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Journal articles on the topic 'Whiteness'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Amigo Dürre, Ricardo. "Blanquidades chilenas: elementos para un debate." Tabula Rasa 45 (2023): 91–115. http://dx.doi.org/10.25058/20112742.n45.05.

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For starters, we address the place of whiteness in ideological constructs of Chilean miscegenation. Secondly, we explore whiteness as a category of racial classification in the central region of the country. Finally, we propose some paths of inquiry that allow an in- depth study of Chilean whitenesses, in a dialogue with Anglo-Saxon whiteness studies and the debates on whiteness in Latin America. This article concludes with a brief comment on whiteness in social research in Chile.

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2

Anderson, Patrick D. "The Modalities of American Whiteness." CLR James Journal 27, no. 1 (2021): 237–72. http://dx.doi.org/10.5840/clrjames202112888.

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Philosophers tend to conceive of whiteness as having only one modality, treating it as a single social, political, and historical phenomenon. Philosophers ought to abandon this habit and instead recognize that there are many whitenesses, that whiteness has a plurality of modalities. Drawing upon Charles Mills’ non-ideal theory, Michael James’s political ontology, and Matthew Frye Jacobson’s cultural history, this study develops a non-ideal political ontology of whiteness that demonstrates various modes of whiteness and the roles they play in the different political claims of various groups of Europeans-descended people in the United States. While an exhaustive account of whiteness’ various modalities is beyond the scope of one essay, this article presents a case study of multimodal whiteness the United States during the eighteenth and nineteenth centuries, tracing out four modalities of American whiteness: Anglo-Saxon whiteness, Plantation whiteness, Frontier whiteness, and Urban whiteness. By freeing philosophy of race from monolithic conceptions of whiteness, we can better understand and diagnose how reigns of white supremacy are passed from one group of whites to another, and we can see how prevailing political ontologies of whiteness at specific historical times and places shape the resulting white supremacist structures.

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3

Karaman, Nuray. "Coding Whiteness and Racialization: Living in the Space as an Insider-Outsider." Journal of International Students 12, S2 (August 21, 2022): 124–40. http://dx.doi.org/10.32674/jis.v12is2.4336.

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This study analyzes whiteness from the perspectives of “politic of location” to understand how it has changed and applied across the globe, rather than ignoring the relevancy of white supremacy for some geographies that have a racially homogenous population. The first part of the article interrogates my personal experiences of whiteness in Turkey which has a racially homogenous population. In Turkey, my experiences with whiteness were not as a result of directly having white bodies, but rather by being a part of the dominant culture, nation, religion, and language. The second part of this study discusses my experiences of whiteness in the United States. I highlight the different ways in which I experienced whiteness that had to do with my position as a Muslim Turkish woman in racially diverse America. In this autoethnography, by showing my relations and experiences within the discourse of whiteness and racialization of Muslims, I show how whiteness has significantly different meanings in different locations, and how whiteness’s ideology affects people’s experiences through local and global power relations.

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4

Tutak, Mustafa, Oğuz Demiryürek, Şüeda Bulut, and Derya Haroğlu. "Analysis of the CIE whiteness and whiteness tint of optically whitened cellulosic fabrics." Textile Research Journal 81, no. 1 (September 8, 2010): 58–66. http://dx.doi.org/10.1177/0040517510380111.

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5

Moss, Donald. "On Having Whiteness." Journal of the American Psychoanalytic Association 69, no. 2 (April 2021): 355–71. http://dx.doi.org/10.1177/00030651211008507.

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Whiteness is a condition one first acquires and then one has—a malignant, parasitic-like condition to which “white” people have a particular susceptibility. The condition is foundational, generating characteristic ways of being in one’s body, in one’s mind, and in one’s world. Parasitic Whiteness renders its hosts’ appetites voracious, insatiable, and perverse. These deformed appetites particularly target nonwhite peoples. Once established, these appetites are nearly impossible to eliminate. Effective treatment consists of a combination of psychic and social-historical interventions. Such interventions can reasonably aim only to reshape Whiteness’s infiltrated appetites—to reduce their intensity, redistribute their aims, and occasionally turn those aims toward the work of reparation. When remembered and represented, the ravages wreaked by the chronic condition can function either as warning (“never again”) or as temptation (“great again”). Memorialization alone, therefore, is no guarantee against regression. There is not yet a permanent cure.

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6

Vidal-Ortiz, S. "Whiteness." TSQ: Transgender Studies Quarterly 1, no. 1-2 (January 1, 2014): 264–66. http://dx.doi.org/10.1215/23289252-2400217.

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7

Murphy, Anne. "WHITENESS." Sikh Formations 9, no. 2 (August 2013): 249–51. http://dx.doi.org/10.1080/17448727.2013.822135.

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8

Altman, Neil. "Whiteness." Psychoanalytic Quarterly 75, no. 1 (January 2006): 45–72. http://dx.doi.org/10.1002/j.2167-4086.2006.tb00032.x.

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9

Ray, Sangeeta. "Symposium: Crash or How White Men Save the Day, Again." College English 69, no. 4 (March 1, 2007): 350–54. http://dx.doi.org/10.58680/ce20075858.

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“Crash” is the worst kind of representation of what passes for multiculturalism today. A class will gain most from studying its construction of whiteness, including whiteness’s inextricable connections to “otherness(es).”

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10

Merson, Molly. "The Whiteness Taboo: Interrogating Whiteness in Psychoanalysis." Psychoanalytic Dialogues 31, no. 1 (January 2, 2021): 13–27. http://dx.doi.org/10.1080/10481885.2020.1863092.

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11

Ito, Michiru. "Constructing and reproducing whiteness:." International Journal of Human Culture Studies 2016, no. 26 (2016): 613–45. http://dx.doi.org/10.9748/hcs.2016.613.

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12

KAJIKAWA, LOREN. "Eminem's “My Name Is”: Signifying Whiteness, Rearticulating Race." Journal of the Society for American Music 3, no. 3 (August 2009): 341–63. http://dx.doi.org/10.1017/s1752196309990459.

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AbstractEminem's emergence as one of the most popular rap stars of 2000 raised numerous questions about the evolving meaning of whiteness in U.S. society. Comparing The Slim Shady LP (1999) with his relatively unknown and commercially unsuccessful first album, Infinite (1996), reveals that instead of transcending racial boundaries as some critics have suggested, Eminem negotiated them in ways that made sense to his target audiences. In particular, Eminem's influential single “My Name Is,” which helped launch his mainstream career, parodied various representations of whiteness to help counter charges that the white rapper lacked authenticity or was simply stealing black culture. This “rearticulation” of whiteness in hip hop paralleled a number of other ideological realignments in the 1990s, many of which pit questions of class against those of race in the service of constructing new political and cultural authenticities. Eminem's performances provide us with a mirror in which numerous questions surrounding whiteness's significance come into focus.

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13

Yona, Lihi. "Whiteness at Work." Michigan Journal of Race & Law, no. 24.1 (2018): 111. http://dx.doi.org/10.36643/mjrl.24.1.whiteness.

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How do courts understand Whiteness in Title VII litigation? This Article argues that one fruitful site for such examination is same-race discrimination cases between Whites. Such cases offer a peek into what enables regimes of Whiteness and White supremacy in the workplace, and the way in which Whiteness is theorized within Title VII adjudication. Intra-White discrimination cases may range from associational discrimination cases to cases involving discrimination against poor rural Whites, often referred to as “White trash.” While intragroup discrimination is acknowledged in sex-discrimination cases and race-discrimination cases within racial minority groups, same-race discrimination between Whites is currently an under-theorized phenomenon. This Article maps current cases dealing with racial discrimination between Whites, arguing that these cases suffer from under-theorization stemming from courts’ tendency to de-racialize Whiteness and see White people as ‘not being of any race.’ This tendency has led to a limited doctrine of same-race discrimination between Whites, affording it recognition only when racial minorities are involved. Acknowledging Whiteness as a racial project— the product of White supremacy—may enable courts to better theorize intra-White discrimination. Such possible theorization is developed via the stereotype doctrine. Accordingly, same-race discrimination and/or harassment between Whites is often a result of Whites policing other Whites to conform to stereotypes and expectations regarding Whiteness, i.e., how White people should act or with whom they may associate. Recognizing dynamics of intra-White racialization and the racial work behind Whiteness, this Article concludes, is aligned with Title VII’s antisubordination goals, as it is in the interest of racial minorities as well.

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14

Gielata, Ireneusz. "Zobaczyć ranę – uwagi o geopoetyce unaocznienia (na przykładzie Postępowania umorzonego Claudio Magrisa)." Białostockie Studia Literaturoznawcze, no. 22 (2023): 209–19. http://dx.doi.org/10.15290/bsl.2023.22.12.

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The article analyzes Claudio Magris’s novel Blameless, which confronts its anonymous protagonist (and also its reader) with the emptiness of the whitewashed walls of Risiera, Trieste crematorium. This whiteness becomes a “symptom” (Didi Huberman), i.e. a whitened trace of, as the narrator puts it, “the real collective trauma of the city”. Magris’s novel confronts the reader with this whiteness – a “symptom” that points to the “Trieste wound”, in this way, demonstarting the temporal thickness of place. According to Magris, tourist brochures still cover the surface of the world like sticking plasters on wounds – this metaphor summarizes the way in which literature can unveil the traumatic past of a place.

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15

Saraswati, L. Ayu. "Cosmopolitan Whiteness." Meridians 19, S1 (December 1, 2020): 363–88. http://dx.doi.org/10.1215/15366936-8566045.

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AbstractPrevious scholarship on the immense popularity of skin-whitening frames this practice as revealing women’s desire to emulate whiteness and upper class White populations. Others have focused on whitening practices to highlight the working of racialized color hierarchy and European/Euro-American hegemony in local and global contexts. This article breaks away from these established theoretical trajectories by arguing that desire for “whiteness” is not the same as desire for “Caucasian whiteness.” Examining advertisements for skin-whitening products in the Indonesian version of Cosmopolitan and skin-tanning products in the American version of Cosmopolitan, the author points out the construction of “cosmopolitan whiteness.” Whiteness is not simply racialized or nationalized as such, but transnationalized. Whiteness is represented as “cosmopolitanness,” embodying transnational mobility.

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16

Young, Michelle D., Jerry Rosiek, J. L. Kincheloe, S. R. Steinberg, N. M. Rodriguez, and R. E. Chennault. "Interrogating Whiteness." Educational Researcher 29, no. 2 (March 2000): 39. http://dx.doi.org/10.2307/1177055.

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17

Meskin, Tamar, and Tanya van der Walt. "Writing ‘whiteness’." International Journal of the Arts in Society: Annual Review 4, no. 5 (2010): 203–16. http://dx.doi.org/10.18848/1833-1866/cgp/v04i05/35730.

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18

John Ernest. "Whiteness Visible." Legacy 31, no. 1 (2014): 76. http://dx.doi.org/10.5250/legacy.31.1.0076.

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19

Hiltermann, Jaqui. "“Blackboxing Whiteness”." Communicare: Journal for Communication Studies in Africa 37, no. 2 (October 11, 2022): 107–26. http://dx.doi.org/10.36615/jcsa.v37i2.1558.

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This paper examines the home as networked and relational. These arrangements of spaceand place were investigated through a digital ethnography and critical discourse analysis ofdomestically focused posts by 50 Facebook users. This data was supplemented by interviews,and in-situ observations drawn from the broader sample. Facebook has opened up the privatespace of the home, allowing domestic space, place, and practice to gain visibility, which, whenanalysed in conjunction with Actor-Network Theory (ANT), illustrates the networked and relationalquality of the home. The home, and the relationships between actants, reflects discoursesand hierarchy. Women remain tightly bound to the home, and to postfeminist discourses ofdomesticity and domestopia. This paper reveals that whiteness, and in particular madamhood,is blackboxed within middle-class homes. Domestic workers employed by these households,on the other hand, were largely absent from such narratives and conversations, and weremarginalised within networks.

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20

Hanna, Michele D., Heather Arnold-Renicker, and Barbara Garza. "Abolishing Whiteness." Advances in Social Work 21, no. 2/3 (September 23, 2021): 588–615. http://dx.doi.org/10.18060/24484.

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The power, privilege, and oppression paradigm that most schools of social work currently espouse to are often taught through an experiential approach to whiteness, privileging the majority of white students with the opportunity to explore their white identity at the expense of the learning of the Black/Brown, Indigenous, People of Color (BIPOC) students in the classroom. Many BIPOC students experience these courses as a hostile environment, finding themselves and their racial group identified in contrast to whiteness – oppressed, marginalized, silenced, and powerless. This paper presents an innovative course outline using Critical Race Theory and Critical White Studies as theoretical frameworks to decenter whiteness and attend to the learning needs of BIPOC students. Using these two theoretical frameworks, students will learn the history of the racial hierarchy of humans; the social construction of whiteness, the evolution of anti-black racism and the extension to other people of color; and the relationship between white supremacy and racism.

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21

Mikulich, Alex. "Mapping "Whiteness"." Journal of the Society of Christian Ethics 25, no. 1 (2005): 99–122. http://dx.doi.org/10.5840/jsce200525126.

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22

Saraswati, L. Ayu. "Cosmopolitan Whiteness." Meridians 10, no. 2 (March 1, 2010): 15–41. http://dx.doi.org/10.2979/meridians.2010.10.2.15.

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23

Hassel, Craig. "Whiteness is..." Critical Dietetics 4, no. 2 (November 5, 2019): 68–71. http://dx.doi.org/10.32920/cd.v4i2.1320.

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24

Curry, Tommy J. "Revealing Whiteness." Newsletter of the Society for the Advancement of American Philosophy 34, no. 105 (2006): 43–47. http://dx.doi.org/10.5840/saap2006341058.

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25

Paris, Jeffrey. "Interrogating Whiteness." International Studies in Philosophy 27, no. 1 (1995): 73–84. http://dx.doi.org/10.5840/intstudphil19952717.

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26

Burke, Meghan. "Whiteness fractured." Ethnic and Racial Studies 38, no. 13 (April 7, 2015): 2410–11. http://dx.doi.org/10.1080/01419870.2015.1027241.

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27

Moreton-Robinson, Aileen. "WHITENESS MATTERS." Australian Feminist Studies 21, no. 50 (July 2006): 245–56. http://dx.doi.org/10.1080/08164640600731788.

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28

Kapoor, Priya. "Provincializing Whiteness." Departures in Critical Qualitative Research 8, no. 4 (2019): 16–22. http://dx.doi.org/10.1525/dcqr.2019.8.4.16.

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Provincializing whiteness—this deconstructing move lays bare the absolute power of racial supremacy that faculty of color housed in communication studies and other departments have faced in US academia. Yet, acts of racial supremacy reveal how provincial that way of thinking is. There is a plethora of her-his-stories that are better suited to coexistence and tolerance without privileging Western modernity.

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29

KWON, JONG BUM. "Troubling whiteness." American Ethnologist 47, no. 2 (May 2020): 176–81. http://dx.doi.org/10.1111/amet.12898.

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30

Hartigan, John. "Complicating Whiteness." Anthropology News 38, no. 8 (November 1997): 8. http://dx.doi.org/10.1111/an.1997.38.8.8.1.

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31

Young, Adriana Valdez. "Honorary whiteness." Asian Ethnicity 10, no. 2 (June 2009): 177–85. http://dx.doi.org/10.1080/14631360902906862.

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32

Smith, Shawn Michelle. "Obama’s Whiteness." Journal of Visual Culture 8, no. 2 (August 2009): 129–33. http://dx.doi.org/10.1177/14704129090080020202.

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33

Darda, Joseph. "Military Whiteness." Critical Inquiry 45, no. 1 (September 2018): 76–96. http://dx.doi.org/10.1086/699574.

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34

Kahn, Kimberly Barsamian, Phillip Atiba Goff, J. Katherine Lee, and Diane Motamed. "Protecting Whiteness." Social Psychological and Personality Science 7, no. 5 (February 23, 2016): 403–11. http://dx.doi.org/10.1177/1948550616633505.

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35

Holmwood, John. "Claiming whiteness." Ethnicities 20, no. 1 (April 15, 2019): 234–39. http://dx.doi.org/10.1177/1468796819838710.

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36

Blitz, Lisa V. "Owning Whiteness." Journal of Emotional Abuse 6, no. 2-3 (October 24, 2006): 241–63. http://dx.doi.org/10.1300/j135v06n02_15.

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37

WARE, VRON, and LES BACK. "White/Whiteness." Paragraph 17, no. 3 (November 1994): 281–91. http://dx.doi.org/10.3366/para.1994.17.3.281.

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38

Suchet, Melanie. "Unraveling Whiteness." Psychoanalytic Dialogues 17, no. 6 (November 27, 2007): 867–86. http://dx.doi.org/10.1080/10481880701703730.

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39

Straker, Gillian. "Unsettling whiteness." Psychoanalysis, Culture & Society 16, no. 1 (March 15, 2011): 11–26. http://dx.doi.org/10.1057/pcs.2010.37.

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40

Shome, Raka. "Outing whiteness." Critical Studies in Media Communication 17, no. 3 (September 2000): 366–71. http://dx.doi.org/10.1080/15295030009388402.

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41

Nakayama, Thomas K. "Articulating whiteness." Communication and Critical/Cultural Studies 21, no. 1 (January 2, 2024): 67–71. http://dx.doi.org/10.1080/14791420.2024.2304263.

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42

Briscoe, Kaleb L., and Veronica Jones Baldwin. "“Whiteness here, Whiteness everywhere”: How Student Affairs Professionals Experience Whiteness at Predominantly White Institutions." Journal of College Student Development 63, no. 6 (November 2022): 661–76. http://dx.doi.org/10.1353/csd.2022.0054.

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43

Cave, Stephen, and Kanta Dihal. "Race and AI: the Diversity Dilemma." Philosophy & Technology 34, no. 4 (October 8, 2021): 1775–79. http://dx.doi.org/10.1007/s13347-021-00486-z.

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AbstractThis commentary is a response to ‘More than Skin Deep’ by Shelley M. Park (Park, More than skin deep: A response to “The Whiteness of AI”, Philosophy & Technology, 2021), and a development of our own 2020 paper ‘The Whiteness of AI’. We aim to explain how representations of AI can be varied in one sense, whilst not being diverse. We argue that Whiteness’s claim to universal humanity permits a broad range of roles to White humans and White-presenting machines, whilst assigning a much narrower range of stereotypical roles to people of colour. Because the attributes of AI in the popular imagination, such as intelligence, power and passing as human, are associated by the White racial frame with Whiteness, AI is cast predominantly as White. Following Sparrow (Science, Technology, & Human Values 45:538–560, 2020), we suggest this presents a dilemma for those creating or representing AI. We discuss three possible solutions: avoiding anthropomorphisation, explicitly critiquing racial role-typing, and representing powerful AI as non-White.

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44

Young, Susan, and Joanna Zubrzycki. "Educating Australian social workers in the post-Apology era: The potential offered by a ‘Whiteness’ lens." Journal of Social Work 11, no. 2 (April 2011): 159–73. http://dx.doi.org/10.1177/1468017310386849.

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• Summary: The Australian Prime Minister’s 2008 historic Apology to the Stolen Generations gives Australian social work an opportunity to confront its past complicity in Australian Indigenous disadvantage and embrace the development of Indigenous social work as central for practice. Critical Whiteness1 theory in social work curricula could assist the development of Indigenous social work as a core approach by challenging the ongoing and largely un-reflexive practices emanating from social work’s Euro-centric heritage with its often taken-for-granted knowledges and principles which negatively affect Indigenous peoples. • Findings: Recent professional and theoretical attention on critical Whiteness highlights race privilege, questions the invisibility and continuing invisibilization of race, critiques previously taken-for-granted Western knowledges and practices, and facilitates the development of countering practice approaches. Research studies reveal some practitioners to be aware of the need for different practices as well as some who practice differently without realizing they are using critical Whiteness principles. • Application: Critical Whiteness theory in the social work curriculum offers a strong conceptual and practical opportunity for students and practitioners to become more racially cognizant in their work with Indigenous people, allowing this work to be more effective in the profession’s social justice mission as well as decreasing some of the extant colonizing practices.

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45

Chubbuck, Sharon M. "Whiteness Enacted, Whiteness Disrupted: The Complexity of Personal Congruence." American Educational Research Journal 41, no. 2 (January 2004): 301–33. http://dx.doi.org/10.3102/00028312041002301.

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46

Jaye Tanner, Samuel. "Whiteness Is a White Problem: Whiteness in English Education." English Education 51, no. 2 (January 1, 2019): 182–99. http://dx.doi.org/10.58680/ee201929935.

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This article relies on methods of racial storytelling to provoke the field of English education (and teacher education more generally) to see how race is a white problem. Specifically, I tell and make sense of stories from my experiences as a white high school English teacher and English education scholar to wonder about the potential work white people might engage to contribute to better understandings of whiteness and, perhaps, antiracism. I argue that it is time for white people to worry about how mediating race through people of color affects engagement with race, racism, and antiracism in the field of English education.

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47

Li, Zhi Jian, and Qing Jun Meng. "Research on the Whiteness of Eye-Protection Wrapping Paper." Applied Mechanics and Materials 469 (November 2013): 91–94. http://dx.doi.org/10.4028/www.scientific.net/amm.469.91.

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Whiteness of wrapping paper is the main affecting factor of printed matter color rendition, the higher the whiteness, the better the results of color rendition. But the result of pursuiting high whiteness is that human eyes are harmed by the photic stimulation of paper-based printed matter. To solve the mentioned above problem, this paper preliminary researches the correlation between paper whiteness and asthenopia, the correlation between printing quality and paper whiteness, for finding out appropriate whiteness that can meet the eyes comfort and have better printing quality. Results show the asthenopia occurs easier as whiteness of wrapping paper increases. Besides, the paper samples with the whiteness values as 89.4% and 96.2% have the better printing quality, and the samples with the whiteness values as 84.6% have the worse printing quality relatively, but the quality gap is not big. Results show the whiteness of samples is between 84.6% and 89.4%, human eyes dont feel asthenopia and the printing quality is better. The research results can provide the theoretical basis for printing and packaging enterprises to choose paper which are suitable for printing packing and have eye-protection function, and contribute to the human eye protection.

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48

Green, Meredith J., Christopher C. Sonn, and Jabulane Matsebula. "Reviewing Whiteness: Theory, Research, and Possibilities." South African Journal of Psychology 37, no. 3 (August 2007): 389–419. http://dx.doi.org/10.1177/008124630703700301.

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This article is a review of the concept of whiteness and how the power and privilege of whiteness is reproduced within societies such as Australia and South Africa. As well as providing a broad overview of whiteness, our aim is to highlight and establish dialogue about how research on whiteness may contribute to decolonisation and work towards social justice. The review begins by outlining the meanings and complexity of whiteness. Having established some parameters for understanding whiteness, the second part of the article focuses on how whiteness reproduces itself. Three different, but related, practices or mechanisms through which whiteness is reproduced have been identified in the literature. These are knowledge and history construction, national identity and belonging, and anti-racism practice. In conclusion, we briefly discuss how we are investigating whiteness further in relation to pedagogy and applied research. While this article is not aimed at providing a complete review of whiteness, it does provide a background against which we can start thinking differently about racism, race relations, and anti-racism. These different ways of thinking include interrogating power and privilege in the analysis of racism, which in turn may lead to more effective and critical action addressing racism.

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49

Bosse, Joanna. "Whiteness and the Performance of Race in American Ballroom Dance." Journal of American Folklore 120, no. 475 (January 1, 2007): 19–47. http://dx.doi.org/10.2307/4137862.

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Abstract Based on ethnographic fieldwork with predominantly white, middle-class, American ballroom dancers, this article discusses the ballroom as a site where problematic constructions of whiteness and otherness are embodied in performance. Through the genre classifications of "modern" and "Latin," whiteness is made universal and normative while the racial other is made particular and exotic, physical and sexual. The article argues that both dance classifications are manifestations of whiteness, mirrored reflections of one another that help to define whiteness by making invisible what whiteness is and explicitly pronouncing what whiteness is not.

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50

Diangelo, Robin J. "The Production of Whiteness in Education: Asian International Students in a College Classroom." Teachers College Record: The Voice of Scholarship in Education 108, no. 10 (October 2006): 1983–2000. http://dx.doi.org/10.1177/016146810610801009.

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This study uses a poststructural analysis to explicate the social production of Whiteness in a college classroom. Whiteness scholars define Whiteness as reference to a set of locations that are historically, socially, politically, and culturally produced, and intrinsically linked to relations of domination. Using this framework of social production, I analyze a graduate-level college classroom for evidence of Whiteness. More than 50% of the class members were Asian international students. I suggest that Whiteness was operating on multiple levels, which I categorize as: Whiteness as Domination; Resources and the Production of the Other; and the Discourse of Cultural Preference. I argue that Whiteness not only served to deny Asian international students and other students of color an equal opportunity to learn in that classroom, but most pointedly, Whiteness also served to elevate the White students by positioning the students of color as their audience.

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