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Individuals who believe that racial groups have fixed underlying essences use stereotypes more than do individuals who believe that racial categories are arbitrary and malleable social-political constructions. Would this essentialist mind-set also lead to less creativity? We suggest that the functional utility derived from essentialism induces a habitual closed-mindedness that transcends the social domain and hampers creativity. Across studies, using both individual difference measures (in a pilot test) and experimental manipulations (Experiments 1, 2a, and 2b), we found that an essentialist mind-set is indeed hazardous for creativity, with the relationship mediated by motivated closed-mindedness (Experiments 2a and 2b). These results held across samples of majority cultural-group members (Caucasian Americans, Israelis) and minority-group members (Asian Americans), as well as across different measures of creativity (flexibility, association, insight). Our findings have important implications for understanding the connection between racial intolerance and creativity.

Charles Mills makes visible in the world of mainstream philosophy some of the crucial issues of the black experience. Ralph Ellison's metaphor of black invisibility has special relevance to philosophy, whose demographic and conceptual \"whiteness\" has long been a source of wonder and complaint to racial minorities. Mills points out the absence of any philosophical narrative theorizing and detailing race's centrality to the recent history of the West, such as feminists have articulated for gender domination. European expansionism in its various forms, Mills contends, generates a social ontology of race that warrants philosophical attention.Through expropriation, settlement, slavery, and colonialism, race comes into existence as simultaneously real and unreal: ontological without being biological, metaphysical without being physical, existential without being essential, shaping one's being without being in one's shape. His essays explore the contrasting sums of a white and black modernity, examine standpoint epistemology and the metaphysics of racial identity, look at black-Jewish relations and racial conspiracy theories, map the workings of a white-supremacist polity and the contours of a racist moral consciousness, and analyze the presuppositions of Frederick Douglass's famous July 4 prognosis for black political inclusion. Collectively they demonstrate what exciting new philosophical terrain can be opened up once the color line in western philosophy is made visible and addressed.

Sociologists largely failed to comprehend the emergence of multiracial identities in the United States during the late 1980s and early 1990s. This was due, in part, to hypodescent and the monoracial imperative. These social devices, respectively, categorize offspring of interracial unions between Whites and people of color based exclusively on the background of color, and necessitate single-racial identification. This has prohibited the articulation and recognition of multiracial identities. Hypodescent and the monoracial imperative are so normative that they have been taken for granted by sociologists across the monoracial spectrum, much as the larger society. Sociology’s espoused objectivity blinded sociologists to the standpoint of their own monoracial subjectivity. They provided little critical examination of hypodescent and the monoracial imperative in terms of their impact on multiracial identity formations. Some sociologists challenged theories of marginality, which stressed the psychological dysfunction of multiracials. Yet multiracial identities were considered symptomatic of mainly isolated psychological concerns with personal identity. Sociologists were absent from analyses of collective identity and agency speaking to mixed-race concerns. Consequently, they remained on the periphery of social scientific theorizing of multiracial identities in terms of their wider-ranging implications.

Globalization has made exposure to multiple cultures not only possible, but often necessary and unavoidable. This article focuses on how people react and adapt to increasing globalization and multiculturalism. We posit that reactions to multiculturalism and intercultural contact are not universal and are themselves shaped by cultural experiences. That is, culture provides a frame of reference for reconciling and negotiating the inflow of foreign cultures and peoples. Although exposure to foreign cultures can widen one’s worldview, thereby enhancing creativity and reducing prejudice, intercultural contact can also bring about negative exclusionary responses such as aversion, disgust, and defensiveness. We explore how culture and individual differences, such as a belief in racial essentialism, critically shape reactions to intercultural contact. Our discussion sheds light on recent geopolitical and societal shifts that reflect an increased backlash against rising globalization and cultural diversity.

Gloria Ladson-Billings cautiously promotes the use of Critical Race Theory (CRT) to address racism’s contribution to educational disparities. Nearly a decade ago, we issued a similar call to the multidisciplinary field of public health. Public health touts its progressive roots and focus on equity, but do those efforts draw on CRT? To answer this question, we define CRT, describe its origin in the field of law, and review the ways its use has grown in the field of public health. Public health interventions and policies rely heavily on evidence; therefore, we re-introduce the semi-structured research method we developed to facilitate empirical application of CRT, ie, the Public Health Critical Race Praxis (PHCRP).

An original contribution to political theory and cultural studies this work argues for a reinterpretation of how race is described in US society. McKnight develops a line of reasoning to explain how we accommodate racial categories in a period when it has become important to adopt anti-racist formal instruments in much of our daily lives. The discussion ranges over a wide theoretical landscape, bringing to bear the insights of Wittgenstein, Stanley Cavell, Michel Foucault, Cornel West and others to the dilemmas represented by the continuing social practice of race. The book lays the theoretical foundation for a politics of critical race practice, it provides insight into why we have sought the legal and formal institutional solutions to racism that have developed since the 1960s, and then describes why these are inadequate to addressing the new practices of racism in society. The work seeks to leave the reader with a sense of possibility, not pessimism; and demonstrates how specific arguments about racial subjection may allow for changing how we live and thereby improve the impact race continues to have in our lives. By developing a new way to critically study how race persists in dominating society, the book provides readers with an understanding of how race is socially constructed today, and will be of great interest to students and scholars of political theory, American politics and race & ethnic politics 1. Representation: Class Ambiguity and Racial Subjectivity 2. The Everyday and Ordinary: Developing a Theory of Race 3. Cody’s, Foucault, and Race 4. Working Together: Conditional Subjectivity 5. Walking the Streets 6. Passing and Mixing: Challenging the Racial Subject \"McKnight (Univ. of Alabama) presents a philosophical exploration of the contours of race and racism in US life with this interesting work...This complex work offers a clear challenge to theories of a post-racial US.\" — K. Anderson, Eastern Illinois University, Recommended title, CHOICE Utz McKnight is currently an Assistant Professor in the Department of Political Science at the University of Alabama. Prior to this he taught for several years as an Visiting Professor in African American Studies at the University of California at Berkeley.

This article examines the discourse about race and racism that ensued in the US media after the shooting death of an African American youth, Trayvon Martin, by a neighborhood watch volunteer, George Zimmerman, in February 2012. The analysis examines news programs from the three major cable television channels in the United States: CNN, Fox News, and MSNBC. The theoretical framework builds upon Hill's (2008) discussion of the ‘folk theory of race and racism’ in contrast to critical race theory, and asks, to what extent does the mainstream media's discourse about race remain embedded in folk ideas and to what extent (if at all) does the conversation move beyond those ideas? The paper aims to unpack the ideologies of race and language that underpin talk about race and racism in an effort to expose the hidden assumptions in the discourse that hinder more productive dialogue on the topic. (Critical race theory, folk theory of race and racism, George Zimmerman, ideology, language ideology, media discourse, race, race talk, racism, slurs, Trayvon Martin)*

Calls for justice-centered education approaches have gained traction over the years. Yet given the entrenched inequities that disproportionately harm multiply-marginalized students of color, it is evident that they remain incomplete. Using a specific incident as our launching point, we explore current conceptualizations of justice through a disability critical race theory (DisCrit) contrapuntal reading of four prolific intellectuals whose work is often not in conversation: Nancy Fraser, Iris Marion Young, Mia Mingus, and Talila Lewis. We query, (a) How does the author conceptualize justice? (b) How does the author consider difference in relationships to justice? and (c) How does the author (re)imagine potential ways to remedy injustice? By recognizing connectedness and maintaining tensions framed within DisCrit, this article enumerates expansive conceptualizations of justice through centering multiply-marginalized communities of color.

To what extent do Western political and economic interests distort perceptions and affect the Western production of research about the other? The concept of 'colonializing epistemologies' describes how knowledges outside the Western purview are often not only rendered invisible but either absorbed or destroyed. Decolonizing Interpretive Research outlines a form of oppositional study that undertakes a critical analysis of bodies of knowledge in any field that engages with issues related to the lives and survival of those deemed as other. It focuses on creating intellectual spaces that will facilitate new readings of the world and lead toward change, both in theory and practice. The book begins by conceptualizing the various aspects of the decolonizing interpretive research approach for the reader, and the following six chapters each focus on one of these issues, grounded in a specific decolonizing interpretive study. With a foreword by Linda Tuhiwai Smith, this book will allow readers to not only engage with the conceptual framework of this decolonizing methodology but will also give them access to examples of how the methodology has informed decolonizing interpretive studies in practice.

Anti-Black racism is real, widespread and affects the lives of Black people in Canada. It is a daily reality that co-occurs and affects all other health conditions that Black people experience. It is imperative that the realities of anti-Black racism be deliberately engaged within health responses and disease management. The decision to embrace and integrate Critical Race Theory necessitates review, reflection and becoming engaged in its logics and objectives. Thus, adopting and applying Critical Race Theory in medical education and clinical settings includes assessing how systemic anti-Black racism is functioning, and then taking that into consideration in the clinical setting and in the creation of an effective care plan.