White Self-Criticality beyond Anti-racism powerfully emphasizes the significance of humility, vulnerability, anxiety, questions of complicity, and how being a “good white” is implicated in racial injustice. This collection sets a new precedent for critical race scholarship and critical whiteness studies to take into consideration what it means specifically to be a white problem rather than simply restrict scholarship to the problem of white privilege and white normative invisibility. Ultimately, the text challenges the contemporary rhetoric of a color-blind or color-evasive world in a discourse that is critically engaging and sophisticated, accessible, and persuasive.

Argues for the necessity of a new ethos for middle-class white anti-racism. Building on her book Revealing Whiteness, Shannon Sullivan identifies a constellation of attitudes common among well-meaning white liberals that she sums up as “white middle-class goodness,” an orientation she critiques for being more concerned with establishing anti-racist bona fides than with confronting systematic racism and privilege. Sullivan untangles the complex relationships between class and race in contemporary white identity and outlines four ways this orientation is expressed, each serving to establish one’s lack of racism: the denigration of lower-class white people as responsible for ongoing white racism, the demonization of antebellum slaveholders, an emphasis on colorblindness—especially in the context of white childrearing—and the cultivation of attitudes of white guilt, shame, and betrayal. To move beyond these distancing strategies, Sullivan argues, white people need a new ethos that acknowledges and transforms their whiteness in the pursuit of racial justice rather than seeking a self-righteous distance from it.

In the world of academic anti-racism, the idea of white privilege has become the dominant paradigm for understanding racial inequality. Its roots can be traced to radical critiques of racial capitalism, however its contemporary employment tends to be class-blind, ignoring the rifts that separate educated, socially mobile elites from struggling working-class communities. How did this come to be? Beyond White Privilege traces the path by which an idea with radical potential got ‘hijacked’ by a liberal anti-racism that sees individual prejudice as racism’s primary manifestation, and white moral transformation as its appropriate remedy. This ‘politics of privilege’ proves woefully inadequate to the enduring forms of racial and economic injustice shaping the world today. For educated white elites, privilege recognition has become a ritual of purification distinguishing them from their working-class counterparts. For the white working class, whose privileges have eroded, but not disappeared, the politics of privilege often looks like class scapegoating – a process that has helped to drive increasing numbers of alienated whites into the arms of white nationalist movements. This book offers an alternative path: an ‘interest convergence’ approach that recaptures the radical potential of white privilege discourse by emphasizing converging, cross-racial interests – in education, housing, climate justice, and others – that reveal that the ‘racial bribe’ of whiteness is ultimately contrary to the interests of working-class whites. It will therefore appeal to readers across the social sciences and humanities with interests in issues of racial inequality and social justice.

White ignorance is a form of collective denial that aggressively resists acknowledging the role of race and racism. It dominates our political landscape, warps white moral frameworks and affective responses, intervenes in white self-conceptions, and organizes white identities. In this way, white ignorance poses a problem for conceptions of responsibility that rely on individuals’ intentions, causal contributions, or knowledge of the facts. As Eva Boodman shows, our moral concepts for responding to racism are implicated in the process of racialization when they understand responsibility as the attribution of blame or absolution, innocence or guilt. White Ignorance and Complicit Responsibility challenges these binary, punitive moralities, arguing that they reproduce racial harm by encouraging white people to seek innocence and the purification of moral taint instead of addressing the material conditions of racial harm. Instead, Boodman claims the space of complicity as a place of anti-racist possibility. Linking the construction of whiteness to a racist punishment paradigm, this book makes the case for a different way of responding to harm as necessary for dismantling the moral, racial, political, and affective constructs that keep racial capitalism in place.

Gives readers a sharp new critical understanding of how racial whiteness in Shakespeare begets anti-Blackness and sustains white supremacy.

How can artists (and others) who find themselves in positions of privilege think differently about the way they do what they do in order to create the conditions for better, more just relations to flourish? Finding an answer to that question is at the heart of this book. After critiquing the relationship between contemporary art, race and privilege the author brings together First Nation and feminist philosophies of relationality, the game of string figuring, and her own history as an artist to propose an alternate methodology that puts relation at the centre of practice. She introduces the multivalent concept of “tacking”—a movement at an oblique angle to prevailing winds—in order to traverse the waters of contemporary art to challenge power and create a more just future.

With the prominence of workshops, trainings, and anti-racist books popping up over the past few years, it may seem confusing as to what it really means to engage in deliberate and meaningful learning that challenges the many facets of racism and whiteness. 'Untangling Whiteness' directly interrogates the assumption that the teaching and learning about race and whiteness, particularly within the university context, can be condensed to one course, one workshop, or even a few trainings. It is a life-long process that may begin in one university classroom, but must continue as part of who we are as unfinished and undetermined beings. Through a deep and multi-faceted interrogation of racism and white supremacy, this book untangles critical theories of race, whiteness and resistance in an accessible and dialogical manner. It also situates whiteness in Aotearoa, New Zealand, demonstrating the importance of context and location when working to undermine and challenge it. As a theoretical provocation of existing scholarship on race and white supremacy, 'Untangling Whiteness' is underpinned by educating for critical consciousness, as well as a phenomenological engagement that aims to both interpret the world differently and transform it.

This book presents an intellectual history and theoretical exploration of black humanism since the civil rights era. Humanism is a human-centered approach to life that considers human beings to be responsible for the world and its course of history. Both the heavily theistic climate in the United States as well as the dominance of the Black Church are responsible for black humanism’s existence in virtual oblivion. For those who believe the world to be one without supernatural interventions, human action matters greatly and is the only possible mode for change. Humanists are thus committed to promoting the public good through human effort rather than through faith. Black humanism originates from the lived experiences of African Americans in a white hegemonic society. Viewed from this perspective, black humanist cultural expressions are a continuous push to imagine and make room for alternative life options in a racist society. Alexandra Hartmann counters religion’s hegemonic grasp and uncovers black humanism as a small yet significant tradition in recent African American culture and cultural politics by studying its impact on African American literature and the ensuing anti-racist potentials. The book demonstrates that black humanism regards subjectivity as embodied and is thus a worldview that is characterized by a fragile hope regarding the possibility of progress – racial and otherwise – in the country.

Emmanuel Levinas (1906-1995) emerged as an influential philosophical voice in the final decades of the twentieth century, and his reputation has continued to flourish and increase in our own day. His central themes--the primacy of the ethical and the core of ethics as our responsibility to and for others--speak to readers from a host of disciplines and perspectives. However, his writings and thought are challenging and difficult. The Oxford Handbook of Levinas contains essays that aim to clarify and engage Levinas and his writings in a number of ways. Some focus on central themes of his work, others on the ways in which he read and was influenced by figures from Plato, Hobbes, Descartes, and Kant to Blanchot, Husserl, Heidegger, and Derrida. And there are essays on how his thinking has been appropriated in moral and political thought, psychology, film criticism, and more, and on the relation between his thinking and religious themes and traditions. Finally, several essays deal primarily with how readers have criticized him and found him wanting. The volume exposes and explores both the depth of Levinas's philosophical work and the range of applications to which it has been put, with special attention to clarifying why his interests in the human condition, the crisis of civilization, the centrality and character of ethics and morality, and the very meaning of human experience should be of interest to the widest range of readers.

This book is the third in a four volume series that focuses on research-based teaching and learning practices that promote social justice and equity in higher education. In this volume, we focus on the application of the scholarship of teaching and learning in higher education outside of the classroom to maximize the effectiveness of student affairs programming. Specifically, authors focus on the application of SoTL in higher education outside of the classroom (e.g., faculty development, leadership, student involvement, student affairs) in ways that promote greater equity and inclusion in higher education. Each chapter includes a description of how higher education may traditionally marginalize students from underrepresented groups, outlines a research-based plan to improve student experiences, and provides a program or activity plan to implement the recommendations from each chapter.