By Paula Ioanide
Though 4 case studies—the police brutality case of Abner Louima; the publicity of torture at Abu Ghraib; the demolition of recent Orleans public housing devices following storm Katrina; and a proposed municipal ordinance to disclaim housing to undocumented immigrants in Escondido, CA—Ioanide exhibits how racial fears are perpetuated, and the way those frequent fears have performed a relevant position in justifying the growth of our army and legal method and the continued divestment from social welfare. yet Ioanide additionally argues that inside each one of those circumstances there's chance for brand spanking new mobilizations, for moral witnessing: we also needs to popularize wishes for justice and bring up people's receptivity to the tales of the oppressed by way of reorganizing embodied and subconscious constructions of feeling.
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Additional resources for The Emotional Politics of Racism: How Feelings Trump Facts in an Era of Colorblindness
No fantasy or feeling can fully conceal or repress the persistent intrusions of repressed historical memories and sufferings. No masquerade or naturalized system of knowledge and power can completely erase the evidence that lives in the embodied intergenerational memories of the oppressed. S. histories of the present and regularly unmasking the legacies of white supremacy. This legacy gives us epistemological, ontological, and affective frameworks for dreaming, desiring, and identifying in ways that not only stand against gendered racism but also offer the potential of producing embodied alignments for collective racial, gender, and economic justice.
Antiracist feminist justice requires creating socially shared affective receptivity, not merely ideological or cognitive openness. To those who suffer daily from the indignities and aggressions of gendered racism, it may seem impossible that people are not always acting intentionally or consciously to gain the economic and sociocultural advantages attached to American whiteness, citizenship, and/or imperialism. In exploring both intentional and unintentional forms of public support for racism, nativism, and 16 facts a nd ev idence don’t wor k her e imperialism, I do not mean to diminish the violence of consciously intended racist attitudes and acts.
They encourage us to acknowledge that our fates are linked and that a society that denies the unjust outcomes of its past and present actions cannot stand on ethical grounds. The epistemologies of ethical witnessing seek to make justice irresistible and white supremacy intolerable. So long as we overvalue the power of dominant ontological and epistemological frameworks organized by racial regimes, it is difficult to see why people would want to give up the privileges and structured advantages of whiteness, nativism, and imperialism.