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  1. Alia Al-Saji (2010). The Racialization of Muslim Veils: A Philosophical Analysis. Philosophy and Social Criticism 36 (8):875-902.
    This article goes behind stereotypes of Muslim veiling to ask after the representational structure underlying these images. I examine the public debate leading to the 2004 French law banning conspicuous religious signs in schools and French colonial attitudes to veiling in Algeria, in conjunction with discourses on the veil that have arisen in other western contexts. My argument is that western perceptions and representations of veiled Muslim women are not simply about Muslim women themselves. Rather than representing Muslim women, these (...)
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  2. Linda Martin Alcoff, Comparative Race, Comparative Racisms (2007).
  3. Linda Martín Alcoff (2005). Latino Oppression. Journal of Social Philosophy 36 (4):536–545.
  4. Linda Martín Alcoff (2003). Latino/as, Asian Americans, and the Black–White Binary. Journal of Ethics 7 (1):5-27.
    This paper aims to contribute toward coalitionbuilding by showing that, even if we try tobuild coalition around what might look like ourmost obvious common concern – reducing racism –the dominant discourse of racial politics inthe United States inhibits an understanding ofhow racism operates vis-à-vis Latino/as andAsian Americans, and thus proves more of anobstacle to coalition building than an aid. Theblack/white paradigm, which operates to governracial classifications and racial politics inthe U.S., takes race in the U.S. to consist ofonly two racial (...)
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  5. Robert Bernasconi (1996). The Double Face of the Political and the Social: Hannah Arendt and America's Racial Divisions. Research in Phenomenology 26 (1):3-24.
  6. Tommy J. Curry (2009). Royce, Racism, and the Colonial Ideal: White Supremacy and the Illusion of Civilization in Josiah Royce's Account of the White Man's Burden. The Pluralist 4 (3):10 - 38.
  7. Tommy J. Curry (2007). Please Don't Make Me Touch 'Em. Radical Philosophy Today 2007:133-158.
    The unchanging realities of race relations in the United States, recently highlighted by the catastrophe of Hurricane Katrina, demonstrate that Black Americans are still not viewed, treated or protected as citizens in this country. The rates of poverty, disease and incarceration in Black communities have been recognized by some Critical Race Theorists as genocidal acts. Despite the appeal to the international community’s interpretation of human rights, Blacks are still the most impoverished and lethally targeted group in America. Given the “white (...)
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  8. Paul Gilroy (2003). Race is Ordinary: Britain's Post-Colonial Melancholia. Philosophia Africana 6 (1):31-45.
  9. Lewis R. Gordon (2003). African-American Existential Philosophy. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
  10. Trudier Harris-Lopez (2003). Lynching and Burning Rituals in African American Literature. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
  11. Gregory Fernando Pappas (1996). Dewey's Philosophical Approach to Racial Prejudice. Social Theory and Practice 22 (1):47-65.