Podcast appearances and mentions of Charles W Mills

BIO:The Reverend Dr. Starlette Thomas is a poet, practical theologian, and itinerant prophet for a coming undivided “kin-dom.” She is the director of The Raceless Gospel Initiative, named for her work and witness and an associate editor at Good Faith Media. Starlette regularly writes on the sociopolitical construct of race and its longstanding membership in the North American church. Her writings have been featured in Sojourners, Red Letter Christians, Free Black Thought, Word & Way, Plough, Baptist News Global and Nurturing Faith Journal among others. She is a frequent guest on podcasts and has her own. The Raceless Gospel podcast takes her listeners to a virtual church service where she and her guests tackle that taboo trinity— race, religion, and politics. Starlette is also an activist who bears witness against police brutality and most recently the cultural erasure of the Black Lives Matter Plaza in Washington, D.C. It was erected in memory of the 2020 protests that brought the world together through this shared declaration of somebodiness after the gruesome murder of George Perry Floyd, Jr. Her act of resistance caught the attention of the Associated Press. An image of her reclaiming the rubble went viral and in May, she was featured in a CNN article.Starlette has spoken before the World Council of Churches North America and the United Methodist Church's Council of Bishops on the color- coded caste system of race and its abolition. She has also authored and presented papers to the members of the Baptist World Alliance in Zurich, Switzerland and Nassau, Bahamas to this end. She has cast a vision for the future of religion at the National Museum of African American History and Culture's “Forward Conference: Religions Envisioning Change.” Her paper was titled “Press Forward: A Raceless Gospel for Ex- Colored People Who Have Lost Faith in White Supremacy.” She has lectured at The Queen's Foundation in Birmingham, U.K. on a baptismal pedagogy for antiracist theological education, leadership and ministries. Starlette's research interests have been supported by the Louisville Institute and the Lilly Foundation. Examining the work of the Reverend Dr. Clarence Jordan, whose farm turned “demonstration plot” in Americus, Georgia refused to agree to the social arrangements of segregation because of his Christian convictions, Starlette now takes this dirt to the church. Her thesis is titled, “Afraid of Koinonia: How life on this farm reveals the fear of Christian community.” A full circle moment, she was recently invited to write the introduction to Jordan's newest collection of writings, The Inconvenient Gospel: A Southern Prophet Tackles War, Wealth, Race and Religion.Starlette is a member of the Christian Community Development Association, the Peace & Justice Studies Association, and the Koinonia Advisory Council. A womanist in ministry, she has served as a pastor as well as a denominational leader. An unrepentant academician and bibliophile, Starlette holds degrees from Buffalo State College, Colgate Rochester Crozer Divinity School and Wesley Theological Seminary. Last year, she was awarded an honorary doctorate in Sacred Theology for her work and witness as a public theologian from Wayland Baptist Theological Seminary. She is the author of "Take Me to the Water": The Raceless Gospel as Baptismal Pedagogy for a Desegregated Church and a contributing author of the book Faith Forward: A Dialogue on Children, Youth & a New Kind of Christianity.  JennyI was just saying that I've been thinking a lot about the distinction between Christianity and Christian supremacy and Christian nationalism, and I have been researching Christian nationalism for probably about five or six years now. And one of my introductions to the concept of it was a book that's based on a documentary that's based on a book called Constantine Sword. And it talked about how prior to Constantine, Christians had the image of fish and life and fertility, and that is what they lived by. And then Constantine supposedly had this vision of a cross and it said, with this sign, you shall reign. And he married the church and the state. And ever since then, there's been this snowball effect of Christian empire through the Crusades, through manifest destiny, through all of these things that we're seeing play out in the United States now that aren't new. But I think there's something new about how it's playing out right now.Danielle (02:15):I was thinking about the doctrine of discovery and how that was the creation of that legal framework and ideology to justify the seizure of indigenous lands and the subjugation of indigenous peoples. And just how part of that doctrine you have to necessarily make the quote, humans that exist there, you have to make them vacant. Or even though they're a body, you have to see them as internally maybe empty or lacking or less. And that really becomes this frame. Well, a repeated frame.Jenny (03:08):Yep. Yeah. Yeah. And it feels like that's so much source to that when that dehumanization is ordained by God. If God is saying these people who we're not even going to look at as people, we're going to look at as objects, how do we get out of that?Danielle (03:39):I don't know. Well, definitely still in it. You can hear folks like Charlie Kirk talk about it and unabashedly, unashamedly turning point USA talk about doctrine of discovery brings me currently to these fishing boats that have been jetting around Venezuela. And regardless of what they're doing, the idea that you could just kill them regardless of international law, regardless of the United States law, which supposedly we have the right to a process, the right to due process, the right to show up in a court and we're presumed innocent. But this doctrine applies to people manifest destiny, this doctrine of discovery. It applies to others that we don't see as human and therefore can snuff out life. And I think now they're saying on that first boat, I think they've blown up four boats total. And on the first boat, one of the ladies is speaking out, saying they were out fishing and the size of the boat. I think that's where you get into reality. The size of the boat doesn't indicate a large drug seizure anyway. It's outside reality. And again, what do you do if they're smuggling humans? Did you just destroy all that human life? Or maybe they're just fishing. So I guess that doctrine and that destiny, it covers all of these immoral acts, it kind of washes them clean. And I guess that talking about Constantine, it feels like the empire needed a way to do that, to absolve themselves.Danielle (05:40):I know it gives me both comfort and makes me feel depressed when I think about people in 300 ad being, they're freaking throwing people into the lion's den again and people are cheering. And I have to believe that there were humans at that time that saw the barbarism for what it was. And that gives me hope that there have always been a few people in a system of tyranny and oppression that are like, what the heck is going on? And it makes me feel like, ugh. When does that get to be more than just the few people in a society kind of society? Or what does a society need to not need such violence? Because I think it's so baked in now to these white and Christian supremacy, and I don't know, in my mind, I don't think I can separate white supremacy from Christian supremacy because even before White was used as a legal term to own people and be able to vote, the legal term was Christian. And then when enslaved folks started converting to Christianity, they pivoted and said, well, no, not all Christians. It has to be white Christians. And so I think white supremacy was birthed out of a long history of Christian supremacy.Danielle (07:21):Yeah, it's weird. I remember growing up, and maybe you had this experience too, I remember when Schindler's List hit the theaters and you were probably too young, but Schindler's listed the theaters, and I remember sitting in a living room and having to convince my parents of why I wanted to see it. And I think I was 16, I don't remember. I was young and it was rated R and of course that was against our values to see rated R movies. But I really wanted to see this movie. And I talked and talked and talked and got to see this movie if anybody's watched Schindler's List, it's a story of a man who is out to make money, sees this opportunity to get free labor basically as part of the Nazi regime. And so he starts making trades to access free labor, meanwhile, still has women, enjoys a fine life, goes to church, has a pseudo faith, and as time goes along, I'm shortening the story, but he gets this accountant who he discovers he loves because his accountant makes him rich. He makes him rich off the labor. But the accountant is thinking, how do I save more lives and get them into this business with Schindler? Well, eventually they get captured, they get found out. All these things happen, right, that we know. And it becomes clear to Schindler that they're exterminating, they're wiping out an entire population.(09:01):I guess I come to that and just think about, as a young child, I remember watching that thinking, there's no way this would ever happen again because there's film, there's documentation. At the time, there were people alive from the Great war, the greatest generation like my grandfather who fought in World War ii. There were other people, we had the live stories. But now just a decade, 12, 13 years removed, it hasn't actually been that long. And the memory of watching a movie like Schindler's List, the impact of seeing what it costs a soul to take the life of other souls like that, that feels so far removed now. And that's what the malaise of the doctrine of Discovery and manifest destiny, I think have been doing since Constantine and Christianity. They've been able to wipe the memory, the historical memory of the evil done with their blessing.(10:06):And I feel like even this huge thing like the Holocaust, the memories being wiped, you can almost feel it. And in fact, people are saying, I don't know if they actually did that. I don't know if they killed all these Jewish peoples. Now you hear more denial even of the Holocaust now that those storytellers aren't passed on to the next life. So I think we are watching in real time how Christianity and Constantine were able to just wipe use empire to wipe the memory of the people so they can continue to gain riches or continue to commit atrocities without impunity just at any level. I guess that's what comes to mind.Jenny (10:55):Yeah, it makes me think of, I saw this video yesterday and I can't remember what representative it was in a hearing and she had written down a long speech or something that she was going to give, and then she heard during the trial the case what was happening was someone shared that there have been children whose parents have been abducted and disappeared because the children were asked at school, are your parents undocumented? And she said, I can't share what I had prepared because I'm caught with that because my grandfather was killed in the Holocaust because his children were asked at school, are your parents Jewish?(11:53):And my aunt took that guilt with her to her grave. And the amount of intergenerational transgenerational trauma that is happening right now, that never again is now what we are doing to families, what we are doing to people, what we are doing to children, the atrocities that are taking place in our country. Yeah, it's here. And I think it's that malaise has come over not only the past, but even current. I think people don't even know how to sit with the reality of the horror of what's happening. And so they just dissociate and they just check out and they don't engage the substance of what's happening.Danielle (13:08):Yeah. I tell a friend sometimes when I talk to her, I just say, I need you to tap in. Can you just tap in? Can you just carry the conversation or can you just understand? And I don't mean understand, believe a story. I mean feel the story. It's one thing to say the words, but it's another thing to feel them. And I think Constantine is a brilliant guy. He took a peaceful religion. He took a peaceful faith practice, people that literally the prior guy was throwing to the lions for sport. He took a people that had been mocked, a religious group that had been mocked, and he elevated them and then reunified them with that sword that you're talking about. And so what did those Christians have to give up then to marry themselves to empire? I don't know, but it seems like they kind of effed us over for eternity, right?Jenny (14:12):Yeah. Well, and I think that that's part of it. I think part of the malaise is the infatuation with eternity and with heaven. And I know for myself, when I was a missionary for many years, I didn't care about my body because this body, this light and momentary suffering paled in comparison to what was awaiting me. And so no matter what happened, it was a means to an end to spend eternity with Jesus. And so I think of empathy as us being able to feel something of ourselves in someone else. If I don't have grief and joy and sorrow and value for this body, I'm certainly not going to have it for other bodies. And I think the disembodiment of white Christian supremacy is what enables bodies to just tolerate and not consider the brutality of what we're seeing in the United States. What we're seeing in Congo, what we're seeing in Palestine, what we're seeing everywhere is still this sense of, oh, the ends are going to justify the means we're all going to, at least I'll be in heaven and everyone else can kind of figure out what they're going to do.I don't know, man. Yeah, maybe. I guess when you think about Christian nationalism versus maybe a more authentic faith, what separates them for youAbiding by the example that Jesus gave or not. I mean, Jesus was killed by the state because he had some very unpopular things to say about the state and the way in which he lived was very much like, how do I see those who are most oppressed and align myself with them? Whereas Christian nationalism is how do I see those who have the most power and align myselves with them?(16:48):And I think it is a question of alignment and orientation. And at the end of the day, who am I going to stand with even knowing and probably knowing that that may be to the detriment of my own body, but I do that not out of a sense of martyrdom, but out of a sense of integrity. I refuse. I think I really believe Jesus' words when he said, what good is it for a man to gain the world and lose his soul? And at the end of the day, what I'm fighting for is my own soul, and I don't want to give that up.Danielle (17:31):Hey, starlet, we're on to not giving up our souls to power.The Reverend Dr.Rev. Dr. Starlette (17:47):I'm sorry I'm jumping from one call to the next. I do apologize for my tardiness now, where were we?Danielle (17:53):We got on the subject of Constantine and how he married the sword with Christianity when it had been fish and fertile ground and et cetera, et cetera. Yeah, that's where we started. Yeah, that's where we started.Starlette (18:12):I'm going to get in where I fit in. Y'all keep going.Danielle (18:14):You get in. Yeah, you get in. I guess Jenny, for me and for you, starlet, the deep erasure of any sort of resemblance of I have to look back and I have to be willing to interrogate, I think, which is what a lot of people don't want to do. I grew up in a really conservative evangelical family and a household, and I have to interrogate, well, one, why did my mom get into that? Because Mexican, and number two, I watched so slowly as there was a celebration. I think it was after Bill Clinton had this Monica Lewinsky thing and all of this stuff happened. My Latino relatives were like, wait a minute, we don't like that. We don't like that. That doesn't match our values. And I remember this celebration of maybe now they're going to become Christians. I remember thinking that as a child, because for them to be a Democrat in my household and for them to hold different values around social issues meant that they weren't necessarily saved in my house and my way because they hadn't fully bought into empire in the way I know Jenny muted herself.(19:31):They hadn't fully bought into empire. And I slowly watched those family members in California kind of give way to conservatism the things that beckoned it. And honestly, a lot of it was married to religion and to what is going on today and not standing up for justice, not standing up for civil rights. I watched the movement go over, and it feels like at the expense of the memory of my grandfather and my great-grandfather who despised religion in some ways, my grandfather did not like going to church because he thought people were fake. He didn't believe them, and he didn't see what church had to do with being saved anyway. And so I think about him a lot and I think, oh, I got to hold onto that a little bit in the face of empire. But yeah, my mind just went off on that rabbit trail.Starlette (20:38):Oh, it's quite all right. My grandfather had similar convictions. My grandmother took the children to church with her and he stayed back. And after a while, the children were to decide that they didn't want to go anymore. And I remember him saying, that's enough. That's enough. You've done enough. They've heard enough. Don't make them go. But I think he drew some of the same conclusions, and I hold those as well, but I didn't grow up in a household where politics was even discussed. Folks were rapture ready, as they say, because they were kingdom minded is what they say now. And so there was no discussion of what was going on on the ground. They were really out of touch with, I'm sending right now. They were out of touch with reality. I have on pants, I have on full makeup, I have on earrings. I'm not dressed modestly in any way, shape, fashion or form.(21:23):It was a very externalized, visible, able to be observed kind of spirituality. And so I enter the spaces back at home and it's like going into a different world. I had to step back a bit and oftentimes I just don't say anything. I just let the room have it because you can't, in my experience, you can't talk 'em out of it. They have this future orientation where they live with their feet off the ground because Jesus is just around the corner. He's right in that next cloud. He's coming, and so none of this matters. And so that affected their political participation and discussion. There was certainly very minor activism, so I wasn't prepared by family members to show up in the streets like I do now. I feel sincerely called. I feel like it's a work of the spirit that I know where to put my feet at all, but I certainly resonate with what you would call a rant that led you down to a rabbit hole because it led me to a story about my grandfather, so I thank you for that. They were both right by the way,Danielle (22:23):I think so he had it right. He would sit in the very back of church sometimes to please my grandmother and to please my family, and he didn't have a cell phone, but he would sit there and go to sleep. He would take a nap. And I have to think of that now as resistance. And as a kid I was like, why does he do that? But his body didn't want to take it in.Starlette (22:47):That's rest as resistance from the Nat Bishop, Trisha Hersey, rest as act of defiance, rest as reparations and taking back my time that you're stealing from me by having me sit in the service. I see that.Danielle (23:02):I mean, Jenny, it seems like Constantine, he knew what to do. He gets Christians on his side, they knew how to gather organically. He then gets this mass megaphone for whatever he wants, right?Jenny (23:21):Yeah. I think about Adrian Marie Brown talks a lot about fractals and how what happens on a smaller scale is going to be replicated on larger scales. And so even though there's some sense of disjoint with denominations, I think generally in the United States, there is some common threads of that manifest destiny that have still found its way into these places of congregating. And so you're having these training wheels really even within to break it down into the nuclear family that James Dobson wanted everyone to focus on was a very, very narrow white, patriarchal Christian family. And so if you rehearse this on these smaller scales, then you can rehearse it in your community, then you can rehearse it, and it just bubbles and bubbles and balloons out into what we're seeing happen, I think.Yeah, the nuclear family and then the youth movements, let us, give us your youth, give us your kids. Send us your kids and your youth to our camps.Jenny (24:46):Great. I grew up in Colorado and I was probably 10 or 11 when the Columbine shooting happened, and I remember that very viscerally. And the immediate conversation was not how do we protect kids in school? It was glorifying this one girl that maybe or maybe did not say yes when the shooters asked, do you still believe in God? And within a year her mom published a book about it. And that was the thing was let's use this to glorify martyrdom. And I think it is different. These were victims in school and I think any victim of the shooting is horrifying. And I think we're seeing a similar level of that martyrdom frenzy with Charlie Kirk right now. And what we're not talking about is how do we create a safer society? What we're talking about, I'm saying, but I dunno. What I'm hearing of the white Christian communities is how are we glorifying Charlie Kirk as a martyr and what power that wields when we have someone that we can call a martyr?Starlette (26:27):No, I just got triggered as soon as you said his name.(26:31):Just now. I think grieving a white supremacist is terrifying. Normalizing racist rhetoric is horrifying. And so I look online in disbelief. I unfollowed and blocked hundreds of people on social media based on their comments about what I didn't agree with. Everything he said, got a lot of that. I'm just not interested. I think they needed a martyr for the race war that they're amping for, and I would like to be delivered from the delusion that is white body supremacy. It is all exhausting. I don't want to be a part of the racial imagination that he represents. It is not a new narrative. We are not better for it. And he's not a better person because he's died. The great Biggie Smalls has a song that says you're nobody until somebody kills you. And I think it's appropriate. Most people did not know who he was. He was a podcaster. I'm also looking kind of cross-eyed at his wife because that's not, I served as a pastor for more than a decade. This is not an expression of grief. There's nothing like anything I've seen for someone who was assassinated, which I disagree with.(28:00):I've just not seen widows take the helm of organizations and given passion speeches and make veil threats to audiences days before the, as we would say in my community, before the body has cooled before there is a funeral that you'll go down and take pictures. That could be arguably photo ops. It's all very disturbing to me. This is a different measure of grief. I wrote about it. I don't know what, I've never heard of a sixth stage of grief that includes fighting. We're not fighting over anybody's dead body. We're not even supposed to do it with Jesus. And so I just find it all strange that before the man is buried, you've already concocted a story wherein opposing forces are at each other's throats. And it's all this intergalactic battle between good and bad and wrong, up and down, white and black. It's too much.(28:51):I think white body supremacy has gotten out of hand and it's incredibly theatrical. And for persons who have pulled back from who've decent whiteness, who've de racialize themselves, it's foolishness. Just nobody wants to be involved in this. It's a waste of time. White body supremacy and racism are wastes of time. Trying to prove that I'm a human being or you're looking right at is a waste of time. And people just want to do other things, which is why African-Americans have decided to go to sleep, to take a break. We're not getting ready to spin our wheels again, to defend our humanity, to march for rights that are innate, to demand a dignity that comes with being human. It's just asinine.(29:40):I think you would be giving more credence to the statements themselves by responding. And so I'd rather save my breath and do my makeup instead because trying to defend the fact that I'm a glorious human being made in the image of God is a waste of time. Look at me. My face is beat. It testifies for me. Who are you? Just tell me that I don't look good and that God didn't touch me. I'm with the finger of love as the people say, do you see this beat? Let me fall back. So you done got me started and I blame you. It's your fault for the question. So no, that's my response to things like that. African-American people have to insulate themselves with their senses of ness because he didn't have a kind word to say about African-American people, whether a African-American pilot who is racialized as black or an African-American woman calling us ignorance saying, we're incompetence. If there's no way we could have had these positions, when African-American women are the most agreed, we're the most educated, how dare you? And you think, I'm going to prove that I'm going to point to degrees. No, I'll just keep talking. It will make itself obvious and evident.(30:45):Is there a question in that? Just let's get out of that. It triggers me so bad. Like, oh, that he gets a holiday and it took, how many years did it take for Martin Luther King Junior to get a holiday? Oh, okay. So that's what I mean. The absurdity of it all. You're naming streets after him hasn't been dead a year. You have children coloring in sheets, doing reports on him. Hasn't been a few months yet. We couldn't do that for Martin Luther King. We couldn't do that for Rosa Parks. We couldn't do that for any other leader, this one in particular, and right now, find that to beI just think it just takes a whole lot of delusion and pride to keep puffing yourself up and saying, you're better than other people. Shut up, pipe down. Or to assume that everybody wants to look like you or wants to be racialized as white. No, I'm very cool in who I'm, I don't want to change as the people say in every lifetime, and they use these racialized terms, and so I'll use them and every lifetime I want to come back as black. I don't apologize for my existence. I love it here. I don't want to be racialized as white. I'm cool. That's the delusion for me that you think everyone wants to look like. You think I would trade.(32:13):You think I would trade for that, and it looks great on you. I love what it's doing for you. But as for me in my house, we believe in melanin and we keep it real cute over here. I just don't have time. I think African-Americans minoritized and otherwise, communities should invest their time in each other and in ourselves as opposed to wasting our breath, debating people. We can't debate white supremacists. Anyway, I think I've talked about that the arguments are not rooted in reason. It's rooted in your dehumanization and equating you with three fifths of a human being who's in charge of measurements, the demonizing of whiteness. It's deeply problematic for me because it puts them in a space of creator. How can you say how much of a human being that's someone? This stuff is absurd. And so I've refuse to waste my breath, waste my life arguing with somebody who doesn't have the power, the authority.(33:05):You don't have the eyesight to tell me if I'm human or not. This is stupid. We're going to do our work and part of our work is going to sleep. We're taking naps, we're taking breaks, we're putting our feet up. I'm going to take a nap after this conversation. We're giving ourselves a break. We're hitting the snooze button while staying woke. There's a play there. But I think it's important that people who are attacked by white body supremacy, not give it their energy. Don't feed into the madness. Don't feed into the machine because it'll eat you alive. And I didn't get dressed for that. I didn't get on this call. Look at how I look for that. So that's what that brings up. Okay. It brings up the violence of white body supremacy, the absurdity of supremacy at all. The delusion of the racial imagination, reading a 17th century creation onto a 21st century. It's just all absurd to me that anyone would continue to walk around and say, I'm better than you. I'm better than you. And I'll prove it by killing you, lynching you, raping your people, stealing your people, enslaving your people. Oh, aren't you great? That's pretty great,Jenny (34:30):I think. Yeah, I think it is. I had a therapist once tell me, it's like you've had the opposite of a psychotic break because when that is your world and that's all, it's so easy to justify and it makes sense. And then as soon as you step out of it, you're like, what the what? And then it makes it that much harder to understand. And this is my own, we talked about this last week, but processing what is my own path in this of liberation and how do I engage people who are still in that world, who are still related to me, who are, and in a way that isn't exhausting for I'm okay being exhausted if it's going to actually bear something, if it's just me spinning my wheels, I don't actually see value in that. And for me, what began to put cracks in that was people challenging my sense of superiority and my sense of knowing what they should do with their bodies. Because essentially, I think a lot of how I grew up was similar maybe and different from how you were sharing Danielle, where it was like always vote Republican because they're going to be against abortion and they're going to be against gay marriage. And those were the two in my world that were the things that I was supposed to vote for no matter what. And now just seeing how far that no matter what is willing to go is really terrifying.Danielle (36:25):Yeah, I agree. Jenny. I mean, again, I keep talking about him, but he's so important to me. The idea that my great grandfather to escape religious oppression would literally walk 1,950 miles and would leave an oppressive system just in an attempt to get away. That walk has to mean something to me today. You can't forget. All of my family has to remember that he did a walk like that. How many of us have walked that far? I mean, I haven't ever walked that far in just one instance to escape something. And he was poor because he couldn't even pay for his mom's burial at the Catholic church. So he said, let me get out of this. And then of course he landed with the Methodist and he was back in the fire again. But I come back to him, and that's what people will do to get out of religious oppression. They will give it an effort and when they can. And so I think it's important to remember those stories. I'm off on my tangent again now because it feels so important. It's a good one.Starlette (37:42):I think it's important to highlight the walking away from, to putting one foot in front of the other, praying with your feet(37:51):That it's its own. You answer your own prayer by getting away from it. It is to say that he was done with it, and if no one else was going to move, he was going to move himself that he didn't wait for the change in the institution. Let's just change directions and get away from it. And I hate to even imagine what he was faced with and that he had to make that decision. And what propelled him to walk that long with that kind of energy to keep momentum and to create that amount of distance. So for me, it's very telling. I ran away at 12. I had had it, so I get it. This is the last time you're going to hit me.Not going to beat me out of my sleep. I knew that at 12. This is no place for me. So I admire people who get up in the dead of night, get up without a warning, make it up in their mind and said, that's the last time, or This is not what I'm going to do. This is not the way that I want to be, and I'm leaving. I admire him. Sounds like a hero. I think we should have a holiday.Danielle (38:44):And then imagine telling that. Then you're going to tell me that people like my grandfather are just in it. This is where it leaves reality for me and leaves Christianity that he's just in it to steal someone's job. This man worked the lemon fields and then as a side job in his retired years, moved up to Sacramento, took in people off death row at Folsom Prison, took 'em to his home and nursed them until they passed. So this is the kind a person that will walk 1,950 miles. They'll do a lot of good in the world, and we're telling people that they can't come here. That's the kind of people that are walking here. That's the kind of people that are coming here. They're coming here to do whatever they can. And then they're nurturing families. They're actually living out in their families what supposed Christians are saying they want to be. Because people in these two parent households and these white families, they're actually raising the kind of people that will shoot Charlie Kirk. It's not people like my grandfather that walked almost 2000 miles to form a better life and take care of people out of prisons. Those aren't the people forming children that are, you'reStarlette (40:02):Going to email for that. The deacons will you in the parking lot for that one. You you're going to get a nasty tweet for that one. Somebody's going to jump off in the comments and straighten you out at,Danielle (40:17):I can't help it. It's true. That's the reality. Someone that will put their feet and their faith to that kind of practice is not traveling just so they can assault someone or rob someone. I mean, yes, there are people that have done that, but there's so much intentionality about moving so far. It does not carry the weight of, can you imagine? Let me walk 2000 miles to Rob my neighbor. That doesn't make any sense.Starlette (40:46):Sounds like it's own kind of pilgrimage.Jenny (40:59):I have so many thoughts, but I think whiteness has just done such a number on people. And I'm hearing each of you and I'm thinking, I don't know that I could tell one story from any of my grandparents. I think that that is part of whiteness. And it's not that I didn't know them, but it's that the ways in which Transgenerational family lines are passed down are executed for people in considered white bodies where it's like my grandmother, I guess I can't tell some stories, but she went to Polish school and in the States and was part of a Polish community. And then very quickly on polls were grafted into whiteness so that they could partake in the GI Bill. And so that Polish heritage was then lost. And that was not that long ago, but it was a severing that happened. And some of my ancestors from England, that severing happened a long time ago where it's like, we are not going to tell the stories of our ancestors because that would actually reveal that this whole white thing is made up. And we actually have so much more to us than that. And so I feel like the social privilege that has come from that, but also the visceral grief of how I would want to know those stories of my ancestors that aren't there. Because in part of the way that whiteness operates,Starlette (42:59):I'm glad you told that story. Diane de Prima, she tells about that, about her parents giving up their Italian ness, giving up their heritage and being Italian at home and being white in public. So not changing their name, shortening their name, losing their accent, or dropping the accent. I'm glad that you said that. I think that's important. But like you said though, if you tell those stories and it shakes up the power dynamic for whiteness, it's like, oh, but there are books how the Irish became White, the Making of Whiteness working for Whiteness, read all the books by David Broer on Whiteness Studies. But I'm glad that you told us. I think it's important, and I love that you named it as a severing. Why did you choose that word in particular?Jenny (43:55):I had the privilege a few years ago of going to Poland and doing an ancestry trip. And weeks before I went, an extended cousin in the States had gotten connected with our fifth cousin in Poland. We share the fifth grandparents. And this cousin of mine took us around to the church where my fifth great grandparents got married and these just very visceral places. And I had never felt the land that my ancestors know in my body. And there was something really, really powerful of that. And so I think of severing as I have been cut off from that lineage and that heritage because of whiteness. And I feel very, very grateful for the ways in which that is beginning to heal and beginning to mend. And we can tell truer stories of our ancestry and where we come from and the practices of our people. And I think it is important to acknowledge the cost and the privilege that has come from that severing in order to get a job that was not reserved for people that weren't white. My family decided, okay, well we'll just play the part. We will take on that role of whiteness because that will then give us that class privilege and that socioeconomic privilege that reveals how much of a construct whitenessStarlette (45:50):A racial contract is what Charles W. Mills calls it, that there's a deal made in a back room somewhere that you'll trade your sense of self for another. And so that it doesn't, it just unravels all the ways in which white supremacy, white body supremacy, pos itself, oh, that we're better. I think people don't say anything because it unravels those lies, those tongue twisters that persons have spun over the centuries, that it's really just an agreement that we've decided that we'll make ourselves the majority so that we can bully everybody else. And nobody wants to be called that. Nobody wants to be labeled greedy. I'm just trying to provide for my family, but at what expense? At who else's expense. But I like to live in this neighborhood and I don't want to be stopped by police. But you're willing to sacrifice other people. And I think that's why it becomes problematic and troublesome because persons have to look at themselves.(46:41):White body supremacy doesn't offer that reflection. If it did, persons would see how monstrous it is that under the belly of the beast, seeing the underside of that would be my community. We know what it costs for other people to feel really, really important because that's what whiteness demands. In order to look down your nose on somebody, you got to stand on somebody's back. Meanwhile, our communities are teaching each other to stand. We stand on the shoulders of giants. It's very communal. It's a shared identity and way of being. Whereas whiteness demands allegiance by way of violence, violent taking and grabbing it is quite the undoing. We have a lot of work to do. But I am proud of you for telling that story.Danielle (47:30):I wanted to read this quote by Gloria, I don't know if you know her. Do you know her? She writes, the struggle is inner Chicano, Indio, American Indian, Molo, Mexicano, immigrant, Latino, Anglo and power working class Anglo black, Asian. Our psyches resemble the border towns and are populated by the same people. The struggle has always been inner and has played out in outer terrains. Awareness of our situation must come before interchanges and which in turn come before changes in society. Nothing happens in the real world unless it first happens in the images in our heads.(48:16):So Jenny, when you're talking, you had some image in your head before you went to Poland, before it became reality. You had some, it didn't start with just knowing your cousin or whatever it happened before that. Or for me being confronted and having to confront things with my husband about ways we've been complicit or engaged in almost like the word comes gerrymandering our own future. That's kind of how it felt sometimes Luis and I and how to become aware of that and take away those scales off our own eyes and then just sit in the reality, oh no, we're really here and this is where we're really at. And so where are we going to go from here? And starlet, you've talked from your own position. That's just what comes to mind. It's something that happens inside. I mean, she talks about head, I think more in feelings in my chest. That's where it happens for me. But yeah, that's what comes to mind.Starlette (49:48):With. I feel like crying because of what we've done to our bodies and the bodies of other people. And we still can't see ourselves not as fully belonging to each other, not as beloved, not as holy.It's deeply saddening that for all the time that we have here together for all the time that we'll share with each other, we'll spend much of it not seeing each other at all.Danielle (50:57):My mind's going back to, I think I might've shared this right before you joined Starla, where it was like, I really believe the words of Jesus that says, what good is it for someone to gain the world and lose their soul? And that's what I hear. And what I feel is this soul loss. And I don't know how to convince other people. And I don't know if that's the point that their soul is worth it, but I think I've, not that I do it perfectly, but I think I've gotten to the place where I'm like, I believe my interiority is worth more than what it would be traded in for.(51:45):And I think that will be a lifelong journey of trying to figure out how to wrestle with a system. I will always be implicated in because I am talking to you on a device that was made from cobalt, from Congo and wearing clothes that were made in other countries. And there's no way I can make any decision other than to just off myself immediately. And I'm not saying I'm doing that, but I'm saying the part of the wrestle is that this is, everything is unresolved. And how do I, like what you said, Danielle, what did you say? Can you tune into this conversation?Jenny (52:45):Yeah. And how do I keep tapping in even when it means engaging my own implication in this violence? It's easier to be like, oh, those people over there that are doing those things. And it's like, wait, now how do I stay situated and how I'm continually perpetuating it as well, and how do I try to figure out how to untangle myself in that? And I think that will be always I,Danielle (53:29):He says, the US Mexican border as like an open wound where the third world grates against the first and bleeds. And before a scab forms it hemorrhages again, the lifeblood of two worlds. Two worlds merging to form a third country, a border culture. Borders are set up to define the places that are safe and unsafe to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary is it is in a constant state of transition. They're prohibited and forbidden arts inhabitants. And I think that as a Latina that really describes and mixed with who my father is and that side that I feel like I live like the border in me, it feels like it grates against me. So I hear you, Jenny, and I feel very like all the resonance, and I hear you star led, and I feel a lot of resonance there too. But to deny either thing would make me less human because I am human with both of those parts of me.(54:45):But also to engage them brings a lot of grief for both parts of me. And how does that mix together? It does feel like it's in a constant state of transition. And that's partly why Latinos, I think particularly Latino men bought into this lie of power and played along. And now they're getting shown that no, that part of you that's European, that part never counted at all. And so there is no way to buy into that racialized system. There's no way to put a down payment in and come out on the other side as human. As soon as we buy into it, we're less human. Yeah. Oh, Jenny has to go in a minute. Me too. But starlet, you're welcome to join us any Thursday. Okay.Speaker 1 (55:51):Afternoon. Bye. Thank you. Bye bye.Kitsap County & Washington State Crisis and Mental Health ResourcesIf you or someone else is in immediate danger, please call 911.This resource list provides crisis and mental health contacts for Kitsap County and across Washington State.Kitsap County / Local ResourcesResourceContact InfoWhat They OfferSalish Regional Crisis Line / Kitsap Mental Health 24/7 Crisis Call LinePhone: 1‑888‑910‑0416Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/24/7 emotional support for suicide or mental health crises; mobile crisis outreach; connection to services.KMHS Youth Mobile Crisis Outreach TeamEmergencies via Salish Crisis Line: 1‑888‑910‑0416Website: https://sync.salishbehavioralhealth.org/youth-mobile-crisis-outreach-team/Crisis outreach for minors and youth experiencing behavioral health emergencies.Kitsap Mental Health Services (KMHS)Main: 360‑373‑5031; Toll‑free: 888‑816‑0488; TDD: 360‑478‑2715Website: https://www.kitsapmentalhealth.org/crisis-24-7-services/Outpatient, inpatient, crisis triage, substance use treatment, stabilization, behavioral health services.Kitsap County Suicide Prevention / “Need Help Now”Call the Salish Regional Crisis Line at 1‑888‑910‑0416Website: https://www.kitsap.gov/hs/Pages/Suicide-Prevention-Website.aspx24/7/365 emotional support; connects people to resources; suicide prevention assistance.Crisis Clinic of the PeninsulasPhone: 360‑479‑3033 or 1‑800‑843‑4793Website: https://www.bainbridgewa.gov/607/Mental-Health-ResourcesLocal crisis intervention services, referrals, and emotional support.NAMI Kitsap CountyWebsite: https://namikitsap.org/Peer support groups, education, and resources for individuals and families affected by mental illness.Statewide & National Crisis ResourcesResourceContact InfoWhat They Offer988 Suicide & Crisis Lifeline (WA‑988)Call or text 988; Website: https://wa988.org/Free, 24/7 support for suicidal thoughts, emotional distress, relationship problems, and substance concerns.Washington Recovery Help Line1‑866‑789‑1511Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesHelp for mental health, substance use, and problem gambling; 24/7 statewide support.WA Warm Line877‑500‑9276Website: https://www.crisisconnections.org/wa-warm-line/Peer-support line for emotional or mental health distress; support outside of crisis moments.Native & Strong Crisis LifelineDial 988 then press 4Website: https://doh.wa.gov/you-and-your-family/injury-and-violence-prevention/suicide-prevention/hotline-text-and-chat-resourcesCulturally relevant crisis counseling by Indigenous counselors.Additional Helpful Tools & Tips• Behavioral Health Services Access: Request assessments and access to outpatient, residential, or inpatient care through the Salish Behavioral Health Organization. Website: https://www.kitsap.gov/hs/Pages/SBHO-Get-Behaviroal-Health-Services.aspx• Deaf / Hard of Hearing: Use your preferred relay service (for example dial 711 then the appropriate number) to access crisis services.• Warning Signs & Risk Factors: If someone is talking about harming themselves, giving away possessions, expressing hopelessness, or showing extreme behavior changes, contact crisis resources immediately.Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that. Well, first I guess I would have to believe that there was or is an actual political dialogue taking place that I could potentially be a part of. And honestly, I'm not sure that I believe that.

À l'occasion du Black History Month ou mois de l'histoires des Noir.e.s, on repart dans la métropole cosmopolite et vibrante du Québec, à la rencontre de l'auteur et artiste afro-québécois Webster, un homme en quête d'histoire(s) et de vérité... Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans le premier épisode de cette série, on est parti dans les rues de Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, afro-canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noir.e.s au Québec, longtemps reléguée, comme oubliée des mémoires. Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Pour ce second épisode, on vous propose de creuser le sillon que l'on a suivi en voyage à Montréal dans le premier épisode, avec l'un de ces chercheurs d'histoire, en la personne de Webster, activiste et artiste afroquébécois, qui a initié, dès 2016, des visites guidées dans sa ville Québec, sur les traces de l'histoire noire là-bas. Depuis, il a multiplié les projets, le dernier en date étant la traduction en français qu'il a lui-même mené du livre phare du philosophe américain Charles W. Mills « Le contrat racial ».Webster, de son vrai nom Aly NDiaye, est né d'un père sénégalais et d'une mère québécoise ; et aujourd'hui, il est devenu une voix qui compte, qu'il faut savoir écouter…Et c'est ce que l'on va faire aujourd'hui.Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary, initialement diffusé en février 2024.À vivre, à voir :- Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais.- En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise.- Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - «L'esclavage et les Noirs à Montréal : 1760-1840» de Franck Mackey. 2013. Éditions Hurtubise - «Black in Montreal 1628-1986: An Urban Demography» de Dorothy W. Williams. En anglais- «Le contrat racial» de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier- «La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal» de Afua Cooper. 2007. Éditions De l'Homme  - «North of the Color Line. Migration and Black resistance in Canada. 1870-1955» de Sarah-Jane Mathieu. 2010. Éditions University of North Carolina Press. En anglais- «Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion- «Fear of a Black Nation Race, Sex, and Security in Sixties Montreal», de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- «L'esclavage au Canada». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec». Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada» par Radio Canada Internationale.

À l'occasion du Black History Month ou mois de l'histoires des Noir.e.s, on repart dans la métropole cosmopolite et vibrante du Québec, à la rencontre de l'auteur et artiste afro-québécois Webster, un homme en quête d'histoire(s) et de vérité... Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans le premier épisode de cette série, on est parti dans les rues de Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, afro-canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noir.e.s au Québec, longtemps reléguée, comme oubliée des mémoires. Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Pour ce second épisode, on vous propose de creuser le sillon que l'on a suivi en voyage à Montréal dans le premier épisode, avec l'un de ces chercheurs d'histoire, en la personne de Webster, activiste et artiste afroquébécois, qui a initié, dès 2016, des visites guidées dans sa ville Québec, sur les traces de l'histoire noire là-bas. Depuis, il a multiplié les projets, le dernier en date étant la traduction en français qu'il a lui-même mené du livre phare du philosophe américain Charles W. Mills « Le contrat racial ».Webster, de son vrai nom Aly NDiaye, est né d'un père sénégalais et d'une mère québécoise ; et aujourd'hui, il est devenu une voix qui compte, qu'il faut savoir écouter…Et c'est ce que l'on va faire aujourd'hui.Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary, initialement diffusé en février 2024.À vivre, à voir :- Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais.- En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise.- Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - «L'esclavage et les Noirs à Montréal : 1760-1840» de Franck Mackey. 2013. Éditions Hurtubise - «Black in Montreal 1628-1986: An Urban Demography» de Dorothy W. Williams. En anglais- «Le contrat racial» de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier- «La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal» de Afua Cooper. 2007. Éditions De l'Homme  - «North of the Color Line. Migration and Black resistance in Canada. 1870-1955» de Sarah-Jane Mathieu. 2010. Éditions University of North Carolina Press. En anglais- «Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion- «Fear of a Black Nation Race, Sex, and Security in Sixties Montreal», de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- «L'esclavage au Canada». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec». Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada» par Radio Canada Internationale.

À l'occasion du Black History Month ou mois de l'histoire des Noir.e.s, on repart dans la métropole cosmopolite et vibrante du Québec ; là où des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province.  Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXe siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans ce premier épisode, on vous propose d'aller à Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, Afro-Canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noirs au Québec.Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Et désormais, dans les rues du vieux Montréal ou de la Petite Bourgogne, fief historique de la communauté noire surnommé la « Harlem du Nord », on croise des visiteurs emmenés par un guide, tous en quête d'histoire noire. Dans la ville, des institutions culturelles s'interrogent aussi sur leurs pratiques ; cherchant à décoloniser leurs approches et à faire plus de place aux communautés historiquement marginalisées, en tête les Autochtones et les Noirs. Révéler la présence noire dans une ville où plus de la moitié des Afro-Québécois a décidé de vivre, c'est une façon de faire le lien entre passé et présent de la ville, d'interroger le sort réservé, hier comme aujourd'hui, aux communautés noires, de faire la lumière sur les angles morts d'un récit national qui a longtemps occulté son passé d'esclavage et de ségrégation comme ses continuités. C'est enfin l'occasion de croiser des figures de la résistance noire particulièrement inspirantes. Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary, initialement diffusé en février 2024.Avec :- Rito Joseph, guide conférencier à l'initiative des visites « Black Montreal Experience »- Aly Ndiaye alias Webster, auteur, rappeur, conférencier et activiste afro-québécois - Dorothy Williams, historienne de référence sur la présence noire à Montréal, en particulier dans le quartier dit de la Petite Bourgogne - Les équipes en visite du Musée McCord Stewart, musée d'histoire sociale de Montréal- Franck Mackey, historien spécialiste de l'esclavage des Noirs à Montréal.   À vivre, à voir : - Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais et en français. - En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise. - Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - « L'esclavage et les noirs à Montréal : 1760-1840 » de Franck Mackey. 2013. Éditions Hurtubise. - « Black in Montreal 1628-1986: An Urban Demography » de Dorothy W. Williams. En anglais.- « Le contrat racial » de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier.- « La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal » de Afua Cooper. 2007. Éditions De l'Homme.  - « North of the Color Line. Migration and Black resistance in Canada. 1870-1955 » de Sarah-Jane Mathieu. 2010. Editions University of North Carolina Press. En anglais- « Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion.- « Fear of a Black Nation Race, Sex, and Security in Sixties Montreal, de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- « L'esclavage au Canada ». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec. Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada » par Radio Canada Internationale.

À l'occasion du Black History Month ou mois de l'histoire des Noir.e.s, on repart dans la métropole cosmopolite et vibrante du Québec ; là où des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province.  Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXe siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans ce premier épisode, on vous propose d'aller à Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, Afro-Canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noirs au Québec.Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Et désormais, dans les rues du vieux Montréal ou de la Petite Bourgogne, fief historique de la communauté noire surnommé la « Harlem du Nord », on croise des visiteurs emmenés par un guide, tous en quête d'histoire noire. Dans la ville, des institutions culturelles s'interrogent aussi sur leurs pratiques ; cherchant à décoloniser leurs approches et à faire plus de place aux communautés historiquement marginalisées, en tête les Autochtones et les Noirs. Révéler la présence noire dans une ville où plus de la moitié des Afro-Québécois a décidé de vivre, c'est une façon de faire le lien entre passé et présent de la ville, d'interroger le sort réservé, hier comme aujourd'hui, aux communautés noires, de faire la lumière sur les angles morts d'un récit national qui a longtemps occulté son passé d'esclavage et de ségrégation comme ses continuités. C'est enfin l'occasion de croiser des figures de la résistance noire particulièrement inspirantes. Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary, initialement diffusé en février 2024.Avec :- Rito Joseph, guide conférencier à l'initiative des visites « Black Montreal Experience »- Aly Ndiaye alias Webster, auteur, rappeur, conférencier et activiste afro-québécois - Dorothy Williams, historienne de référence sur la présence noire à Montréal, en particulier dans le quartier dit de la Petite Bourgogne - Les équipes en visite du Musée McCord Stewart, musée d'histoire sociale de Montréal- Franck Mackey, historien spécialiste de l'esclavage des Noirs à Montréal.   À vivre, à voir : - Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais et en français. - En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise. - Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - « L'esclavage et les noirs à Montréal : 1760-1840 » de Franck Mackey. 2013. Éditions Hurtubise. - « Black in Montreal 1628-1986: An Urban Demography » de Dorothy W. Williams. En anglais.- « Le contrat racial » de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier.- « La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal » de Afua Cooper. 2007. Éditions De l'Homme.  - « North of the Color Line. Migration and Black resistance in Canada. 1870-1955 » de Sarah-Jane Mathieu. 2010. Editions University of North Carolina Press. En anglais- « Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion.- « Fear of a Black Nation Race, Sex, and Security in Sixties Montreal, de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- « L'esclavage au Canada ». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec. Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada » par Radio Canada Internationale.

Alt episode titles : Hegemony, Iniquity, Occlusion Dehumanization, Erasure, Indoctrination We've been here before, we've never left. The place where a z*on*st and a n*zi can exist inside the same washed up, shock jock recycled racist tech magnate bureaucrat, use the quintessential anti-semitic gesture on national television and be defended by the head of a million dollar anti-semitism watchdog org that mostly just targets Black people. Yes, even here: a place where neo n*zis came up short in Lincoln Heights, the first all-Black, self-governing city north of the Mason-Dixon Line, and got ran out, they shit took, their flag burned. Happy Black History, Present, Futures Monf and 365 days of the year in my anita baker voice. Sending you all our tender love no matter where you are, what you are going through, whether it's genuine fear from a place of privilege, comfort from having felt a false sense of safety in the promise of a democractic administration or a delayed reaction to living under a Herrenvolk democracy, join us for the first episode of the year in our attempt to ease the collective anxiety with a little, gentle, reality check and reminder of where you are and more importantly, who you are, from the Federal Act-Rite Administration (with love). "Racism and racially structured discrimination have not been deviations from the norm; they have been the norm"---Charles W. Mills "White supremacy forced white americans into rationalizations so fantastical that they approached the pathological."--James Baldwin Everything's going to be okay. Know Your Rights, Resources about ICE: https://baltimorebeat.com/know-your-rights-in-english-spanish-and-french/ https://maketheroadny.org/wp-content/uploads/2019/07/KYR_FLYER_ENGLISH-single.pdf Cincinnati Stand Up, Dialing in from the Resistance: https://www.clevelandjewishnews.com/news/local_news/cincinnati-residents-burn-swastika-flags-of-neo-nazi-demonstrators/article_73b5e730-e95c-11ef-9e39-372cfa716541.html Excerpt from Queering the Color Line by Siobhan B. Somerville Consider becoming a patron to support this podcast: www.patreon.com/ihartericka or make a one-time donation via Venmo (@Ericka-Hart, Paypal: ericka@ihartericka.com). Thank you!

Ein Vortrag des Erziehungswissenschaftlers Markus Rieger-LadichModeration: Katja Weber **********"Ich als alter weißer Mann..." - diese Aussage signalisiert: Ich bin auf der Höhe der Zeit, ich kenne die gängigen Diskurse. Aber als ritualisierte Beichte bringt diese Erkenntnis gar nichts, meint der Erziehungswissenschaftler Markus Rieger-Ladich.Markus Rieger-Ladich ist Professor für Allgemeine Erziehungswissenschaft an der Universität Tübingen. 2022 erschien sein Band "Das Privileg. Kampfvokabel und Erkenntnisinstrument". Seinen Vortrag mit dem Titel "Was heißt hier Privileg? - Privilegienkritik neu gedacht" hat er auf Einladung des Hörsaals am 11. Oktober 2024 anlässlich des Pocast-Festivals Beats & Bones gehalten. **********Schlagworte: +++ Freiheitsrechte +++ Menschenrechte +++ Feminismus +++ Klassismus +++ Status +++ Soziologie +++ Erziehungswissenschaftler +++ Tradition +++**********Ihr hört in diesem Hörsaal:00:02:20 - Gespräch vor dem Vortrag und was Rieger-Ladichs Oma damit zu tun hat00:08:04 - Beginn Vortrag: Einleitung, These und Überblick00:10:33 - Privileg aus rechtstheoretischer Perspektive00:16:41 - Der Begriff Privileg in der Bildungssoziologie der 1960er und 1970er Jahre00:17:49 - Privilegienkritik als Kampfbegriff in emanzipatorischen Bewegungen00:38:30 - Herausforderungen für einen Neustart der Debatte00: 42:32 - Publikumsfragen nach dem Vortrag**********Empfehlungen aus der Folge:Mohamed Amjahid. Unter Weißen. Was es heißt, privilegiert zu sein. München: Hanser Berlin 2017.Aus Politik und Zeitgeschichte: Privilegien. Bonn: Bundeszentrale für Politische Bildung 2024.Rolf Becker/Wolfgang Lauterbach (Hrsg.): Bildung als Privileg. Erklärungen und Befunde zu den Ursachen der Bildungsungleichheit. 5., erweitere Auflage. Wiesbaden: SpringerVS 2016.Pierre Bourdieu/Jean-Claude Passeron. Die Illusion der Chancengleichheit: Untersuchungen zur Sozio-logie des Bildungswesens am Beispiel Frankreichs. Stuttgart: Klett 1971.Pierre Bourdieu. Bildung. Aus dem Französischen von Barbara Picht u.a. Mit einem Nachwort von Markus Rieger-Ladich. Berlin: Suhrkamp 2018.Esme Choonara/Yuri Prasad. Der Irrweg der Privilegientheorie. In: International Socialism 142 (2020), S. 83-110.Combahee River Collective. Ein Schwarzes feministisches Statement (1977). In: Natascha A. Kelly (Hrsg.): Schwarzer Feminismus. Grundlagentexte. Münster: Unrast 2019, S. 47-60.Didier Eribon. Betrachtungen zur Schwulenfrage. Aus dem Französischen von Bernd Schwibs und Achim Russer. Berlin: Suhrkamp 2019.Roxane Gay. Fragwürdige Privilegien. In: Dies.: Bad Feminist. Essays. München: btb 2019, S. 31-36.Michael S. Kimmel/Abby L. Ferber (Hrsg.): Privilege. A Reader. New York: Routledge 2017.Maria-Sibylla Lotter. Ich bin schuldig, weil ich bin (weiß, männlich und bürgerlich). Politik als Läuterungsdiskurs. In: Herwig Grimm/Stephan Schleissig (Hrsg.): Moral und Schuld. Exkulpationsnarrative in Ethikdebatten. Baden-Baden: Nomos 2019, S. 67-86.Peggy McIntosh. Weißsein als Privileg. Die Privilege Papers. Nachwort von Markus Rieger-Ladich. Ditzingen: Reclam 2024.Walter Benn Michaels. Der Trubel um Diversität. Wie wir lernten, Identitäten zu lieben und Ungleichheiten zu ignorieren. Aus dem Englischen übersetzt von Christoph Hesse. Berlin: Tiamat 2021.Linda Martín Alcoff. Das Problem, für andere zu sprechen. Ditzingen: Reclam 2023.Charles W. Mills. Weißes Nichtwissen. In: Kristina Lepold/Marina Martinez Mateo (Hrsg.): Critical Philosophy of Race. Ein Reader. Berlin: Suhrkamp 2021, S. 180-216,Heinz Mohnhaupt. Privilegien als Sonderrechte in europäischen Rechtsordnungen vom Mittelalter bis heute. Frankfurt/Main: Klostermann 2024.Heinz Mohnhaupt/Barbara Dölemeyer (Hrsg.): Das Privileg im europäischen Vergleich. 2 Bände. Frankfurt/Main: Klostermann 1997/1999.Toni Morrison. Die Herkunft der Anderen. Über Rasse, Rassismus und Literatur. Mit einem Vorwort von Ta-Nehisi Coates. Aus dem Englischen von Thomas Piltz. Reinbek: Rowohlt 2018.Markus Rieger-Ladich. Identitätsdebatte oder: Das Comeback des Privilegs. In: Blätter für deutsche und internationale Politik 66 (2021), S. 97-104.Markus Rieger-Ladich. Das Privileg. Kampfvokabel und Erkenntnisinstrument. Ditzingen: Reclam 2022.Markus Rieger-Ladich. Privilegien. In: Merkur 77 (2023), Heft 889, S. 71-80.Markus Rieger-Ladich. Neustart der Privilegienkritik. Ein Plädoyer. In: Aus Politik und Zeitgeschichte 21 (2024), S. 4-10.Jörg Scheller. (Un)Check Your Privilege. Wie die Debatte um Privilegien Gerechtigkeit verhindert. Stuttgart: Hirzel 2022.Steffen Vogel. Das Erbe von 68: Identitätspolitik als Kulturrevolution. In: Blätter für deutsche und internationale Politik 66 (2021), S. 97-104.Katharina Walgenbach. Bildungsprivilegien im 21. Jahrhundert. In: Meike Sophia Baader/Tatjana Freytag (Hrsg.): Bildung und Ungleichheit in Deutschland. Wiesbaden: VS 2017, S. 513-536. **********Mehr zum Thema bei Deutschlandfunk Nova:Soziologie: Freundschaften hängen auch vom Geldbeutel abSoziologie: Warum die Klimakrise polarisiertSoziologie: Geld als Kriegsmittel - Wie effektiv das ist**********Den Artikel zum Stück findet ihr hier.**********Ihr könnt uns auch auf diesen Kanälen folgen: TikTok auf&ab , TikTok wie_geht und Instagram .

#112 Le déni, French touch du racisme ?« Le déni est un discours dont le but est la négation, banalisation ou justification du racisme, souvent accompagné d'une accusation de radicalisme, d'extrémisme voire de séparatisme et d'une inversion de la charge du racisme » selon Reza Zia-Ebrahimi, historien et invité de cet épisode enregistré à Londres dans le cadre du projet « Race across the Channel » est construit en partenariat avec la Faculté des Arts et Sciences de King's College London.Le racisme qui se déploie en France est-il le même qu'en Angleterre ? Quelles sont les similarités et disparités entre nos deux sociétés post-coloniales qui ont joué des rôles déterminants dans l'histoire des dominations mondiales ?Rokhaya Diallo et Grace Ly s'interrogent à partir des deux rives de la Manche en compagnie de Reza Zia-Ebrahimi, auteur de “Antisémitisme & Islamophobie : une histoire croisée”.Kiffe ta race est disponible gratuitement sur Apple Podcasts, Spotify, Deezer, Amazon Music… Rejoignez nos communautés #Kiffetarace sur Youtube, Instagram, X, Facebook en vous abonnant à nos comptes. Donnez-nous de la force en semant le maximum d'étoiles et de commentaires sur les plateformes d'écoute et la Toile. Likez, partagez, nous sommes à l'écoute. Parlez de nous à vos proches, vos collègues et même vos ennemis ! Le bouche-à-oreille et la solidarité sont nos meilleures armes.Kiffe ta race saute à pieds joints dans les questions raciales en France depuis 2018. Nous tendons notre micro à des penseur.ses, chercheur.ses, artistes, activistes pour mettre l'antiracisme sur le devant de la scène. “Kiffer sa race” est une expression des années 90-2000 qui signifie “passer un bon moment”, nous l'employons ici avec malice et conscience du double sens :)Émission produite par Rokhaya Diallo et Grace Ly. kiffetarace@kiffetarace.comSon : Rokhaya DialloRéalisation : Ossama Hezhaz @artisandelespritDirection artistique : @argotmagazineHabillage sonore : Baptiste MayorazRéférences citées dans l'épisode : Charles W. Mills, Le contrat racial (1997)Gaslight (Hantise) de George Cukor (1947)Marwan Mohammed & Abdellali Hajat Islamophobie (2013)Kamel Daoud, tribune « Cologne, lieu de fantasmes » (2016) Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Dans la métropole cosmopolite et vibrante du Québec, des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province. L'auteur et artiste afro-québécois Webster est de ceux-là. Rencontre avec un homme en quête d'histoire(s) et de vérité... Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans le premier épisode de cette série, on est parti dans les rues de Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, afro-canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noir.e.s au Québec, longtemps reléguée, comme oubliée des mémoires. Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Pour ce second épisode, on vous propose de creuser le sillon que l'on a suivi en voyage à Montréal dans le premier épisode, avec l'un de ces chercheurs d'histoire, en la personne de Webster, activiste et artiste afroquébécois, qui a initié, dès 2016, des visites guidées dans sa ville Québec, sur les traces de l'histoire noire là-bas. Depuis, il a multiplié les projets, le dernier en date étant la traduction en français qu'il a lui-même mené du livre phare du philosophe américain Charles W. Mills « Le contrat racial ».Webster, de son vrai nom Aly NDiaye, est né d'un père sénégalais et d'une mère québécoise ; et aujourd'hui, il est devenu une voix qui compte, qu'il faut savoir écouter…Et c'est ce que l'on va faire aujourd'hui.Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure AllaryÀ vivre, à voir :- Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais.- En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise.- Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - «L'esclavage et les Noirs à Montréal : 1760-1840» de Franck Mackey. 2013. Éditions Hurtubise - «Black in Montreal 1628-1986: An Urban Demography» de Dorothy W. Williams. En anglais- «Le contrat racial» de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier- «La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal» de Afua Cooper. 2007. Éditions De l'Homme  - «North of the Color Line. Migration and Black resistance in Canada. 1870-1955» de Sarah-Jane Mathieu. 2010. Éditions University of North Carolina Press. En anglais- «Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion- «Fear of a Black Nation Race, Sex, and Security in Sixties Montreal», de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- «L'esclavage au Canada». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec». Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada» par Radio Canada Internationale.

Dans la métropole cosmopolite et vibrante du Québec, des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province. L'auteur et artiste afro-québécois Webster est de ceux-là. Rencontre avec un homme en quête d'histoire(s) et de vérité... Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers », ceux qui cherchent la liberté. Dans le premier épisode de cette série, on est parti dans les rues de Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, afro-canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noir.e.s au Québec, longtemps reléguée, comme oubliée des mémoires. Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Pour ce second épisode, on vous propose de creuser le sillon que l'on a suivi en voyage à Montréal dans le premier épisode, avec l'un de ces chercheurs d'histoire, en la personne de Webster, activiste et artiste afroquébécois, qui a initié, dès 2016, des visites guidées dans sa ville Québec, sur les traces de l'histoire noire là-bas. Depuis, il a multiplié les projets, le dernier en date étant la traduction en français qu'il a lui-même mené du livre phare du philosophe américain Charles W. Mills « Le contrat racial ».Webster, de son vrai nom Aly NDiaye, est né d'un père sénégalais et d'une mère québécoise ; et aujourd'hui, il est devenu une voix qui compte, qu'il faut savoir écouter…Et c'est ce que l'on va faire aujourd'hui.Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure AllaryÀ vivre, à voir :- Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais.- En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise.- Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - «L'esclavage et les Noirs à Montréal : 1760-1840» de Franck Mackey. 2013. Éditions Hurtubise - «Black in Montreal 1628-1986: An Urban Demography» de Dorothy W. Williams. En anglais- «Le contrat racial» de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier- «La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal» de Afua Cooper. 2007. Éditions De l'Homme  - «North of the Color Line. Migration and Black resistance in Canada. 1870-1955» de Sarah-Jane Mathieu. 2010. Éditions University of North Carolina Press. En anglais- «Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion- «Fear of a Black Nation Race, Sex, and Security in Sixties Montreal», de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- «L'esclavage au Canada». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec». Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada» par Radio Canada Internationale.

Dans la métropole cosmopolite et vibrante du Québec, des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province. Suivons-les ! Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers »,  ceux qui cherchent la liberté. Dans ce premier épisode, on vous propose d'aller à Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, Afro-Canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noirs au Québec.Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Et désormais, dans les rues du vieux Montréal ou de la Petite Bourgogne, fief historique de la communauté noire surnommé la « Harlem du Nord », on croise des visiteurs emmenés par un guide, tous en quête d'histoire noire. Dans la ville, des institutions culturelles s'interrogent aussi sur leurs pratiques ; cherchant à décoloniser leurs approches et à faire plus de place aux communautés historiquement marginalisées, en tête les Autochtones et les Noirs. Révéler la présence noire dans une ville où plus de la moitié des Afro-Québécois a décidé de vivre, c'est une façon de faire le lien entre passé et présent de la ville, d'interroger le sort réservé, hier comme aujourd'hui, aux communautés noires, de faire la lumière sur les angles morts d'un récit national qui a longtemps occulté son passé d'esclavage et de ségrégation comme ses continuités. C'est enfin l'occasion de croiser des figures de la résistance noire particulièrement inspirantes. Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary.Avec:- Rito Joseph, guide conférencier à l'initiative des visites « Black Montreal Experience »- Aly Ndiaye alias Webster, auteur, rappeur, conférencier et activiste afro-québécois - Dorothy Williams, historienne de référence sur la présence noire à Montréal, en particulier dans le quartier dit de la Petite Bourgogne - Les équipes en visite du Musée McCord Stewart, musée d'histoire sociale de Montréal- Franck Mackey, historien spécialiste de l'esclavage des Noirs à Montréal.   À vivre, à voir : - Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais et en français. - En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise. - Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - « L'esclavage et les noirs à Montréal : 1760-1840 » de Franck Mackey. 2013. Éditions Hurtubise. - « Black in Montreal 1628-1986: An Urban Demography » de Dorothy W. Williams. En anglais.- « Le contrat racial » de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier.- « La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal » de Afua Cooper. 2007. Éditions De l'Homme.  - « North of the Color Line. Migration and Black resistance in Canada. 1870-1955 » de Sarah-Jane Mathieu. 2010. Editions University of North Carolina Press. En anglais- « Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion.- « Fear of a Black Nation Race, Sex, and Security in Sixties Montreal, de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- « L'esclavage au Canada ». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec. Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada » par Radio Canada Internationale.

Dans la métropole cosmopolite et vibrante du Québec, des hommes et des femmes se sont mis en marche pour révéler et partager l'histoire noire de la ville et de la province. Suivons-les ! Quand on parle d'histoire noire et d'esclavage, le récit national canadien a longtemps fait la part belle au réseau abolitionniste du chemin de fer clandestin et à tous ces esclaves américains en fuite qui, au XIXè siècle, ont trouvé refuge au Canada. On les appelait les « freedom seekers »,  ceux qui cherchent la liberté. Dans ce premier épisode, on vous propose d'aller à Montréal, à la rencontre de leurs dignes héritiers, « history seekers » cette fois : des hommes et des femmes, Afro-Canadiens pour la plupart, chercheurs d'histoire qui ont décidé de remettre à sa juste place l'histoire des Noirs au Québec.Le passé esclavagiste a longtemps occupé une place particulière dans l'historiographie québécoise, entre omissions et arrangements avec un passé complexe et une vérité inconfortable. Mais les faits, comme nos chercheurs d'histoire, sont têtus. Et désormais, dans les rues du vieux Montréal ou de la Petite Bourgogne, fief historique de la communauté noire surnommé la « Harlem du Nord », on croise des visiteurs emmenés par un guide, tous en quête d'histoire noire. Dans la ville, des institutions culturelles s'interrogent aussi sur leurs pratiques ; cherchant à décoloniser leurs approches et à faire plus de place aux communautés historiquement marginalisées, en tête les Autochtones et les Noirs. Révéler la présence noire dans une ville où plus de la moitié des Afro-Québécois a décidé de vivre, c'est une façon de faire le lien entre passé et présent de la ville, d'interroger le sort réservé, hier comme aujourd'hui, aux communautés noires, de faire la lumière sur les angles morts d'un récit national qui a longtemps occulté son passé d'esclavage et de ségrégation comme ses continuités. C'est enfin l'occasion de croiser des figures de la résistance noire particulièrement inspirantes. Un reportage en deux épisodes de Céline Develay-Mazurelle et Laure Allary.Avec:- Rito Joseph, guide conférencier à l'initiative des visites « Black Montreal Experience »- Aly Ndiaye alias Webster, auteur, rappeur, conférencier et activiste afro-québécois - Dorothy Williams, historienne de référence sur la présence noire à Montréal, en particulier dans le quartier dit de la Petite Bourgogne - Les équipes en visite du Musée McCord Stewart, musée d'histoire sociale de Montréal- Franck Mackey, historien spécialiste de l'esclavage des Noirs à Montréal.   À vivre, à voir : - Découvrir la programmation éclectique du Mois de l'histoire des Noir.e.s sur le site de Tourisme Montréal- Suivre une visite guidée sur les traces de la présence et l'histoire noire à Montréal : Black Montreal Experience- Aller au Musée Mc Cord Stewart, musée d'histoire sociale de Montréal- Faire un tour à Québec et suivre les visites Qc History X mises en place par l'artiste et conférencier Webster- Découvrir l'ABC's of Canadian Black History imaginé par l'historienne Dorothy Williams. En anglais et en français. - En savoir plus sur la table ronde du Mois de l'histoire des Noir.e.s. Édition 2024- Découvrir le projet en ligne « Je suis Montréal », qui met en avant les communautés invisibilisées dans la société montréalaise. - Quelques statistiques publiques sur les communautés noires au Canada.  À lire : - « L'esclavage et les noirs à Montréal : 1760-1840 » de Franck Mackey. 2013. Éditions Hurtubise. - « Black in Montreal 1628-1986: An Urban Demography » de Dorothy W. Williams. En anglais.- « Le contrat racial » de Charles W Mills. Traduction française par Webster. 2022. Éditions Mémoire d'encrier.- « La pendaison d'Angelique. L'histoire de l'esclavage au Canada et de l'incendie de Montréal » de Afua Cooper. 2007. Éditions De l'Homme.  - « North of the Color Line. Migration and Black resistance in Canada. 1870-1955 » de Sarah-Jane Mathieu. 2010. Editions University of North Carolina Press. En anglais- « Le grain de Sable. Olivier le Jeune premier esclave au Canada » de Webster et illustré par ValMo!. 2019. Éditions Septentrion.- « Fear of a Black Nation Race, Sex, and Security in Sixties Montreal, de David Austin. 2e Édition. 2023. Éditions AK Press. En anglais- « L'esclavage au Canada ». Une synthèse en PDF accessible et pédagogique écrite par Webster - Un entretien avec Marcel Trudel, pionnier de l'histoire de l'esclavage au Québec. Un article de Cap aux Diamants, la revue d'histoire du Québec. 2004- Toutes les ressources sur l'histoire noire dans l'Encyclopédie Canadienne. À écouter :- Résistance : le balado sur les traces de Shadrach Minkins, par Webster. Produit par Radio Canada et disponible sur rfi.fr- Les 3 épisodes de notre voyage sur le chemin de fer clandestin au Canada, en Ontario. Une série Si loin si proche- La série audio « Portraits de Noirs au Canada » par Radio Canada Internationale.

In which co-hosts Kenny and Sam continue their discussion of a posthumously published essay by Charles W. Mills on the subject of race and racism in Lord of the Rings. Part 2 of 2.Primary sources: The Lord of the Rings | The Silmarillion | The Letters of J.R.R. TolkienSecondary sources:Mills - The Wretched of Middle-Earth: An Orkish Manifesto | Carpenter - J.R.R. Tolkien: A BiographyFurther reading:Mills - The Racial ContractJamelle Bouie for NY Times - obituary for MillsJared Anthony Loggins for Dissent - obituary for Mills Hosted on Acast. See acast.com/privacy for more information.

Dans cette vidéo, on va voir comment derrière le contrat social, à la fois comme théorie et comme métaphore de la réalité politique de nos institutions et de nos manières de fonctionner dans nos dites démocraties libérales, se niche un autre contrat, un contrat racial qui fonde en partie le contrat social en opérant une cassure nette entre deux parties de l'humanité, celle qui profite de la domination, et celle qui la subit. Le livre qui nous intéresse aujourd'hui, c'est le Contrat racial du philosophe américain-caraïbéen Charles W. Mills, paru initialement en 1997 en anglais et traduit cette année en français chez Mémoires d'Encrier Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

In which co-hosts Kenny and Sam discuss a posthumously published essay by Charles W. Mills on the subject of race and racism in Lord of the Rings. Part 1 of 2.Primary sources: The Lord of the Rings | The Silmarillion | The Letters of J.R.R. TolkienSecondary sources:Mills - The Wretched of Middle-Earth: An Orkish Manifesto | Carpenter - J.R.R. Tolkien: A BiographyFurther reading:Mills - The Racial ContractJamelle Bouie for NY Times - obituary for MillsJared Anthony Loggins for Dissent - obituary for MillsIan Frazier for The New Yorker - on the debate between Du Bois and Stoddard Hosted on Acast. See acast.com/privacy for more information.

Charles W. Mills giving the Tanner Lecture on Human Values in 2020 at the University of Michigan   Source https://www.youtube.com/watch?v=78wzAfQu9Mw&ab_channel=UniversityofMichigan

Join us for our final thoughts on the Racial Contract by Charles W. Mills.  Spoiler alert, we loved it and think that it should be required reading.

On this episode of The Hennessy Report podcast, Dave speaks with Robin DiAngelo, author of "White Fragility: Why It's So Hard for White People to Talk About Racism." Michael Eric Dyson wrote the forward to Robin's latest book, stating it was a "vital, necessary, and beautiful book." Robin has been a tenured professor at Westfield State University, received her PhD in Multicultural Education from University of Washington where she is an associate professor today. During the podcast, Robin recommends the following authors and thinkers, along with their works, that have influenced and inspired her on this subject: Layla F. Saad - "Me and White Supremacy" Charles W. Mills - "The Racial Contract" Eddie Moore Jr - 21-Day Racial Equity Habit Building Challenge Reni Eddo-Lodge - "Why I'm No Longer Talking to White People About Race" Carol Anderson - ex. "White Rage" Michael Eric Dyson - "Tears We Cannot Stop" Ijeoma Oluo - "So You Want to Talk About Race" Resmaa Menakem- "My Grandmother's Hands" Next up on the podcast is Yolanda Butler Stephens, Chief of People and Culture at Chicago's Museum of Science and Industry, Chicago

Dr. Charles W. Mills talks to Dr. J about about punishment as spectacle, non-ideal theories of justice, why philosophers love science fiction, and "White Bear."

Join us as we conclude the overview section of The Racial Contract by Professor Charles W. Mills.  Once again, we cannot stress enough how important this literature is to further understanding the systemic racial problems still faced my modern day America.

Join us as we continue to read through "The Racial Contract"  by Charles W. Mills.  If you know that systemic is a very real problem but have trouble articulating it, this is the season for you. 

Season Two will feature the, "The Racial Contract" by the philosopher Charles W. Mills.  We are excited not only because of the quality of the book but also because of how pertinent it's information is to understanding the nature and meaning of systemic racism. As always, feel free to reach out at: and.um.otherstuff@gmail.com 

This week's guest is the academic philosopher, and political theorist, Charles W. Mills.  Mills is a professor at The Graduate Center, City University of New York, and the author of multiple books – most famously The Racial Contract published in 1997.  This conversation, between Charles Mills, and ourEconomy's Europe Editor, Laura Basu, delves into the concepts of racism and capitalism – dissecting the historical role of the nation state, and asking whether any form of capitalist system requires racial differentiation and thus racial discrimination. For the other interviews in our series on capitalism and racism, including conversations with Vijay Prashad and Gargi Bhattacharyya, head over to https://www.opendemocracy.net/en/oureconomy/ (opendemocracy.net/oureconomy)

In this episode, we consider Spike Lee's 1989 classic 'Do The Right Thing'. Our discussion begins by highlighting the historical and pedagogical issues between philosophy and race, before continuing to explore the different ways that white supremacy manifests itself throughout the film. We reference several thinkers in this episode, including Archie Mafeje, Kwame Nkrumah, Enrique Dussel, Akala, Charles W. Mills, Renni Eddo-Lodge, Angela Davis, and James Baldwin. These reflections are accompanied by beers from Ørbæk Brewery and Station Works Brewery. Follow us on twitter.com/twophilpodcast or instagram.com/twophilosopherspodcast to get involved with the discussion.

Black Lives Matter! Join us this month as we amplify black stories by the supremely talented Danez Smith (they/them/theirs) in their collection of poems "Don't Call Us Dead." Black Lives Matter Links: Sign the Petition: https://www.naacp.org/campaigns/we-are-done-dying/ Sign the Petition: https://blacklivesmatter.com/defundthepolice/ More Petitions: https://blacklivesmatters.carrd.co/#petitions Ways to Act: Text or Call Your Elected Official: https://blacklivesmatters.carrd.co/#text For Protestors: https://blacklivesmatters.carrd.co/#protesters Register to Vote: https://blacklivesmatters.carrd.co/#vote Some Book Recommendations: "Racism without Racists" (2003) by Eduardo Bonilla-Silva "Outlaw Culture" (1994) by bell hooks "Pushout: The Criminalization of Black Girls in Schools" (2015) by Monique Morris "The Racial Contract" (1997) by Charles W. Mills "Zami: A New Spelling of My Name" (1982) by Audre Lorde "13th" (2016) by Ava DuVernay [Movie/Documentary] -- Welcome back to "3 Friends and the Apocalit," a once-a-month book club podcast hosted by three ol' college friends: Annie, Elba, and Hallie, during the apocalit. Next Month's (July) book is "The Fifth Season" by N.K. Jemisin. May's Episode is "Dark Matter"(2016) by Blake Crouch. April's Episode is "Solaris" (1961) by Stanislaw Lem. For more past episodes and books, check out our (beta) website: bit.ly/browseapocalit. Sponsor Highlight http://www.audibletrial.com/Apocalit Get a month of Audible and one free audiobook! For your next beach trip, listen to an Audible original podcast or audiobook while you chillax (and socially distance). Link for one month + free audiobook: http://www.audibletrial.com/apocalit. (You'd also be helping us keep the lights on here, at @apocalit_pod) Patreon If you feel like you're in a giving mood & want to hear extra (hidden) episodes recorded by us, you can support us on Patreon: https://www.patreon.com/apocalitpod. We love our listeners!! (We have a surprise podcast episode on drafting fictional characters to save us during the apocalypse...only for our Premium members!)

We are currently living in an age where poverty and disease are big business. In a world where race and class produce and reproduce ways of interacting. This process has found ways to attach itself to our very construction of individual and group realities, therefore entrenching conscious and unconscious acts of racism as being natural and/or universal occurrences. We live in a world where racial diversity is misunderstood as ideological diversity…a constructed reality where the ascription of power is imposed on old ideas of identity and re-incorporated in new forms of marginalization. This holds true, despite any claim of post-this-or-post-that…that is made by dominant discourses. W.E.B. Du Bois wrote in 1903 in Souls of Black Folk that: “THE PROBLEM of the twentieth century is the problem of the color-line, —the relation of the darker to the lighter races of men in Asia and Africa, in America and the islands of the sea” Today, in the 21st Century, we are still confronted with this color line, which is exacerbated by a symbiotic relationship with the drive to secure material wealth at rates that often rival the height of the age of imperialism, where the total control of Africa as well as other resource rich lands were dominant behavioral expressions in geopolitics. Prophetically, in his later writings, as W.E.B Du Bois is known to do, expands or situates his conceptualization of the color line into being intimately linked with class formations. In the Preface of the 1953 Edition of the Souls of Black Du Bois argues that: “I still think today as yesterday that the color line is a great problem of this century. But today I see more clearly than yesterday that back of the problem of race and color, lies a greater problem which both obscures and implements it: and that is the fact that so many civilized persons are willing to live in comfort even if the price of this is poverty, ignorance, and disease of the majority of their fellowmen; that to maintain this privilege men have waged war until today war tends to become universal and continuous, and the excuse for this war continues largely to be color and race.” Often ignored by the sympathetic democratic rhetoric of liberals, are the racialized consequences of massive poverty and cultural displacement integral to the globalizing project of democratization (a euphemism for the unbridled proliferation of capitalism). Within this environment, the meanings of race are constantly re-configuring itself as various forms of exclusion built upon the consequences of enslavement, colonialism, and imperialism are perpetuated and refined. Today: We will dive deeper into understanding race. What we will hear next is Charles W. Mills describe how race was materialized with the advent of modernity. He argues that capitalism is racialized, and white supremacy was interwoven within it from its origins. Charles W. Mills is a Caribbean philosopher from Jamaica. He is known for his work in social and political philosophy, particularly in oppositional political theory as centered on class, gender, and race. He is currently Distinguished Professor of Philosophy at the City University of New York's Graduate Center. He is the author of numerous books on race and political theory, including The Racial Contract (1997), Blackness Visible: Essays on Philosophy and Race (1998), and the forthcoming Black Rights/White Wrongs: The Critique of Racial Liberalism (2017). Our show was produced today in solidarity with the Native/Indigenous and Afro Descendant communities at Standing Rock, Venezuela, Brazil, Colombia, Kenya, Palestine, South Africa, and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples! Enjoy the program

This week we respond to a listener question about how to work with neurodivergent members of our communities in a way that benefits everyone. We are particularly excited to have my friend Louis who identifies as having Aspergers stops by to give some guidance and react to our suggestions. After we published this episode we were contacted by a concerned listener. This version includes a forwards and afterwords intended to address those concerns. Forward: 00:00 - 04:26 Original Episode: 04:27 - 42:24 Afterword: 42:25 - 57:46 Citations: Respectful Disability Language Guide: http://www.aucd.org/docs/add/sa_summits/Language%20Doc.pdf MTV’s Decode Episode on African American Vernacular Dialect: https://www.youtube.com/watch?v=l-VnitbeS6w&feature=youtu.be&fbclid=IwAR3XSX7w0cZYOFWVUwGknTWpUGe8B3njuIiphUqJZAa2jNcuVBX__9SY7XQ Obsidian Tea: https://obsidiantea.com Black and White Styles in Conflict: https://www.press.uchicago.edu/ucp/books/book/chicago/B/bo5960984.html Why I'm No Longer Talking to White People About Race: http://renieddolodge.co.uk/books/ So You Want to Talk About Race: http://www.ijeomaoluo.com/ The Racial Contract by Charles W. Mills https://www.amazon.com/Racial-Contract-Charles-W-Mills/dp/0801484634 “Hey, Beautiful”: On the Racist and Classist Implications of the Catcalling Video: http://www.bkmag.com/2014/10/29/hey-beautiful-on-the-racist-and-classist-implications-of-the-catcalling-video/

For this week, Zarian Williamson joins us in a discussion about his experience as a STEM major and recent graduate of California State University, Monterey Bay. We discuss his experience as a Residential Advisor (RA) in undergrad and as a Head RA in SMASH. At the end, Zarian shares some advice for students interested in pursuing STEM and a medical field. Ariana and I share the news of our published chapters in soon-to-be published book You Are Not Alone: Recipes to Obtain Success by Students for Students. Book recommendations: Black Man in a White Coat: A Doctor's Reflections on Race and Medicine by Damon Tweedy Racial Contract by Charles W. Mills #DinnerConDoctoras New England (Massachusetts) Saturday, August 3, 2019 at 6 pm More event information and RSVP: https://forms.gle/BF5uUpmfa9yQrLTm7 #DinnerConDoctoras Fresno, CA Thursday, August 8, 2019 at 6 pm More event information and RSVP: https://forms.gle/9ddumuZtmC2xRzB2A --- Send in a voice message: https://anchor.fm/xicana-code-switchers/message

The 92nd Joint Session of the Aristotelian Society and the Mind Association was held at the University of Oxford from 6 to 8 July 2018. The Joint Session is a three-day conference in philosophy that is held annually during the summer by the Aristotelian Society and the Mind Association. It has taken place at nearly every major university across the United Kingdom and in Ireland. Since 1910, the Joint Session has grown to become the largest gathering of philosophers in the country, attracting prestigious UK and international speakers working in a broad range of philosophical areas. Inaugurated by the incoming President of the Mind Association, the Joint Session includes symposia, open and postgraduate sessions, and a range of satellite conferences. This podcast is a recording of the second symposium at the Joint Session - "Racial Justice" - which featured Charles Mills (CUNY) and Katrin Flikschuh (LSE). Charles W. Mills is a Distinguished Professor of Philosophy at the CUNY Graduate Center. He works in the general area of social and political philosophy, particularly in oppositional political theory as centered on class, gender, and race. He is the author of over a hundred journal articles, book chapters, comments and replies, and six books: The Racial Contract (Cornell University Press, 1997); Blackness Visible: Essays on Philosophy and Race (Cornell University Press, 1998); From Class to Race: Essays in White Marxism and Black Radicalism (Rowman & Littlefield, 2003); Contract and Domination (co-authored with Carole Pateman) (Polity, 2007); Radical Theory, Caribbean Reality: Race, Class and Social Domination (University of the West Indies Press, 2010); and Black Rights/White Wrongs: The Critique of Racial Liberalism (Oxford University Press, 2017). Katrin Flikschuh is Professor of Modern Political Theory at the London School of Economics. She primarily works on Kant's political philosophy and its relation to contemporary liberalism. More recently she has begun to work on modern African philosophy. From April 2014 to December 2017 she is Principal Investigator of a Leverhulme Trust funded International Network that seeks to engage African and Western political theorists and philosophers with one another. She is author of Kant and Modern Political Philosophy (CUP 2000, 2008), Freedom. Contemporary Liberal Perspectives (Polity 2007), and What is Orientation in Global Thinking? A Kantian Enquiry (CUP, 2017). She is co-editor, with Lea Ypi, of Kant and Colonialism (OUP 2014).

In this very special episode, John talks with Charles W. Mills (Philosophy, The Graduate Center, CUNY) about his new book, Black Rights/White Wrongs: The Critique of Racial Liberalism (Oxford UP, 2017). Mills walks us through some of the main arguments and concepts from the book, including the terminology of racial liberalism, the importance of white supremacy as […]

Is the rhetoric of "White Privilege" just the modern way of acknowledging historical and systemic truths of racism, or does it point to a novel way for acknowledging injustice, or does it on the contrary obscure these insights by involving confused claims about group responsibility and guilt? Readings include articles by Peggy McIntosh, Charles W. Mills, George Yancy, Tim Wise, Lewis R. Gordon, Lawrence Blum, and John McWhorter. With guest Law Ware.

Charles W. Mills will deliver the annual J. Glenn and Ursula Gray Memorial Lecture on "Race and Liberalism." Professor Mills’s first book, "The Racial Contract" (Cornell, 1997), reassessed the social contract philosophy at the heart of early modern Western constitutionalism and was nominated for the Pulitzer Prize. Recorded February 25, 2010.