to stable objects, rooted in the genetic heritage of the human race, and, in the case of some emotions, even linking us to animals. If concepts are not only indicators but also factors of a changing reality, neither the historicity of emotions nor the
Concepts of Emotions in Indian Languages
Nineteenth Century American Primary School Geography Textbooks
Istanbul, ignoring the fact that both buildings are situated on the European side of the city. The caption below the illustration presents Asia in a positive light as the “cradle of the human race,” where “our first parents were created, and [whence] the
Jack London in Melanesia
’s thinking about race. In Jack London’s Racial Lives , for example, Jeanne Reesman argues that the voyage “occasioned a dramatic change in his racial thinking, as he learned much more about the diverse peoples of the world than his earlier racialist ideas
Views of Interracial Romance in French Films and Reviews since the 1980s
This article explores French attitudes about race during and after the years of the National Front's breakthrough by looking at French films and film reviews on the topic of interracial couples. In a country in which antiracists have been reluctant to legitimize the concept of race by talking about it, but in which the far Right has made gains by proclaiming its own views on race, French film-makers in the 1980s and after broached the topic in numerous films, but they often did so in ways that avoided controversy or serious reflection on current French racism. French critics of both French and American films featuring interracial couples also sidestepped the most explosive issues, revealing a disinclination to discuss a troubling and divisive concept, but also a persistent belief that racism remained an American problem and obsession.
A Focus on the French Setting
The hypothesis developed in the paper is that the relation between race and space, under-explored in philosophy, is a powerful theoretical instrument for understanding racial injustices and can be used to renew racial categorisation in a more critical, transformative manner. It argues that only constructivism, in its 'interactive constructionism' version (Hacking 1999), can make sense of both concepts in a relevant way for political theory, and provide a general critical frame to study the relation between both concepts, thereby replying to the powerful arguments of racial scepticism. After specifying what such a position entails for the 'race' concept, the paper argues that 'space', itself conceived in a constructionist perspective, is a core element of current referents of 'race' in our folk conceptions. It shows that France, despite its pretence of racial blindness, is not a counter-example, but rather reinforces the hypothesis. Hence, space should be more thoroughly reinvestigated at an epistemological and theoretical level in exploring our racial thinking.
The Politics of Color Blindness in France and the United States
France and the United States are commonly portrayed as proceeding from diametrically opposed presumptions in their approaches to race policy.1 The United States, this line of argument goes, has pursued a race-conscious approach to attacking racial discrimination, developing policies such as affirmative action that offer compensatory advantages to members of historically or currently disadvantaged groups.2 The American approach involves directing benefits and opportunities toward individuals who belong to discrete, identifiable groups within society. This sort of targeting, in turn, presupposes that these groups constitute legitimate political categories and that those who fall into these categories are due special consideration.
Zeynep Kılıç and Jennifer Petzen
This article invites scholars of race and migration to look at the visual arts more closely within the framework of comparative race theory. We argue that within a neoliberal multicultural context, the marketing of art relies on the commodification and circulation of racial categories, which are reproduced and distributed as globalized racial knowledge. This knowledge is mediated by the racial logic of neoliberal multiculturalism. Specifically, we look at the ways in which the global art market functions as a set of racialized and commodified power relations confronting the “migrant“ artist within an orientalizing curatorial framework.
Elsa Rodeck, Maki Kimura, and Patrick Ainley
Rebekah Nathan (2005) My Freshman Year: What a Professor Learned by Becoming a Student Review by Elsa Rodeck
Steve Spencer and Malcolm Todd (eds) (2006) Reflections on Practice: Teaching ‘Race’ and Ethnicity in Further and Higher Education Review by Maki Kimura
James Avis (2007) Education, Policy and Social Justice, Learning and Skills Review by Patrick Ainley
The Race of Freedom and the Drag of Descent
Elizabeth A. Povinelli
As long as there was race, there was the savage. Tribes would come later as those who invented their descending lines and segmentable surfaces projected them into the classical past of gens and phatries. And as long as there were savages, there were infidels. Christianity, defeated in the old Jerusalem, established a New Jerusalem through conquest and settlement, conversion and genocide, enslavement and rectitude in the Americas and Pacific. Some savages would be bestowed with cultures and some religions with the power of enlightenment. And yet, in the shadow of the enlightenment project, all of these social figures and social histories seem to collapse into a unilinear process of historical descent—the Crusades begat voyages of discovery, which begat the problem of the twentieth century, namely, the color line and the international division of colonizer and colonizer, the North and the South, the East and the West, the politics of recognition and the refusals of secularism— and a univocal problem of race, racialization, and racism. Race seems to have begat race: what makes discourse of tribalism, racism, and the savage slot seem ‘the same’ and seem different than the national citizen/subject is that they are all the effect of the same razza (lineage). Their actual social divergences and specificities are bled out. “But he who listens to history finds that things have no pre-existing essence, or an essence fabricated piecemeal from alien forms” (Foucualt 1984: 78).
Anthony Egan SJ and Ricardo de São João
Race, Class and Power: Harold Wolpe and the Radical Critique of Apartheid, by Steven Friedman. Pietermaritzburg: University of KwaZulu-Natal Press, 2015. ISBN 978-1-86914-286-5.
Jan Smuts and the Indian Question, by Vineet Thakur. Pietermaritzburg: University of KwaZulu-Natal Press, 2017. ISBN 978-1-86914-378-7.