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"I was first drawn to working in oncology while I was a student
nurse at St Thomas' Hospital in London. There I met a woman who had
been diagnosed with breast cancer and showed such strength and
fortitude in the face of her diagnosis that it left a strong
impression on me."She said that, despite all the information that
had been provided by the professionals and the internet, she would
love to be able to dip in and out of a book that had useful advice
for newly diagnosed patients, based on the experiences of other
patients. The idea for this book was born."I decided to pursue this
and canvassed the opinions of other patients, asking if they felt
having such information available in this format would have been
beneficial. The response was very positive and so I set about
compiling and distributing a questionnaire to both NHS and private
patients."Written by patients to help others learn from their
experiences, compiled by Alison Bailey, a Breast Care Specialist
Nurse
From computer support and hotel reservations to laboratory results
and radiographic interpretations, it seems everything can be
'outsourced' in our globalized world. One would not think so with
parenthood, however, especially motherhood, as it is a fundamental
activity humans have historically preserved as personal and
private. In our modern age, however, the advent and accessibility
of assisted reproductive technologies (ARTs) and the ease with
which they have traversed global borders, has fundamentally altered
the meaning of childbearing and parenting. In the twenty-first
century, parenthood is no longer achieved only through gestation,
adoption, or traditional surrogacy, but also via assisted
reproductive technologies (ARTs), where science and technology play
lead roles. Furthermore, in a globalized world economy, where the
movement and transfer of people and commodities are increasing to
serve the interests of capitalism, gamete donation and surrogate
birth can traverse innumerable geographic, socio-economic,
racialized, and political borderlands. Thus, reproduction itself
can be outsourced. This edited volume explores one specific aspect
of the new assisted reproductive technologies: gestational
surrogacy and how its practice is changing the traditional concept
of parenthood across the globe. The phenomenon of transnational
surrogacy has given rise to a thriving international industry where
money is being 'legally' exchanged for babies and 'reproductive
labor' has taken on a lucrative commercial tone. Yet, law,
research, and activism are barely aware of this experience and are
still playing catch-up with rapidly changing on-the-ground
realities. This interdisciplinary collection of essays assuages the
dearth of knowledge and addresses significant issues in
transnational commercial gestational surrogacy as it takes shape in
a peculiar relation between the West (primarily the United States)
and India.
“Check your privilege” is not a request for a simple favor. It
asks white people to consider the painful dimensions of what they
have been socialized to ignore. Alison Bailey’s The Weight of
Whiteness: A Feminist Engagement with Privilege, Race, and
Ignorance examines how whiteness misshapes our humanity, measuring
the weight of whiteness in terms of its costs and losses to
collective humanity. People of color feel the weight of whiteness
daily. The resistant habits of whiteness and its attendant
privileges, however, make it difficult for white people to feel the
damage. White people are more comfortable thinking about white
supremacy in terms of what privilege does for them, rather than
feeling what it does to them. The first half of the book focuses on
the overexposed side of white privilege, the side that works to
make the invisible and intangible structures of power more visible
and tangible. Bailey discusses the importance of understanding
privileges intersectionally, the ignorance-preserving habits of
“white talk,” and how privilege and ignorance circulate in
educational settings. The second part invites white readers to
explore the underexposed side of white dominance, the weightless
side that they would rather not feel. The final chapters are
powerfully autobiographical. Bailey engages readers with a deeply
personal account of what it means to hold space with the painful
weight of whiteness in her own life. She also offers a moving
account of medicinal genealogies, which helps to engage the weight
she inherits from her settler colonial ancestors. The book
illustrates how the gravitational pull of white ignorance and
comfort are stronger than the clean pain required for collective
liberation. The stakes are high: Failure to hold the weight of
whiteness ensures that white people will continue to blow the
weight of historical trauma through communities of color.
"Check your privilege" is not a request for a simple favor. It asks
white people to consider the painful dimensions of what they have
been socialized to ignore. Alison Bailey's The Weight of Whiteness:
A Feminist Engagement with Privilege, Race, and Ignorance examines
how whiteness misshapes our humanity, measuring the weight of
whiteness in terms of its costs and losses to collective humanity.
People of color feel the weight of whiteness daily. The resistant
habits of whiteness and its attendant privileges, however, make it
difficult for white people to feel the damage. White people are
more comfortable thinking about white supremacy in terms of what
privilege does for them, rather than feeling what it does to them.
The first half of the book focuses on the overexposed side of white
privilege, the side that works to make the invisible and intangible
structures of power more visible and tangible. Bailey discusses the
importance of understanding privileges intersectionally, the
ignorance-preserving habits of "white talk," and how privilege and
ignorance circulate in educational settings. The second part
invites white readers to explore the underexposed side of white
dominance, the weightless side that they would rather not feel. The
final chapters are powerfully autobiographical. Bailey engages
readers with a deeply personal account of what it means to hold
space with the painful weight of whiteness in her own life. She
also offers a moving account of medicinal genealogies, which helps
to engage the weight she inherits from her settler colonial
ancestors. The book illustrates how the gravitational pull of white
ignorance and comfort are stronger than the clean pain required for
collective liberation. The stakes are high: Failure to hold the
weight of whiteness ensures that white people will continue to blow
the weight of historical trauma through communities of color.
The title of this collection, The Logic of Racial Practice, pays
homage to the work of Pierre Bourdieu, who coined the term habitus
to name the pretheoretical, embodied dispositions that orient our
social interactions and meaningfully frame our lived experience.
The language of habit uniquely accounts for not only how we are
unreflectively conditioned by our social environments but also how
we responsibly choose to enact our habits and can change them.
Hence, this collection of essays edited by Brock Bahler explores
how white supremacy produces a racialized modality by which we live
as embodied beings, arguing that race-and racism-is performative,
habituated, and enacted. We do not regularly have to "think" about
race, since race is a praxis, producing embodied habits that have
become sedimented into our ways of being-in-the-world, and that
instill within us racialized (and racist) dispositions, postures,
and bodily comportments that inform how we interact with others.
The construction of race produces a particular bodily formation in
which we are shaped to viscerally perceive through a racialized
lens images, words, activities, and events without any
self-reflective conceptualization, and which we perpetuate
throughout our day-to-day choices. The contributors argue that
eradicating racism in our society requires unlearning these
racialized habitus and cultivating new anti-racist habits.
White Self-Criticality beyond Anti-racism powerfully emphasizes the
significance of humility, vulnerability, anxiety, questions of
complicity, and how being a "good white" is implicated in racial
injustice. This collection sets a new precedent for critical race
scholarship and critical whiteness studies to take into
consideration what it means specifically to be a white problem
rather than simply restrict scholarship to the problem of white
privilege and white normative invisibility. Ultimately, the text
challenges the contemporary rhetoric of a color-blind or
color-evasive world in a discourse that is critically engaging and
sophisticated, accessible, and persuasive.
From computer support and hotel reservations to laboratory results
and radiographic interpretations, it seems everything can be
'outsourced' in our globalized world. One would not think so with
parenthood, however, especially motherhood, as it is a fundamental
activity humans have historically preserved as personal and
private. In our modern age, however, the advent and accessibility
of assisted reproductive technologies (ARTs) and the ease with
which they have traversed global borders, has fundamentally altered
the meaning of childbearing and parenting. In the twenty-first
century, parenthood is no longer achieved only through gestation,
adoption, or traditional surrogacy, but also via assisted
reproductive technologies (ARTs), where science and technology play
lead roles. Furthermore, in a globalized world economy, where the
movement and transfer of people and commodities are increasing to
serve the interests of capitalism, gamete donation and surrogate
birth can traverse innumerable geographic, socio-economic,
racialized, and political borderlands. Thus, reproduction itself
can be outsourced. This edited volume explores one specific aspect
of the new assisted reproductive technologies: gestational
surrogacy and how its practice is changing the traditional concept
of parenthood across the globe. The phenomenon of transnational
surrogacy has given rise to a thriving international industry where
money is being 'legally' exchanged for babies and 'reproductive
labor' has taken on a lucrative commercial tone. Yet, law,
research, and activism are barely aware of this experience and are
still playing catch-up with rapidly changing on-the-ground
realities. This interdisciplinary collection of essays assuages the
dearth of knowledge and addresses significant issues in
transnational commercial gestational surrogacy as it takes shape in
a peculiar relation between the West (primarily the United States)
and India.
White Self-Criticality beyond Anti-racism powerfully emphasizes the
significance of humility, vulnerability, anxiety, questions of
complicity, and how being a "good white" is implicated in racial
injustice. This collection sets a new precedent for critical race
scholarship and critical whiteness studies to take into
consideration what it means specifically to be a white problem
rather than simply restrict scholarship to the problem of white
privilege and white normative invisibility. Ultimately, the text
challenges the contemporary rhetoric of a color-blind or
color-evasive world in a discourse that is critically engaging and
sophisticated, accessible, and persuasive.
The Center Must Not Hold: White Women Philosophers on the Whiteness
of Philosophy functions as a textual site where white women
philosophers engage boldly in critical acts of exploring ways of
naming and disrupting whiteness in terms of how it has defined the
conceptual field of philosophy. Within this text, white women
philosophers critique the field of philosophy for its complicity
with whiteness as a structure of power, as normative, and as
hegemonic. In this way, the authority of whiteness to define what
is philosophically worthy is seen as reinforcing forms of
philosophical narcissism and hegemony. Challenging the whiteness of
philosophy in terms of its hubristic tendencies, white women
philosophers within this text assert their alliance with people of
color who have been both marginalized within the field of
philosophy and have had their philosophical and intellectual
concerns and traditions dismissed as particularistic. Aware that
feminist praxis does not necessarily lead to anti-racist praxis,
the white women philosophers within this text refuse to telescope
as a site of critical inquiry one site of hegemony (sexism) over
another (racism). As such, the white women philosophers within this
text are conscious of the ways in which they are implicated in
perpetuating whiteness as a site of power within the domain of
philosophy. Framed within a philosophical space that values the
multiplicity of philosophical voices, and driven by a feminist
framework that valorizes de-centering locations of hegemony,
interdisciplinary dialogue, and transformative praxis, The Center
Must Not Hold refuses to allow the white center of philosophy to
masquerade as universal and given. The text de-centers various
epistemic and value orders that are predicated upon maintaining the
center of philosophy as white. The white women philosophers who
contribute to this text explore ethics, epistemology, aesthetics,
taste, the nature of a dilemma, questions of the secularity of
philosophy, perception, discipline-based values around how to
listen and argue, the crucial role that social location plays in
the continued ignorance about the reality of oppression and
privilege as these relate to the subtle forms of white valorization
and maintenance, and more. Those interested in critical race theory
and critical whiteness studies will appreciate how the contributors
have linked these areas of critical inquiry within the often
abstract domain of philosophy.
The Center Must Not Hold: White Women Philosophers on the Whiteness
of Philosophy functions as a textual site where white women
philosophers engage boldly in critical acts of exploring ways of
naming and disrupting whiteness in terms of how it has defined the
conceptual field of philosophy. Within this text, white women
philosophers critique the field of philosophy for its complicity
with whiteness as a structure of power, as normative, and as
hegemonic. In this way, the authority of whiteness to define what
is philosophically worthy is seen as reinforcing forms of
philosophical narcissism and hegemony. Challenging the whiteness of
philosophy in terms of its hubristic tendencies, white women
philosophers within this text assert their alliance with people of
color who have been both marginalized within the field of
philosophy and have had their philosophical and intellectual
concerns and traditions dismissed as particularistic. Aware that
feminist praxis does not necessarily lead to anti-racist praxis,
the white women philosophers within this text refuse to telescope
as a site of critical inquiry one site of hegemony (sexism) over
another (racism). As such, the white women philosophers within this
text are conscious of the ways in which they are implicated in
perpetuating whiteness as a site of power within the domain of
philosophy. Framed within a philosophical space that values the
multiplicity of philosophical voices, and driven by a feminist
framework that valorizes de-centering locations of hegemony,
interdisciplinary dialogue, and transformative praxis, The Center
Must Not Hold refuses to allow the white center of philosophy to
masquerade as universal and given. The text de-centers various
epistemic and value orders that are predicated upon maintaining the
center of philosophy as white. The white women philosophers who
contribute to this text explore ethics, epistemology, aesthetics,
taste, the nature of a dilemma, questions of the secularity of
philosophy, perception, discipline-based
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