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While there is a proliferation of research studying white educators
who teach courses around anti-racism, White Educators Negotiating
Complicity: Roadblocks Paved with Good Intentions focuses on white
educators who teach about whiteness to a racially diverse group of
students and who acknowledge and attempt to negotiate their
complicity in systemic injustice. Scholars continue to remind white
people of a paradox that in their endeavors to disrupt systemic
white supremacy, they often reproduce it. Barbara Applebaum
explores what it means to teach against whiteness while living that
paradox. Rather than an empirical study, this book applies insights
from the recent scholarship in critical whiteness studies and
around epistemic injustice to some of the most trenchant challenges
that white educators face while trying to teach about whiteness to
a racially diverse group of students. Applebaum illuminates what
theory can tell us about praxis and introduces the concept of a
vigilantly, vulnerable informed humility that can offer guidance
for white educators in their attempts to negotiate the effects of
white complicity on their pedagogy.
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.
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.
Contemporary scholars who study race and racism have emphasized
that white complicity plays a role in perpetuating systemic racial
injustice. Being White, Being Good seeks to explain what scholars
mean by white complicity, to explore the ethical and
epistemological assumptions that white complicity entails, and to
offer recommendations for how white complicity can be taught. The
book highlights how well-intentioned white people who might even
consider themselves as paragons of antiracism might be unwittingly
sustaining an unjust system that they say they want to dismantle.
What could it mean for white people 'to be good' when they can
reproduce and maintain racist system even when, and especially
when, they believe themselves to be good? In order to answer this
question, Barbara Applebaum advocates a shift in our understanding
of the subject, of language, and of moral responsibility. Based on
these shifts a new notion of moral responsibility is articulated
that is not focused on guilt and that can help white students
understand and acknowledge their white complicity. Being White,
Being Good introduces an approach to social justice pedagogy called
'white complicity pedagogy.' The practical and pedagogical
implications of this approach are fleshed out by emphasizing the
role of uncertainty, vulnerability, and vigilance. White students
who acknowledge their complicity have an increased potential to
develop alliance identities and to engage in genuine cross-racial
dialogue. White complicity pedagogy promises to facilitate the type
of listening on the part of white students so that they come open
and willing to learn, and 'not just to say no.' Applebaum also
conjectures that systemically marginalized students would be more
likely and willing to invest energy and time, and be more willing
to engage with the systemically privileged, when the latter
acknowledge rather than deny their complicity. It is a central
claim of the book that acknowledging complicity encourages a
willingness to listen to, rather than dismiss, the struggles and
experiences of the systemically marginalized.
Contemporary scholars who study race and racism have emphasized
that white complicity plays a role in perpetuating systemic racial
injustice. Being White, Being Good seeks to explain what scholars
mean by white complicity, to explore the ethical and
epistemological assumptions that white complicity entails, and to
offer recommendations for how white complicity can be taught. The
book highlights how well-intentioned white people who might even
consider themselves as paragons of antiracism might be unwittingly
sustaining an unjust system that they say they want to dismantle.
What could it mean for white people "to be good" when they can
reproduce and maintain racist system even when, and especially
when, they believe themselves to be good? In order to answer this
question, Barbara Applebaum advocates a shift in our understanding
of the subject, of language, and of moral responsibility. Based on
these shifts a new notion of moral responsibility is articulated
that is not focused on guilt and that can help white students
understand and acknowledge their white complicity. Being White,
Being Good introduces an approach to social justice pedagogy called
"white complicity pedagogy." The practical and pedagogical
implications of this approach are fleshed out by emphasizing the
role of uncertainty, vulnerability, and vigilance. White students
who acknowledge their complicity have an increased potential to
develop alliance identities and to engage in genuine cross-racial
dialogue. White complicity pedagogy promises to facilitate the type
of listening on the part of white students so that they come open
and willing to learn, and "not just to say no." Applebaum also
conjectures that systemically marginalized students would be more
likely and willing to invest energy and time, and be more willing
to engage with the systemically privileged, when the latter
acknowledge rather than deny their complicity. It is a central
claim of the book that acknowledging complicity encourages a
willingness to listen to, rat
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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