Antiracism and the abolition of whiteness: Rhetorical strategies of domination among “race traitors”

Racial appropriation in white expatriate South African discourses: Reading race on social club websites

“…Dyer 1988;Frankenberg 2001;Nakayama and Krizek 1995). The practice of using blackness/Africanness is reminiscent of the appropriation of blackness on the part of certain US white rhetorics (Giroux 1997;Moon and Flores 2000), even if for different reasons (i.e., not specifically anti-racist). It seemingly establishes some precedent for the rhetoric of appropriation which manifests in the US.…”

Public Sociology or Partisan Sociology? The Curious Case of Whiteness Studies

“…12 Proponents claim that whiteness studies offer a conceptually new approach to the study of race relations by challenging the established canon and explaining how white domination is reproduced. Their objective is to "disarm [the] cloaked perniciousness" of whiteness (Perry 2001:60-61) in institutional systems, pedagogical practices, and popular culture (Chubbuck 2004;Levine-Rasky 2000;Moon and Flores 2000;Ware 2002). Through a methodology called "defamiliarizing the normal" (Griffin 1998), whiteness studies reveal the value structure underlying Western epistemology, challenge prevailing conceptions of what should be considered truth, defend the validity of experientially-based or standpoint epistemologies, and take a strong public stance (Diangelo 2006;Norton and Baker 2007;Yancy 2000).…”

“…Racism is the problem. Therefore, whites either actively resist its reproduction or they perpetuate existing inequalities (Hartigan 2000b;Kolchin 2002;Moon and Flores 2000;Troyna 1994). This premise allows for the subsequent argument that whiteness is the source of oppression.…”

“…This premise allows for the subsequent argument that whiteness is the source of oppression. If it is eradicated, then social justice will emerge (Moon and Flores 2000;Trainor 2002). Once whiteness is demonized, whites have no choice but to view their selves-ironically-in the context of a deficit model that identifies their failings, after which they may redeem themselves by becoming race traitors.…”

Antiracist Education in Theory and Practice: A Critical Assessment

“…Nevertheless, redemption remains their path to salvation (Headley 2006;Pramuk 2006). The discourse of moral progression, found largely within schools of education, expects whites to move from a state of colorblindness to an awareness of the pervasiveness of racism to an act of contrition as they confess their complicity in the oppression of others (Bleakley 2000;Bleich 1995;Cooney and Akintunde 1999;Croteau 1999;Hartley 1999;Henze et al 1998;Keating 1995;Lawrence 1997;Magnet 2006;Marx and Pennington 2003;McIntosh 1990McIntosh , 1993Moon and Flores 2000;Parker et al 1998;Pence and Fields 1999;Seiler 2003;Webb 2001;Weir 1991). Moral progression is grounded academically in white identity theory, which describes the psychological stages that whites undergo in moving toward a fully committed antiracist practice (Thompson 2003a).…”