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  1. Linda Alcoff (2004). Against "Post-Ethnic" Futures. Journal of Speculative Philosophy 18 (2):99-117.
  2. Linda Martin Alcoff, Latinos and the Categories of Race.
    Apparently, Latinos are “taking over.” 1 With news that Latinos have become the largest minority group in the United States, the public airwaves are filled with concerned voices about the impact that a non-English dominant, Catholic, non-white, largely poor population will have on “American” identity. Aside from the hysteria, Latino identity poses some authentically new questions for the standard way in which minority identities are conceptualized. Are Latinos a race, an ethnicity, or some combination? What does it mean to have (...)
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  3. Linda Martin Alcoff, The Problem of Speaking for Others.
    This was published in Cultural Critique (Winter 1991-92), pp. 5-32; revised and reprinted in Who Can Speak? Authority and Critical Identity edited by Judith Roof and Robyn Wiegman, University of Illinois Press, 1996; and in Feminist Nightmares: Women at Odds edited by Susan Weisser and Jennifer Fleischner, (New York: New York University Press, 1994); and also in Racism and Sexism: Differences and Connections eds. David Blumenfeld and Linda Bell, Rowman and Littlefield, 1995.
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  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. Linda Martín Alcoff (1998). What Should White People Do? Hypatia 13 (3):6 - 26.
    In this paper I explore white attempts to move toward a proactive position against racism that will amount to more than self-criticism in the following three ways: by assessing the debate within feminism over white women's relation to whiteness; by exploring "white awareness training" methods developed by Judith Katz and the "race traitor" politics developed by Ignatiev and Garvey, and; a case study of white revisionism being currently attempted at the University of Mississippi.
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  6. Grant Babcock, 16. “Libertarianism, Feminism, and Nonviolent Action: A Synthesis”.
    There is a need to develop libertarian responses to writings on race, gender, and sexual orientation. Offering such responses not only demonstrates to potential opponents..
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  7. Alison Bailey (forthcoming). 'White Talk' as a Barrier to Understanding Whiteness. In George Yancy (ed.), What's It Like to Be a White Problem? Lexington Books.
    My project is to explain why the question ‘How does it feel to be a white problem?’ cannot be answered in the fluttering grammar of white talk. The whiteness of white talk lies not only in its having emerged from white mouths, but also in its evasiveness—in its attempt to suppress fear and anxiety, and its consequential [if unintended] reinscription and legitimation of racist oppression. I White talk is designed, indeed scripted, for the purposes of evading, rejecting, and remaining ignorant (...)
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  8. Alison Bailey (1999). Despising an Identity They Taught Me to Claim. In Chris J. Cuomo & Kim Q. Hall (eds.), WHITENESS: FEMINIST PHILOSOPHICAL NARRATIVES.
    This essay is a personal philosophical reflection on particular dilemma privilege-cognizant white feminists face in thinking through how to use privilege in liberatory ways. Privilege takes on a new dimension for whites who resist common defensive or guilt-ridden responses to privilege and struggle to understand the connections between ill-gotten advantages and the genuine injustices that deny humanity to peoples of color. The temptation to despise whiteness and its accompanying privilege is a common response to white privilege awareness and it is (...)
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  9. Edwina Barvosa (2013). The Gloria Anzaldúa Reader. Edited by Analouise Keating. Durham, N.C.: Duke University Press, 2009; and Bridging: How Gloria Anzaldúa's Life and Work Transformed Our Own. Edited by Analouise Keating and Gloria González‐López. Austin: University of Texas Press, 2011. [REVIEW] Hypatia 28 (2):377-382.
  10. Jennifer Benson (2014). Freedom as Going Off Script. Hypatia 29 (2):355-370.
    In this manuscript I explore an example of an over-privileged white woman who encounters two young Black men in a parking garage stairwell. Two related axioms are central to the oppressive script that lies before these subjects: the hetero-patriarchal axiom that women are not safe alone at night and the racist axiom that Black men, especially young ones, are dangerous. These axioms are intended to ensure a practical conclusion—white women and Black men are supposed to avoid each other—thereby conferring legitimacy (...)
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  11. Judith Butler (1998). Reply to Robert Gooding-Williams. Constellations 5 (1):42-47.
  12. Anna Carastathis (2014). Reinvigorating Intersectionality as a Provisional Concept. In Namita Goswami, Maeve O'Donovan & Lisa Yount (eds.), Why Race and Gender Still Matter: An Intersectional Approach. Pickering and Chatto. 59-70.
    Challenging the triumphal narrative of ‘political completion’ that surrounds intersectionality--as ‘the’ way to theorize the relationship among systems of oppression--and which helps to cement the impression of mainstream feminism’s arrival at a postracial moment, I argue we should instead approach intersectionality as a ‘provisional concept’ which disorients entrenched essentialist cognitive habits. Rather than assume that ‘intersectionality’ has a stable, positive definition, I suggest intersectionality anticipates rather than delivers the normative or theoretical goals often imputed to it.
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  13. Blanche Radford Curry (2004). Whiteness and Feminism: Déjà Vu Discourses, What's Next? In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
  14. Maria del Guadalupe Davidson, Kathryn T. Gines & Donna-Dale L. Marcano (eds.) (2010). Convergences: Black Feminism and Continental Philosophy. SUNY Press.
    A range of themes—race and gender, sexuality, otherness, sisterhood, and agency—run throughout this collection, and the chapters constitute a collective discourse at the intersection of Black feminist thought and continental philosophy, converging on a similar set of questions and concerns. These convergences are not random or forced, but are in many ways natural and necessary: the same issues of agency, identity, alienation, and power inevitably are addressed by both camps. Never before has a group of scholars worked together to examine (...)
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  15. Kristie Dotson (2011). Concrete Flowers: Contemplating the Profession of Philosophy. Hypatia 26 (2):403-409.
  16. Ellen K. Feder (2007). Family Bonds: Genealogies of Race and Gender. OUP USA.
    Ellen Feder's monograph is an attempt to think about the categories of race and gender together. She explains and then employs some critical tools derived from Foucault (particularly his ideas about systems of knowledge and the power that governs them), in order to advance her main argument: that the institution of the family is the locus of the production of gender and race, and that gender is best understood as a function of a "disciplinary" power that operates within the family, (...)
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  17. Ellen K. Feder (2007). The Dangerous Individual('s) Mother: Biopower, Family, and the Production of Race. Hypatia 22 (2):60-78.
    : Even as feminist analyses have contributed in important ways to discussions of how gender is raced and race is gendered, there has been little in the way of comparative analysis of the specific mechanisms that are at work in the production of each. Feder argues that in Michel Foucault's analytics of power we find tools to understand the reproduction of whiteness as a complex interaction of distinctive expressions of power associated with these categories of difference.
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  18. Ann Ferguson (2012). The Machinery of Whiteness: Studies in the Structure of Racialization. By Steve Martinot. Philadelphia: Temple University Press, 2010. [REVIEW] Hypatia 27 (3):943-945.
  19. Kathryn T. Gines (2011). Being a Black Woman Philosopher: Reflections on Founding the Collegium of Black Women Philosophers. Hypatia 26 (2):429-437.
    Although the American Philosophical Association has more than 11,000 members, there are still fewer than 125 Black philosophers in the United States, including fewer than thirty Black women holding a PhD in philosophy and working in a philosophy department in the academy.1The following is a “musing” about how I became one of them and how I have sought to create a positive philosophical space for all of us.
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  20. Lewis Gordon (2011). Falguni A. Sheth: Toward a Political Philosophy of Race. [REVIEW] Continental Philosophy Review 44 (1):119-130.
  21. Lisa Guenther (2011). The Ethics and Politics of Otherness: Negotiating Alterity and Racial Difference. Philosophia 1 (2):195-214.
    "In her essay "Choosing the Margin," bell hooks draws attention to the way uncritical celebrations of difference and otherness often act as an alibi for progressive politics. The recent proliferation of discourses on alterity, particularly with the growth of Levinas studies, makes hooks's critique all the more relevant for ethical and political theory today. To what extent has this emphasis on alterity affected the dynamics of philosophical and political life? Does it fall into the trap that hooks identifies here as (...)
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  22. Sandra Harding & Uma Narayan (1998). Border Crossings: Multicultural and Postcolonial Feminist Challenges to Philosophy (Part II). Hypatia 13 (3):1-5.
  23. Sally Haslanger (2000). Gender and Race: (What) Are They? (What) Do We Want Them to Be? Noûs 34 (1):31–55.
    It is always awkward when someone asks me informally what I’m working on and I answer that I’m trying to figure out what gender is. For outside a rather narrow segment of the academic world, the term ‘gender’ has come to function as the polite way to talk about the sexes. And one thing people feel pretty confident about is their knowledge of the difference between males and females. Males are those human beings with a range of familiar primary and (...)
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  24. Sabrina L. Hom (2013). Between Races and Generations: Materializing Race and Kinship in Moraga and Irigaray. Hypatia 28 (3):419-435.
    Juxtaposing Cherríe Moraga's Loving in the War Years and Luce Irigaray's Speculum of the Other Woman, I explore the ways that sex and race intersect to complicate an Irigarayan account of the relations between mother and daughter. Irigaray's work is an effective tool for understanding the disruptive and potentially healing desire between mothers and daughters, but her insistence on sex as primary difference must be challenged in order to acknowledge the intersectionality of sex and race. Working from recent work on (...)
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  25. David Ingram (2011). Visible Identities: Race, Gender, and the Self by Linda Alcoff. Constellations 18 (1):106-109.
  26. Kristen Intemann, L. E. E. S., Kristin Mccartney, Shireen Roshanravan & Alexa Schriempf (2010). What Lies Ahead: Envisioning New Futures for Feminist Philosophy. Hypatia 25 (4):927-934.
    Thanks in large part to the record of scholarship fostered by Hypatia, feminist philosophers are now positioned not just as critics of the canon, but as innovators advancing uniquely feminist perspectives for theorizing about the world. As relatively junior feminist scholars, the five of us were called upon to provide some reflections on emerging trends in feminist philosophy and to comment on its future. Despite the fact that we come from diverse subfields and philosophical traditions, four common aims emerged in (...)
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  27. Alison M. Jaggar (1996). Gender, Race, and Difference. Southern Journal of Philosophy 35 (Supplement):21-51.
  28. Robin James (2013). Race and the Feminized Popular in Nietzsche and Beyond. Hypatia 28 (4):749-766.
    I distinguish between the nineteenth- to twentieth-century (modernist) tendency to rehabilitate (white) femininity from the abject popular, and the twentieth- to twenty-first-century (postmodernist) tendency to rehabilitate the popular from abject white femininity. Careful attention to the role of nineteenth-century racial politics in Nietzsche's Gay Science shows that his work uses racial nonwhiteness to counter the supposedly deleterious effects of (white) femininity (passivity, conformity, and so on). This move—using racial nonwhiteness to rescue pop culture from white femininity—is a common twentieth- and (...)
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  29. Crista Lebens (2006). White Feminism and Antiracism. International Studies in Philosophy 38 (1):73-84.
  30. Angela R. Miles (1996). Integrative Feminisms: Building Global Visions, 1960s-1990s. Routledge.
    Integrative Feminisms presents a unique discussion of feminist radicalism in North America in the context of feminism's global development since the 1960s. Across divergent agendas, Angela Miles illuminates the transformative power she argues is common to apparently diverse radical, eco-, Black, socialist, lesbian and "third world" feminists. Drawing on interviews with activists, historical and documentary research, and her own participation, she provides powerful analysis of concentric feminisms in a transnational context. The book shows how transformative practices have led these various (...)
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  31. Charles W. Mills (2007). Book Review: Ethics Along the Color Line by Anna Stubblefield. [REVIEW] Hypatia 22 (2):189-193.
  32. Paula M. L. Moya (2006). Book review: Maria Lugones. Pilgramages/peregrinajes: Theorizing coalition against multiple oppressions. Lanham, md.: Rowman & Littlefield, 2003. [REVIEW] Hypatia 21 (3):198-202.
  33. Mariana Ortega (2006). Being Lovingly, Knowingly Ignorant: White Feminism and Women of Color. Hypatia 21 (3):56-74.
    : The aim of this essay is to analyze the notion of "loving, knowing ignorance," a type of "arrogant perception" that produces ignorance about women of color and their work at the same time that it proclaims to have both knowledge about and loving perception toward them. The first part discusses Marilyn Frye's accounts of "arrogant" as well as of "loving" perception and presents an explanation of "loving, knowing ignorance." The second part discusses the work of Audre Lorde, Elizabeth Spelman, (...)
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  34. Mariana Ortega (2001). "New Mestizas," "'World'-Travelers," and "Dasein": Phenomenology and the Multi-Voiced, Multi-Cultural Self. Hypatia 16 (3):1 - 29.
    The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which (...)
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  35. Wanda S. Pillow (2007). Searching for Sacajawea: Whitened Reproductions and Endarkened Representations. Hypatia 22 (2):1-19.
    : Pillow's aim is to demonstrate how representations of Sacajawea have shifted in writings about the Lewis and Clark expedition in ways that support manifest destiny and white colonial projects. This essay begins with a general account of Sacajawea. The next section uses two novels (one hundred years apart) to make the case that shifts in the representation of this important historical figure serve similar purposes. There is some attention to white suffragist representations, but the central contrast is between manifest (...)
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  36. Gaile Pohlhaus (2001). Diversity and Communication in Feminist Theory. Social Philosophy Today 17:153-162.
    When diversity figures in ways that insulate women's differences from one another rather than theorizing about them together, it is difficult to see how interactionamong women that recognizes their differences is possible. In turn, the possibility of communication may seem inordinately difficult when taking place among diverse groups about their differences. While not denying these difficulties, I want to avoid approaches and practices that may draw us into a stalemate in considering possibilities for communication. In the following, I bring together (...)
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  37. Gail M. Presbey (1990). Racism and Sexism. Radical Philosophy Review of Books 2 (2):29-32.
  38. Fatima Saba (2011). Who Counts as a Muslim? Identity, Multiplicity and Politics. Journal of Muslim Minority Affairs 31 (3):339-353.
    My aim in this paper is to carve out a political understanding of the Muslim identity. The Muslim identity is shaped within a religious mold. Inseparable from this religious understanding is a political one that is valuable in its own right in order to secure any sustainable possibility of participating politically as Muslims within a democratic liberal democracy, such as the United States. Here I explore not the historical or theological formation of the Muslim identity, rather a metaphysical understanding of (...)
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  39. Linnell Secomb (2000). Fractured Community. Hypatia 15 (2):133-150.
    : Unity, commonality, and agreement are generally understood to be the basis, or the aim, of community. This paper argues instead that disagreement and fracture are inherent to, and provide the expression of difference within, community. Drawing on the experience of race relations in Australia, this paper proposes that ongoing resis-tance and disagreement by Aboriginal groups against non-Aboriginal law and culture has enabled an unworking of homogenizing and totalizing forces which destroy alterity within community.
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  40. Janet Farrell Smith (1996). Analyzing Ethical Conflict in the Transracial Adoption Debate: Three Conflicts Involving Community. Hypatia 11 (2):1 - 33.
    This essay explores ethical conflicts underlying the discourse of the policy debate about transracial adoption, focusing on the adoption of Black children by whites. Three underlying conflicts are analyzed, namely, the values of equality versus community, interracial community versus multiculturalism, individuality versus racial-ethnic community. The essay concludes with observations on multicultural families.
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  41. Elizabeth V. Spelman (2007). Inclusive Feminism: A Third Wave Theory of Women's Commonality by Naomi Zack. Hypatia 22 (3):201-204.
  42. Rajani Sudan (1999). Feminising Race. Critical Review of International Social and Political Philosophy 2 (1):100-120.
  43. Seline Szkupinski Quiroga (2007). Blood is Thicker Than Water: Policing Donor Insemination and the Reproduction of Whiteness. Hypatia 22 (2):143-161.
    : On the most general level, this essay addresses the ways race is deployed in biomedical solutions to infertility. Szkupinski Quiroga begins with general assertions about fertility technology. She then explores how fertility technology reinforces biological links between parents and children and argues that most options reflect and privilege white kinship patterns and fears about race mixing. She illustrates these observations with interviews she has collected.
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  44. Erin C. Tarver (2011). New Forms of Subjectivity: Theorizing the Relational Self with Foucault and Alcoff. Hypatia 26 (4):804-825.
    Taking seriously Linda Martín Alcoff's suggestion that we reevaluate the extent to which poststructuralist articulations of the subject are truly socially constituted, as well as the centrality of Latina identity to her own account of such constitution, I argue that the discussion Alcoff and other Latina feminists offer of the experience of being Latina in North America is illustrative of the extent to which the relational and globally situated constitution of subjects needs further development in many social-constructionist accounts of selfhood. (...)
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  45. Thomas E. Wartenberg (1990). Comments on Appiah and Lugones. Journal of Philosophy 87 (10):508-509.
  46. Abby Wilkerson (1997). Ending at the Skin: Sexuality and Race in Feminist Theorizing. Hypatia 12 (3):164-173.
    Many feminists have found inspiration in Donna Haraway's myth of the cyborg (1990). From the standpoint of feminist bisexual identity, however, I contend that this myth evades the very issues of race and sexuality which it seems to be addressing. I examine the uses of a bisexual standpoint for a more concrete, situated approach to theorizing sexuality, arguing that reflection on racial identities must be incorporated as well.
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  47. Brackette F. Williams (ed.) (1996). Women Out of Place: The Gender of Agency and the Race of Nationality. Routledge.
    Building on the work of anthropologists, historians, sociologists, literary critics, and feminist philosophers of science, the essays in Women Out of Place: the Gender of Agency and Race of Nationality investigate the linkages between agency and race for what they reveal about constructions of masculinity and femininity and patterns of domesticity among groups seeking to resist varied forms of political and economic domination through a subnational ideology of racial and cultural redemption. Does agency have a gender? Does nationality have a (...)
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  48. Iris Marion Young (2005). Book Review: Sandra Lee Bartky. ?Sympathy and Solidarity? And Other Essays. Lanham, Md.: Rowman and Littlefield, 2002. [REVIEW] Hypatia 20 (3):224-226.
  49. Naomi Zack (2007). Can Third Wave Feminism Be Inclusive? Intersectionality, its Problems, and New Directions. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub.. 193--207.
  50. Naomi Zack (ed.) (2000). Women of Color and Philosophy: A Critical Reader. Blackwell Publishers.