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31.
Cheryl E. Matias 《Educational Philosophy and Theory》2016,48(3):221-236
In Black Skin, white masks (1967, Grove Press), Franz Fanon uses a psychoanalytic framework to theorize the inferiority-dependency complex of Black men in response to the colonial racism of white men. Applying his framework in reverse, this theoretical article psychoanalyzes the white psyche and emotionality with respect to the racialization process of whites and their racial attachment to Blackness. Positing that such a process is interconnected with narcissism, humanistic emptiness, and psychosis, this article presents how racial attachment becomes racial fetish. Such a fetish reifies whiteness by accumulating fictive kinships with friends of color; hence, the common parlance of ‘But I have a Black friend!’ The article, then, overlays this theoretical interpretation onto the subject of teacher education in the US, specifically urban teacher education programs that are predominantly comprised of white middle-class females who claim a desire to ‘save’ urban students of color. Ending with the dangers and hopes of a more humanistic friendship, this article offers emotional ways one can self-actualize the racialization process. 相似文献
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《Critical Studies in Education》2013,54(2):203-214
This article raises the recurrent question whether non-indigenous researchers should attempt to research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish our roles as researchers within Indigenous contexts and make way for Indigenous researchers. Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey that has culminated in the realization that it is not my place to conduct research within Indigenous contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can also contribute in some small way to the project of decolonizing methodologies by speaking ‘to my own mob’. 相似文献
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《Ethnography and Education》2013,8(4):465-481
ABSTRACTDrawing on an ethnographic study conducted with young children (4–5 year olds) in a multi-ethnic Early Years classroom in the north of England this paper shows how young children’s discourses about skin colour are informed by intersections with their gender identities. This ethnography uncovers how young children engage with the related concepts of ‘race’/ethnicity, racialisation and racism in their peer interactions alongside how they appropriate ‘markers of difference’ to promote their own identity and ascribe an identity to their peers. By comparing the discourses collectively produced by two groups of children in the class this study argues that there is a need for whiteness to be educationally discoursed in a way that uncovers the violence of racism and exposes the cultural and political privileges of ‘being white.’ 相似文献
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Rachel Roegman 《International journal of qualitative studies in education》2013,26(9):836-850
AbstractFramed by autoethnographic methods, I use Milner’s framework for researching around race and culture to critically analyze my work as a researcher with a group of diverse educational administrators. I identify seen, unseen, and unforeseen dangers that I experienced in my research as a white doctoral student and university professor, and consider how they impact my development as an educational researcher. I conclude with implications for doctoral students as emerging scholars interested in researching race as well as implications for researchers working with elites. 相似文献
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Godfried Agyeman Asante 《Quarterly Journal of Speech》2013,99(4):484-488
In this essay, I interrogate the normalized characteristics of whiteness embedded in the disciplinary norms and forms of knowledge production in the field of Rhetorical Studies. I attend to the normative ways the exclusion of the knowledge(s) and experiences of non-White, non-Western, non-US people reproduces systemic erasure and Euro-American dominant ways of thinking about rhetoric stepped in coloniality and whiteness. I present what has been thoroughly theorized by Feminist, Queer, Trans*, Chicana, Latina/x, Third World, Indigenous, and Black rhetorical scholars that mere “inclusion” and “tolerance” of difference with regards to race, class, gender, ability, sexuality and nationality cannot fully address the violence of white capitalist heteropatriarchy in academia. I propose that rhetorical scholars should pay careful attention to voice and relationality in our scholarly works in order to address the concealments of coloniality and difference in our theorizing and production of knowledge. 相似文献
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John Preston 《教育政策杂志》2013,28(5):469-482
‘Civil defence pedagogies’ normalise continuous emergency through educational channels such as school, community and adult education. Using critical whiteness studies, and critiques of white supremacy from critical race theory, as a conceptual base, the protection of whiteness, and particularly the white middle‐class family, is considered to be centrally important to civil defence in education. Civil defence is not only classed and state‐centred, but a racialised and eugenic discourse where the state considers not necessarily the survival of the majority of white people, but the continuity of whiteness to be prioritised above the survival of people of colour. Within these policies, the enterprising white, middle‐class, suburban family has provided a key role as main reference, beneficiary, activist and supporter of civil defence pedagogies. Through the use of policy analysis and documentation from the USA in the 1950s and the UK in the 1980s, I discuss representations of the family, race and class in civil defence pedagogies. Although whiteness is contextualised by geography and history, there is congruence in terms of the eugenic tendencies of these seemingly innocuous pedagogies. 相似文献
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Melissa E Steyn 《Communication quarterly》2013,61(2):143-169
This paper is part of a longer work on whiteness in post‐apartheid South Africa, which analyzes the discourses resistant to transformation in the country, labeled “white talk.” Based on a discourse analysis of the 2001 letters to the editor of Rapport newspaper, a national Afrikaans Sunday newspaper, this paper focuses on aspects of “white talk” within Afrikaans speaking South Africa. Afrikaner whiteness has an affinity with subaltern whiteness, in that Afrikaners contended with the more powerful forces of the British Empire throughout their history. As a resistant whiteness, the whiteness of the Afrikaner has historically been rolled into ethnic/nationalistic discourse. The current moment in South African history presents a crisis to Afrikaner identity similar to the time of dislocation that saw the original discursive suturing of Afrikaner identity into nationalism. But now the worldview has imploded; Apartheid is the “other” of the New South Africa; Afrikaners are perceived to be in need of “rehabilitation.” Certain ethnic anxieties are pervasive, and the paper explores four of these. White talk in this context attempts to do two things: (1) to re‐inscribe the Afrikaner mythology that secured a special place for the Afrikaner in the political, economic, and social life of the country, so that the ground gained through the apartheid era of systematic Afrikaner advancement is not lost in the new social order, while (2) presenting Afrikanerdom as compatible with the New South Africa. 相似文献
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Cheris Brewer Current 《Gender and education》2018,30(4):467-476
This paper follows one small, Christian university’s five-year experience with student charity date auctions. The contemporary re-emergence of date auctions represents a backlash against gender and racial progress. Student leaders believe that in a post-racial and post-sexist society, race and gender are decontextualised neutral elements of identity. Students see their expressions of racist or sexist practices as quaint or ironic, as markers that they have sufficient cultural capital to reference historical events or practices. This perceived mastery of cultural signs is what marks these expressions as hipster racism and sexism. The date auction is difficult to unpack and challenge as it rests on privilege blindness, individualism, and the powerful rhetoric of irony. Using a close reading of the student newspaper, we analyse the discourse surrounding the date auction revealing the maintenance of patriarchy and white supremacy within the academy. 相似文献
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Somava Pande Jolanta A. Drzewiecka 《Journal of International and Intercultural Communication》2017,10(2):115-134
This study examines alignment with whiteness as a form of racial incorporation among Asian Indian immigrants. Alignment—lining up—explains the process of racial incorporation as a creative construction of similarities in social position, values, interests, and culture. Thirty Asian Indian immigrants were interviewed. We found that they were positioned to interact with white Americans by their material resources, terms of immigration, and prearrival imagination of the U.S. as white. They incorporated themselves by constructing terms of equivalence with whiteness and adopting the discourse of racelessness. We demonstrate how identity capital and affect enable and secure racial alignment. 相似文献