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Contemporary “Structures” of Racism

A Sartrean Contribution to Resisting Racial Injustice

Justin I. Fugo

refers to as the practico-inert , which I will explain further below. 3 Race is one of those ideas, and it is permeated with beliefs, norms, and values. And although a belief in the superiority or inferiority of racial groups–i.e., racism

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Liesa Rühlmann and Sarah McMonagle

nation-state ‘norm’. Many plurilingual individuals experience acts of ‘linguicism’ ( Skutnabb-Kangas 1988 ), which are acts of racism based on the languages they speak. However, critical reflections on ‘race’ and ‘racism’ are still largely absent in

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Erin Ash

regard to issues of race. First, the savior film’s focus encourages perceptions of white benevolence, providing justification for the denial of the continued existence of racism that, as Michael Lacy argues, “features white innocence, while maintaining

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Albert H. Friedlander

An American Appreciation

Amy-Jill Levine

orthopraxy, including the topic of the state of Israel, tended to divide Jewish students; his explicitly Jewish concern, informed by the Shoah, for addressing racism in the United States in the 1960s; his approach to Jewish–Christian relations with attention

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Interruptions: Challenges and Innovations in Exhibition-Making

The Second World Museologies Workshop, National Museum of Ethnology (MINPAKU), Osaka, December 2019

Laura Osorio Sunnucks, Nicola Levell, Anthony Shelton, Motoi Suzuki, Gwyneira Isaac, and Diana E. Marsh

“interruptions” as a point of departure to consider how paradigm shifts and local museologies can galvanize the museum sector, especially when it is confronted by the rise of right-wing populism, systemic racism, and neoliberal culture wars, intercultural

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“China gives and China takes”

African traders and the nondocumenting states

Shanshan Lan

the various non-documenting strategies practiced by different levels of state agents ( Haugen 2012 ; Li et al. 2012 ). I identify economic interests, everyday racism, and ideological concerns as three major factors in shaping the nonrecording tactics

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A “Safe Space” to Debate Colonial Legacy

The University of Cambridge Museum of Archaeology and Anthropology and the Campaign to Return a Looted Benin Altarpiece to Nigeria

Johanna Zetterstrom-Sharp and Chris Wingfield

debate in Cambridge had become about more than the relocation of the altarpiece, but rather what its former location said about inadequate institutional recognition of historical injustice and the structural racism that underlined this. Any future

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“Racism Is Not An Opinion”

Muslim Responses to Pegida and Islamophobia in Germany

Karolin Machtans

overcoming of secularism, and the realization of an Islamic social order. 5 Capitalism, imperialism, Zionism, and racism are considered its enemies. Though the German igmg was considered clearly Islamist in previous reports of the Federal Office for the

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Christian Promitzer

This article engages with the commonly encountered claim that Bulgarian physical anthropology "features a long, fruitful, and honorable existence," by discussing Bulgarian anthropology's contribution to the controversial issue of ethnogenesis. With the Russian influence waning from the mid-1880s on, the pioneers of Bulgarian anthropology were largely influenced by the German example. But the first generation of Bulgarian anthropologists' tradition of "racial liberalism" (Benoit Massin) was lost after World War I. On the eve of World War II a debate on racism raged among Bulgarian intellectuals. By the time blood group analysis had joined anthropometrics, adherents of a closer collaboration with the Third Reich used it to argue for the Bulgarian nation's non-Slavic origins. In 1938 they even disrupted a lecture given by the biologist Metodiy Popov when he wanted to stress the Bulgarians' ethnic relationship with the other Slavic nations, and to repudiate the idea of a hierarchy of races. During the Socialist period a new generation of anthropologists went on to investigate the Bulgarian ethnogenesis using the term "race", although this clearly contravened the 1950 UNESCO statement on the race question.

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Black Solidarity

A Philosophical Defense

Mabogo P. More

How should black people, indeed any other group of people in general, respond when they are grouped together and oppressed on the basis of the contingency of their physical characteristics? Questions of liberation from oppression involve questions about the means to overcome that oppression. Throughout the ages of struggle against racial oppression, for example, collective black identity and solidarity has been one of the favourite responses and rallying call for racial justice and liberation. In South Africa this response has recently emerged through the formation of a number of highly controversial groups such as: The Native Club, The African Forum, and The Forum for Black Journalists. Critics of these formations think that such black solidarity, divisive, irrational, morally objectionable and, above all, racist. This paper defends the emancipatory racial solidarity tradition, examplified by The Native Club and similar constituted organisations, against such serious charges and critiques mounted by contemporary leading thinkers on identity. The tools for such a defense are primarily derived from Jean-Paul Sartre's conception of group formation in his Critique Of Dialectical Reason. I argue that since anti-black racist consciousness always operates at the level of collectives, it is therefore impossible to fight such racism as an individual; that collective black solidarity is a necessary condition for racial emancipation.