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  1. Rebecca Aanerud (2007). The Legacy of White Supremacy and the Challenge of White Antiracist Mothering. Hypatia 22 (2):20-38.
    : Aanerud's project is to develop an account of white antiracist mothering, using a model of maternal duty to raise antiracist white children. The author sets this project in the context of historic constructions of white mothering in the twentieth century and then contrasts the need for an exploration of white mothers raising white children against the literature of white mothers' raising children of color and mothers of color raising their own children, Once this distinction is made, Aanerud uses Collins's (...)
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  2. Ricky Lee Allen (2001). The Globalization of White Supremacy: Toward a Critical Discourse on the Racialization of the World. Educational Theory 51 (4):467-485.
  3. Jami L. Anderson (2002). The White Closet. Social Philosophy Today 18:97-107.
    Whiteness theorists argue that whiteness has two essential features. First, whiteness colonizes, appropriates and controls the Other. Whiteness is, then, racist.Second, whiteness is constructed unwittingly. Whites are, it is claimed, unaware of the harms they inflict on a genocidal scale because whiteness, like the air we breathe, is “invisible” to those who construct it and are constructed by it. Whiteness is, then, innocent. I think defining whiteness as innocent racism is troubling for two reasons. First, it leaves whites unaccountable for (...)
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  4. 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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  5. 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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  6. Robert Bernasconi (2010). Race and Earth in Heidegger's Thinking During the Late 1930s. Southern Journal of Philosophy 48 (1):49-66.
    In 1934 Heidegger offered an account of what a Volk is in terms of the existential analytic of Dasein set out in Being and Time , but soon after he abandoned this framework as he began the task of overcoming metaphysics. Integral to this new task was a confrontation with the racial policies not just of the Nazis but also of the Allies because he believed that the Western philosophical tradition was deeply implicated in these policies. Against this background, this (...)
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  7. Dana Berthold (2010). Tidy Whitenes: A Genealogy of Race, Purity, and Hygiene. Ethics and the Environment 15 (1):pp. 1-26.
    Critical race theorists have done much in recent years to show that contrived and repressive notions of racial purity have been central to the social identity of whiteness in the US. Similarly, feminists know that contrived and repressive notions of sexual purity (that is, chastity) have been central to the social construction of femininity, especially white femininity. While it may be clear that these abstract purity ideals have privileged certain subjects over others, what is even more interesting, and less documented, (...)
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  8. Anthony Bogues (2005). John Stuart Mill and "the Negro Question" : Race, Colonialism, and the Ladder of Civilization. In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press.
  9. Tommy J. Curry (2009). From Rousseau's Theory of Natural Equality to Firmin's Resistance to the Historical Inequality of Races. Clr James Journal 15 (1):135-163.
  10. Tommy J. Curry (2009). I'm Too Real For Yah. Radical Philosophy Review 12 (1/2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  11. 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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  12. 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.
  13. Lewis R. Gordon (2003). African-American Existential Philosophy. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
  14. Clevis Headley (2001). Race, African American Philosophy, and Africana Philosophy: A Critical Reading of Lewis Gordon's Her Majesty's Other Children. Philosophia Africana 4 (1):43-60.
  15. Sarah Lucia Hoagland (2007). Heterosexualism and White Supremacy. Hypatia 22 (1):166-185.
    : Articulating heterosexualism is not to supplicate for gays (that's the work of 'heterosexism' and 'homophobia') but to better understand consequences of institutionalizing a particular relationship between men and women. In this essay, Hoagland takes up the claim from a number of women of color that women are not all the same gender.
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  16. Joy James (2004). The Academic Addict: Mainlining (& Kicking) White Supremacy (Ws). In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
  17. Richard A. Jones (2009). The Politics of Black Fictive Space. Radical Philosophy Review 12 (1/2):391-418.
    Historically, for Black writers, literary fiction has been a site for transforming the discursive disciplinary spaces of political oppression. From 19th century “slave narratives” to the 20th century, Black novelists have created an impressive literary counter-canon in advancing liberatory struggles. W.E.B. Du Bois argued that “all art is political.” Many Black writers have used fiction to create spaces for political and social freedom—from the early work of Harriet Wilson’s Our Nig; or, Sketches from the Life of a Free Black (1859)—to (...)
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  18. David Haekwon Kim (2004). The Place of American Empire: Amerasian Territories and Late American Modernity. Philosophy and Geography 7 (1):95-121.
    Imperialism rarely receives discussion in mainstream philosophy. In radical philosophy, where imperialism is analyzed with some frequency, European expansion is the paradigm. This essay considers the nature and specificity of American imperialism, especially its racialization structures, diplomatic history, and geographic trajectory, from pre?twentieth century ?Amerasia? to present?day Eurasia. The essay begins with an account of imperialism generally, one which is couched in language consistent with left?liberalism but compatible with a more radical discourse. This account is then used throughout the rest (...)
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  19. Matt Lamkin (2011). Racist Appearance Standards and the Enhancements That Love Them: Norman Daniels and Skin-Lightening Cosmetics. Bioethics 25 (4):185-191.
    Darker skin correlates with reduced opportunities and negative health outcomes. Recent discoveries related to the genes associated with skin tone, and the historical use of cosmetics to conform to racist appearance standards, suggest effective skin-lightening products may soon become available. This article examines whether medical interventions of this sort should be permitted, subsidized, or restricted, using Norman Daniels's framework for determining what justice requires in terms of protecting health. I argue that Daniels's expansive view of the requirements of justice in (...)
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  20. José Jorge Mendoza (2010). A "Nation" of Immigrants. The Pluralist 5 (3):41-48.
    In "Nations of Immigrants: Do Words Matter?" Donna Gabaccia provides an illuminating account of the origin of the United States' claim to be a "Nation of Immigrants." Gabaccia's endeavor is motivated by the question "What difference does it make if we call someone a foreigner, an immigrant, an emigrant, a migrant, a refugee, an alien, an exile or an illegal or clandestine?" (Gabaccia 5). This question is very important to the immigration debate because, as Gabaccia goes on to show, "[t]o (...)
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  21. Charles W. Mills (2004). Racial Exploitation and the Wages of Whiteness. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
  22. Charles W. Mills (2003). White Supremacy. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub..
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  23. Shelley Tremain (2012). Review Essay of Racism and Sexual Oppression in Anglo-America: A Genealogy by Ladelle McWhorter and The Faces of Intellectual Disability: Philosophical Reflections by Licia Carlson. [REVIEW] Hypatia 27 (2):440-445.
  24. Dwayne A. Tunstall (2007). 8. Why Violence Can Be Viewed as a Legitimate Means of Combating White Supremacy for Some African Americans. Radical Philosophy Today 2007:159-173.
    Philosophers often entertain positions that they themselves do not hold. This article is an example of this. While I do not advocate localized acts of violence to combat white supremacy, I think that it is worthwhile to explore why it might be theoretically justifiable for some African Americans to commit such acts of violence. I contend that acts of localized violence are at least theoretical justifiable for some African Americans from the vantage point of racial realism. Yet, I also contend (...)
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