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" . . . But I'm not racist": Toward a pragmatic conception of "racism"
... For instance, some take "being racist" as equivalent to "being white" (DiAngelo 2018). Blocking one's ears to racist voices, on this view, would mean never listening to anyone who is white (Stikkers 2014). That might not turn out well for Pihlström. ...
Sami Pihlström argues that, for principled reasons, we have a duty not to listen to racists. Although this stance can seem admirable, I worry that by cutting itself off from evidence, a refusal to listen leaves wrongfully accused persons no means of exonerating themselves. Moreover, given that concepts like racism now encompass beliefs and acts that many rightly consider sensible, a policy of silence risks dismissing implausibly large numbers of people as immoral. Stressing that listening is not acquiescing, I urge Pihlström to think more carefully about the consequences of his stance, especially since it would increase the likelihood of conflict.
This paper argues that lockdown was racist, where “lockdown” refers to a historically situated kind of regulatory response to the Covid-19 pandemic imposing significant restrictions on leaving the home and on activities outside it. We articulate a notion of negligent racism which is objective and does not require intent, and show that lockdown satisfies its definition. The effects of lockdown on Africa significantly disadvantaged its inhabitants relative to the inhabitants of at least some other regions. We show how this suffices to establish the general proposition that lockdown was negligently racist (not merely “sometimes” or “someplace”), given our definitions. We defend our conclusion against two objections: that lockdown was a (moral) necessity (one version of which is the idea that it was a necessary precaution); and that race is explanatorily irrelevant, meaning that to whatever extent our argument is successful, it succeeds merely in showing that lockdown was anti-poor and not that it was racist. Nothing remains to gainsay the conclusion that lockdown was racist.
For a long time, there has been a debate about teaching indigenous knowledge and the benefits that come with it. Simultaneously, the debate over curriculum transformation and Africanisation has made it critical for scholars and students alike to seriously consider indigenous knowledge as a catalyst in education that can empower communities to participate in their educational development because it respects diversity and recognizes the challenge of Western Eurocentric forms of universal knowledge hegemony. The paper concludes by Journal of African Education (JAE) Indexed by EBSCO, COPERNICUS and SABINET Volume 3, Number 3, December 2022 Pp 11-27 Curriculum Transformation in South … 12 recognizing that African universities, as well as the education sector, must become a vehicle for transforming the socioeconomic and political landscape of its people. The paper takes a doctrinal approach to evaluating the need for curriculum transformation. To reinvigorate the African paradigm and examine epistemology in post-colonial South Africa, the paper is based on Afrocentricity theory. The paper established that the current status quo in higher education in South Africa is highly academic, theoretical, Western-oriented and divorced from the developmental issues that African rural communities face. The authors recommend the adoption of indigenous education, quality lecturers and participatory approaches and methodologies that involve local people's knowledge and opinions.
I argue that performative comedy can be used to apply the corrective social function of humour to achieve a new awareness in people regarding social issues, in this case racism. Comedians are usually marginalized in some way. Some sort of Otherness characterizes their view of the world. Standing in the margins gives comics a unique view of the world, and in particular, a special view of what made them other. Performative comedy is comedians performing their marginalization. They, by being marginalized, are socially licenced to subvert and critique social norms. When they perform these subversions for us, and make us laugh, usually at ourselves, our laughter is revelatory. What is revealed is that subverted or critiqued norm. To see this social ill through the comic's eyes is revelatory. We see with new eyes. Our laughter signals the change to new thinking, the corrected thinking. Laughter is special in that we only laugh at comedy we think is true in some sense.
Abstract This article offers a response to Michael J. Monahan's engagement with and criticism of Grant Silva's article “Racism as Self-Love.” So as to demonstrate how Monahan's idea of “ur-contempt” fits alongside the author's project and supplements his attempt to challenge the variety of forms of moral obfuscation employed by white nationalists and other racists today, this response begins with an overview of the central critique of moral responsibility for racism that Silva's work offers. At stake is the attempt, by unabashed white supremacist and others, to bank on historical acts of racial oppression and reap the benefits of elevated social status while evading responsibility for that past. The goal in this project is thus to demonstrate the entanglement of interpersonal and structural forms of racism while also describing how racism unfolds in the present in order to challenge the types of moral evasion for racism that Monahan and Silva are concerned with.
This essay offers an account of the philosophical significance of liberation and prescribes the special place the idea of liberation ought to hold in the context of inter-American philosophical dialogue. Drawing from Latin American liberation philosophy, as well as philosophical and theoretical discourses and debates that can be considered part of a larger liberatory tradition, my goal is to explore the idea of liberation as a process, or perhaps more appropriately a praxis, harboring both critical and creative potentialities.