White Supremacy Research Articles

“remember that a white woman is a white man”: Ronelda S. Kamfer’s Black Feminist Poetry as Corrective to the Race Logic of White Afrikaans Literary Feminisms

Abstract The creation of the Afrikaner volk and the violent appropriation and institutionalization of the Afrikaans language as white cultural property around the beginning of the twentieth century in South Africa was a patriarchal project from the outset. The canon of Afrikaans literature reflects both the erasure of Black subjects from the official history and recorded footprint of the language as well as the failure of white Afrikaans feminism to challenge these erasures and patriarchal structures of white power. In this essay we argue that Ronelda Kamfer’s poetry collection Chinatown (2019) functions as a powerful corrective to literary Afrikaans whitestream feminism and that Kamfer’s defiant relational intersectionality enables an alternative way of world-making beyond the disciplinary mechanisms and exclusionary technologies of white colonial patriarchy.

Looking in the mirror held up by North Carolina slave narratives: White folks confronting the psychosocial legacy of slavery

AbstractU.S. citizens are debating whether slavery and white supremacy are core constituents of the United States, whether white (This is a chapter in my forthcoming book White Work: Radical Genealogy as a Path to Racial Reparations. In an earlier chapter, I trace the ways in which the early colonists to Virginia began to think of themselves as “white.” Initially, they primarily self‐identified with being English and Christian. They used being Christian as a way to differentiate themselves from and elevate themselves above the Africans whom they were enslaving since 1619. Soon, however, more enslaved African people began to arrive from the Caribbean where they had been exposed to Christianity and adopted it. A new way to assume their superiority was needed by the colonists. Gradually, they began to claim whiteness as a central part of their identity and as a sign of their self‐appointed superiority. Like “race,” “whiteness” was a created construct used to justify slavery and the abuses of the enslaved by colonists.) children should be troubled by learning the brutalities of slavery and life under Jim Crow laws, and whether racial reparations are due to African Americans for the centuries of economic, political, and social oppression they have endured. While many white folks prefer to ignore or demean calls for reparations, others have turned to reparative genealogy. They are inquiring deeply into their ancestors' relationships to chattel slavery and white supremacy, committed to reckoning with their own and their ancestors' racial debts. They seek to develop what sociologist W. E. Du Bois called “double consciousness.” In order to protect themselves, African Americans had to try and see through the eyes of white people, as well as their own. But white folks too rarely attempt to see themselves through the eyes of Black people. During slavery, how were whites seen by Blacks? Philosopher George Yancy urges white people to engage in the work of developing double consciousness so they can see, as most people of color do, the pernicious white and class advantages that haunt us. My ancestors were enslavers in North Carolina. I turned to slave narratives from Black North Carolinians to distill what they observed about white people. Their descriptions point to individual and cultural pathologies: dehumanizing, pathological narcissism, authoritarian character, greed, cruelty, sadism, the policing of racial borders, paranoia, absence of deserved shame and moral injury. These understandings underline some of the psychosocial tasks before us as white people.

A preliminary investigation of longitudinal associations between ethnic–racial identity and critical consciousness among Black and Latinx youth.

A preliminary investigation of longitudinal associations between ethnic–racial identity and critical consciousness among Black and Latinx youth.

Nice for Whom? A Dangerous, Not-So-Nice, Critical Race Love Letter

In this article, I critically analyze and respond to empirical data in the form of racialized discourse—specifically, racist messages sent directly to me as a result of my previously published article entitled, “A Love Letter to Educational Leaders of Color: CREWing UP with Critical Whiteness Studies”. Being informed by a robust racial analysis of acts that reinforce white supremacy, this article will likely be perceived as not nice by those who benefit from and work to protect white supremacy. Likely, I will be the one accused of being hateful, divisive, and even racist. In order to interrogate the weaponization of this conception of “niceness”, my analysis will be driven by Critical Race Hermeneutics with white emotionality and whitelashing used as interpretive lenses. As this article’s engagement with these critical race frameworks poses a threat to those who benefit from racism, this is a dangerous, not-so-nice critical race love letter.

Feeling a little uneasy: A comparative discourse analysis of White and BIPOC college students’ reflective writing about systemic racism

AbstractThis critical discourse analysis compares the ways in which White and BIPOC college students discuss their experiences of an educational intervention meant to promote better understanding of systemic racism. We analyzed reflective writing produced by 11 White psychology students from a private liberal arts college in the eastern United States and 17 BIPOC students from a Human Services program at a public university in the western United States. White students engaged in whiteness discourse that distanced themselves from the realities of systemic racism and/or relieved the cognitive dissonance associated with the self‐ and group‐image threat related to learning about systemic racism. In so doing, they unwittingly upheld white supremacy. BIPOC students, in contrast, engaged an antiracist discourse that employed critiques of the social systems that produce systemic racism and destabilized dominant colorblind narratives, often by drawing on lived experience. From the Critical Race Theory perspective that the centrality of lived experience is a legitimate lens through which to analyze racial subordination, we discuss the importance of attending to the action orientation and constructed nature of discourse in antiracist education.

Wakanda forever! Consistency in correlates of black nationalist tendencies

Wakanda forever! Consistency in correlates of black nationalist tendencies

Studying ‘Religion’ Critically and the Decolonial Turn: Lessons for Critical Terrorism Studies

Abstract Being ‘critical’ when studying religion, whilst it does not have to be limited to studying religion’s discursive (and colonial) employments only, it certainly has to begin with it, if we aim to contribute to much-needed decolonial efforts across the social science disciplines. Critically studying religion, as I argue in this article, means starting with a normative and moral responsibility and aspiration towards a more just, equal, and progressive social world that grapples with the coloniality, and structures of white supremacy we are all embedded in. In this article I will reflect on the contributions of Critical Religion (CR) especially to fields like (Critical) Terrorism Studies and related disciplines which regularly discuss ‘religion’ and religiously-inspired violence but never actually acknowledge ‘religion’s’ colonial and gendered implications, definitional instability, or Euro- and Christian-centric invention. The work Critical Religion does in uncovering and excavating the modern-colonial origins of the term ‘religion’, I argue, is essential in realising and contributing to the decolonial turn we are currently experiencing and which disciplines like (Critical) Terrorism Studies can only benefit from.

High-efficiency anti-stokes Raman blue laser in CO2 enables high-luminance RGB laser-driven white light

Stimulated Raman scattering (SRS) is an efficient nonlinear frequency conversion method, enabling simultaneous generation of red, green, and blue (RGB) lasers. In order to synthesize a white light source for laser display by SRS, a 532 nm laser was used as pump source, and high purity gaseous carbon dioxide (CO2) was used as the Raman active medium. First, by optimizing experimental parameters, with an f = 1.5 m focal lens, in 0.8 atm CO2 pumped at 304 mJ, a first-order anti-Stokes (AS1) 495 nm blue laser was achieved, with an energy of 31.9 mJ, peak power of 10.9 MW and conversion efficiency (CE) of 10.5 %. Then, Then, the second-order Stokes light (S2) at 624 nm, residual pump laser (S0) at 532 nm, and AS1 laser were utilized as RGB primary colors. By the variation of pressure below 1 atmosphere (atm), the laser-driven white light (LDWL) with adjustable correlated color temperature (CCT) below 4700 K were simulated. Finally, LDWL up to 2.6 × 1018cd/m2 of a CCT of 3300 K could be synthesized at an RGB power ratio of PR: PG: PB = 0.447:0.094:0.459, resulting in a white light power CE of 44.4 % and luminous efficacy of 113.7 lm/W. In addition, use of the 574 nm yellow Raman light is expected to realize a four-primary (RGBY) laser display scheme with higher Luminance and broader color gamut. Moreover, the feasibility of using a 515 nm Yb: YAG laser as pump source to widen the range of CCT and improve the brightness of LDWL was discussed.

The raced and gendered persistence of human‐exemptionalism

AbstractThis paper makes the case for a reconsideration of the human exemptionalist paradigm in sociological research. Reviewing recent research on the racialized and gendered dimensions of environmental use and abuse in North America, this paper argues that the persistent belief that humans dominate over all other biota is a direct result of the white supremacist, patriarchal gender system. Traditional Anglo‐European performances of and expectations for masculinity not only mandate the subjugation of women, but of all biota. Consequently, the burdens for repair and regeneration are disproportionately placed upon feminized subjects. This racialized gender system is strengthened as long as human exemptionalism persists. Ultimately, sociologists should contend with ‘human supremacy’ as a system of inequality that strengthens all other systems of inequality that plague human society. Moving forward, theories of liberation must go beyond the species boundary to account for an end to unjust domination of all life on Earth.

Racialized Horizontal Stratification in US Higher Education: Politics, Process, and Consequences

In this review, we integrate three bodies of scholarship—education stratification research, political-historical sociology of higher education, and sociological theories of race and racism—to understand the production of “separate and unequal” postsecondary experiences for racially marginalized college students in the United States. We argue that the US postsecondary system is plural, heterogeneous, and stratified partly as a result of hundreds of years of contested efforts to deploy higher education in the service of white supremacy and capital accumulation. Organizational stratification of higher education along racial lines leads to horizontal stratification in individual experiences within the same level of schooling, and even within the same university. We review literature on racialized sorting between schools, which channels racially marginalized students to different parts of the postsecondary system relative to their racially advantaged peers. We also describe stratification within schools, as students are tracked, often by race, into divergent academic and social pathways internal to a single university. Both types of sorting have racial consequences for students’ career trajectories, economic security, and well-being. Finally, we detail recent efforts to challenge horizontal stratification, responses to those efforts, and avenues for future research.

Teaching White Supremacy: America’s Democratic Ordeal and the Forging of Our National Identity by Donald Yacovone (review)

Teaching White Supremacy: America’s Democratic Ordeal and the Forging of Our National Identity by Donald Yacovone (review)

영화 속에 나타난 백인 예수의 정치적 영향력과 사회언어학적 상징성

Shaun King's assertion that “the statues of White Jesus must be destroyed” presupposes that the portrayal of Jesus as white in popular media and artistic works in the United States has symbolized racial discriminatory consciousness associated with white supremacy since the early days of American history and continues to influence the current society and political landscape. This paper examines how the portrayal of White Jesus in films, in particular, operates in relation to racial stereotypes, how it has functioned as a political tool through its theologization, and what sociolinguistic symbolism it has been utilized with. After analyzing these aspects, the paper seeks various alternatives to overcome this phenomenon.

Digital platforms, Hindutva, and disinformation: Communicative strategies and the Leicester violence

ABSTRACT The digital infrastructure of Hindutva seeds, circulates and amplifies Islamophobic hate, interacting bidirectionally with brick-and-mortar violence. This paper examines the circulation of Hindutva on digital platforms (Twitter, Instagram, YouTube, and Telegram) around the intercommunal violence that emerged in Leicester in September 2022. Based on a digital ethnography of Twitter, interconnected digital platforms, and Hindutva media (Hindutva-related digital video channels such as Citti Media on YouTube, mainstream broadcast media such as NewsX, and text-based digital platforms such as OpIndia), the analysis theorizes the global flow of Hindutva across geographically dispersed contexts, connecting the diaspora with India, creating an uninterrupted communication infrastructure around the frame of the “Hindu in danger,” simultaneously intersecting with white supremacy in producing and amplifying Islamophobic hate.

Examining Online Behaviors of Violent and Non-Violent Right-Wing Extremists During Peak Posting Days

Despite the ongoing need for practitioners to identify violent extremists online before their engagement in violence offline, little is empirically known about their digital footprints generally or differences in their posting behaviors compared to their non-violent counterparts particularly – especially on high-frequency posting days. Content analysis was used to examine postings from a unique sample of violent and non-violent right-wing extremists as well as from a sample of postings within a sub-forum of the largest white supremacy forum during peak and non-peak posting days for comparison purposes. Several noteworthy posting behaviors were identified that may assist in identifying credible threats online.

Space and Memory in Bernardine Evaristo’s Girl, Woman, Other

Bernardine Evaristo’s novel Girl, Woman, Other uses the places “the Greenfield Farm” and “National Theatre” as places imprinted cultural memories. The former symbolizes the equally important roles of reformers and radicals in inspiring intellectual progress and constructing social memory, while the latter signifies the breaking of conventions and the empowerment of those pushed to the margins by patriarchal and white supremacist Britain, both of which complement each other in constructing a historical space dominated by the collective authority of black women in Britain. Combined with Assmann’s theory of cultural memory, collective memory and individual memory, especially the latter, have had a significant impact on the construction of individual and social memory.

Systemic White supremacy: U.S. state policy, policing, discrimination, and suicidality across race and sexual identity.

Although suicide rates are stable or decreasing among White communities, rates are increasing among Black communities, a trend that appears to be disproportionately affecting Black lesbian, gay, bisexual, and queer (LGBQ) people. To understand the structural drivers and mechanisms of these trends, we examined associations between U.S. state-level racist and heterosexist criminal legal policies and policing, discrimination, and suicidality among White and Black, heterosexual and LGBQ, communities. We recruited 5,064 participants in 2021 using online census-driven quota sampling. Structural equation modeling estimated associations from objective indicators of racist and heterosexist criminal legal policies to self-reported police stops, discrimination, and suicidal ideation and behavior. For White heterosexual participants, racist (β = -.22, SE = 0.03, p < .001) and heterosexist (β = -.26, SE = 0.03, p < .001) policies were negatively associated with police stops. For White LGBQ participants, racist and heterosexist policies were not significantly associated with police stops. For Black heterosexual participants, racist (β = .30, SE = 0.11, p = .005), but not heterosexist, policies were positively associated with police stops. For Black LGBQ participants, racist (β = .57, SE = 0.08, p < .001) and heterosexist (β = .65, SE = 0.09, p < .001) policies were positively associated with police stops which, in turn, were positively associated with discrimination and suicidal ideation and behavior. Results provide evidence that racist and heterosexist state policies are linked to policing and interpersonal drivers of suicide inequities and suggest that repealing/preventing oppressive policies should be a suicide prevention imperative. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

‘A Reclaimed Background’

Abstract Cinematic elements inform the aesthetic innovation of interwar American artists Aaron Douglas and Charles Dawson, particularly in the interplay between ancient Egyptian resources and modern visual expression. Cinema had developed an Egypthood, a set of concepts tying its picture-writing (hieroglyphics) to notions of preserving and reorganizing time (mummies) and an eloquence in compressing volume into surfaces (bas relief). Reaching for the pharaohs belonged within an urgent cultural politics, a campaign for beauty and regeneration against white supremacy. Cinema spoke to artists engaged with organizing eras across a flat surface. Through their compact spaces, and sometimes translucent historical jumps, Dawson and Douglas draw the Nile past forward in what Schomburg would call the use of the “reclaimed background.” Their complex rosters of spatial compression produce the aesthetic shock of historical compression, within a wider effort to transform and break open the Nile’s anchorage in the temporarily and culturally remote.

White shame and white ambivalence in learning to be a well‐started White anti‐racist science teacher

AbstractThis is a study intended to address white supremacy in science education. To accomplish this, we describe how one White intern, Boaz, learned to teach science in anti‐racist ways. By detailing how whiteness mattered in his learning to teach, we demonstrate that whiteness is potentially constant in White peoples' learning to teach science in anti‐racist ways. However, we conclude by suggesting that critical whiteness ambitious science teacher education, a merging of critical whiteness pedagogy with practice‐based science teacher education provides a potential way to address the presence of whiteness in science teacher education.

The Politics of Doulas: Black Feminist Collective Action in Response to “Birthing While Black”

Abstract A central function of the Black Lives Matter (BLM) movement in the United States has been to center and express the lived experiences of Black people within the social and political framework of white supremacy. Regarding reproductive justice, BLM, as well as organizations like the Black Mamas Matter Alliance and Sistersong, have drawn political attention to the oppressive parameters existing for pregnant people “birthing while Black.” Attention to disparities in health and birth outcomes for Black persons has necessary positive effects, such as the ability to produce data on the deleterious effects of anti-Blackness. However, discourses surrounding Black birthing persons can function to obfuscate the collective action undertaken by Black women and non-Black women of color. In this paper, I argue the hyper-focus on the problems Black pregnant/birthing persons face has at least four issues: (1) it encourages an ontological collapse wherein Black birthers are positioned as problems, rather than human beings facing problems; (2) obscures the collective action and care Black women undertake to support one another; (3) results in state solutions that rely on underpaid and volunteer labor of Black and non-Black women of color; and (4) focuses myopically on the time period of pregnancy and birthing for Black persons.

(Re)defining “Professional” in Technical & Professional Communication

ABSTRACT This special issue questions current notions and practices of “professionalism” in TPC. Professionalism – whether an identity, a status, or a set of behaviors or conventions – continues to be constructed in white supremacist, ableist, heteronormative, and classist frameworks. The authors in this issue work to reimagine what professionalism means in our classrooms, workplaces, and communities by critiquing the professional practices that uphold oppressive and exploitative structures, inspiring just action and new futures.