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In summer 2020, when the language of racial reckoning entered US and transnational public spheres following the murder of George Floyd, the contradictions of fandom's long-standing claims to progressive politics became sharply visible. An open letter with specific demands asking the fan fiction platform Archive of Our Own (AO3) to address the issue of racist content in the archive circulated widely. After offering a brief history of critiques of fannish racism, we turn to the specifics of AO3, the political commitments embedded in its systems, and how attention to racial justice could transform them. Drawing on fan fiction genres, we offer three potential models for thinking through these possibilities: a fix-it that would extend AO3's existing metadata structures; a canon divergence that would alter the makeup of the content on AO3; and an alternative universe that draws from abolitionist organizing to imagine the broadest structural changes of all.

What is the relationship between Brexit and biomedicine? Here we investigate the Vote Leave official campaign slogan 'We send the EU £350 million a week. Let's fund our NHS instead' in order to shed new light on the nationalist stakes of Brexit. We argue that the Brexit referendum campaign must be situated within biomedical policy and practice in Britain. We propose a re-thinking of Brexit through a cultural politics of heredity to capture how biomedicine is structured around genetic understandings of ancestry and health, along with the forms of racial inheritance that structure the state and its welfare system. We explore this in three domains: the NHS and health tourism, data sharing policies between the NHS and the Home Office, and the NHS as an imperially resourced public service. Looking beyond the Brexit referendum campaign, we argue for renewed sociological attention to the relationships between racism, biology, health and inheritance in British society.

The history of music, & especially that of jazz & the popular music styles it spawned, was from the start a story of blends & creations out of these blends. Music thus constantly provides a demonstration that the ideologies positing non-Europeans as inferior & segregation policies never had any foundation. From the mid-19th century, Afro-American music styles, first as a borrowing form of Blackface Minstrel songs, then under the name of jazz, took part in these creative mixes. Jazz helped to conceive & symbolically express an identitarian complex at the same time asserting that blacks are human beings like any other & that they have a specific contribution to make to human culture. South African endeavors to appropriate jazz & its local stylistic evolutions thus became closely tied into the political events that marked South African in the 20th century & the successive ideological reformulations of the fight against racism. Adapted from the source document.

Machine generated contents note: pt. I Race, Gender, and Ethnicity -- 1.Racism -- Introduction -- 1.1.Three basic questions about racism -- 1.2.What is racism? -- 1.3.What is a racist? -- 1.4.A racist philosophy -- 1.5.The racist's burden of proof -- 1.6.Is there such a thing as "race"? -- 1.7.Are some "races" superior to others? -- 1.8.Ought supposedly superior "races" to dominate supposedly inferior "races"? -- 1.9."Race," rights, and utility -- 1.10.Racism and universalizability -- 1.11.Conclusion -- Study questions -- Notes -- 2.Sexism -- Introduction -- 2.1.Three basic questions about sexism -- 2.2.What is sexism? -- 2.3.What is a sexist? -- 2.4.The sexist's burden of proof -- 2.5.Is one sex innately superior to the other? -- 2.6.Ought one sex to dominate the other? -- 2.7.Conclusion -- Study questions -- Notes -- 3.Hispanic/Latino Immigration and Rights -- Introduction -- 3.1.Hispanics in America -- 3.2.Are Hispanics a race or an ethnic group? -- 3.3.Naming

ABSTRACT This is a critical-reflective report on the experience of an elective course aimed at training health professionals in fighting racism. It was offered during the COVID-19 pandemic to undergraduate students from all the health subspecialties at the University of São Paulo. From the description and reflection on the proposed teaching and evaluation activities, we sought to recognize and learn/apprehend the contribution of the integration of knowledge (interdisciplinarity), professions (interprofessionality), and racial diversity in the teaching-learning process aimed at fighting racism. The perspectives of students, monitors, and teachers are reported. The support of guest teachers allowed this initiative to address racism and its influences on the health of black people, and the educational strategies encouraged students' cultural production. The initiative proved to be a possibility for introducing changes in health education in favor of both comprehensive care and interprofessional collaboration in dismantling racism.

This paper seeks to make clear that it is beneficial to examine racism (as an institution of oppression) in terms of racecraft and racialization, as these concepts demonstrate how economic, social, and political power is distributed on the basis of socially constructed categories of race. These categories are created and maintained through institutional practices and discourses that treat racial categories and hierarchies as 'real' for the purpose of maintaining white supremacy (rather than arbitrarily established) (racecraft). Understanding racialization and racecraft helps us to dismantle the ideology of race and is therefore foundational to effective anti-racist practice, which must be centered around racism rather than race to dismantle the notion (upon which white supremacy rests) that race is real (Fassin). This dismantling power of understanding racism through racecraft and racialization will be demonstrated through an analysis of government policies, racial passing, scientific racism, and racial capital.

The linkage between race and migration, especially in the UK since the 1990s, has shifted from a focus on postcolonial migrants to focus on newer groups, while migration within the European Union has also altered the discussion of racism and migration. This critical review provides a framework for understanding how race is conceptualized (or ignored) in contemporary scholarship on migration. We identify three, partly overlapping nexi between migration and racialization: (1) 'Changing Migrations – Continuities of Racism'; (2) 'Complex Migrations – Differentialist Racialization'; (3) 'Post-racial Migrations – Beyond Racism'. The article analyses what each of these nexi bring into focus as well as what they neglect. The concept of race–migration nexus aids a fuller understanding of how migration and contemporary racialization are co-constructed. Scholars need to consider the relationship between migration and race to better address pressing issues of racism against migrants and settled communities.

The linkage between race and migration, especially in the UK since the 1990s, has shifted from a focus on postcolonial migrants to focus on newer groups, while migration within the European Union has also altered the discussion of racism and migration. This critical review provides a framework for understanding how race is conceptualized (or ignored) in contemporary scholarship on migration. We identify three, partly overlapping nexi between migration and racialization: (1) 'Changing Migrations – Continuities of Racism'; (2) 'Complex Migrations – Differentialist Racialization'; (3) 'Post-racial Migrations – Beyond Racism'. The article analyses what each of these nexi bring into focus as well as what they neglect. The concept of race–migration nexus aids a fuller understanding of how migration and contemporary racialization are co-constructed. Scholars need to consider the relationship between migration and race to better address pressing issues of racism against migrants and settled communities.

Notions of race and the full-blown ideologies of racism that often accompany such social distinctions are not now nor have they ever been entirely static phenomena. Much, and arguably too much, social scientific research proceeds as if race and racism were relatively transparent, discrete, and static phenomena. Furthermore, such a perspective implies that lacking such transparency and fixity, race and racism have lost force and salience in social life. Such phenomena need not be fixed or simplex in order to profoundly affect how individuals in a society live or in order to be made the focus of important systematic social research. Yet, the complexity, pliability, and historical specificity of notions of race and of racism do perforce raise for us challenges of conceptual clarity and theoretical logic, and demand of us clear standards for the collection, deployment, and interpretation of evidence.

This essay aims to provide a socio-historical account of the role that white supremacy played in the Presidential ascendancy of Barack Obama. Far from transcending race, Mr. Obama explicitly crafted his political ontology to articulate a discourse of post-racism. A central claim I make is that Mr. Obama selectively and strategically appropriated the enterprise of anti-racism by deploying a postmodern amorphous blackness that simultaneously undermined it. On one hand he assuaged White anxiety about whether a Black President will seek to call in the lien African Americans have on the state and White US society. On the other, he propagated the belief that where Whites voted for him, this confirmed the triumphal defeat of racism. In either case, by trading on his ambiguous biography, his personage was made to affirm both the end of racism and the redundancy of anti-racist action.

To Understand the extraordinary fortunes of racism, it is necessary first of all to see the paradox in the success of this ideology. Racism has been condemned over and over again by the Church; it has been refuted a thousand times—and without any great difficulty—for never has a theory with scientific pretensions produced such an accumulation of inconsistencies, of manifestly arbitrary affirmations, of fantastic generalizations and of grotesque constructions. In the course of the last few years racism has been guilty of colossal crimes, crimes that must fill with indignation every soul in which there exists the slightest sentiment of justice or of charity. We are today witnessing the defeat of those temporal powers in which it is incarnate. For all that, racism still flourishes, and nothing would be more un warranted than to say that this plague is in decline.

Introduction - the project -- Race, racism and race logic -- Social justice and intersectionality in sport, physical activity and health pedagogy: creating connections -- Why is our PE teacher education curriculum white? a collaborative self-study of teaching about race in PETE programmes -- Stories of difference and sameness: South Asian, Muslim young women talk physical education, -- Athleticising young black lives: confusing education with commerce in high school sports -- "Playing the game" and "finding my way": minority ethnic female PE teachers' counter-stories -- Race logic in American college sports: athletic exploitation, privilege and institutional resentment -- Challenging the stereotypical construction of black physical superiority and intellectual inferiority in sport -- Le parkour, freerunning and young white men: identities, resistances and digital representations -- Sport and the normalisation of Australian aboriginal peoples -- British Asians, racial framing and football exclusion -- Physicality and health inequalities in British Pakistani Muslim women: analysis of a participatory theatre-based play -- Decolonising health in education: considering Indigenous knowledge in policy documents -- The "health gap" from a social justice perspective: critical race theory, post colonialism, and post-feminism.

Cover -- Half Title -- Title -- Copyright -- Contents -- Introduction -- Chronology -- Chapter 1: Background on Ralph Ellison -- 1. Ralph Ellison: The Man and His Work -- 2. Ralph Ellison's Life and Literary Influences Helped Shape Invisible Man -- 3. A Conquest of the Frontier: An Interview with Ralph Ellison -- Chapter 2: Race in Invisible Man -- 1. Invisible Man Retains Its Racial and Social Relevance -- 2. Invisible Man and African American Radicalism -- 3. Ralph Ellison and the Mythology of Race -- 4. Striving Toward a Black Democratic Individuality in Invisible Man -- 5. Ralph Ellison's Literary Pursuit of Racial Justice -- 6. Sexual Taboo in Invisible Man's Battle Royal -- 7. Ellison's Liberty Paints Represents Racist America -- 8. Ellison, Memory, and the Act of Writing in Invisible Man -- Chapter 3: Contemporary Perspectives on Race -- 1. It Is Time to Stop Using the Word Minority for All Nonwhites -- 2. Color Blindness Suggests People Are Embarrassed to Talk About Race -- 3. Racism Continues to Plague People of Color -- 4. In America, White Neighborhoods Get Retail Services and Black Ones Do Not -- For Further Discussion -- For Further Reading -- Bibliography -- Index -- Back Cover

If people are inclined to attribute race to humanoid robots, as recent research suggests, then designers of social robots confront a difficult choice. Most existing social robots have white surfaces and are therefore, I suggest, likely to be perceived as White, exposing their designers to accusations of racism. However, manufacturing robots that would be perceived as Black, Brown, or Asian risks representing people of these races as slaves, especially given the historical associations between robots and slaves at the very origins of the project of robotics. The only way engineers might avoid this ethical and political dilemma is to design and manufacture robots to which people will struggle to attribute race. Doing so, however, would require rethinking the relationship between robots and "the social," which sits at the heart of the project of social robotics. Discussion of the race politics of robots is also worthwhile because of the potential it has to generate insights about the politics of artifacts, the relationship between culture and technology, and the responsibilities of engineers.