Digestive skrev 2024-09-30 01:08:16 följande:
Jag reagerar på att det plötsligt är legitimt att svinga sådana diagnoser som ett slagträ.
Cathariiina skrev 2024-09-30 00:18:57 följande:
Visst är det. Helt otroligt, egentligen, att Demokraterna tror att svarta och indianer inte skulle kunna ta reda på hur man röstar i allmänna val, eller skaffar sig det Id-kort som man behöver för det! Tänk om det hade varit Trump som hade sagt något liknande om samma gruppers (icke-)förmågor!
Det är en vidrig mentalitet och det här några exempel på när den är som allra värst:
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Den rungande majoritet av svarta amerikaner i USA är helt vanliga låg- och medelklassmedborgare. I vissa mätningar är över 60% inom spannet som räknas till medelklass.
Vidrig mentalitet?
de har väl lärt sej att tänka proggressivt och normkritiskt.
1:15-6:53
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The Master's Tools Will Never Dismantle the Master's House
Audre Lorde
It is a particular academic arrogance to assume any discussion of feminist theory without examining our many differences, and without a significant input from poor women, Black and Third World women, and lesbians. And yet, I stand here as a Black lesbian feminist, having been invited to comment within the only panel at this conference where the input of Black feminists and lesbians is represented. What this says about the vision of this conference is sad, in a country where racism, sexism, and homophobia are inseparable.
To read this program is to assume that lesbian and Black women have nothing to say about existentialism, the erotic, women's culture and silence, developing feminist theory, or heterosexuality and power. And what does it mean in personal and political terms when even the two Black women who did present here were literally found at the last hour? What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy? It means that only the most narrow parameters of change are possible and allowable.
[...]
Those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference - those of us who are poor, who are lesbians, who are Black, who are older - know that survival is not an academic skill. It is learning how to take our differences and make them strengths. For the master's tools will never dismantle the master's house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master's house as their only source of support.
https://collectiveliberation.org/wp-content/uploads/2013/01/Lorde_The_Masters_Tools.pdf Tracking Privilege-Preserving Epistemic Pushback in Feminist and Critical Race
Philosophy Classes
If knowledge is shaped by a knower's location on a particular social epistemic terrain, and if that terrain is an unlevel knowing field, then it will produce situations where some knowers are epistemically advantaged and others disadvantaged. One species of disadvantage is the structural ignorance that follows from an inability to easily notice certain facts about the world from one's epistemic home terrain: most men struggle to understand why cat-calling women in public places is harassment and not flattery. Most white folks struggle to understand how white privilege can contribute to our safety, prosperity, and health.
[...]
Epistemic home terrains must be constantly and vigilantly guarded and defended. Broadly speaking, privilege-preserving epistemic pushback is a form of worldview protection: a willful resistance to knowing that occurs predictably in discussions that threaten a social group's epistemic home terrain.<3> Defending that terrain is one way for dominant groups to resist "new material that deeply unsettles the paradigms through which they make sense of the world.
[...]
Philosophers of education have long made the distinction between critical thinking and critical
pedagogy. Both literatures appeal to the value of being "critical" in the sense that instructors should
cultivate.
[...]
Critical pedagogy begins from a different set of assumptions rooted in the neo-Marxian literature on critical theory commonly associated with the Frankfurt School. Here, the critical learner is someone who is empowered and motivated to seek justice and emancipation. Critical pedagogy regards the claims that students make in response to social-justice issues not as propositions to be assessed for their truth value, but as expressions of power that function to re-inscribe and perpetuate social inequalities.
www.researchgate.net/publication/319605183_Tracking_Privilege-Preserving_Epistemic_Pushback_in_Feminist_and_Critical_Race_Philosophy_Classes
Why Is the Time Always Right for White and Wrong For Us? How Racialized Youth Make Sense of Whiteness and Temporal Inequality
Abstract
Independently, the study of whiteness and the study of time are important interventions in sociology. A solid foundation for any empirical investigation of the relationship between whiteness and the racialized temporalities of racialized youth, however, has yet to be set. Drawing on data from 30 in-person interviews and ethnographic methods, the author explores how racialized youth interpret time in relation to whiteness and the experiences of white youth. The data for this research are based on more than one year of fieldwork at Run-a-Way, a multiservice center for youth. Results show that racialized youth view white youth as having more time to take advantage of educational and employment opportunities. As a result of the perceived temporal advantage held by their white counterparts, racialized youth expressed feelings of temporal inequality and disparate life chances. Forced to work twice as hard to be half as good, youth saw their time horizons as compressed. The author shows how racialized youth lose time through physical, psychic, and emotional labor required to process racialization and racism and illustrates the various structural mechanisms that steal their time. Despite the temporal inequalities between them and their white counterparts, youth at Run-a-Way discovered ways to invert the terms of temporality to ensure that their culture was always most relevant and "up to date." Although whiteness is linked to modernity and that which is future oriented, racialized youth viewed their white counterparts as behind time, lame, or just plain "wack" (uncool).
https://journals.sagepub.com/doi/10.1177/2332649218770469
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