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Far from denying the rationality of those who have accepted either belief as truth about the world, we assume it. We are interested in the processes of reasoning that manage to make both plausible.
Witchcraft and racecraft are imagined, acted upon, and re-imagined, the action and imagining inextricably intertwined. So wrote W. Only if we imagined racecraft as a thing in itself worth scrutiny might we imagine ourselves outside or beyond the belief.
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Notify me of follow-up comments by email. Notify me of new posts by email. Most people assume that racism grows from a perception of human difference: the fact of race gives rise to the practice of racism. Sociologist Karen E. Fields and historian Barbara J.
So pervasive are the devices of racecraft in American history, economic doctrine, politics, and everyday thinking that the presence of racecraft itself goes unnoticed. That the promised post-racial age has not dawned, the authors argue, reflects the failure of Americans to develop a legitimate language for thinking about and discussing inequality.
That failure should worry everyone who cares about democratic institutions. Barbara J.
Fields and Barbara J. Fields have undertaken a great untangling of how the chimerical concepts of race are pervasively and continuously reinvented and reemployed in this country. The authors dispel this myth by squarely addressing the paradox that racism is scientifically discredited but, like witchcraft before it, retains a social rationale in societies that remain highly unequal and averse to sufficiently critical engagement with their own history and traditions.
In it, the authors achieve an intelligence and agility that is rare in discussions of identity, racism, and inequality. Usually ships within 1 week. Overview Most people assume that racism grows from a perception of human difference: the fact of race gives rise to the practice of racism.
Sociologist Karen E. Fields and historian Barbara J. Fields argue otherwise: the practice of racism produces the illusion of race, through what they call "racecraft. So pervasive are the devices of racecraft in American history, economic doctrine, politics, and everyday thinking that the presence of racecraft itself goes unnoticed.
That the promised post-racial age has not dawned, the authors argue, reflects the failure of Americans to develop a legitimate language for thinking about and discussing inequality. That failure should worry everyone who cares about democratic institutions. About the Author Karen E. Fields, an independent scholar, holds degrees from Harvard University, Brandeis University, and the Sorbonne. Barbara J.
Robin Eller is a narrator, actress, singer, and dance educator. Average Review. Write a Review.
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