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  1. T. Adeleke (1997). Enduring Crises and Challenges of African-American Studies. Journal of Thought 32:65-96.
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  2. K. B. Aikman (1933). Race Mixture. The Eugenics Review 25 (3):161.
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  3. Omowale Akintunde (1998). Rap, Race, and Ebonics. The Griot 17 (1):20-31.
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  4. A. Amin (2010). The Remainders of Race. Theory, Culture and Society 27 (1):1-23.
    Prompted by the speed with which, in certain historical moments, the hard-won achievements of anti-racism can be comprehensively undone, this article reflects on the mechanisms that keep racial coding and judgement close to the surface, ready to spring into action. It reads the intensity of race in a given present in terms of the play between vernacular legacies of race-coded reception of visible difference and the conjunctural mobilizations of race by biopolitical regimes — state-regulated systems of governing populations — to (...)
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  5. Kwame Anthony Appiah (1993). African-American Philosophy. Philosophical Forum 24 (1-3):11-34.
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  6. Albert Atkin (2014). The Philosophy of Race. Routledge.
    "Race" is so highly charged and loaded a concept it often hampers critical thinking about racial practice and policy. A philosophical approach allows us to isolate and analyse the key questions: What is race? Can we do without race? What is racism and why is it wrong? What should our policies on race and racism be? The Philosophy of Race presents a concise and up-to-date overview of the central philosophical debates about race. It then builds on this philosophical foundation to (...)
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  7. Laura J. Beard (2010). White Man's Club: Schools, Race, and the Struggle of Indian Acculturation (Review). Intertexts 14 (1):61-63.
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  8. Marvin J. Berlowitz, Nathan A. Long & Eric R. Jackson (2010). The Exclusion and Distortion of African American Perspectives in Peace Education. Educational Studies 39 (1):5-15.
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  9. Robert Bernasconi (2011). The Impossible Logic of Assimilation. Journal of French and Francophone Philosophy 19 (2):37-49.
    In this essay I argue that Memmi’s analysis in The Colonizer and the Colonized transcends the colonial situation of the 1950s. The remorseless logic exposed by Memmi, whereby the colonizer and the colonized are locked together in mutual dependence within a polarized society, applies whenever a dominant group insists that various minorities conform to the role assigned to them. Memmi’s philosophical and literary works, read with reference to the logic of assimilation, retain a wider application beyond the immediate context for (...)
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  10. C. P. Blacker (1951). Galton's Views on Race. The Eugenics Review 43 (1):19.
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  11. Hope M. Bland & Ashraf Esmail (2012). School Social Work Services in Federally Funded Programs: An African American Perspective. University Press of America.
    Focusing on the barriers between social work intervention in education and government funded programs that impact African American students, this book approaches these issues from a child-centered perspective.
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  12. Anthony Bogues (2003). Black Heretics, Black Prophets: Radical Political Intellectuals. Routledge.
    First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.
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  13. Brad R. Braxton (2012). 'Every Time I Feel the Spirit': African American Christology for a Pluralistic World. In Zoë Bennett & David B. Gowler (eds.), Radical Christian Voices and Practice: Essays in Honour of Christopher Rowland. Oup Oxford. 181.
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  14. P. J. Brendese (2012). The Race of a More Perfect Union: James Baldwin, Segregated Memory and the Presidential Race. Theory and Event 15 (1).
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  15. Anthony L. Brown (2012). On Human Kinds and Role Models: A Critical Discussion About the African American Male Teacher. Educational Studies 48 (3):296-315.
    (2012). On Human Kinds and Role Models: A Critical Discussion about the African American Male Teacher. Educational Studies: Vol. 48, Black Teachers Theorizing, pp. 296-315.
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  16. Keith Byerman (2004). Disrupting the Discourse: Du Bois and the Construction of Blackness. Philosophia Africana 7 (1):3-14.
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  17. Kelvin T. Calloway (forthcoming). Bioethical Issues Confronting the African American Community. Bioethics Forum.
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  18. Luc Capdevila (2008). Elsa Dorlin, La matrice de la race. Généalogie sexuelle et coloniale de la nation française. Clio 1:247-248.
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  19. Paul E. Capetz (2012). The Tragic Vision of African American Religion (Review). Journal of the Society of Christian Ethics 32 (2):215-216.
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  20. Curtis Carter, City From Within: A Perspective on African-American Life in Milwaukee.
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  21. Curtis Carter, Introduction to City From Within: A Perspective on African-American Life in Milwaukee.
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  22. Rey Chow (1992). Race/Imperialism. In Elizabeth Wright (ed.), Feminism and Psychoanalysis: A Critical Dictionary. Blackwell. 361--64.
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  23. Raquel A. St Clair (2011). So What Does the Bible Say About This…?: Context, Questions, and Correspondence as a Means of Refracting a Cultural Lens for African American Biblical Interpretation. Interpretation 65 (3):276-284.
    This article explores the dialogical engagement between text and interpreter, which is shaped by the particular socio-cultural location of African American readers/hearers. It identifies some of the key issues that help to shape an African American socio-cultural context and explores their implications for biblical interpretation.
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  24. Jamal Cooks & Terrie Epstein (2000). Dissin'Democracy? African American Adolescents' Concepts of Citizenship. Journal of Social Studies Research 24 (2):10-20.
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  25. Roger Corless (2002). Dreaming Me: An African American Woman's Spiritual Journey (Review). Buddhist-Christian Studies 22 (1):234-236.
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  26. Tommy J. Curry (2014). Pessimistic Themes in Kanye West's Necrophobic Aesthetic: Moving Beyond Subjects of Perfection to Understand the New Slave as a Paradigm of Anti-Black Violence. The Pluralist 9 (3):18-37.
    The release of Kanye West’s Yeezus was indelibly marked by the provocation of his hit song entitled “New Slaves,” which introduced a pessimistic terminology to capture the paradoxical condition whereby Black freedom from enslavement only resulted in the capturing of Black people psychically in the neo-liberal entanglements of poverty, servitude, and corporatism. His analysis, not unlike currently en vogue theories of Afro-pessimism or Critical Race Theory’s realist lens, maintains that despite all the rhetoric and symbols of progress to the contrary, (...)
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  27. Patrick Davis (2005). The Origins of African American Culture and Its Significance in African American Student Academic Success. Journal of Thought 40 (1):43.
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  28. Edward Demenchonok (2005). Intercultural Discourse and African-Carribean Philosophy. Dialogue and Universalism 15 (1-2):181-202.
    The explosion of publications on race, gender, and minority cultures during recent decades was a natural reaction to the universalistic pretensions of Western philosophy, for which many of these issues were invisible. The theoretical articulation of these issues has substantially contributed to the transformation of philosophy. However, the side-effect of an overemphasis on difference is an underestimating of unity, which may lead to disintegration. The challenge to philosophical thought on race, gender, and culture is to reconcile the difference with commonality, (...)
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  29. Paul Dresch (1995). Race, Culture and—What? In Wendy James (ed.), The Pursuit of Certainty: Religious and Cultural Formulations. Routledge. 59.
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  30. Emmanuel Faye (2012). Subjectivity and Race in Heideggers's Work. Rivista di Filosofia 103 (1):69-90.
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  31. H. J. Fleure (1922). Some Aspects of Race Study. The Eugenics Review 14 (2):93.
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  32. George M. Fredrickson (2004). Black Hearts and Monsters of the Mind: Race and Identity in Antebellum America. Modern Intellectual History 1 (1):123-133.
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  33. Lydia Galbreath (forthcoming). The Philosophy of the African American Identity Crisis: A Double Consciousness Exploration. Philosophy.
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  34. Maricelys Manzano García (2012). Identidad racial: Un problema social en nuestros días. Límite 7 (26):107-119.
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  35. R. Ruggles Gates (1936). Race Crossing. The Eugenics Review 28 (3):245.
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  36. Nigel Gibson (forthcoming). The Limits of Black Political Empowerment. Theoria.
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  37. Nina Glick Schiller (1995). Editor's Foreword: The Dialectics of Race and Culture. In Anthony Appiah & Henry Louis Gates (eds.), Identities. University of Chicago Press.
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  38. David Theo Goldberg (2000). On Outlaw, and Philosophy After Race. African Philosophy 13 (2):153-159.
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  39. Sascha L. Goluboff (2011). Making African American Homeplaces in Rural Virginia. Ethos 39 (3):368-394.
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  40. Robert Gooding-Williams (2006). Critical Affinities: Nietzsche and African American Thought. State University of New York Press.
    Explores convergences between the ideas of Friedrich Nietzsche and African American thought.
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  41. Michael J. Gorman (forthcoming). Book Review: Can I Get a Witness? Reading Revelation Through African American Culture. [REVIEW] Interpretation 60 (4):471-471.
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  42. Michael Gorr (1976). Vlastos and the New Race Course Paradox. Australasian Journal of Philosophy 54 (3):244 – 249.
  43. Jan Guranowski (1968). \" Confessio africana\" nadzieje, złudzenia, mistyfikacje. Człowiek I Światopogląd 2 (2):104-117.
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  44. Lan Hacking (1997). An Aristotelian Glance at Race and the Mind. Ethos 25 (1):107-112.
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  45. A. C. Haddon (1911). The Jews: A Study of Race and Environment. The Eugenics Review 3 (1):64.
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  46. J. B. S. Haldane (1936). Race Crossing. The Eugenics Review 28 (3):245.
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  47. Shelley P. Haley (2005). The Invention of Racism in Classsical Antiquity. American Journal of Philology 126 (3):451-468.
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  48. Barbara Hall (2000). The Libertarian Role Model and the Burden of Uplifting the Race. In Naomi Zack (ed.), Women of Color and Philosophy: A Critical Reader. Blackwell Publishers. 168--81.
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  49. William David Hart (2014). Introduction. Journal of Religious Ethics 42 (4):585-590.
    The essays in this focus on race and ethics approach the topic from a variety of perspectives. Yet they all advance a basic claim: race—a euphemism for white supremacy—is an ethical issue too often evaded. The essays demonstrate that the ethics of race is integrally bound up with religion, colonialism, and secularism.
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  50. Diana L. Hayes (forthcoming). Book Review: Power in the Blood?: The Cross In the African American Experience. [REVIEW] Interpretation 54 (1):102-102.
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1 — 50 / 303