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Academic studies of whiteness and white culture.
Australia | 'Race', 'Whiteness' and the Australian Context
by Peta Stephenson, University of Queensland
Mots Pluriels, Vol. 1, no. 2, 1997 | | | Canada | "But That Is Not What I Mean": Criticizing With Care and Respect
by Barbara Applebaum, The Ontario Institute for Studies in Education | Media, Stereotypes and the Perpetuation of Racism in Canada
by James Crawford, Graduate Student in Educational Communications and Technology, University of Saskatchewan | | | UK | Tales from the Darkside: negotiating whiteness in school arenas
by Anoop Nayak, University of Newcastle, United Kingdom International Studies in Sociology of Education Volume 7, Number 1, 1997 | Embodying Black Madness, Embodying White Femininity:Populist (Re)Presentations and Public Policy -The Case of Christopher Clunis and Jayne Zito
by Sarah Neal Sociological Research Online Volume 3, Number 4, 1998 | Loose Women or Lost Women? The re-emergence of the myth of 'white slavery' in contemporary discourses of 'trafficking in women'
by Jo Doezema, Institute of Development Studies, University of Sussex, Brighton, UK. Presented at the ISA Convention in Washington, DC, February 17 - 21, 1999 | | | USA | Whiteness Studies: Deconstructing (the) Race
by Gregory Jay, Professor of English, University of Wisconsin--Milwaukee (contains several articles and links) | White Trash: The Construction of an American Scapegoat
by Angel Price | Blinding Sight: A Question of Color
by Gene-Tey Shin, Multicultural Pavilion, The International Project, November 26th, 1996 | Learning in the Ark: How Assumptions of Whiteness Shape Classroom Knowledge
by Frances A. Maher and Mary Kay Thompson Tetreault Harvard Educational Review Summer 1997 Issue (abstract) | Rewriting the Discourse of Racial Identity: Towards a Pedagogy and Politics of Whiteness
by Henry A. Giroux Harvard Educational Review, Summer 1997 Issue (abstract) | 'Colorless All-Color': Notes on White Culture
by Adam Cornford, Bad Subjects, Issue # 33, September 1997 | Alien Abductions and the End of White People
by Annalee Newitz, Bad Subjects, Issue # 5, May 1993 | The Language of Closet Racism: An Illustration
by Paul Gorski, The International Project, Multicultural Pavilion | Behind Blue Eyes: Contemporary White Racial Politics
by Howard Winant, Department of Sociology, Temple University | White Supremacy in the 1990s
Center for Democratic Renewal | White + Anglo = WhAnglo
by Warren Hedges, Southern Oregon University | White Men in the United States
by Warren Hedges, Southern Oregon University | Race and Racism in American Law
Race, Racism and the Law considers race, racism and racial distinctions in the law. It examines the role of the law in promoting and/or alleviating racism. | | |
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Selected quotes ...
Racism occurs when racial categories are imbued with negative meanings or inscriptions. The supposed 'essence' which differentiates groups is allocated a negative valuation which serves to deny the group's full participation in economic, social, political and cultural life. Racism as an ideology is highly flexible; requiring only identification of people on the basis of real or perceived physical characteristics, and the assumption that these characteristics are inferior. What is important is its function: to justify or explain the 'inferiority' in ways which place responsibility for that inferiority on the victims, thereby providing a powerful rationalisation for inequality. Go!
Hooks referred to examples of traditional black families on TV shows like The Jeffersons and Sanford and Son as portraying and reinforcing a host of commonly-held connotations. The families are obsessed with upward mobility, material trappings of success, and lack creativity and imagination. Again, the underlying assumption is that whiteness is the norm and the only way to achieve success is by gravitating towards it. However, being that they are black, it is not quite possible. The humour in these shows is derived from the futile attempts of the characters to imitate white people. Go!
The white man does not know how to deal with his past as master and racist. He did not own slaves, maybe no one in his lineage owned slaves, but the color of his skin has made his heritage privy to power and control over other men's lives. How does one accept, change and go forward with such knowledge?Go!
Jen reflected each strand of the language of closet racism within this short passage. These strands can be un-woven as follows:
1. fear: "I have felt like I was stepping on egg shells as to not offend blacks in my classes..."
2. unaware-ness: "I found it extremely interesting that some blacks in our class prefer to be called African American."
3. dis-ownership: "I am honestly glad it is not that big of an issue to my fellow classmates."
Go!
We live in a largely white country. The white majority enjoys a disproportionate share of its wealth and comfort and an even greater share of control over its most [important] institutions. But white power is so pervasive that it's never perceived, or even considered, white power. It's just the way things are. Go!
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