Royce, Racism, and the Colonial Ideal: White Supremacy and the Illusion of Civilization in Josiah Royce's Account of the White Man's Burden

Curry, Tommy J.

doi:10.1353/plu.0.0027

Cited by 15 publications

(6 citation statements)

References 27 publications

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“…A person was British, not by virtue of citizenship and birth, but largely by the color of their skin. It should also be noted that leading British intellectuals of the day championed colonialism as a way to contain the race problem in Britain (Curry 2009). For Curry, Royce's disposition toward Blacks was firmly rooted in a "colonial and assimilationist logic that that ultimately sought the cultural destruction of African-descended people" (2009, p. 11).…”

Section: British and North American Influences On Educational Policiementioning

confidence: 99%

“…That is, those who were members of anti-racist or anti-colonial movements rarely came as delegates of either the United States or the British governments. Conversely, it was not uncommon for social scientists and government policy makers to base their decisions on a comparative study of race relations and education (Curry 2009). Frederickson, for example, studied racism in South Africa and the United States.…”

Section: Racism Education and African Childrenmentioning

confidence: 99%

“…In the early part of the 19th and 20th Centuries, the education of African Americans had a bearing on the education of Africans in British colonies (Loram 1927;Yamada 2008). In both contexts, race and racism played a huge role in the education of Black children (Curry 2009;Jansen 1996;Margo 1986). In this paper, we also show how Plessy vs. Ferguson provided a blueprint for apartheid education in South Africa, just as the Brown vs. Board of Education influenced educational policies in postcolonial countries.…”

Section: Introductionmentioning

confidence: 99%

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Schooled for Servitude: The Education of African Children in British Colonies, 1910–1990

Malisa

Missedja

2019

Genealogy

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Our paper examines the education of African children in countries that were colonized by Britain, including Ghana, South Africa, and Zimbabwe. We show how education plays an important role in shaping and transforming cultures and societies. Although the colonies received education, schools were segregated according to race and ethnicity, and were designed to produce racially stratified societies, while loyalty and allegiance to Britain were encouraged so that all felt they belonged to the British Empire or the Commonwealth. In writing about the education of African children in British colonies, the intention is not to convey the impression that education in Africa began with the arrival of the colonizers. Africans had their own system and history of education, but this changed with the incursion by missionaries, educators as well as conquest and colonialism.

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Section: British and North American Influences On Educational Policiementioning

confidence: 99%

Section: Racism Education and African Childrenmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Schooled for Servitude: The Education of African Children in British Colonies, 1910–1990

Malisa

Missedja

2019

Genealogy

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“…Integrating Black people into the American empire created the ideal manifold of order within the nation. Not unlike the Roycean fixation on the white man's burden within the borders of America at the dawn of the 20th century that insisted on the elimination of cultural difference and the diffusion of racial solidarity among Blacks, the policy of integrationism mandated the deemphasizing of Black racial and cultural distinctions as a means to sustain order and political homogeneity amid racism and economic equality (Curry, 2009a;Royce, 1900).…”

Section: The Negro and The Citizenry: Racial Progress Within The American Empirementioning

confidence: 99%

Back to the Woodshop: Black Education, Imperial Pedagogy, and Post-Racial Mythology under the Reign of Obama

Curry

2015

Teachers College Record: The Voice of Scholarship in Education

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For centuries, European thinkers, and their contemporary white followers, have run rampant in the halls of academia prematurely championing the success of liberalism to speak to the experience of those historical groups of people excluded from modernity, while simultaneously celebrating the universal embrace by the supple bosom of whites’ anthropologically specific ideas of reason and humanity. This philosophical impetus has solidified the political regime of integration as not only the most desirable but also the most realizable condition of Black (co)existence in America. The education of Black Americans has been collapsed into a single ideological goal, namely, how to mold these Blacks into more functional and productive members of American society under the idea of equality established by Brown v. Board of Education. Unfortunately, however, such a commitment elevates the ethical appeals made by Brown, which focused on higher ideals of reason and humanity found in liberal political thought and the eventual transcendence of racial identity, to moral code. This ideology, instead of attending to what Blacks should learn or the knowledge Blacks need to have in order to thrive as Blacks in America, forces Blacks to abide by the social motives that aim to create good Negro citizens. When responding to the great debate over Negro education and Negro labor in the United States, Du Bois remarked: My thoughts, the thoughts of Washington, Trotter, Oswald Garrison Villard were the expression of social forces more than of our own minds. These forces or ideologies embraced more than reasoned acts. They included physical, biological and psychological habits, conventions and enactments. Opposed to these came natural reaction; the physical recoil of the victims, the unconscious and irrational urges, as well as reasoned complaints and acts. The total result was the history of our day. That history may be epitomize in one word—Empire; the domination of white Europe over [B]lack Africa and yellow Asia, through political power built on the economic control of labor, income and idea. The echo of this industrial imperialism in America was the expulsion of [B]lack men from American democracy, their subjection to caste control and wage slavery. (W. E. B. Du Bois— A Soliloquy on Viewing My Life from the Last Decade of its First Century: The Autobiography of W.E.B. DuBois—1968)

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“…Moreover, anti-essentialism is not inherently anti-racist as Isaac’s definition assumes (Curry, 2010). For example, critical race theorist Tommy J. Curry (2009a) observes that the early environmentalist theories did not advocate the equality of races, only the potential of allegedly backwards races to assimilate into White culture—Whiteness was still idealized (pp. 12-13).…”

Section: Race Blackness and Herodotus 2104 In Greco-roman Studiesmentioning

confidence: 99%

Herodotus and the Black Body

Samuels

2015

Journal of Black Studies

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Herodotus' view of Blackness is discussed only in relation to his 2.104 passage where he describes the Egyptian physical appearance. This is a consequence of the modern debate on ancient Egyptian racial identity. Inevitably, commentators on 2.104 have been heavily concerned with defending their predispositions about ancient Egyptian racial identity. As a result, there has been no critical engagement with Herodotus' conceptualization of Blackness. This analysis uses critical race theory to address this methodological problem. Contrary to the consensus in Greco-Roman studies, Blackness was a factor in ancient Greek racial thought. It is evident that Herodotus' own understanding of Blackness did not differ from the general Greek worldview. Ultimately, this analysis shows that Blackness was a significant aspect of Herodotus' ethnography for particular racial groups.

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Royce, Racism, and the Colonial Ideal: White Supremacy and the Illusion of Civilization in Josiah Royce's Account of the White Man's Burden

Cited by 15 publications

References 27 publications

Schooled for Servitude: The Education of African Children in British Colonies, 1910–1990

Schooled for Servitude: The Education of African Children in British Colonies, 1910–1990

Back to the Woodshop: Black Education, Imperial Pedagogy, and Post-Racial Mythology under the Reign of Obama

Herodotus and the Black Body

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