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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. Susan E. Babbitt (1994). Identity, Knowledge, and Toni Morrison's "Beloved": Questions About Understanding Racism. Hypatia 9 (3):1 - 18.
    In discussing Drucilla Cornell's remarks about Toni Morrison's Beloved, I consider epistemological questions raised by the acquiring of understanding of racism, particularly the deep-rooted racism embodied in social norms and values. I suggest that questions about understanding racism are, in part, questions about personal and political identities and that questions about personal and political identities are often, importantly, epistemological questions.
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  7. Susan E. Babbitt (1994). Identity, Knowledge, and Toni Morrison's Beloved: Questions About Understanding Racism. Hypatia 9 (3):1-18.
  8. Grant Babcock (2012). Libertarianism, Feminism, and Nonviolent Action: A Synthesis. Libertarian Papers 4.
    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 of libertarian reform that libertarianism can seriously address these issues: libertarian responses can also help us confront forms of “private” oppression that are not per se un-libertarian, but which support state oppression. Drawing on thinkers such as Murray Rothbard, Roderick Long, Charles Johnson, Gene Sharp, Wendy McElroy, and bell hooks, this paper establishes historical links between (...)
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  9. Alison Bailey (2014). 'White Talk' as a Barrier to Understanding Whiteness. In George Yancy (ed.), White Self-Criticality beyond Anti-racism: How Does It Feel 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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  10. Alison Bailey (2000). Locating Traitorous Identities: Toward a Theory of White Character Formation. In Sandra Harding & Uma Narayan (eds.), Hypatia. University of Indiana Press
    This essay explores how the social location of white traitorous identities might be understood. I begin by examining some of the problematic implications of Sandra Harding's standpoint framework description of race traitors as 'becoming marginal.' I argue that the location of white traitors might be better understood in terms of their 'decentering the center.' I distinguish between 'privilege-cognizant' and 'privilege-evasive' white scripts. Drawing on the work of Marilyn Frye and Anne Braden, I offer an account of the contrasting perceptions and (...)
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  11. 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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  12. Alison Bailey (1998). Locating Traitorous Identities: Toward a View of Privilege-Cognizant White Character. Hypatia 13 (3):27 - 42.
    I address the problem of how to locate "traitorous" subjects, or those who belong to dominant groups yet resist the usual assumptions and practices of those groups. I argue that Sandra Harding's description of traitors as insiders, who "become marginal" is misleading. Crafting a distinction between "privilege-cognizant" and "privilege-evasive" white scripts, I offer an alternative account of race traitors as privilege-cognizant whites who refuse to animate expected whitely scripts, and who are unfaithful to worldviews whites are expected to hold.
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  13. Alison Bailey & Jacquelyn Zita (2007). The Reproduction of Whiteness: Race and the Regulation of the Gendered Body. Hypatia 22 (2):vii-xv.
    Historically critical reflection on whiteness in the United States has been a long-standing practice in slave folklore and in Mexican resistance to colonialism, Asian American struggles against exploitation and containment, and Native American stories of contact with European colonizers. Drawing from this legacy and from the disturbing silence on “whiteness” in postsecondary institutions, critical whiteness scholarship has emerged in the past two decades in U.S. academies in a variety of disciplines. A small number of philosophers, critical race theorists, postcolonial (...)
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  14. Cathryn Bailey (2004). Anna Julia Cooper: "Dedicated in the Name of My Slave Mother to the Education of Colored Working People". Hypatia 19 (2):56-73.
  15. Lucy E. Bailey (2006). Wright-Ing White: The Construction of Race in Women's 19th Century Didactic Texts. Journal of Thought 41 (4):65.
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  16. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.
  17. Katharine Lawrence Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's "Damnation of Women". Hypatia 20 (3):127-148.
  18. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's “Damnation of Women”. Hypatia 20 (3):127-148.
  19. Elizabeth Ann Bartlett (1989). Sarah Grimké: Letters on the Equality of the Sexes and Other Essays. Hypatia 4 (1):175-180.
  20. 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.
  21. Linda A. Bell (2007). Visible Identities: Race, Gender, and the Self (Review). Hypatia 22 (2):196-200.
  22. 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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  23. Paul Benson (2011). Symposia on Gender, Race and Philosophy. Hypatia 24 (4):26-49.
  24. Elisabeth Burgos-Debray & Ann Wright (1994). I, Rigoberta Menchú: An Indian Woman in Guatemala. Hypatia 9 (2):225-229.
  25. Victoria I. Burke (2007). Essence Today: Hegel and the Economics of Identity Politics. Philosophy Today 51 (1):79-90.
    The concept of essence is thought by many political theorists to be a residue of the patriarchal onto-theological tradition of metaphysics that needs to be (or has been) overcome by more progressive aims. The purpose of this paper is to examine the concept of essentialism in light of the treatment of the concept of essence in Hegel’s Science of Logic, and within the context of recent issues in critical race theory and feminism. I will argue (...)
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  26. Judith Butler (1998). Reply to Robert Gooding-Williams. Constellations 5 (1):42-47.
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  27. 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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  28. Anna Carastathis (2012). Ladelle McWhorter, Racism and Sexual Oppression in Anglo-America. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 16 (1):250-256.
  29. Patricia Hill Collins (2005). Healing Identities: Black Feminist Thought and the Politics of Groups (Review). Hypatia 20 (4):227-230.
  30. 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
  31. 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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  32. Julie Dinh (2012). Ethnic, Immigrant, and Racialized Women in Canada: A Historiography. Constellations 3 (2).
    Since the emergence of ̳new left‘, bottom up approach to history in the 1960s and 1970s, women‘s and gender history has become a rich field for historians. Ethnic and immigrant women‘s history, as part of this larger movement, has seen its own fair share of growth. This paper examines the emergence of racialized women‘s history in Canada and analyzes the increasingly inclusive and complex integration of this field through the works of notable authors in recent decades.
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  33. Kristie Dotson (2011). Concrete Flowers: Contemplating the Profession of Philosophy. Hypatia 26 (2):403-409.
  34. Saba Fatima (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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  35. 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 , 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, while race is the function of a "regulatory" power acting upon the (...)
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  36. 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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  37. 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.
  38. 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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  39. Lewis Gordon (2011). Falguni A. Sheth: Toward a Political Philosophy of Race. [REVIEW] Continental Philosophy Review 44 (1):119-130.
  40. Emily Grosholz (2007). Black Sexual Politics: African Americans, Gender, and the New Racism (Review). Hypatia 22 (4):209-212.
  41. 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 (...)
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  42. Sandra Harding & Uma Narayan (1998). Border Crossings: Multicultural and Postcolonial Feminist Challenges to Philosophy (Part II). Hypatia 13 (3):1-5.
  43. 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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  44. Sarah Lucia Hoagland (forthcoming). Undivided Rights: Women of Color Organize for Reproductive Justice, And: Policing the National Body: Race, Gender, and Criminalization, And: Conquest: Sexual Violence and American Indian Genocide (Review). Hypatia 22 (2):182-188.
  45. 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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  46. David Ingram (2011). Visible Identities: Race, Gender, and the Self by Linda Alcoff. Constellations 18 (1):106-109.
  47. 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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  48. Alison M. Jaggar (1996). Gender, Race, and Difference. Southern Journal of Philosophy 35 (Supplement):21-51.
  49. 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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  50. Cynthia Kaufman (2002). Is Multiculturalism Bad for Women? (Review). Hypatia 17 (4):228-232.
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