Contemporary scholars who study race and racism have emphasized that white complicity plays a role in perpetuating systemic racial injustice. Being White, Being Good seeks to explain what scholars mean by white complicity, to explore the ethical and epistemological assumptions that white complicity entails, and to offer recommendations for how white complicity can be taught. The book highlights how well-intentioned white people who might even consider themselves as paragons of antiracism might be unwittingly sustaining an unjust system that they say they want to dismantle. What could it mean for white people 'to be good' when they can reproduce and maintain racist system even when, and especially when, they believe themselves to be good? In order to answer this question, Barbara Applebaum advocates a shift in our understanding of the subject, of language, and of moral responsibility. Based on these shifts a new notion of moral responsibility is articulated that is not focused on guilt and that can help white students understand and acknowledge their white complicity. Being White, Being Good introduces an approach to social justice pedagogy called 'white complicity pedagogy.' The practical and pedagogical implications of this approach are fleshed out by emphasizing the role of uncertainty, vulnerability, and vigilance. White students who acknowledge their complicity have an increased potential to develop alliance identities and to engage in genuine cross-racial dialogue. White complicity pedagogy promises to facilitate the type of listening on the part of white students so that they come open and willing to learn, and 'not just to say no.' Applebaum also conjectures that systemically marginalized students would be more likely and willing to invest energy and time, and be more willing to engage with the systemically privileged, when the latter acknowledge rather than deny their complicity. It is a central claim of the book that acknowledging complicity encourages a willingness to listen to, rather than dismiss, the struggles and experiences of the systemically marginalized.
While there is a proliferation of research on white educators who teach courses around anti-racism, White Educators Negotiating Complicity: Roadblocks Paved with Good Intentions focuses on white educators who teach about whiteness to racially diverse groups of students, and who acknowledge and attempt to negotiate their complicity in systemic injustice. Scholars continue to remind white people of the paradox through which their endeavors to disrupt systemic white supremacy often reproduce it. In this book, Barbara Applebaum explores what it means to teach against whiteness while living that paradox. Rather than an empirical study, this book offers insights from recent scholarship surrounding critical whiteness and epistemic injustice and applies them to some of the most trenchant challenges that white educators face while trying to teach about whiteness to racially diverse groups of students. Introducing the concept of a vigilantly vulnerable and informed humility, Applebaum both illuminates what theory can tell us about praxis and offers guidance for white educators in their attempts to negotiate the effects of white complicity on their pedagogy.
White Self-Criticality beyond Anti-racism powerfully emphasizes the significance of humility, vulnerability, anxiety, questions of complicity, and how being a “good white” is implicated in racial injustice. This collection sets a new precedent for critical race scholarship and critical whiteness studies to take into consideration what it means specifically to be a white problem rather than simply restrict scholarship to the problem of white privilege and white normative invisibility. Ultimately, the text challenges the contemporary rhetoric of a color-blind or color-evasive world in a discourse that is critically engaging and sophisticated, accessible, and persuasive.
Through courtroom dramas from 1865 to 1920 - of men forced to jump from moving cars when trainmen refused to stop, of women emotionally wrecked from the trauma of nearly missing a platform or street, and women barred from first class ladies' cars because of the color of their skin - Barbara Welke offers a dramatic reconsideration of the critical role railroads, and streetcars, played in transforming the conditions of individual liberty at the dawn of the twentieth century. The three-part narrative, focusing on the law of accidental injury, nervous shock, and racial segregation in public transit, captures Americans' journey from a cultural and legal ethos celebrating manly independence and autonomy to one that recognized and sought to protect the individual against the dangers of modern life. Gender and race become central to the transformation charted here, as much as the forces of corporate power, modern technology and urban space.
These writings have evolved properly over living many years on the planet and enjoying observations of my fellow man. It's about learning how to flow within the rhythm of all “LIFE FORMS” and laughing about silly things incredulous human beings do. It’s about loving the human race, and living everywhere on the planet at one time; it’s about you! Note: There is no intention on my part to be cogent as these writings have come about from a knowing heart! Upon using the words man and he, I am referring to the Homo Sapien species which include both male/female gender as we know it at the time of these writings.
Conservation Treatment Methodology' deals with decision-making for conservation treatments. The book proposes a series of steps that can be applied to the treatment of all cultural property, independent of material or object type.
Contemporary scholars who study race and racism have emphasized that white complicity plays a role in perpetuating systemic racial injustice. Being White, Being Good seeks to explain what scholars mean by white complicity, to explore the ethical and epistemological assumptions that white complicity entails, and to offer recommendations for how white complicity can be taught. The book highlights how well-intentioned white people who might even consider themselves as paragons of antiracism might be unwittingly sustaining an unjust system that they say they want to dismantle. What could it mean for white people 'to be good' when they can reproduce and maintain racist system even when, and especially when, they believe themselves to be good? In order to answer this question, Barbara Applebaum advocates a shift in our understanding of the subject, of language, and of moral responsibility. Based on these shifts a new notion of moral responsibility is articulated that is not focused on guilt and that can help white students understand and acknowledge their white complicity. Being White, Being Good introduces an approach to social justice pedagogy called 'white complicity pedagogy.' The practical and pedagogical implications of this approach are fleshed out by emphasizing the role of uncertainty, vulnerability, and vigilance. White students who acknowledge their complicity have an increased potential to develop alliance identities and to engage in genuine cross-racial dialogue. White complicity pedagogy promises to facilitate the type of listening on the part of white students so that they come open and willing to learn, and 'not just to say no.' Applebaum also conjectures that systemically marginalized students would be more likely and willing to invest energy and time, and be more willing to engage with the systemically privileged, when the latter acknowledge rather than deny their complicity. It is a central claim of the book that acknowledging complicity encourages a willingness to listen to, rather than dismiss, the struggles and experiences of the systemically marginalized.
After publishing many books, and many failed TV opportunities, Bette Roseman finally signs a network contract for a TV series based on her novel, The Viagra Diaries, and dreams of a hit show. But when WC Network changes her protagonist’s age from sixty to twenty-something, Bette angrily confronts Network CEO Joshua Bitterman. She demands that her protagonist maintain her original age, but he insists the public “wants young.” After betrayal, intrigue, bartering with the multi-million-dollar network, the impassioned Bette finds herself in the middle of a high-stakes Hollywood legal court battle. Wanting to make deeper connection with her feelings, writing, and her two adult daughters, she begins to explore her past and her subconscious for her truths.
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