultimate goal, according to Fredrickson, is to establish a permanent hierarchal order that "has two components: difference and power." Fredrickson's analysis is probably one of the most direct and functional definitions of racism that I have run across in a while.
middle of paper ... ... CRT scholars criticize the incapacity of legal discourse because it only addresses the most crude forms of racism and not the more complex forms of racism which are ingrained in nowadays’s society (Gillborn, 2008). This critique does not attempt to diminish the significance of civil rights, it criticizes traditional’s legal doctrine of inability to deal with subtle and invisible forms of racism (Gillborn, 2008). Moreover, civil rights crusade, is a long and slow process, which has not yet brought the desired social change and as CRT scholars argue the beneficiaries of this legislation was the Whites (Ladson-Billings, 2004).
In this paper I will be discussing Tommie Shelby’s essay “Is Racism in the Heart?” in which Shelby critiques the views of Jorge Garcia to where racism lies within a person, their heart or their head. In Shelby’s essay, he contends that Garcia’s assessment of the analysis of racism, in which the philosopher’s responsibility “is to make explicit precisely what makes it [the act of racism] wrong” is problematic in a couple ways. I will evaluate Shelby’s argument against Garcia as well as his own beliefs on the subject.