, and he must tear out his heart,” clearly, would make some resist Sartre as a resource for anti-racism. 1 While we can acknowledge that Sartre's philosophical tools may be helpful: What is your advice to readers of early Sartre about his problematic
An interview with Kathryn Sophia Belle
Kathryn Sophia Belle and Edward O'Byrn
Caribbean Activism and the Invention of a National Memory of Slavery in France
Intellectuals: May ‘68 and the Rise of Anti-racism in France (Pontypool: Merlin Press, 2012). 13 See interview Serge Romana with author, Paris, 27 November 2014. 14 Ibid. See also an interview with Serge Romana on the website Afrik.com: “il faut le dire, les
Alfred Métraux, American Social Science and UNESCO's Anti-Racist Campaign in 1950s Paris
Alice L. Conklin
allows unusual insight into the complex world of international anti-racism he was both constructing and navigating. One of the first tasks that Métraux threw himself into after arriving at UNESCO was the launching of a series of popularising
pertinence of that relation to racism and anti-racism. I read existential psychoanalysis as a phenomenological method for examining human desire in its anonymity. However, the potential fruitfulness of this method is diminished to the extent that it is read
Coloniality, Curriculum and Crisis
The decolonization movement is a knowledge project insofar as colonialism was an epistemological form of imperialism. As such, curricular change in the primary grades to university life requires a fundamental reworking of theories of knowledge, if not knowledge itself. To interrogate this problem and pose possible interventions, this article explicates Edward Said’s conceptualization of colonialism as taking place on an epistemic level that orients western knowledge towards non-western ways through a will to dominate. Extending beyond the administrative colonial era, coloniality in the modern era, more appropriately called postcoloniality, transforms as a knowledge relation. Decolonization requires dis-orienting this relationship through Said’s methodology. Finally, the article argues that a ‘travelling curriculum’ poses an alternative against the dominant mode of knowledge that aims to fix and essentialize people, ultimately opening up the known world towards processes of co-existence.
What Could Go Wrong?
This article discusses the persistent deployment of racial stereotypes in contemporary stand-up comedy and its potential hegemonic or counter-hegemonic effects. It asks whether racial stereotypes should be avoided or condemned altogether, considering the risks of interpretative ambiguity and offensiveness, or, alternatively, whether there are specific performative strategies and conditions that might make racial stereotype humour a powerful weapon in the anti-racist toolbox. As regards the first, several critiques are considered and it is shown that racial stereotype humour, and its reception, may harbour multiple, subtle forms of racism. In terms of defences, racial stereotype humour's role of discharging stubborn psycho-affective investments is highlighted, as well as its function as ‘subversive play’. The article further pays special attention to aspects of audience reception (such as issues of missed subtlety and ‘clever’ laughter) and the importance of the comic's racial positionality in performing racial stereotypes.
A Comedic Film between History and Memory
all touched on through Rabbi Jacob ’s explorations of identity, memory, anti-racism, tolerance, and métissage . 11 Rabbi Jacob was a paradoxical film: it confirmed the sense that its French audience was beyond moral reproach by asking viewers to
Joel S. Kahn
In these remarks on race in Malaysia, I wish to engage the popularly held belief that racism in Malaysia is a legacy of colonialism. I will instead address the way racializing beliefs and practices in the Malaysian context are better understood in the context of processes of modern state- and nation-building during the period of so-called organized modernity, processes that were at work in both colonial and non-colonial settings. This explanation at the same time provides for a more effective resolution of what might otherwise appear to be a genuine paradox, namely, the fact that racism and anti-racism appear always to co-exist in the Malaysian context. I will deal with this sense of paradox historically by problematizing the most widely accepted explanation for the racialization of contemporary Malaysian society—that it is the legacy of Malaysia’s colonial past. Subjecting the argument for colonial exceptionalism to critical scrutiny clears the way for better explanations of the apparent persistence of racializing discourses and practices in post-colonial conditions, at the same time casting doubt on the effectiveness of the kinds of universalizing anti-racist practices and movements that characterize our times.
Ursula Rudnick, Marc Saperstein, and Jonathan Magonet
/semitism’ (126). If this amalgam is confusing to the author, it is certainly confusing to the reader. Just as confusing, though for a different reason, is the beginning of the following subsection: It is easy to understand the benefits of anti/racism and
findings ( Creswell 2007 ). Categories were defined in accordance with interviewees’ statements. For example, transcriptions of the interviews revealed that links between protests in Israel and anti-racism protests in other countries had been emphasized in