Antinomies of race: diversity and destiny in Kant

ABSTRACT

Larrimore's essay reads Kant's pioneering work in the theory of race in the context of his thought as a whole. Kant wrote on race for most of his career; at different stages of his thinking, race assured meaning in human diversity, confirmed the value of a practical-reason-informed understanding of human destiny, and provided a model for the ‘pragmatic’ knowledge of what ‘man can and should make of himself’. ‘Race’ was invented in 1775 as an advertisement for the new disciplines of geography and anthropology that Kant inaugurated and promoted throughout his career. Giving new meaning to a foreign (French) term associated with animal husbandry, Kant presented the (supposedly) exceptionlessly hereditary traits of race as the first fruit of a truly scientific ‘natural history’ of humanity. His concerns were not merely classificatory; his four-race schema, modeled on the temperaments, allowed a special status for Whites as at once a race and the transcendence of race (Kant invented ‘whiteness’ as well as ‘race’). The notion of ‘race’ was refined in essays Kant published in the 1780s, in the same journal as his celebrated essays on Enlightenment and the philosophy of history. It was given a new status, rather than displaced, by the critical turn. Granted a sanction ‘similar’ to the postulates of pure practical reason, its empirical verification would confirm Kant's whole critical system. Kant's theory of race came into its own in the 1790s, gaining wide acceptance. He relied on familiarity with it (and its lingering association with animal husbandry) in explaining the larger project of the ‘pragmatic anthropology’ without which he thought human progress impossible. Understanding how the concept of race contributed to Kant's more familiar and still appealing intellectual and practical concerns, we gain a better sense of its fateful and enduring attractiveness in subsequent eras.     

France's last sociologist

Abstract

The publication of Michael Grenfell's Pierre Bourdieu: Agent Provocateur provides an ideal opportunity for a career retrospective of the academic sociologist who, in recent times, has taken most seriously his role as a public intellectual, indeed, one who gradually warmed to the status of ‘universal intellectual’ with increasing postmodernist disapproval. The French context of Bourdieu's development and reception is highlighted.     

Kenneth B. Clark and the problem of power

ABSTRACT

During the early 1960s African American psychologist Kenneth B. Clark, known primarily for his involvement in the 1954 Brown v. Board of Education US Supreme Court desegregation decision, began organizing an ambitious anti-poverty programme called Harlem Youth Opportunities Unlimited, Inc. (HARYOU). Dissatisfied by the lack of progress in school desegregation in New York City and discouraged by the inability of traditional social welfare organizations to address the problems of race and poverty, Clark argued that a new approach had to be developed to mobilize the black poor to gain the political and economic power that would solve their problems. At the same time, he theorized that a new form of racial segregation was beginning to develop in urban areas that foreshadowed increasing social isolation, economic dependence and declining municipal services for many African Americans. He called this new development ‘internal colonialism’ and hoped that HARYOU would be a demonstration project in the Kennedy–Johnson administration's War on Poverty that would address these problems from multiple perspectives. Nonetheless, the plan aroused the political opposition of Harlem Congressman Adam Clayton Powell. The dispute with Powell drove Clark from HARYOU and caused him to re-evaluate his thinking regarding African American leadership. He increasingly viewed the ‘ghetto’ as both a prison and a cocoon that satisfied white and black social, economic, political and psychological needs. By the end of his HARYOU experience, Clark coined the term ‘the new American dilemma’ to describe and theorize about an increasingly isolated and powerless black population in many urban centres. The term also signified his belief that the problem of power was intricately tied up in, while also separate from, the problem of race.     

Teaching Obama: history,critical race theory and social work education

ABSTRACT

Barack Obama's first autobiography, Dreams from My Father (1995), explores themes of race and identity up to the late 1980s in the life of the first African American president. The book emphasizes Obama's personal struggle as the son of an interracial couple, and the social and environmental context that shaped his growth and transformation. Using the tools of critical race theory, Freeman illustrates how Obama's autobiography can be used in the classroom to explore an individual's developing racial consciousness in the 1970s and 1980s, and as a prism through which students can understand what it means to live in the post-civil-rights-movement era. Obama's life history illuminates how the ideas and meanings of racial progress in the United States are contested and struggled over on a daily basis at both the micro and macro level.     

Fixing race: visual representations of African Americans at the World's Columbian Exposition,Chicago, 1893

ABSTRACT

Cooks examines the Johnson family cartoon series published in Harper's Weekly during the World's Columbian Exposition in Chicago in 1893. Her analysis addresses the series’ caricatures of African-American fairgoers in the context of the landmark exposition, a national celebration of America's cultural leadership and accomplishment since its ‘discovery’ by Christopher Columbus in 1492. The Johnson family cartoons are remarkable because they are the only racist images in the issues of Harper's Weekly in which they appear, highlighting the importance of their message that African Americans were an unwanted presence at an event that served to solidify America's national identity. The series provides insight into some of the social anxieties of white Americans regarding the presence of African Americans at the exposition. It also explores white American discomfort with racial and economic diversity through the antics of the imaginary yet symbolically representative Johnson family. Cooks's discussion includes a visual analysis of the cartoons and comparisons of the Johnson family images with photographs and illustrations of African-American labourers at the fair and with depictions of proper behaviour by white American fairgoers. This examination of the cartoon series questions the roles of race, class and social hierarchy in turn-of-the-century America, and illustrates that acceptable mainstream attitudes clung to ideas of racial prejudice.     

Race,rape and capital punishment in Connecticut to 1830

ABSTRACT

Goodheart's narrative of the death penalty in early Connecticut argues that the racist depiction of black men as violent sexual predators who preyed on white women goes back hundreds of years and flourished in New England. The depiction of African American men as lascivious and dangerous was well established during slave times. The resulting prosecutorial treatment of black-on-white rape was remarkably consistent during the colonial and early national period. After the only white man was hanged for rape in 1693, the remaining five executions were all of Blacks. No one of any race was hanged for the rape of a Native American or African American woman. A marker of the marginalization of African Americans is that the final person hanged in Connecticut for a crime other than homicide was a black man for rape in 1817. This persistent pattern of prejudice is a telling example of the impact of race on criminal justice, especially the capital crime of rape.     

Prologue: the riddle of race

ABSTRACT

Bernard explores the myth of racelessness as it is currently circulating in American social discourse. The election of the first black American president has unleashed the term across the cultural landscape, from the mainstream media to the classrooms in which she teaches African American literature. Students use the term as a twenty-first-century incarnation of the civil rights-era concept of colour blindness. But racelessness does not represent an aspiration for equality as much as it represents an ambition to turn away from the realities of difference. It is code for a common ambition to avoid the realities of institutional racial inequalities, as well as personal experiences of cultural difference. The myth of racelessness intersects uncomfortably with current academic discourse that promotes the view of race as a social construction. Scientifically proven and irrefutably true, this discourse does not allow any room for the social experience of race and racial difference as it is lived by everyone every day, whether we like it or not. The election of President Barack Obama is a portal on to this current confusion about the concept of race, specifically, and blackness, in particular. Many pundits have speculated that Obama would not have been electable if he had had dark skin, if he were irrefutably black, in colour and culture. The fact that he himself has elected to call himself ‘black’ serves as the platform of Bernard's essay on the case of race in the United States.     

Inventing America,again

ABSTRACT

In US intellectual and academic life, the 1940s and 1950s stand out as a period abounding with attempts to assay the characteristic and distinctive forms of ‘American culture’ and ‘American society,’ from Gunnar Myrdal’s An American Dilemma and the oft-noted ‘Tocqueville revival’ to works by Harold Laski, Max Lerner, David Riesman, C. L. R. James, the ‘consensus historians,’ and the early writers in the field of American Studies. Viewed as the culmination of a half-century span (roughly 1900–1950) of cultural nation-building, this rush of ‘American’ definitions at mid-century was shot through with politics – but in complex ways that are not adequately captured by the familiar recourse to Cold War anticommunism as the presumed ideological bedrock of the time. By treating this cultural nationalism as the outcome of an uneven and combined intellectual-historical process, we see how elusive (and illusory) the enterprise of designating ‘American’ traits actually was.     

Paul Gilroy: Race and culture in postmodernity

Abstract

Using archival evidence, this paper tries to use Callon's idea of ‘embeddedness of the economy in economics’ in order to understand the process of economization of India under the East India Company. The Company's state self-consciously tried to construct an economic terrain by using their coercive power, but the rise of the market did not lead to the proliferation of ‘calculative agencies’. The paper seeks to explore the reasons behind this by delving deeper into the history and politics of marketization in colonial India and by reflecting on some unexamined presuppositions of the process of economization.     

Brown kids in white suburbs: Housing mobility and the many faces of social capital

Abstract

Social capital has many faces in the geography of urban opportunity, and as such, particular housing policies might have positive effects on some forms of social capital and negative effects on others. The author defines social support and social leverage as two key dimensions of social capital that can be accessed by individuals. A sample of 132 low‐income African‐American and Latino adolescents is used to examine the early impacts of a Yonkers, NY, housing mobility program on social capital.¹

Overall, program participants (^‘’movers^‘’) appear to be no more cut off from social support than a control group of “stayer” youth. On the other hand, movers are also no more likely to report access to good sources of job information or school advice— to leverage that might enhance opportunity. Adding just one steadily employed adult to an adolescent's circle of significant ties has dramatic effects on perceived access to such leverage.     

Providence Lost: ‘September 11’ and the History of Evil

Abstract

This paper discusses the philosophical significance of ‘September 11’ by relating it to attempts that have been made throughout the history of philosophy to read particular events as symbols of conceptual change. It draws especially on Susan Neiman's Evil in Modern Thought and Giovanna Borradori's dialogues with Derrida and Habermas, in her Philosophy in a Time of Terror, to relate ‘September 11’ to Kant's versions of Progress, Providence and Cosmopolitanism.     

‘I am an American’: protesting advertised ‘Americanness’

How are citizenships and nationalisms constructed, connected, and contested in the post-9/11 USA – performatively, affectively, and visually – and how do their relationships figure ‘Americanness’? This article takes up this question (1) by tracking how Americanness was advertised in the American Ad Council's ‘I am an American’ campaign and (2) by introducing the multimedia project ‘I am an American’: Video Portraits of Unsafe US Citizens, which engages the Ad Council's campaign as a practice-based protest of the Ad Council's advertised ‘Americanness’. The article traces how the Ad Council's campaign advertises what Evelyn Alsultany calls ‘diversity patriotism’. It also constructs a complex, mobile system of differentiation that marks some citizens as ‘safe’ and others as ‘unsafe’, which runs counter to the idealized notion of a unified ‘Americanness’ that it advertises. The article then examines how the practice-based protest project ‘I am an American’ takes these ‘unsafe citizens’ – US citizens who either will not or cannot make their differences normatively conform to the national ideal of the ‘One’ composed of the ‘Many’ propagated by the Ad Council's campaign – as its point of departure to reflect upon how citizenship protests function for and against citizenship, nationalisms, and various figurations of Americanness.     

How to read Michelle Obama

ABSTRACT

Michelle Obama's role as the first African American First Lady is more than merely symbolic. Her self-representation as a professional woman, mother and spouse is directed towards a wider representativeness that is new in American political discourse. As a descendant of slaves and slave owners whose American ancestry can be traced back to the 1850s, she can lay claim to an African American legacy that the President lacks. As a result, some of her more controversial statements during the presidential campaign about the black family, class mobility and national pride need to be read in the context of an African American literature and historiography that challenges the American creed of equality, liberty and unconditional love of one's country. Michelle Obama's family history, her Princeton undergraduate thesis and her own words in interviews are analysed here in the discursive context of Ralph Ellison's Invisible Man, Toni Morrison's Beloved, Richard Powers's The Time of Our Singing, and Harriet Jacobs's Incidents in the Life of a Slave-girl, as well as the historiography of the civil rights movement. Such a reading reveals how Michelle Obama's background weaves the legacy of slavery into the American fabric, and shows that a redemptive construction of American history—in which the success of the civil rights movement of the 1960s and the Obama presidency are taken as fulfilment of the American creed (and of Martin Luther King's dream)—must be refused if a new national self-definition with African America at its heart is to take its place.     

Funny peculiar: Lucille Ball and the vaudeville heritage of early American television comedy

ABSTRACT

In this essay I examine the traces of vaudeville performance in the first season of the early American television comedy series I Love Lucy (CBS, 1951–1957), proposing that while sitcom may be regarded as a narratively conservative format, it may also harbour eccentric figures; the funny peculiar. American vaudeville offered a space in which normative heterofemininity was both upheld and subverted. As one of the direct inheritors of that theatrical tradition, early sitcom could embody complex negotiations of gender and identity. The first season of I Love Lucy is inflected by the performance traditions of American vaudeville, while its development was enabled by a theatrical tour to promote and establish the show. Funding for the pilot came from a vaudeville agency and key actors, producers and writers for the series had a background in this comedic tradition. Vaudeville comedy allowed some female performers licence to explore and explode the feminine ideal and early television comedy offered a similar potential. Lucille Ball's performance as Lucy Ricardo is exemplary in this regard.     

The Politics of Race and the Future of British Political History

This article addresses the field of British political history's blind spot when it comes to race. Where modern British political historians are comfortable approaching politics in ‘high’ and ‘popular’ forms as well as in terms of ideas, institutions and policy, they often struggle even to see a politics of race in operation. Using examples drawn from research on the post-1945 history of the white supremacist movement in Britain, this article maintains that the means to render race visible in the political history of modern Britain lies in the incorporation of previously overlooked perspectives. In search of these perspectives, it looks to black British history and critical studies of race. In particular, it highlights analyses and critiques of British racism by black political activists, from those who organised in response to the 1959 murder of Kelso Cochrane, to the Black Power groups of the 1970s.     

The brown decades

Current positive attitudes towards the historic Brown v. Board of Education of Topeka, Kansas decision are likely to mislead us into thinking that it was welcomed when announced in 1954. Beyond that, Chief Justice Warren's opinion seemed to announce two separate justifications for ruling school segregation unconstitutional: the Fourteenth Amendment principle of ‘equal protection of the laws’ and the negative effects of segregation on the self-image and self-respect of black schoolchildren. These two lines of reasoning were both important in the context of the emergence of a new ‘universalist’ way of thinking about race after the Second World War. By the late 1960s, however, this colour-blind universalism had given way to a race-conscious particularism. By that same period, the federal court system was moving to embrace race-conscious measures to insure school integration and not just desegregation, and then to allow affirmative action rather than merely requiring the abolition of racial discrimination. Thus the conflicting logics of Brown were present in the racial jurisprudence and politics of the last fifty years. Another question raised by Brown is also important: how did it comport with the progressive tradition of jurisprudence called ‘legal realism’ that was dominant up to the end of the Second World War? Surprisingly little attention has been devoted to this problem in the intellectual history of constitutional thought. One thing is clear, however: legal realism has a different origin and orientation than the ‘race and rights’ tradition that the Warren Court initiated with the Brown decision. Again, the conflicting logics of Brown reflect the two traditions of legal reasoning: one based on an appeal to rights and principles and one grounded in experience. Finally, reflection upon the half-century history of Brown reveals considerable progress in abolishing legal and political racial discrimination, although ironically more progress in integrating schools has been made in the South than the North. Moreover, such progress has come at a certain cost to black institutions in both regions of the United States. That said, there is still much to be done to overcome the effects of over a century of racial segregation.     

Intersectionality’s binding agent

Abstract

In this essay, I explore the structural distinctiveness of class domination as compared with intersecting structures of oppression framed by race, gender, sexuality, or other criteria. Social classes are not simply demographic groupings; they are (actual or potential) agents of history. The dominant class, in a given period, shapes the main contours of social existence in every dimension. Thus, members of all oppressed groups have an interest in unifying with each other—against the dominant class—on a common class basis. I discuss how the current awareness of such a common class interest has been obstructed by state repression, by identity politics, and by the ideology of postmodernism.     

Barack Obama as the post-racial candidate for a post-racial America: perspectives from Asian America and Hawai‘i

ABSTRACT

Okamura reviews the 2008 US presidential campaign and the election of Barack Obama as a ‘post-racial candidate’ in terms of two different meanings of ‘post-racialism’, namely, colour blindness and multiculturalism. He also discusses his campaign and election from the perspective of Asian America and Hawai'i given that Obama has been claimed as ‘the first Asian American president’ and as a ‘local’ person from Hawai‘i where he was born and spent most of his youth. In both cases, Obama has been accorded these racialized identities primarily because of particular cultural values he espouses and cultural practices he engages in that facilitate his seeming transcendence of racial boundaries and categories generally demarcated by phenotype and ancestry. Okamura contends that proclaiming Obama as an honorary Asian American and as a local from Hawai‘i inadvertently lends support to the post-racial America thesis and its false assertion of the declining significance of race: first, by reinforcing the ‘model minority’ stereotype of Asian Americans and, second, by affirming the widespread view of Hawai‘i as a model of multiculturalism.     

Articulating language oppression: colonialism,coloniality and the erasure of Tibet’s minority languages

ABSTRACT

Roche’s article discusses ‘language oppression’ as a form of domination that is coherent with other forms of oppression along the lines of ‘race’, nation, colour and ethnicity. Scholars have defined language oppression as the ‘enforcement of language loss by physical, mental, social and spiritual coercion’. It is part of an evolving suite of concepts from linguistics, sociolinguistics and linguistic anthropology that examines issues of language discrimination, or ‘linguicism’. Roche explores one aspect of linguicism—language erasure—and how it relates to language oppression, focusing on Tibetans in the People’s Republic of China (PRC). He examines how language oppression is produced through practices of erasure: the ways in which certain populations and their languages are systematically rendered discursively invisible. He argues that the erasure of certain languages in the Tibetan context is systematically reproduced by two otherwise opposed political projects: the colonial project of the PRC state; and the international Tibet movement that seeks to resist it. He refers to the contingent cooperation between these two opposed projects as ‘articulated oppression’. In concluding the article he examines how the disarticulation of this oppression is a necessary condition for the emancipation of Tibet’s minority languages, and discusses the broader significance of this study for understanding language oppression, and its relation to other forms of oppression.