Don’t Talk to White People: On the Epistemological and Rhetorical Limitations of Conversations With White People for Anti-Racist Purposes: An Essay

Jaima, Amir

doi:10.1177/0021934720958158

Cited by 3 publications

(3 citation statements)

References 29 publications

(46 reference statements)

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Maybe that pity will pierce through the white silence that typically shrouds my class during discussions about racism and white supremacy. Maybe that pity—white pity—will propel racial justice–oriented action (DiAngelo, 2012; Jaima, 2021). Maybe.…”

Section: #Sayhername In English Teacher Educationmentioning

confidence: 99%

“I’m Very Hurt”: (Un)justly Reading the Black Female Body as Text in a Racial Literacy Learning Assemblage

Ohito

2021

Reading Research Quarterly

View full text Add to dashboard Cite

There has been a recent rise in research that has attuned to matters of the body in literacy learning. This article is a contribution to that emerging corpus of scholarship. Specifically, the article is a Black feminist narrative inquiry into the undertheorized role of embodiment-and relatedly, the embodied knowing that materializes as emotion or affect-in racial literacy learning. To illustrate, I employed a blend of embodiment, affect, and assemblage theories to examine an episode of a university-based (self-described) antiracist pedagogue's racial literacy instruction in an English teacher education program in the United States. A sociomaterial approach to literacy frames my exploration of the relation between the emotions generated during classroom discourse about the contents of a curricular text used by the Black female pedagogue and the reproduction of anti-racist ideology. Findings underscore that racial literacy instruction is (inter)embodied and affective and that each body is a particular racialized, sexed, gendered, and otherwise marked text. These findings underpin my clarion call for a turn to Black feminist racial literacy instruction, an approach entailing the enactment of reparative and healing pedagogical practices that care-fully tend to the embodied and psychic wellness of Black women and girls in particular while simultaneously cultivating pedagogues' and students' commitments to justice and humanization in English teacher education classrooms. Without the body there is no textThere is no text without breath No breath without the body The body is the text This is about landscape and psyche This is about language and earth Breathing together we are the text We are speaking even when we are silent (Herron, 2013, p. xiv) #SayHerName: A PreambleOnce upon a time, on the ancestral lands of the Shawnee, Cherokee, Chickasaw, and Osage people, there lived a brown-skinned Black woman named Breonna Taylor. On March 13, 2020, Breonna Taylor' s heart was badly hurt. In the wee hours of the dark night, six of the 32 bullets fired by three white Louisville Metro Police detectives-Brett Hankison, Myles Cosgrove, and Jonathan Mattingly-struck the Black medical worker' s body as she lay dead asleep in her Kentucky home. The detectives "fired into the sliding glass patio door and window of Ms. Taylor' s apartment, both of which were

show abstract

Section: #Sayhername In English Teacher Educationmentioning

confidence: 99%

“I’m Very Hurt”: (Un)justly Reading the Black Female Body as Text in a Racial Literacy Learning Assemblage

Ohito

2021

Reading Research Quarterly

View full text Add to dashboard Cite

show abstract

“…Williams 1991). Since the 1990s, scholars have extended CRT to a range of disciplines, including political sociology (Bracey 2015), education (Ladson-BillingsTate 2016), philosophy (Jaima 2021), and psychology (Adams and Salter 2011), to name a few.…”

Section: Crt and Religionmentioning

confidence: 99%

“…Although many critical race theorists might convincingly argue that white Christian leaders’ complaints are bad faith efforts to weaponize religion in ideological defense of white power (Jaima 2021), the cultural and voting power of the Church cannot be ignored. Tens of millions of white evangelicals (not to mention other conservative Christians) represent an audience that scholar-activists need to reach, if only to blunt the political power opponents of CRT are generating (Moore 2021).…”

Section: Crt and Conservative Christians’ Critiquesmentioning

confidence: 99%

The Spirit of Critical Race Theory

Bracey

2022

Sociology of Race and Ethnicity

View full text Add to dashboard Cite

An underappreciated aspect of critical race theory (CRT) is its analysis of the intersection of race, law, religion, and spirituality. These topics are of concern to critical race theorists because a complete critique of U.S. law must account for how religion is embedded in the nation’s founding documents and subsequent jurisprudence. Recently, leading scholars have called for a theory that accounts for the codefining quality of race, racism, and religion. I argue that CRT is an appropriate answer to these calls. I demonstrate CRT’s utility by renewing the religion and spirituality-based critique of race law that undergirds early CRT. Then, I discuss the spirituality of CRT, noting its founders’ reliance on Christian tradition and the spiritual claims in its tenets. Finally, I suggest future lines for research and show how CRT speaks to several debates among religious practitioners and academic researchers.

show abstract

To Make a Scholar Black: A Constructive Analysis of the Discursive Orientation Toward Blackness

Jaima

2023

Philosophy &Amp; Rhetoric

View full text Add to dashboard Cite

Africana scholars often address their texts to a reader who is implicitly white. This tendency, which this article characterizes as the “discursive orientation toward whiteness,” has the pernicious effect of limiting the range and rigor of scholars’ research questions and proposal. This analysis examines the other discursive “face,” following J. Saunders Redding’s observation from almost eighty years ago, which remains unnervingly insightful: “Negro [sic] writers have been obliged to have two faces . . . to satisfy two different (and opposed when not entirely opposite) audiences, the [B]lack and the white.” Scholars have described this second face in the text in a number of ways—variously as a temperament, a rhythm, or an “aesthetic.” Through an analysis of a few exemplary texts, the current study will describe a few of the most salient characteristics, ultimately in the service of equipping the “Black” scholar with a few effective, liberatory rhetorical strategies.

show abstract

Don’t Talk to White People: On the Epistemological and Rhetorical Limitations of Conversations With White People for Anti-Racist Purposes: An Essay

Cited by 3 publications

References 29 publications

“I’m Very Hurt”: (Un)justly Reading the Black Female Body as Text in a Racial Literacy Learning Assemblage

“I’m Very Hurt”: (Un)justly Reading the Black Female Body as Text in a Racial Literacy Learning Assemblage

The Spirit of Critical Race Theory

To Make a Scholar Black: A Constructive Analysis of the Discursive Orientation Toward Blackness

Contact Info

Product

Resources

About