Richard Turner’s contribution to thinking on race in South Africa is often undervalued. As influential as his thinking on economic and social alternatives was, a close reading of his work in context suggests that his core concern was a critique of white liberalism, and that this was itself a means to a wider analysis of whiteness in a racially stratified society. An analysis of contemporary South Africa suggests that his critique remains an important resource in our attempt to discuss current realities. Acknowledging the centrality of racial domination in Turner’s thought highlights the continued salience of his understanding of South African social reality.
Richard Turner and South African Liberalism
White currency in the gentrification of black and Latino Chicago
In Chicago, real estate value is fixed by race through the process of gentrification. I present findings from an ethnography of the black, Mexican, and Puerto Rican neighborhoods of the greater West Side. Gentrification here is a “racial fix”: a consensus-building process to inflate value in a speculative market reliant on the historical legacies of racism. The white flight era devalued neighborhoods now facing speculation and hyperinflation as increased global investment, debt culture, and debt financing fuel the growth machine. The discourses of residents, randomized survey results, and a built environment scan show that property value corresponds more to white residence than material improvement. White people cultivate the currency of whiteness through gentrification to build social status, capital, and the city of their dreams.
LA Gang Tours and the White Control of Mobility
Sarah Sharma and Armonds R. Towns
LA Gang Tours went on its inaugural ride through Los Angeles in 2010. Black and Latino former gang members from South Los Angeles lead the bus tours, sharing personal stories of gang life with mostly white tourists. A popular critique of the tour is that it facilitates a tourist gaze. However, we argue that to focus on the tourist gaze misses a more pressing opportunity to examine the production of whiteness. We shift the focus to consider the bus’s movement and the power it exerts in transforming the spatial and temporal dynamics of South Los Angeles. Based on participant observation, ethnographic interviews, and discourse analysis of materials surrounding the tours, we found that the tour lays the figurative foundations for gentrifi cation and reconfi rms a white control of mobility in the neighborhood. Th is white control of mobility extends beyond Los Angeles to impact the lives of people of color throughout the United States.
Who Embodies europe? Explorations into the Construction of european Bodies
Anika Keinz and Paweł Lewicki
In this special issue we focus on processes of europeanisation and the work of colonial legacies and their impact on the production of the european body, a body that is always already racialised, classed and gendered. ‘european body’ can be observed in discourses and practices that constitute the normal/desired/legitimate body and concomitantly impacts notions about the civilised/cultured body, often linked to whiteness, secularism, legitimate class and gender performances. We ask to look back across pasts and into the present in order to explore who currently marks the boundaries of what is considered civilised, cultured, “normal” and comes to define what is considered a european body. What embodies the present, which and whose body epitomises europeaness and how does europeanisation generate (tacit) knowledge about the legitimate body?
Whiteness, Settler Coloniality, and the Mainstream Environmental Movement
Joe Curnow and Anjali Helferty
In this article, we trace the racialized history of the environmental movement in the United States and Canada that has defined the mainstream movement as a default white space. We then interrogate the turn to solidarity as a way to escape/intervene in the racialized and colonial underpinnings of mainstream environmentalism, demonstrating that the practice of solidarity itself depends on these same racial and colonial systems. Given the lack of theorization on solidarity within environmentalism, we draw on examples of solidarity work that bridge place and power and are predicated on disparate social locations, such as in accompaniment or the fair trade movement. We conclude that the contradictions of racialized and colonial solidarity should not preclude settler attempts to engage in solidarity work, but rather become inscribed into environmentalist practices as an ethic of accountability.
Charisma and Clothes in Tibetan Buddhism Today
Magdalena Maria Turek
Contextualized in discussions around charisma as originally conceived by Max Weber, this article examines the case of Tsültrim Tarchin, a charismatic adept from Eastern Tibet whose everyday dress consists of a specialized garment, a white cotton robe. Earned as a mark of virtuosity in the Tantric tummo practice and worn as a sign of an ascetic lifestyle, this robe functions as a key instrument in Tsültrim Tarchin’s charismatic actions. More than a repository of power and beyond insignia that signify privilege or superiority, the religious garment I consider in this article does not merely channel the routinized charisma of the lineage. It also effectively augments the master’s personal power through the performativity of its symbolism, while its real potency lies in structuring all meanings within the master’s network of influence.
Origins and Arguments
David R. Roediger
The call-in show on Wisconsin Public Radio in 1995 began with the host skilfully introducing me as an historian who tried to explain how a white identity had come to seem so important to so many working people in the United States. We talked about efforts to understand why such significant numbers of people came to see themselves not as workers, but as white workers; not as women but as white women, and so on. And then to the phones and eager callers: Why do African countries make so little progress? Aren’t African Americans racist too? Isn’t their “reverse racism” the biggest problem? Hasn’t the welfare system enlarged a parasitic, amoral nonwhite underclass? The barrage of such questions, on public radio in a quite liberal city, took virtually the whole hour. The last caller, an African American worker at the University of Wisconsin, initially offered no question but a comment. All of the prior questions, she observed, focused on people of colour. Despite the subject of my work, she continued, and despite the moderator’s unambiguous introduction, no caller had deigned to discuss whiteness at all. If I were an expert on race, the white callers had been certain that my role was to contest or to endorse accusations and generalisations concerning those who were not white. Why was it so hard to discuss whiteness?
Rejecting the Colonial Politics of Recognition
Coulthard, Glen Sean. Red Skin, White Masks: Rejecting the Colonial Politics of Recognition. Minneapolis: University of Minnesota Press, 2014. ISBN: 978-0-8166-7965-2
Dear White People, United States, 2014; Justin Semien (director and writer); 108 minutes; Homegrown Pictures, starring Tyler James Williams, Tessa Thompson, Kyle Gallner, Teyonah Parris, and Brandon Bell.
A Bikoist Challenge To Professor Xolela Mangcu
Professor Xolela Mangcu argues in his article ‘Whites Can Be Black’ that Steve Biko’s philosophy of Black Consciousness would support the thesis that white people can become black. In this article I argue that this thesis is incongruent with the articulation of Black Consciousness in Biko’s book of collected writings, I Write What I Like. I show that, for Biko, Black Consciousness is possible only in the context of a non-white person’s experience of white racism that is not only a material experience but also a psychological experience based on the racist claim that there is a hierarchy of race. I contend that a correct analysis of Biko’s writings would show that white people self-identifying as Politically Black are acting from bad faith that results from a flight from the responsibility that accompanies their facticity.