Critical Philosophy of Race: An Introduction

Abstract

This special section brings together scholars working in Critical Philosophy of Race to explore questions of racism, coloniality, and migration, and in doing so, offers a glimpse into some of the scholarship currently being undertaken in this emerging field. The section has its origins in a one-day workshop, On Anti-Racism: A Critical Philosophy of Race Symposium, which took place in Narrm/Melbourne, Australia in October 2017. The symposium participants, Amir Jaima, Helen Ngo, and Bryan Mukandi, are here joined by Lori Gallegos and Chelsea Bond, in an effort to continue and extend some of the conversations initiated at that event.

Researching race in Australian youth studies

“…At present, the route for youth studies researchers to uncover the impacts of racism is by researching how minoritised youthful subjects feel about or experience racism individually rather than focus on how race, as a macro-structure, features in lives of all young people and closely connects with class and gender. The latter approach has been taken up outside of the sociology of youth in Australia where it is argued that coloniality is sustained by the modern state through legal, political, educational and media institutions (Hage 1998;Ang 2001;Moreton-Robinson 2015;Verma and Mitropoulos 2015;Ngo 2019).…”

Race, Reproduction, and Biopolitics: A Review Essay

“…Critical philosophy of race is loosely synonymous with "critical race theory" in that it critically examines social and historical production of race and racism and associated values, beliefs, and practices. However, it is distinct in bringing a philosophical perspective, methodologies, and self-reflexive critical analysis of race within philosophy as a discipline (Ngo 2019). Critical philosophy of race, in Russell's formulation, does not seek to deny or eliminate the reality of race.…”

Impureza Crítica e a Disputa por uma Fenomenologia Crítica

“…Devido aos compromissos metodológicos com o método transcendental, uma predileção por evidências apodíticas, o apelo para a suspensão da atitude natural e a busca por categorias ontológicas gerais, os investigadores contemporâneos não reconheceram imediatamente a fenomenologia como uma fonte provável para teorizar as estruturas históricas e contingentes. Talvez o problema seja que a própria Filosofia em si, como observa Helen Ngo (2019), tem "uma tendência bem conhecida em direção à abstração e à conceitualização que pode dificultar o reconhecimento da natureza profundamente histórica e da especificidade situada do racismo" (p. 207; grifo nosso) 1 . De fato, a descrição de Ngo sobre o "acerto de contas" da raça pela Filosofia é muito apropriada; a Filosofia precisa confrontar suas práticas de omissão e supressão ou, em resumo, seu racismo.…”