The Enslaved, the Worker, and Du Bois’s <i>Black Reconstruction</i>: Toward an Underdiscipline of Antisociology

Jung, Moon-Kie

doi:10.1177/2332649219832550

Cited by 32 publications

(16 citation statements)

References 42 publications

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“…Executing and abiding by racism generates perpetual challenges that must be overcome. These include an empirical reality filled with damning evidence (Mills 1997;Jung 2015); the cognitive dissonance of violating not just explicit values, but a "deep-lying human propensity to interpersonal empathy" (Feagin 2020:251); and the inevitable resistance of those harmed (Bonilla-Silva 2001). White people have developed (and institutionalized 2 ) many "habit sets" (Gross 2009:371) to manage these threats to racial reproduction-consistent repertoires of cognitive and affective dysfunctions that help twist reality (Mills 1997; see also Bracey and McIntosh 2020;Glazer and Liebow 2020;Lavelle 2017;Salter, Adams, and Perez 2018) and deaden normal human empathy (Feagin 2020).…”

Section: Discussionmentioning

confidence: 99%

“…Despite their importance, the cognitive and agentic cultural mechanisms that reinforce racial reproduction are undertheorized and reductivist in many materialist theories (Brekhus et al 2010;Seamster and Ray 2018;Thomas 2014). This pattern holds even among the understandably popular CBT corpus (Hughey, Embrick and Doane 2015;Jung 2015). CBT explains that material relations of domination-which organize people economically, politically, and socially into 'races'-generate not only ideological views, cognitions, and emotions, but also practice.…”

Section: What Mediates Action: Rules or Ends?mentioning

confidence: 99%

“…Bringing materialist theory further into alignment with what is known about the "interior" processes that underlie action, TRI establishes that these convictions often find greatest expression in practice itself. To be sure, the vast majority of actions reflect tacit, unarticulated beliefs (Bourdieu 1990;Jung 2015;Strand and Lizardo 2015;Thomas 2014;Vaisey 2009). Practical knowledge-the kind of belief "used to pursue a particular course of action" (Meghji 2018:235)-is thus less "a 'state of mind'" or a kind of "adherence to a set of instituted dogmas and doctrines ('beliefs')," than "a state of the body" (Bourdieu 1990:68).…”

Section: What Mediates Action: Rules or Ends?mentioning

confidence: 99%

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Anticipating White Futures: The Ends-Based Orientation of White Thinking

Mueller¹,

Washington²

2020

Preprint

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Recent scholarship demonstrates that whites’ racist actions require creativity as much as habit. Racial cognition is implicated in this behavior, as white people generate ignorance and apathy to overcome epistemic challenges that threaten white power, privilege, and wealth. Using Mueller’s (2020) Theory of Racial Ignorance (TRI), we demonstrate how these cognitive processes abide by an ends-based orientation—one whereby white people perpetually coordinate “anticipated futures” (Tavory and Eliasoph 2013) to maintain the spoils of racism without being racist. Examining papers produced by white undergraduates following a project investigating systemic racism and family wealth transmission, we reveal how students’ practical takeaways betray this ends-based orientation, which remains resilient even amidst critical racial learning. Our analysis challenges prevailing explanations that infer racism is propelled by a dominant structure of ideological “rules,” a stance that nurtures false hope in educational interventions to reduce white racism. We illustrate how TRI recalibrates that causal narrative by grounding white cognition in material ends rather than ideological rules.

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Section: Discussionmentioning

confidence: 99%

Section: What Mediates Action: Rules or Ends?mentioning

confidence: 99%

Section: What Mediates Action: Rules or Ends?mentioning

confidence: 99%

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Anticipating White Futures: The Ends-Based Orientation of White Thinking

Mueller¹,

Washington²

2020

Preprint

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“…We aim to lift the veil (Du Bois & Edwards, 2008 ) 7 that hides BIPOC people from white sociologists to include the scholarship of marginalized racial groups, particularly Blacks, on the other side. Thus, we build on Jung’s ( 2009 , 2019 ) point that it is intellectually important to grapple with the dual functions of white supremacy and anti-blackness in the construction of theory. When we engage with the underlying racial logics–white supremacy and anti-blackness in particular–we can reckon with the harm racism to BIPOC communities and the knowledge produced about and for these communities.…”

Section: On the Other Side Of The Veil: Race Gender And Educational Inequalitymentioning

confidence: 99%

Theory on the other Side of the Veil: Reckoning with Legacies of Anti-Blackness and Teaching in Social Theory

Fillingim

Rucks-Ahidiana

2021

Am Soc

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Classical Theory courses in the U.S. present a history of our discipline grounded in the works of Durkheim, Marx, and Weber, defining “classic” by space and time, giving pre-World War II Europe credit for creating the foundation of contemporary sociology. While past critiques of this canon have argued for expanding the geographic bounds outside of Europe, these efforts still ground the origins of social theory in a time period of racial exclusion and segregation. We argue for a reckoning with the racial origins of the discipline in the United States in anti-Blackness and the legacies of racial exclusions. We must grapple with the histories of exclusion and segregation that continue to impact the discipline’s present and futures. In this paper, we argue that the teaching of sociology’s history should be through the “Foundations of Social Theory,” a broad approach to teaching that rejects the ideas of both “classics” and a “canon.” This approach roots theory in our history through core issues of study (e.g., the origins and consequences of capitalism) and directly addresses past racial and gendered exclusions by centering BIPOC intellectual contributions across time. By lifting the time and space restrictions, we open the doors to including voices omitted and repressed due to the exclusion of BIPOC people, especially Black women, from higher education in the U.S. This approach acknowledges the diverse histories and voices in our classrooms and profession, and highlights the relevance of social theory for our future.

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“…As institutions shifted from using racial identity as the criteria for exclusion to using it for inclusion after the civil rights movement Chen 2011, 2014), merit as the concept for inclusion served the role of assessing how well an individual from the colonized class could assimilate within the colonizer's culture if given equal opportunity to change. Within this framework, the colonized remained excluded from the category of natural and civilized (Jung 2019) unless they assimilated with the colonizer's norms to become civilized or become extinct (Fanon 2005;Seamster and Ray 2018).…”

Section: Intelligence and Its Imagined Social Worldmentioning

confidence: 99%

Merit as Race Talk: The Ontological Myopia of Merit Knowledge

kehal¹

2019

Preprint

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Can merit be self-evident and anti-racist within U.S. academic evaluative culture? Race is assumed to be self-evident, and merit is no exception. Merit’s reality is not questioned as it is something that is obvious and identifiable within an academic evaluative culture. While scholars note that the definitions of merit reflect the societal elite's cultural norms and definitions of merit transformed to justify racial hierarchies in the U.S., scholars have seldom questioned the racial assumptions upon which these merit transformations take place. Specifically, what have the transformations in merit within the U.S. academy had to presume about race, its role in the social world, and how it operates within the U.S. academy? Conducting a knowledge culture analysis of merit within the academy from 1890 until present, the study argues the contemporary academic evaluative culture has inherited a presumption of the twentieth-century academic evaluative cultures: adjudications of merit are premised upon the colonized proving their assimilability. The colonized have served as fundamental backdrop for how to judge merit because merit in academia’s social world emerged as a language and technology to manage the inclusion of racial difference; or simply, merit as race talk. This myopia makes it so academic evaluative cultures do not question whether the study of merit is the same as the colonial study of intelligence. Given this myopia, academia could begin to explore alternative bases of merit knowledge that are not dependent on adjudicating colonized communities' worth.

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The Enslaved, the Worker, and Du Bois’s Black Reconstruction: Toward an Underdiscipline of Antisociology

Cited by 32 publications

References 42 publications

Anticipating White Futures: The Ends-Based Orientation of White Thinking

Anticipating White Futures: The Ends-Based Orientation of White Thinking

Theory on the other Side of the Veil: Reckoning with Legacies of Anti-Blackness and Teaching in Social Theory

Merit as Race Talk: The Ontological Myopia of Merit Knowledge

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