Text from the zine:
The white race is a club. Certain people are enrolled in it at birth, without their consent, and brought up according to its rules. For the most part they go through life accepting the privileges of membership, without reflecting on the costs.
Whiteness is not a culture. There is Irish culture and Italian culture and American culture – the latter, as Albert Murray pointed out, a mixture of the Yankee, the Indian, and the Negro (with a pinch of ethnic salt); there is youth culture and drug culture and queer culture; but there is no such thing as white culture. Whiteness has nothing to do with culture and everything to do with social position. It is nothing but a reflection of privilege, and exists for no reason other than to defend it. Without the privileges attached to it, the white race would not exist, and the white skin would have no more social significance than big feet. Before the advocates
Noel Ignatiev Abolition of Whiteness
One of the truths that emerge rather quickly when one is attempting to theorize race and racism is that ontological questions about the reality of race, or lack thereof, lead quickly to more ethical and political questions about the nature of racism as a social phenomenon and vice versa. This chapter deals with the question of racial ontology, biology and human variation, as well as the history, political and social relations of power, the nature of individual and social identity, and the constitution of meaning within a social world. This chapter also discusses the question of whiteness and how particular immigrant groups in the United States came to have white status, the connection between racial ontology and a corresponding view of racism and racial liberation, the views of Matthew Frye Jacobson and Theodore Allen, the basic argument for the new abolitionism, whiteness and white supremacy, culture, racial essentialism, history, and contingency.
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BOOK CLUB; How the Irish became White
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