Suchergebnisse

Bei dieser "Kleinen (Heimat)Geschichte des Rassismus" handelt es sich um das erste Buch überhaupt, das die Entwicklung des Rassismus gezielt aus deutscher Perspektive beleuchtet. Der Herausbildung des an Hautfarben orientierten Rassismus wird dabei ebenso nachgegangen, wie dem Antisemitismus, Antiislamismus, Antislawismus, Antiziganismus und eugenischem Denken. Erst im Verlauf des europäischen Kolonialismus entstanden Formen der Herabminderung, die mit bestimmten Hautfarben verknüpft waren. Sie mündeten schließlich in die von der Aufklärung entwickelte Rassentheorie, wobei deutsche Denker eine bedeutende Rolle spielten. Nach dem Zweiten Weltkrieg wurde das Rassedenken durch antikoloniale Bewegungen, Bürgerrechtskämpfe und schließlich durch Vernetzungen im Rahmen der Globalisierung zwar diskreditiert, die Entwicklung des Antisemitismus, der als Fremdenfeindlichkeit bezeichnete Rassismus gegen Migranten und schließlich der Antiislamismus zeigen jedoch, dass damit der Rassismus nicht am Ende ist, sondern sich wieder verstärkt jener kulturellen Elemente der Diskriminierung bedient, die er schon in seinen Anfängen benutzt hatte

This paper addresses the vicious remarks in one of Karl Marx's letters, which have been frequently used to denounce Marx as a committed anti-Semite. In contrast, the paper points out, firstly, that the letter in question combines two racisms (directed against Jewishness and black-ness). Secondly, it is emphasized that Marx always took a principally emancipatory position. He did not however subject the two racisms to critical scrutiny. As a result, he neither conceptually penetrated nor intellectually superated the codes of anti-Semitism and colonial racism current in his day, but rather reproduced them, at least in part, as is, thirdly, documented. Fourthly and finally, it is concluded that this analytic deficit has proved an obstacle for the development of a Marxist theory of racism and has a negative impact on Marxist discussions of racism to this day.

"The question of racism in Kant is predominantly discussed using the example of the Kantian race theory. This is a far too narrow perspective which neither gives consideration to the complexity and scope of racist arguments nor to their use by Kant. In order to grasp his contribution to modern racism, his racerelated, antisemitic, antiziganist and orientalist thoughts and typen of discrimination must be examined. The overall view shows that Kant advances a broadly based cultural racism. This racism also shapes his contribution on race theory and results in white supremacy. It prejudices Kant's image of humanity to such a degree that he supposes that only Europeans can perfect the development of human abilities and that other races either have to be guided by them or perish." (author's abstract)

"Racism goes through various stages of development and it uses different patterns of social inclusion and exclusion. Since ancient times, these have been organized in pairs of opposites, which include, among others, the cultivated and the barbarians, the chosen and the outcasts, the civilised and the savages and finally the whites and the coloureds. Their logic turns the discriminated others into undifferentiated representatives of an inferior humanity. In comparison to them, the members of socially differentiated and hierarchically ordered societies can see themselves as a uniform and superior group. Even those who are economically and culturally declassed are therefore granted symbolic appreciation. This negative social integration requires the popularisation of racist stereotypes. The same applies to racial theory. Through the construction of races, such theory first develops an academic concept for the differentiation of humankind and the elevation of its so-called white part. Afterwards, whiteness is generalised and race is constituted as a social category. This is by no means only an ideological Operation from above. Rather, 'race' is closely connected to 'dass' and the lower social classes are significantly involved in its constitution." (author's abstract)

Racism in White sociology : from Adam Smith to Max Weber / Wulf D. Hund -- Postracial silences : the othering of race in Europe / Alana Lentin -- From the Congo to Chicago : Robert E. Park's romance with racism / Felix Lösing -- Telling about racism : W.E.B. Du Bois, Stuart Hall and sociology's reconstruction / Les Back, Maggie Tate -- Racism's alterity : the after-life of Black sociology / Barnor Hesse -- Whitening intersectionality : evanescence of race in intersectionality scholarship / Sirma Bilge -- The politics of (anti-)racism : academic research and policy discourse in Europe / Silvia Rodríguez Maeso, Marta Araújo

This study examines the character of racism as a social relation. As such, racism is continuously produced and modified, not only culturally and ideologically but also in social interaction. Understanding racism and its repercussions demands close investigation of all the processes involved. An instructive example is an incident that unfolded in the early 1910s in Broome, Western Australia. The exemption from immigration restriction of a Japanese doctor raised tempers at a time when the nationwide aspiration for a racially homogeneous society determined political and social attitudes, and 'whiteness' was a crucial element of Australianness. The possibility of admitting a Japanese professional to a town that was already suspected of race chaos fuelled debates about the question of 'coloured labour' and the 'yellow peril', while challenging the unambiguousness of class and race boundaries. The influence and wealth of some Japanese, the indispensable position of their compatriots in the pearling industry, and the skills and reputation of their doctor, supplemented with the distinct racial pride of the whole Japanese community, proved to massively impede and disrupt the unrestricted implementation of white supremacy.

Bei dieser "Kleinen (Heimat)Geschichte des Rassismus" handelt es sich um das erste Buch überhaupt, das die Entwicklung des Rassismus gezielt aus deutscher Perspektive beleuchtet. Der Herausbildung des an Hautfarben orientierten Rassismus wird dabei ebenso nachgegangen, wie dem Antisemitismus, Antiislamismus, Antislawismus, Antiziganismus und eugenischem Denken. Erst im Verlauf des europäischen Kolonialismus entstanden Formen der Herabminderung, die mit bestimmten Hautfarben verknüpft waren. Sie mündeten schließlich in die von der Aufklärung entwickelte Rassentheorie, wobei deutsche Denker eine bedeutende Rolle spielten. Nach dem Zweiten Weltkrieg wurde das Rassedenken durch antikoloniale Bewegungen, Bürgerrechtskämpfe und schließlich durch Vernetzungen im Rahmen der Globalisierung zwar diskreditiert, die Entwicklung des Antisemitismus, der als Fremdenfeindlichkeit bezeichnete Rassismus gegen Migranten und schließlich der Antiislamismus zeigen jedoch, dass damit der Rassismus nicht am Ende ist, sondern sich wieder verstärkt jener kulturellen Elemente der Diskriminierung bedient, die er schon in seinen Anfängen benutzt hatte.