Seeing Through Race

According to Mitchell, a “color-blind” post-racial world is neither achievable nor desirable. Against claims that race is an outmoded construct, he contends that race is not simply something to be seen but is a fundamental medium through which we experience human otherness. Race also makes racism visible and is thus our best weapon against it.

“Seeing Through Race is an indispensable and highly original account of how white Americans understood and remembered the civil rights movement of the 1960s. Berger shows us why photography was so central to civil rights, and his readings of iconic images are always penetrating and at times brilliant. His central argument, that whites wanted to be in charge of the movement, is complemented with rich insights on almost every page. It should be required reading for anyone interested in protest movements.” —John Stauffer, Chair of the History of American Civilization and Professor of English and African and African American Studies at Harvard University “The fervor of the 1960s civil rights movement may seem outdated by now, but terrible scenes enacted on the streets of Selma and Birmingham are preserved in the mass of surviving news photographs. Martin Berger argues that these pictures were never simple visual documents. By awakening the nation to the horrific violence of fire hoses and attack dogs, they defined what was meant by “civil rights movement.” Always engaging in its narrative as well as in its analytical and theoretical discourse, Seeing through Race is a stunning achievement both as history and as criticism.” —Alan Trachtenberg, Neil Gray, Jr. Professor Emeritus of English and American Studies at Yale University

According to W. J. T. Mitchell, a “color-blind” post-racial world is neither achievable nor desirable. Against popular claims that race is an outmoded construct that distracts from more important issues, Mitchell contends that race remains essential to our understanding of social reality. Race is not simply something to be seen but is among the fundamental media through which we experience human otherness. Race also makes racism visible and is thus our best weapon against it. The power of race becomes most apparent at times when pedagogy fails, the lesson is unclear, and everyone has something to learn. Mitchell identifies three such moments in America’s recent racial history. First is the post–Civil Rights moment of theory, in which race and racism have been subject to renewed philosophical inquiry. Second is the moment of blackness, epitomized by the election of Barack Obama and accompanying images of blackness in politics and popular culture. Third is the “Semitic Moment” in Israel-Palestine, where race and racism converge in new forms of anti-Semitism and Islamophobia. Mitchell brings visual culture, iconology, and media studies to bear on his discussion of these critical turning points in our understanding of the relation between race and racism.

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. Benjamin argues that automation, far from being a sinister story of racist programmers scheming on the dark web, has the potential to hide, speed up, and deepen discrimination while appearing neutral and even benevolent when compared to the 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 technology, designed to stratify and sanctify social injustice in the architecture of everyday life. This illuminating guide provides conceptual tools for decoding 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 ourselves manufacture. Visit the book's free Discussion Guide here.

Every academic discipline has an origin story complicit with white supremacy. Racial hierarchy and colonialism structured the very foundations of most disciplines’ research and teaching paradigms. In the early twentieth century, the academy faced rising opposition and correction, evident in the intervention of scholars including W. E. B. Du Bois, Zora Neale Hurston, Carter G. Woodson, and others. By the mid-twentieth century, education itself became a center in the struggle for social justice. Scholars mounted insurgent efforts to discredit some of the most odious intellectual defenses of white supremacy in academia, but the disciplines and their keepers remained unwilling to interrogate many of the racist foundations of their fields, instead embracing a framework of racial colorblindness as their default position. This book challenges scholars and students to see race again. Examining the racial histories and colorblindness in fields as diverse as social psychology, the law, musicology, literary studies, sociology, and gender studies, Seeing Race Again documents the profoundly contradictory role of the academy in constructing, naturalizing, and reproducing racial hierarchy. It shows how colorblindness compromises the capacity of disciplines to effectively respond to the wide set of contemporary political, economic, and social crises marking public life today.

Colorblindness has become an integral part of the national conversation on race in America. Given the assumptions behind this influential metaphor—that being blind to race will lead to racial equality—it's curious that, until now, we have not considered if or how the blind "see" race. Most sighted people assume that the answer is obvious: they don't, and are therefore incapable of racial bias—an example that the sighted community should presumably follow. In Blinded by Sight,Osagie K. Obasogie shares a startling observation made during discussions with people from all walks of life who have been blind since birth: even the blind aren't colorblind—blind people understand race visually, just like everyone else. Ask a blind person what race is, and they will more than likely refer to visual cues such as skin color. Obasogie finds that, because blind people think about race visually, they orient their lives around these understandings in terms of who they are friends with, who they date, and much more. In Blinded by Sight, Obasogie argues that rather than being visually obvious, both blind and sighted people are socialized to see race in particular ways, even to a point where blind people "see" race. So what does this mean for how we live and the laws that govern our society? Obasogie delves into these questions and uncovers how color blindness in law, public policy, and culture will not lead us to any imagined racial utopia.

'Every voice raised against racism chips away at its power. We can't afford to stay silent. This book is an attempt to speak' The book that sparked a national conversation. Exploring everything from eradicated black history to the inextricable link between class and race, Why I'm No Longer Talking to White People About Race is the essential handbook for anyone who wants to understand race relations in Britain today. THE NO.1 SUNDAY TIMES BESTSELLER WINNER OF THE BRITISH BOOK AWARDS NON-FICTION NARRATIVE BOOK OF THE YEAR 2018 FOYLES NON-FICTION BOOK OF THE YEAR BLACKWELL'S NON-FICTION BOOK OF THE YEAR WINNER OF THE JHALAK PRIZE LONGLISTED FOR THE BAILLIE GIFFORD PRIZE FOR NON-FICTION LONGLISTED FOR THE ORWELL PRIZE SHORTLISTED FOR A BOOKS ARE MY BAG READERS AWARD

Because science has shown that racial essentialism is false, and because the idea of race has proved virulent, many people believe we should eliminate the word and concept entirely. Michael Hardimon criticizes this thinking, arguing that we must recognize the real ways in which race exists in order to revise our understanding of its significance.