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  1. Her Mother’s Tongue: Bilingual Dwelling, Being In-Between, and the Intergenerational Co-creation of Language-Worlds.Helen Ngo - 2024 - Critical Philosophy of Race 12 (1):145-181.
    This article takes up the idea of language as a home and dwelling, and reconsiders what this might mean in the context of diasporic bilingualism – where as a ‘heritage speaker’ of a minority language, the ‘mother tongue’ may be experienced as both deeply familiar yet also alien or alienating. Drawing on a range of philosophical and literary accounts (Cassin, Arendt, Anzaldúa, Vuong, among others), this article explores how the so-called ‘mother tongue’ is experienced by heritage speakers in an English-dominant (...)
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  2. “The Sound of That Rage”: bell hooks, James Baldwin, and the Sonic Pedagogies of Black Rage.Hue Woodson - 2024 - Comparatist 48 (1):124-143.
    Throughout bell hooks's body of work, beginning with Ain't I a Woman (1981), there are two dominant, epistemological strands interwoven into the trajectory of hooks's thought: firstly, the oppositional gaze and, secondly, critical pedagogy. Ultimately, what ties these two strands together are two substantive acts of resistance, which make both the oppositional gaze and critical pedagogy possible: hearing/listening and speaking/voicing. These substantive acts of resistance arise through sonic pedagogies, insofar as what occurs through hearing/listening and speaking/voicing acts are substantively grounded (...)
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  3. (1 other version)Horizons of Difference: Rethinking Space, Place and Identity with Irigaray.Ruthanne Crapo Kim, Yvette Russell & Brenda Sharp (eds.) - 2022 - Albany, NY, USA: The State University of New York Press.
    Horizons of Difference offers twelve original essays inspired by Luce Irigaray's complex, nuanced critique of Western philosophy, culture, and metaphysics, and her call to rethink our relationship to ourselves and the world through sexuate difference. Contributors engage urgent topics in a range of fields, including trans feminist theory, feminist legal theory, film studies, critical race theory, social-political theory, philosophy of religion, environmental ethics, philosophical aesthetics, and critical pedagogy. In so doing, they aim to push the scope of Irigaray's work beyond (...)
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  4. Alterity and Intersectionality: Reflections on Old Age in the Time of COVID-19.Sonia Kruks - 2022 - Hypatia 37 (1):196-209.
    There was a day in March 2020 when I discovered I was old. There had, of course, been quite a few previous intimations of impending old age, but they had not “really” defined my being for me. Some years earlier, I had been surprised when people started to offer me their seat on a crowded bus or train. At first, I politely refused the seat; later, I decided that I would accept such invitations because declining seemed ungracious, and because accepting (...)
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  5. Too Late: Fanon, the dismembered past, and a phenomenology of racialized time.Alia Al-Saji - 2021 - In Leswin Laubscher, Derek Hook & Miraj Desai (eds.), Fanon, Phenomenology and Psychology. New York: Routledge. pp. 177–193.
    This essay asks after the lateness that affectively structures Fanon's phenomenology of racialized temporality in Black Skin,White Masks. I broach this through the concepts of possibility, “affective ankylosis”, and by taking seriously the dismembered past that haunts Fanon's text. The colonization of the past involves a bifurcation of time and of memory. To the “burning past,” wherein colonized experience is stuck and to which we remain sensitive, is contrasted the colonial construction of white, western time as progressive and futural—a construction (...)
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  6. Fanon and Hegel: The Dialectic, the Phenomenology of Race, and Decolonization.Azzedine Haddour - 2021 - In Cynthia D. Coe (ed.), The Palgrave Handbook of German Idealism and Phenomenology. Palgrave-Macmillan. pp. 173-199.
    Slavery appears as an ambivalent concept in Hegel’s work which at once objectivizes the principles of the rational state and goes against them. The aim of this chapter is twofold: to adumbrate Hegel’s dialectic and teleological narratives of world history and to explore Fanon’s critique of Hegel. Fanon lays bare the ethnocentrism inherent in the dialectic. In Black Skin, White Masks, he shows that color is a factor in the dialectic. In The Wretched of the Earth, he discounts the teleological (...)
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  7. Impartiality as an epistemic privilege.Alexia Leclerc - 2021 - Ithaque 28:1-17.
    In this article, I will examine the phenomenon wherein white people feel that they can be impartial in discussions about racism. Specifically, I will argue that the experience of whiteness confers the belief that one can be impartial, that manifests itself in the appearance of an epistemic privilege. The phenomenological experience of whiteness is constituted in such a way as to ignore the racialized experience. Moreover, white people have privileged access to the majority’s hermeneutic resources, as these reflect and build (...)
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  8. Fanon's Frame of Violence: Undoing the Instrumental/Non-Instrumental Binary.Imge Oranli - 2021 - Interventions: International Journal of Postcolonial Studies 23 (8):1106-1123.
    The scholarship on Frantz Fanon’s theorization of violence is crowded with interpretations that follow the Arendtian paradigm of violence. These interpretations often discuss whether violence is instrumental or non-instrumental in Fanon’s work. This reading, I believe, is the result of approaching Fanon through Hannah Arendt’s framing of violence, i.e. through a binary paradigm of instrumental versus non-instrumental violence. Even some Fanon scholars who question Arendt’s reading of Fanon, do so by employing a similar binary logic, hence repeating the same either/or (...)
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  9. From Word to Flesh: Embodied Racism and the New Politics.Jacob Rump - 2021 - Journal of Religion and Society:126-45.
    This article stems from my presentation at the 2020 Symposium of the Kripke Center for the Study of Religion and Society, whose theme was "Religion and the New Politics." The article is written for an interdisciplinary audience. Drawing on resources from the philosophical tradition of phenomenology and putting them into dialogue with an important theme in Christian theology, I argue that there is a distinctly non-discursive, embodied form of racism that should be recognized and addressed by the new politics. Because (...)
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  10. "McIlwain, Charlton. (2019) Black Software: The Internet and Racial Justice, from the AfroNet to Black Lives Matter. New York: Oxford University Press. Hardcover: $24.95". [REVIEW]Damien P. Williams - 2021 - Spectra 8 (2):45–49.
    Using both first-person interviews and historical research into organizations ranging from the NAACP to the FBI and CIA, Charlton McIlwain charts the development and intersection of Black culture and the technoscientific technosystem of computing through the twentieth and twenty-first centuries. He charts the ways in which Black people and movements, despite their marginalization in the history of computing, have utilized computers and technology for their own liberation.
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  11. Reproducing Refugees: Photographia of a Crisis.Anna Carastathis & Myrto Tsilimpounidi - 2020 - London, UK: Rowman and Littlefield International.
    Since 2015, the ‘refugee crisis’ is possibly the most photographed humanitarian crisis in history. Photographs taken, for instance, in Lesvos, Greece, and Bodrum, Turkey, were instrumental in generating waves of public support for, and populist opposition to “welcoming refugees” in Europe. But photographs do not circulate in a vacuum; this book explores the visual economy of the ‘refugee crisis,’ showing how the reproduction of images is structured by, and secures hierarchies of gender, sexuality, and ‘race,’ essential to the functioning of (...)
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  12. White Habits, Anti‐Racism, and Philosophy as a Way of Life.Kenneth Noe - 2020 - Southern Journal of Philosophy 58 (2):279-301.
    This paper examines Pierre Hadot’s philosophy as a way of life in the context of race. I argue that a “way of life” approach to philosophy renders intelligible how anti-racist confrontation of racist ideas and institutionalized white complicity is a properly philosophical way of life requiring regulated reflection on habits – particularly, habits of whiteness. I first rehearse some of Hadot’s analysis of the “way of life” orientation in philosophy, in which philosophical wisdom is understood as cultivated by actions which (...)
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  13. Ontology, Experience, and Social Death: On Frank Wilderson's Afropessimism.Patrick O'Donnell - 2020 - APA Newsletter on Philosophy and the Black Experience 20 (1).
    This is a long critical discussion of Frank Wilderson's Afropessimism, focusing primarily on Wilderson's claim that Blackness is equivalent to Slaveness. The article draws out some strengths of the book, but argues that the book's central arguments often rest on shaky methodological, metaphysical, epistemic, and political grounds. Along the way, we consider some complications endemic to the project of evaluating a text so clearly geared towards Black audiences from the perspective of a non-Black reader.
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  14. Review of When Time Warps: The Lived Experience of Gender, Race, and Sexual Violence by Megan Burke. [REVIEW]Caleb Ward - 2020 - Apa Newsletter on Feminism and Philosophy 20 (2):30-33.
    This review examines Burke's phenomenological analysis of normative femininity, examining how femininity is implicated in both historical and present racial violence. It lauds Burke's analysis of the temporality of gendered experience—in the Beauvoirean tradition of feminist phenomenology—but it criticizes Burke for coming up short in the critical aspect of their project. It closes with some methodological reflections about doing effect critical phenomenology.
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  15. Durée.Alia Al-Saji - 2019 - In Gail Weiss, Ann V. Murphy & Gayle Salamon (eds.), Fifty Concepts for a Critical Phenomenology. Evanston, Illinois: Nothwestern University Press. pp. 99–106.
  16. Beyond the "Logic of Purity": "Post-Post-Intersectional" Glimpses in Decolonial Feminism.Anna Carastathis - 2019 - In Pedro J. DiPietro, Jennifer McWeeny & Shireen Roshanravan (eds.), Speaking Face to Face/Hablando Cara a Cara: The Visionary Philosophy of María Lugones. Albany: Suny Press.
    This chapter examines María Lugones’s germane and insightful attempt to theorize “intermeshed oppressions,” which, she argues, have been (mis)represented in women of color feminisms by the concepts of “interlocking systems of oppression” and, more recently, “intersectionality.” The latter, intersectionality, introduced by Black feminist legal scholar Kimberlé Williams Crenshaw as a metaphor (1989) and as a “provisional concept” (1991), has become the predominant way of referencing the mutual constitution of what have been theorized as multiple systems of oppression, constructing the multiplicity (...)
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  17. The North African Syndrome: Traversing the Distance to the Cultural ‘Other’.Bryan Mukandi - 2019 - In Şerife Tekin & Robyn Bluhm (eds.), The Bloomsbury Companion to Philosophy of Psychiatry. London: Bloomsbury. pp. 413-428.
    Towards the end of Tsitsi Dangarembga’s Nervous Conditions, Nyasha is taken to a psychiatrist who dismisses her family’s concerns based on his belief that Africans cannot suffer metal illness. Frantz Fanon explores a similar theme in his 1952 essay, ‘The “North African Syndrome”’. In both cases, the veil of sterility behind which the clinical encounter is often presumed to take place is rent, and the clinician and patient are exposed as coloniser and colonised or ‘white’ and ‘raced’ first. Similarly, the (...)
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  18. ‘Good in the Hood’ or ‘Burn It Down’? Reconciling Black Presence in the Academy.Bryan Mukandi & Chelsea Bond - 2019 - Journal of Intercultural Studies 40 (2): 254-268.
    This paper provides a phenomenological analysis of the navigation of academia as experienced by two Black scholars, situated in dissimilar disciplinary and cultural traditions and origins. What is shared is an interest in the academic space that exists within which Black scholars may freely roam, and the structure and function of the boundaries that are present. The policing of Black thought and Black emotion within those boundaries, the violence with which the boundaries are enforced, and the strategies and rationales employed (...)
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  19. Critical Philosophy of Race: An Introduction.Helen Ngo - 2019 - Journal of Intercultural Studies 40 (2):206-209.
    This special section brings together scholars working in Critical Philosophy of Race to explore questions of racism, coloniality, and migration, and in doing so, offers a glimpse into some of the scholarship currently being undertaken in this emerging field. The section has its origins in a one-day workshop, On Anti-Racism: A Critical Philosophy of Race Symposium, which took place in Narrm/Melbourne, Australia in October 2017. The symposium participants, Amir Jaima, Helen Ngo, and Bryan Mukandi, are here joined by Lori Gallegos (...)
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  20. (1 other version)The Secret Life of Violence.Elena Ruíz - 2019 - In Dustin J. Byrd & Seyed Javad Miri (eds.), Frantz Fanon and Emancipatory Social Theory. Brill.
    This chapter proceeds in two ways. First, I argue that Fanon’s structural witnessing of racism yields important insights about the nature of violence that challenges the settler colonial concept of violence as the extra-legal use of force. Second, I argue that his analysis of violence is insufficient for combating colonial racism and violence because, using the terms of his own analysis, it leaves intact logics and mechanisms that allow racism to structurally renew itself in perpetuity: violence against women. Without a (...)
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  21. Reforming Racializing Bodily Habits: Affective Environment and Mindfulness Meditation.Céline Leboeuf - 2018 - Critical Philosophy of Race 6 (2):164-179.
    Much phenomenological work on race has focused on the bodily experiences of persons of color in white spaces or in the face of the white gaze. But comparatively little has been written about how to change these bodily experiences. This article fills this gap by discussing the perspective of those who enact bodily habits alienate persons of color, or what this article calls “racializing bodily habits.” It defends a novel path toward reforming these habits: the practice of mindfulness meditation. The (...)
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  22. Steve Biko and the Liberatory Potential of Non-racialism and Post-racialism.Kimberly Ann Harris - 2017 - Critical Philosophy of Race 5 (2):223-242.
    Discussions of non-racialism in South Africa and discussions of post-racialism in the United States are sufficiently similar to invite the question as to whether South African thinkers could help to develop new ways of thinking about post-racialism and its potential in the United States. Biko's ideas are rarely taken up in the United States, yet they are relevant to contemporary discussions in critical philosophy of race. This article begins with an evaluation of the typology of non-racialism provided by Rupert Taylor (...)
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  23. (1 other version)Identity in Difference to Avoid Indifference.Emily S. Lee - 2017 - In Helen A. Fielding and Dorothea E. Olkowski (ed.), Feminist Phenomenology Futures. Indiana University Press. pp. 313-327.
    Sexual and racial differences matter. Indeed, facile assumptions of sameness born from the desire to claim universal truths persist as a dangerous tendency. Difference matters and we have yet to fully understand what difference means. But claims of absolute difference have a history of justifying colonization and recently can justify slipping into indifference about people with different embodiment. In philosophy of race’s emphasis that race has ontological significance, such emphasis on difference can leave differently racialized and sexualized people living in (...)
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  24. Dancing on the Tightrope of Existence: Deconstructing Black Consciousness.Bryan Mukandi - 2017 - Dissertation, University of Queensland
    For Steve Biko, ‘Black Consciousness’ has to do with remedying the ‘lack’ and ‘failure’ which emanate from the colonial encounter. It describes the existential and ontological shift whereby the black moves towards the assumption of her humanity. Beginning on the margins of Continental European philosophy with Jacques Derrida and Frantz Fanon, I examine the pathogenesis of the situation of the black, and point to a road to recovery. In the process, I centre the lived experience of black folk: our yearning (...)
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  25. Postcolonial Ambivalence and Phenomenological Ambiguity: Towards Recognizing Asian American Women's Agency.Emily S. Lee - 2016 - Critical Philosophy of Race 4 (1):56-73.
    Homi Bhabha brings attention to the figure of the postcolonial metropolitan subject—a third world subject who resides in the first world. Bhabha describes the experiences of the “colonial” subject as ambivalently split. As much as his work is insightful, Bhabha's descriptions of the daily life of postcolonial metropolitan subjects as split and doubled is problematic. His analysis lends only to the possibility of these splittings/doublings as schizophrenically wholly arising. His analysis cannot account for the agonistic moments when the colonial subject (...)
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  26. The White Gaze, Being-Object, and Intercorporeity: Casting Anew the Ontological Violence of Racism.Helen Ngo - 2016 - In S. West Gurley & Geoff Pfeifer (eds.), Phenomenology and the Political. Lanham, Md.: Rowman and Littlefield. pp. 183-195.
  27. A Phenomenology of Hesitation: Interrupting racializing habits of seeing.Alia Al-Saji - 2014 - In Emily S. Lee (ed.), Living Alterities: Phenomenology, Embodiment, and Race. Albany: State University of New York Press. pp. 133-172.
    This paper asks how perception becomes racializing and seeks the means for its critical interruption. My aim is not only to understand the recalcitrant and limitative temporal structure of racializing habits of seeing, but also to uncover the possibilities within perception for a critical awareness and destabilization of this structure. Reading Henri Bergson and Maurice Merleau-Ponty in dialogue with Frantz Fanon, Iris Marion Young and race-critical feminism, I locate in hesitation the phenomenological moment where habits of seeing can be internally (...)
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  28. Shame and Self-Revision in Asian American Assimilation.David Haekwon Kim - 2014 - In Emily S. Lee (ed.), Living Alterities: Phenomenology, Embodiment, and Race. Albany: State University of New York Press. pp. 103-132.
  29. Body Movement & Ethical Responsibility for a Situation.Emily S. Lee - 2014 - In Living Alterities: Phenomenology, Embodiment, and Race. Albany: State University of New York Press. pp. 233-254.
    Exploring the intimate tie between body movement and space and time, Lee begins with the position that body movement generates space and time and explores the ethical implications of this responsibility for the situations one’s body movements generate. Whiteness theory has come to recognize the ethical responsibility for situations not of one’s own making and hence accountability for the results of more than one’s immediate personal conscious decisions. Because of our specific history, whites have developed a particular embodiment and body (...)
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  30. Embodied Disagreements.Anna Mudde - 2014 - PhaenEx 9 (2):99-111.
    In this paper, I suggest that embodied metaphysical experience underlies many of our everyday judgements, which are expressed in our bodily comportments and actions, through which disagreements in our ontological experiences are highlighted. I propose attending to such concrete, situated disagreements as a way of challenging the tradition of metaphysics as an enterprise of objective and universal theory, and as a way of promoting feminist, anti-racist, and queer practices of responsibility.
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  31. Too Late: Racialized Time and the Closure of the Past.Alia Al-Saji - 2013 - Insights 6 (5):1-13.
    In this paper, I explore some of the temporal structures of racialized experience – what I call racialized time. I draw on the Martiniquan philosopher and psychiatrist Frantz Fanon, in particular his book ‘Black Skin, White Masks,’ in order to ask how racism can be understood as a social pathology which, when internalized or ‘epidermalized,’ may result in aberrations of affect, embodiment and agency that are temporally lived. In this regard, I analyze the racialized experience of coming ‘too late’ to (...)
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  32. Doing Philosophy Personally: Thinking about Metaphysics, Theism, and Antiblack Racism.Dwayne A. Tunstall - 2013 - New York: Fordham University Press.
    Gabriel Marcel’s reflective method is animated by his extraphilosophical commitment to battle the ever-present threat of dehumanization in late Western modernity. Unfortunately, Marcel neglected to examine what is perhaps the most prevalent threat of dehumanization in Western modernity: antiblack racism. Without such an account, Marcel’s reflective method is weakened because it cannot live up to its extraphilosophical commitment. Tunstall remedies this shortcoming in his eloquent new volume.
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  33. Crossed Lines in the Racialization Process: Race as a Border Concept.Robert Bernasconi - 2012 - Research in Phenomenology 42 (2):206-228.
    Abstract The phenomenological approach to racialization needs to be supplemented by a hermeneutics that examines the history of the various categories in terms of which people see and have seen race. An investigation of this kind suggests that instead of the rigid essentialism that is normally associated with the history of racism, race predominantly operates as a border concept, that is to say, a dynamic fluid concept whose core lies not at the center but at its edges. I illustrate this (...)
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  34. (2 other versions)Fecundity and Natal Alienation: Rethinking Kinship with Emmanuel Levinas and Orlando Patterson.Lisa Guenther - 2012 - Levinas Studies 7 (1):1-19.
    In his 1934 essay, “Reflections on the Philosophy of Hitlerism,” Levinas raises important questions about the subject’s relation to nature and to history. His account of the ethical significance of paternity, maternity, and fraternity in texts such as Totality and Infinity and Otherwise Than Being suggest powerful new ways to understand the meaning of kinship, beyond the abstractions of Western liberalism. How does this analysis of race and kinship translate into the context of the Transatlantic slave trade, which not only (...)
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  35. "These.Are.The Breaks": Rethinking "Disagreement" Through Hip Hop.Robin James - 2011 - Transformations 19.
    In this paper, I argue that it is productive to read Rancière’s theory of political practice – what he calls “disagreement” – with and against Kodwo Eshun’s theorization of hip hop. Thinking disagreement through hip hop helps flesh out how, exactly, disagreement works, particularly at the level of individual embodiment and consciousness. While Rancière himself gives us many examples of interruptions to the political body , I am interested in examining how these interruptions work in, on, and through individual bodies. (...)
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  36. Fanon on Turtle Island: Revisiting the Question of Violence.Anna Carastathis - 2010 - In Elizabeth Anne Hoppe & Tracey Nicholls (eds.), Fanon and the Decolonization of Philosophy. Lexington (Rowman & Littlefield). pp. 77.
    In this chapter, I explore the role of violence in colonial rule and its role in decolonization struggle by posing the question, “what is alive in Fanon’s thought?” What can Fanon tell us about white settler state power and Fourth World decolonization struggles? I explore the relevance of Fanon’s account to the ongoing colonial situation on the northern part of Anówara Kawennote (Turtle Island), occupied by Canada. In this analysis, I am informed by Kanien’kehaka (Mohawk) political philosopher Taiaiake Alfred. I (...)
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  37. A Phenomenology of Fetishism.Anna Carastathis - 2007 - International Studies in Philosophy 39 (2):17-33.
  38. Self-Contempt and Color-Blind Liberalism in The Accidental Asian.David Haekwon Kim - 2007 - In E. Ann Kaplan & Susan Scheckel (eds.), Boundaries of Affect: Ethnicity and Emotion. Stony Brook University Humanities Institute.
  39. Whiteness and the return of the Black body.George Yancy - 2005 - Journal of Speculative Philosophy 19 (4):215-241.
  40. Sartre, phenomenology and the subjective approach to race and ethnicity in Black orpheus.Michael D. Barber - 2001 - Philosophy and Social Criticism 27 (3):91-103.
    While Appiah and Soyinka criticize racial essentializing in Sartre and the Negritude poets, Sartre in Black Orpheus interprets the Negritudinists as employing a phenomenological, anamnestic retrieval of subjective experience. This retrieval uncovers two ethical attitudes: a less exploitative approach toward nature, and a conversion of slavery’s suffering into a stimulus for universal liberation. These attitudes spring from peasant cultural traditions and ethical responses to others’ race-based cruelty, rather than emanating from mystified ‘blackness’. Alfred Schutz’s because-motive analysis, a process of narrative (...)
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  41. (1 other version)Race, African American Philosophy, and Africana Philosophy: A Critical Reading of Lewis Gordon’s Her Majesty’s Other Children.Clevis Headley - 2001 - Philosophia Africana 4 (1):43-60.
  42. (1 other version)The double face of the political and the social: Hannah Arendt and America's racial divisions.Robert Bernasconi - 1996 - Research in Phenomenology 26 (1):3-24.
  43. Frantz Fanon.Alia Al-Saji - 1920 - In Thomas Szanto & Hilge Landweer (eds.), The Routledge Handbook of Phenomenology of Emotion. New York, NY: Routledge. pp. 207-214.
    This chapter argues that Fanon works to interrupt specular and spectacular renderings of suffering and colonial violence. The touch that Fanon advocates is neither optimal grip, violent grasp, nor uniform pressure, nor can it be predicted in advance. His writing touches colonial wounds; by palpating these wounds and dwelling in them, it resuscitates colonial wounds as feelings that are flesh, and does not leave them behind as if their scar tissue was merely a numb object of the past. Fanon seems (...)
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