By Sharon Patricia Holland
A big intervention within the fields of serious race idea, black feminism, and queer thought, The Erotic lifetime of Racism contends that theoretical and political analyses of race have principally didn't comprehend and describe the profound ordinariness of racism and the ways in which it operates as a quotidian perform. If racism has a regular existence, how does it stay so robust and but masks its very presence? to reply to this query, Sharon Patricia Holland strikes into the territory of the erotic, figuring out racism's perform as constitutive to the perform of racial being and erotic choice.
Reemphasizing the black/white binary, Holland reinvigorates severe engagement with race and racism. She argues that merely through bringing severe race idea, queer idea, and black feminist concept into dialog with one another do we totally envision the connection among racism and the private and political dimensions of our wish. The Erotic lifetime of Racism provocatively redirects our consciousness to a wish now not self reliant of racism yet really embedded inside it.
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Additional info for The Erotic Life of Racism
However, this new system will serve as a formidable fortress for white supremacy. Its ‘‘we are beyond race’’ lyrics and color blind music will drown the voices of those ﬁghting for racial equality . . and may even eclipse the space for talking about race altogether. ≥π Bonilla-Silva’s new conclusions are important to my project because they demonstrate that moving to a multicultural space might not eliminate the problem of race for us all; that ‘‘beyond’’ is a place where achieving a ‘‘new order’’ looks like more of the same.
This looking ‘‘outward,’’ pace Essed and Goldberg, might not be the remedy for our confused racial feeling. race 29 In the ﬁnal analysis, it is important to note that Miles and Brown are intent upon thinking of racism as ideology: ‘‘Racism can successfully (although mistakenly) make sense of the world and provide a strategy for political action. It follows that, to the extent that racism is grounded in economic and political relations, strategies for eliminating racism should not concentrate on trying exclusively to persuade those who articulate racism that they are ‘wrong,’ but on changing those particular economic and political relations’’ (107; emphasis in original).
Proximity at the level of blood relation does not ensure antiracist practice at all. ’’π This new science about race interaction may be helping us to acknowledge that race may not be on the body, but it certainly is ‘‘in’’ it, as studies such as that of Richeson and Shelton compel us to see certain cognitive machinations as constitutive of the racialized drama we give character to in quotidian life. What are we seeing when we see what we see? Are we uploading the same old script and playing our respective parts or are we letting the situation be?