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Libros sobre el tema "Racism without race"

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Publicado: 1 de febrero de 2025

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1

Bonilla-Silva, Eduardo. Racism without racists: Color-blind racism and racial inequality in contemporary America. 3a ed. Lanham: Rowman & Littlefield, 2010.

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2

Ginzberg, Effie. Power without responsibility: The press we don't deserve : a qualitative content study. Toronto: Urban Alliance on Race Relations, 1987.

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3

Ginzberg, Effie. Power without responsibility: The press we don't deserve : a qualitative content study. Toronto: Urban Alliance on Race Relations, 1985.

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4

Dower, John W. War without mercy: Race and power in the Pacific war. New York: Pantheon Books, 1986.

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5

1954-, Allen James, ed. Without sanctuary: Lynching photography in America. Santa Fe, N.M: Twin Palms, 2000.

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6

James, Allen, ed. Without sanctuary: Lynching photography in America. [Santa Fe, New Mexico]: Twin Palms, 2000.

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7

1947-, Reed Adolph L., ed. Without justice for all: The new liberalism and our retreat from racial equality. Boulder, Colo: Westview Press, 1999.

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8

Garza, Hedda. Without regard to race: The integration of the U.S. military after World War II. New York: Franklin Watts, 1995.

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9

Cooper, Mary H. Racial quotas: Can there be affirmative action without special preferences? Washington, D.C: Congressional Quarterly, 1991.

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10

Shorten, Lynda. Without Reserve: Stories from Urban Natives. Edmonton: NeWest Press, 1991.

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11

Bonilla-Silva, Eduardo y Sean Crisden. Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Tantor Audio, 2017.

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12

Bonilla-Silva, Eduardo y Sean Crisden. Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Tantor Audio, 2017.

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13

Bonilla-Silva, Eduardo. Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Rowman & Littlefield Publishers, Incorporated, 2014.

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14

Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Rowman & Littlefield Publishers, Incorporated, 2021.

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15

Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Rowman & Littlefield Publishers, 2013.

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16

Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Rowman & Littlefield Publishers, Incorporated, 2021.

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17

Racism without racists: Color-blind racism and the persistence of racial inequality in America. Rowman & Littlefield Publishers, 2018.

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18

Bonilla-Silva, Eduardo. Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in America. Rowman & Littlefield Publishers, Incorporated, 2013.

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19

DiTomaso, Nancy. American Non-Dilemma: Racial Inequality Without Racism. Russell Sage Foundation, 2013.

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20

Bonilla-Silva, Eduardo. Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield Publishers, Incorporated, 2006.

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21

Bonilla-Silva, Eduardo. Racism Without Racists: Color-blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield Publishers, Incorporated, 2006.

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22

Bonilla-Silva, Eduardo. Racism Without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield Publishers, Incorporated, 2003.

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23

Bonilla-Silva, Eduardo. Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States. Rowman & Littlefield Publishers, Inc., 2003.

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24

Ayo, Damali. Obamistan! Land Without Racism: Your Guide to the New America. Chicago Review Press, Incorporated, 2010.

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25

Jackson, Linda Williams. Midnight Without a Moon. Houghton Mifflin Harcourt Publishing Company, 2017.

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26

Jackson, Linda Williams. Midnight Without a Moon. Houghton Mifflin Harcourt Publishing Company, 2017.

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27

Jackson, Linda Williams. Midnight without a moon. 2017.

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28

Dower, John W. War Without Mercy: Race and Power in the Pacific War. Pantheon, 1987.

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29

Campbell, Tim y John W. Dower. War Without Mercy: Race and Power in the Pacific War. Tantor Audio, 2017.

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30

War without mercy: Race and power in the Pacific war. 7a ed. New York: Pantheon Books, 1993.

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31

Plummer, Brenda Gayle. Race and the Cold War. Editado por Richard H. Immerman y Petra Goedde. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199236961.013.0029.

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This chapter examines the issue of race during the Cold War. It contends that racism was part of a Cold War framework in which states marshaled ideological and political resources against the threat of dissolution and subversion from within as well as from without. The chapter suggests that racial consciousness served a dual purpose during the Cold War years. It explains that proponents of racial equality used democratic ideology to argue for the abandonment of all forms of discrimination while proponents of segregation used the Cold War to argue that altering time-honored usages endangered national security.
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32

Lewis, Jon, Leon F. Litwack y Hilton Als. Without Sanctuary: Lynching Photography in America. Twin Palms Publishers, 2000.

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33

Jr, Adolph Reed. Without Justice for All: The New Liberalism and Our Retreat from Racial Equality. Westview Press, 2001.

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34

Jr, Adolph Reed. Without Justice For All: The New Liberalism And Our Retreat From Racial Equality. Routledge, 2019.

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35

Pasquier, Mike. Catholicism and Race. Editado por Paul Harvey y Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.18.

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Historical accounts of American Catholicism are not complete without some recognition of the racial contours of life in the United States. As a people both racist and racialized, American Catholics have lived along a spectrum of racial identification, both reinforcing and confounding the black-and-white boundaries that so dominate American racial ideology. European Catholic colonizers introduced race-based notions of slavery to North America as early as the fifteenth century. Some Catholics of African descent challenged the institutionalization of white supremacy in the American Catholic Church during the nineteenth and twentieth centuries, at the same time that many white Protestant Americans categorized Catholic immigrants of Europe as dark-skinned outsiders. The immigration of people from Latin America and Asia has only added to the racial diversification of American Catholicism in the twenty-first century, further reinforcing the importance of race to the study of Catholicism in American history.
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36

Li, Stephanie. Signifying Without Specifying: Racial Discourse in the Age of Obama. Rutgers University Press, 2011.

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37

Li, Stephanie. Signifying Without Specifying: Racial Discourse in the Age of Obama. Rutgers University Press, 2011.

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38

Americans Without Law: The Racial Boundaries of Citizenship. New York University Press, 2006.

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39

Weiner, Mark S. Americans Without Law: The Racial Boundaries of Citizenship. New York University Press, 2006.

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40

Plough, Alonzo L., ed. Necessary Conversations. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197641477.001.0001.

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Abstract The events of 2020 were an inflection point in an American journey toward health and racial equity. Necessary Conversations: Understanding Racism as a Barrier to Achieving Health Equity extends a powerful call to action. RWJF’s Sharing Knowledge conference was held in Jackson, Miss., a setting where it could build on its conviction that a Culture of Health is impossible without a commitment to racial equity. Hundreds of participants from around the country engaged in authentic dialogue about the systems and structures that are doing grave harm to people of color. With so many types of knowledge-builders in the room, a palette filled with blunt, provocative, and insistent ideas and strategies could be shared to inspire action. This sixth book in the Culture of Health series reflects a distinct shift in RWJF’s emphasis, based on a growing body of evidence that racism is the underlying cause of so many poor health outcomes. RWJF is considering what it would take to overhaul institutions that treat people differently on the basis of their race and to make very intentional shifts in their investments to elevate that focus. They are recognizing they have to commit resources and join with others to support working to advance health and racial equity. They are deepening their understanding of what it means to build partnerships and community power and the centrality of leadership by those who are most affected by the decisions that influence their lives.
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41

Godreau, Isar P. Place, Race, and the Housing Debate. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038907.003.0002.

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This chapter provides a detailed ethnographic account of the housing controversy in San Antón. It places particular emphasis on the racial and spatial coordinates that informed debate over its implementation, pointing to the problematic and contested deployment of scripts of nostalgia, homogeneity, matrifocality, harmony, and unchanging traditions that marked San Antón as an exceptional place of racialized difference. The controversy over housing showed the inadequacy of an approach that romanticized the community without considering the social relationships of power that shaped it and, more importantly, without discussing its transformations with residents. Moreover, the housing project failed to recognize San Antón residents' everyday practices and desires as modern, casting them instead as bearers of unchanging traditions.
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42

Hoffnung-Garskof, Jesse E. Racial Migrations. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691183534.001.0001.

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In the late nineteenth century, a small group of Cubans and Puerto Ricans of African descent settled in the segregated tenements of New York City. At an immigrant educational society in Greenwich Village, these early Afro-Latino New Yorkers taught themselves to be poets, journalists, and revolutionaries. At the same time, these individuals built a political network and articulated an ideal of revolutionary nationalism centered on the projects of racial and social justice. These efforts were critical to the poet and diplomat José Martí's writings about race and his bid for leadership among Cuban exiles, and to the later struggle to create space for black political participation in the Cuban Republic. This book presents a vivid portrait of these largely forgotten migrant revolutionaries, weaving together their experiences of migrating while black, their relationships with African American civil rights leaders, and their evolving participation in nationalist political movements. By placing Afro-Latino New Yorkers at the center of the story, the book offers a new interpretation of the revolutionary politics of the Spanish Caribbean, including the idea that Cuba could become a nation without racial divisions. A model of transnational and comparative research, the book reveals the complexities of race-making within migrant communities and the power of small groups of immigrants to transform their home societies.
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43

Moodley, Kogila y Heribert Adam. South Africa Without Apartheid: Dismantling Racial Domination (Perspectives on Southern Africa, No 39). University of California Press, 1987.

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44

Kar, Robin Bradley y John Lindo. Race and the Law in the Genomic Age. Editado por Roger Brownsword, Eloise Scotford y Karen Yeung. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199680832.013.55.

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Despite the ‘Age of Genomics’, many scholars who study race and the law resist biological insights into human psychology and behaviour. Contemporary developments make this resistance increasingly untenable. This chapter synthesizes recent findings in genomics and evolutionary psychology, which suggest cause for concern over how racial concepts function in the law. Firstly, racial perceptions engage a ‘folk-biological’ module of psychology, which generates inferences poorly adapted to genomic facts about human populations. Racial perceptions are, therefore, prone to function in ways more prejudicial than probative of many issues relevant to criminal and civil liability. Secondly, many folk biological inferences function automatically, unconsciously, and without animus or discriminatory intent. Hence, current equal protection doctrine, which requires a finding of discriminatory intent and is a central mechanism for guaranteeing people equal treatment under the law, is poorly suited to that task. These facts support but complicate several claims made by Critical Race Theorists.
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45

Brooks, Joanna. Mormonism and White Supremacy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190081768.001.0001.

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This book examines the role of white American Christianity in fostering and sustaining white supremacy. It draws from theology, critical race theory, and American religious history to make the argument that predominantly white Christian denominations have served as a venue for establishing white privilege and have conveyed to white believers a sense of moral innocence without requiring moral reckoning with the costs of anti-Black racism. To demonstrate these arguments, the book draws from Mormon history from the 1830s to the present, from an archive that includes speeches, historical documents, theological treatises, Sunday school curricula, and other documents of religious life.
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46

Metzel, Harold. Own a Racehorse Without Spending a Fortune: Partnering in the Sport of Kings. Blood-Horse, Incorporated, The, 2003.

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47

Flood, Dawn Rae. Black Victims and Postwar Trial Strategies. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036897.003.0004.

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This chapter refocuses attention on the treatment of rape victims during the 1950s exclusively, when African American women began regularly appearing in court, challenging the idea that they did not trust the system, or that the State did not consider theirs to be winnable cases. Although these women did not do so without difficulties, their voices came to be a part of an expanded culture of rights in which numerous groups and individuals challenged inequality in modern American society. Moreover, despite the State's efforts to portray black rape victims as deserving of protection and justice, defense attorneys maintained racist and sexist stereotypes in court, causing an evolution of the rape trial into the hostile territory that contemporary rape victims face and feminists continue to reform.
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48

Leonard, John y Lisa Gonsalves. New Hope for Urban High Schools. Praeger, 2007. http://dx.doi.org/10.5040/9798216979548.

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The last sixty years have seen tremendous strides in high school education. More young people of all races and backgrounds are graduating from high school, with more credits in tougher courses, than ever before. However, our dropout rate is still too high and far too many graduates are not prepared for college. High school reform for city schools has been particularly challenging where poverty and racism have undermined the high school experience. Educators have relied upon two reform strategies: the curricular strategy focuses on the academic content that is delivered in the classroom, content reformers have adjusted. They also have restructured the high school itself to maximize the impact of the classroom. This book offers an additional strategy, one essential for real change: the cultural reform strategy. Cultural change—a fundamental change in the beliefs, attitudes and expectations of the stakeholders—is difficult to achieve. Yet, without a change in the culture of the high school, curricular and structural reforms will have limited impact on raising student engagement. The authors illustrate the history of high school reform, and develop a case for the necessity of cultural reform, by taking an intimate look at one very typical urban high school—Dorchester High School in Boston. Dorchester High faced trends, policies, and challenges similar to those of high schools all over the country, so that the lessons learned there should be instructive for urban high schools across America. Gonsalves and Leonard also examine Dorchester High in the context of community partnerships and relationships.
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49

Karenga, Maulana. The Ambivalent Embrace of Barack Obama. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252036453.003.0010.

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This chapter argues that at the heart of Obama's attractiveness as a candidate was his being a representative of a people whose historical and ongoing role as a social and moral vanguard serves at least four fundamental functions for the established order in spite of the paradoxical and mystified meanings that race and racialized discourse and the social apprehension attached to Blackness play in this. First, for the established order, Obama serves as a moral mask to “correct” society's image internationally and domestically, camouflage its continuing imperial thrust, restore respect and hope among its citizens, allies, and the other peoples of the world by being a representative of a people who are a world-recognized moral and social vanguard, and give redeeming evidence of a rise from enslavement in the country to leadership of it. Second, Obama emerges as a counterargument and counterweight to social justice claims of African Americans and claims of racism, discrimination, and deficient opportunities against the established order. Third, there is an evolving tendency of his election to mute, alter, or invite suspension of progressive criticism, given his identity and the investment African Americans and other social forces have made in him as an alternative to prior administrations and a promise of the opening of new social possibilities and a new horizon of history. Finally, for the established order, the presidency of Obama offers an opportunity to facilitate an increased Americanization without rightful respect for the multicultural character of society and without necessary discussion of or dealing effectively with existing inequities in wealth, power, and status of the groups that compose society.
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50

Gomer, Justin. White Balance. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655802.001.0001.

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The racial ideology of colorblindness has a long history. In 1963, Martin Luther King famously stated, "I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." However, in the decades after the civil rights movement, the ideology of colorblindness co-opted the language of the civil rights era in order to reinvent white supremacy, fuel the rise of neoliberalism, and dismantle the civil rights movement’s legal victories without offending political decorum. Yet, the spread of colorblindness could not merely happen through political speeches, newspapers, or books. The key, Justin Gomer contends, was film--as race-conscious language was expelled from public discourse, Hollywood provided the visual medium necessary to dramatize an anti–civil rights agenda over the course of the 70s, 80s, and 90s.In blockbusters like Dirty Harry, Rocky, and Dangerous Minds, filmmakers capitalized upon the volatile racial, social, and economic struggles in the decades after the civil rights movement, shoring up a powerful, bipartisan ideology that would be wielded against race-conscious policy, the memory of black freedom struggles, and core aspects of the liberal state itself.
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