Abstract
In an attempt to think about how operative terms such as colorblindness and post-raciality, in the face of the presumptive hegemony of whiteness, are today attempting to define race relations in the United States, the normative consensus is that race does not matter; discrimination on racial grounds no longer exists; and if you do work hard, opportunities would eventually avail themselves in spite of your race. So that a concept such as “model minority,” for instance, to designate Asian Americans, finds “natural” comfort in the colorblind and post-racial discourses. Indeed, it masks the disciplinary device that keeps “Asian” Americans in their place as politically docile bodies to be controlled and excluded from the mainstream politics.
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Notes
For more on the racialization of class, see my article, “Notes on Hurricane Katrina: Rethinking Race, Class, and Power in the United States,” 2009; Peter McLaren and Nathalia E. Jaramillo. Jaramillo, “Katrina and the Banshee’s Wail: The Racialization of Class,” 2007;
Karim Murji and John Solomos, Racialization: Studies in Theory and Practice, 2005;
Steve Martinot, The Rules of Racialization: Class, Identity, Governance, 2002;
Michael C. Dawson, Behind the Mule: Race and Class in African-American Politics, 1995. These days, culture and ethnicity are also substituted for race.
See Richard Dyer, White, 1997; and Ruth Frankenberg, White Women, Race Matters: The Social Construction of Whiteness, 1993.
See Pierre Bourdieu, Distinction: A Social Critique of the Judgment of Taste, 1984.
See, for instance, Michael Tonry, Punishing Race: A Continuing American Dilemma, 2012;
Michelle Alexander, The New Jim Crow: Mass Incarnation in the Age of Colorblindness, 2010;
Katheryn Russell-Brown, The Color of Crime, 2008;
Glenn C. Loury et al., Race, Incarceration, and American Values, 2008;
Bruce Western, Punishment and Inequality in America, 2006;
Randall Kennedy, Race, Crime and the Law, 1998;
Paul Finkelman, “The Color of Law,” 1993.
See W. E. B. Du Bois, Black Reconstruction: An Essay toward a History of the Part Black Folk Played in the Attempt to Reconstruct Democracy in America, 1860–1880, 1935.
See George Yancy, ed., What White Looks Like: African-American Philosophers on the Whiteness Question, 2004;
Samina Najmi and Rajini Srikanth, White Women in Racialized Spaces: Imaginative Transformation and Ethical Action in Literature, 2002;
Mike Hill, ed., Whiteness: A Critical Reader, 1997;
Linda Martín Alcoff, “What Should White People Do?,” 1998;
Cheryl I. Harris. Harris, “Whiteness as Property,” 1993;
Michele Fine et al., eds., Off White: Readings on Race, Power, and Society, 1997;
Richard Delgado and Jean Stefancic, Critical White Studies: Looking Behind the Mirror, 1997.
See Noel Ignatiev, How the Irish Became White, 1995.
See Karen Brodkin, How Jews Became White Folks and What That Says about Race in America, 1998.
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© 2015 Sherrow O. Pinder
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Pinder, S.O. (2015). Conceptual Framework. In: Colorblindness, Post-raciality, and Whiteness in the United States. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137431103_2
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DOI: https://doi.org/10.1057/9781137431103_2
Publisher Name: Palgrave Macmillan, New York
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