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White women's rights : the racial origins of feminism in the United States
\"Newman offers a bold reinterpretation of American feminism and the politics of race. Through a series of finely drawn and challenging intellectual portraits of figures such as Alice Fletcher, Charlotte Perkins Gilman, Mary Roberts Coolidge, and May French-Sheldon, White Women's Rights demonstrates the bedrock import of US imperialism and domestic racial hierarchy to the development of (white) feminist thought in the late nineteenth and early twentieth centuries. An astute and sensitive analyst of language, ideology, and meaning, Newman shows us the constitutive power of racialist thinking for feminism in this period, positing racism not as a tangential detail in the careers of these progressive thinkers, but rather as an integral element in their overall understanding of citizenship, democracy, and political self-possession. This trenchant, often painful treatment of American democracy and its Others should claim the attention of a wide range of scholars and activist citizens, as we continue to grapple with the demons of our deeply racialized national history. White Women's Rights is broadly researched, tightly argued, and rendered with an incandescent clarity.\"--Matthew Frye Jacobson, Yale University\"A persuasive and entirely new analysis of the race-based underpinnings of American feminist thought between the 1850s and the 1920s. While previous scholarship has highlighted the ethnocentrism of certain 19th-century American women or feminists, Newman demonstrates that feminism itself, as a set of ideas, had an intrinsically racial component. Her argument is original, complex, and subtle. She shows how it was no accident that a strong women's rights movement arose simultaneously with American imperialism: on the contrary, white supremacist ideas about racial evolution and national destiny provided feminists with a framework to both understand
what caused contemporary changes in the women's sphere and demand improvements for white women's role and status. The core of Newman's book depicts the unexpectedly various ways in which 19th-century women acted as civilizers--as well as the ironic and unfortunate effects their benevolence had on American racial politics.\"--Gail Bederman, University of Notre Dame.
Class Reunion
2004,2005
Noted scholar Lois Weis first visited the town of \"Freeway\" in her 1990 book, Working Class Without Work. In that book we met the students and teachers of Freeway's high school to understand how these working-class folks made sense of their lives. Now, fifteen years later, Weis has gone back to Freeway for Class Reunion. This time her focus is on the now grown-up students who are, for the most part, still working class and now struggling to survive the challenges of the global economy.
Class Reunion is a rare and valuable longitudinal ethnographic study that provides powerful, provocative insight into how the lives of these men and women have changed over the last two decades--and what their prospects might be for the future.
Lois Weis is Professor in the Department of Educational Leadership and Policy at the State University of New York at Buffalo. She is the author of several books including The Unknown City , Beyond Black and White , Off White and Working Class without Work.
White Women, Race Matters
1993
Beginning with the premise that race shapes white women’s lives just as much as gender shapes men’s lives or sexuality shapes heterosexual lives, Ruth Frankenberg examines, through thirty life-history interviews, just how this “whiteness” is constructed. White Women, Race Matters does not, however, aim to point its finger at a monolithic “whiteness” as the sole cause of racism and sexism. Rather, it intelligently examines and documents the unique experiences of white women and their coming to racial consciousness. Frankenberg suggests that commonly held perceptions of “whiteness” as a hollow concept, and race and racial consciousness as the province of non-white people, are false. “Whiteness” is not an empty signifier, but rather a multifaceted daily experience of racial structuring and through ethnographic descriptions of the thirty women’s lives, Frankenberg provides evidence that “whiteness” is specific set of cultural practices. The only difference, she says, is that unlike other cultural practices, it is as yet both unmarked and unnamed.
Race after technology : abolitionist tools for the new Jim Code
\"From everyday apps to complex algorithms, Ruha Benjamin cuts through tech-industry hype to understand how emerging technologies can reinforce white supremacy and deepen social inequity. Far from a sinister story of racist programmers scheming on the dark web, Benjamin argues that automation has the potential to hide, speed, and even deepen discrimination, while appearing neutral and even benevolent when compared to racism of a previous era. Presenting the concept of the “New Jim Code,” she shows how a range of discriminatory designs encode inequity: by explicitly amplifying racial hierarchies, by ignoring but thereby replicating social divisions, or by aiming to fix racial bias but ultimately doing quite the opposite. Moreover, she makes a compelling case for race itself as a kind of tool – a technology designed to stratify and sanctify social injustice that is part of the architecture of everyday life. This illuminating guide into the world of biased bots, altruistic algorithms, and their many entanglements provides conceptual tools to decode tech promises with sociologically informed skepticism. In doing so, it challenges us to question not only the technologies we are sold, but also the ones we manufacture ourselves\"-- Provided by publisher.
Cracker Culture
by
McDonald, Forrest
,
McWhiney, Grady
in
Material culture-Southern States
,
Southern States-Civilization-1775-1865
,
Southern States-Civilization-Celtic influences
1988
Cracker Culture is a provocative study of social life in the Old South that probes the origin of cultural differences between the South and the North throughout American history.Among Scotch-Irish settlers the term \"Cracker\" initially designated a person who boasted, but in American usage the word has come to designate poor whites.