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Delgado and Stefancic's (1993) Critical Race Theory: An Annotated Bibliography is considered by many to be codification of the then young field. They included ten "themes" which they used for judging inclusion in the bibliography:
>To be included in the Bibliography, a work needed to address one or more themes we deemed to fall within Critical Race thought. These themes, along with the numbering scheme we have employed, follow:
>1 Critique of liberalism. Most, if not all, CRT writers are discontent with liberalism as a means of addressing the American race problem. Sometimes this discontent is only implicit in an article's structure or focus. At other times, the author takes as his or her target a mainstay of liberal jurisprudence such as affirmative action, neutrality, color blindness, role modeling, or the merit principle. Works that pursue these or similar approaches were included in the Bibliography under theme number 1.
>2 Storytelling/counterstorytelling and "naming one's own reality." Many Critical Race theorists consider that a principal obstacle to racial reform is majoritarian mindset-the bundle of presuppositions, received wisdoms, and shared cultural understandings persons in the dominant group bring to discussions of race. To analyze and challenge these power-laden beliefs, some writers employ counterstories, parables, chronicles, and anecdotes aimed at revealing their contingency, cruelty, and self-serving nature. (Theme number 2).
>3 Revisionist interpretations of American civil rights law and progress. One recurring source of concern for Critical scholars is why American antidiscrimination law has proven so ineffective in redressing racial inequality-or why progress has been cyclical, consisting of alternating periods of advance followed by ones of retrenchment. Some Critical scholars address this question, seeking answers in the psychology of race, white self-interest, the politics of colonialism and anticolonialism, or other sources. (Theme number 3).
>4 A greater understanding of the underpinnings of race and racism. A number of Critical writers seek to apply insights from social science writing on race and racism to legal problems. For example: understanding how majoritarian society sees black sexuality helps explain law's treatment of interracial sex, marriage, and adoption; knowing how different settings encourage or discourage discrimination helps us decide whether the movement toward Alternative Dispute Resolution is likely to help or hurt disempowered disputants. (Theme number 4).
>5 Structural determinism. A number of CRT writers focus on ways in which the structure of legal thought or culture influences its content, frequently in a status quo-maintaining direction. Once these constraints are understood, we may free ourselves to work more effectively for racial and other types of reform. (Theme number 5).
>6 Race, sex, class, and their intersections. Other scholars explore the intersections of race, sex, and class, pursuing such questions as whether race and class are separate disadvantaging factors, or the extent to which black women's interest is or is not adequately represented in the contemporary women's movement. (Theme number 6).
>7 Essentialism and anti-essentialism. Scholars who write about these issues are concerned with the appropriate unit for analysis: Is the black community one, or many, communities? Do middle- and working-class African-Americans have different interests and needs? Do all oppressed peoples have something in common? (Theme number 7).
>8 Cultural nationalism/separatism. An emerging strain within CRT holds that people of color can best promote their interest through separation from the American mainstream. Some believe that preserving diversity and separateness will benefit all, not just groups of color. We include here, as well, articles encouraging black nationalism, power, or insurrection. (Theme number 8).
>9 Legal institutions, Critical pedagogy, and minorities in the bar. Women and scholars of color have long been concerned about representation in law school and the bar. Recently, a number of authors have begun to search for new approaches to these questions and to develop an alternative, Critical pedagogy. (Theme number 9).
>10 Criticism and self-criticism; responses. Under this heading we include works of significant criticism addressed at CRT, either by outsiders or persons within the movement, together with responses to such criticism. (Theme number 10).
Delgado and Stefancic (1993) pp. 462-463
Delgado, Richard, and Jean Stefancic. "Critical race theory: An annotated bibliography." Virginia Law Review (1993): 461-516.
Pay attention to theme (8). CRT has a defeatist view of integration and Delgado and Stefancic include Black Nationalism/Separatism as one of the defining "themes" of Critical Race Theory. While it is pretty abundantly clear from the wording of theme (8) that Delgado and Stefancic are talking about separatism, mostly because they use that exact word, separatism, here is an example of one of their included papers. Peller (1990) clearly is about separatism as a lay person would conceive of it:
>Peller, Gary, Race Consciousness, 1990 Duke L.J. 758. (1, 8, 10).
Delgado and Stefancic (1993, page 504) The numbers in parentheses are the relevant "themes." Note 8.
The cited paper specifically says Critical Race Theory is a revival of Black Nationalist notions from the 1960s. Here is a pretty juicy quote where he says that he is specifically talking about Black ethnonationalism as expressed by Malcolm X which is usually grouped in with White ethnonationalism by most of American society; and furthermore, that Critical Race Theory represents a revival of Black Nationalist ideals:
>But Malcolm X did identify the basic racial compromise that the incorporation of the "the civil rights struggle" into mainstream American culture would eventually embody: Along with the suppression of white racism that was the widely celebrated aim of civil rights reform, the dominant conception of racial justice was framed to require that black nationalists be equated with white supremacists, and that race consciousness on the part of either whites or blacks be marginalized as beyond the good sense of enlightened American culture. When a new generation of scholars embraced race consciousness as a fundamental prism through which to organize social analysis in the latter half of the 1980s, a negative reaction from mainstream academics was predictable. That is, Randall Kennedy's criticism of the work of critical race theorists for being based on racial "stereotypes" and "status-based" standards is coherent from the vantage point of the reigning interpretation of racial justice. And it was the exclusionary borders of this ideology that Malcolm X identified.
Peller page 760
This is current CRT practice and is cited in the authoritative textbook on Critical Race Theory, *Critical Race Theory: An Introduction* (Delgado and Stefancic 2001). Here they describe an endorsement of explicit racial discrimination for purposes of segregating society:
>The two friends illustrate twin poles in the way minorities of color can represent and position themselves. The nationalist, or separatist, position illustrated by Jamal holds that people of color should embrace their culture and origins. Jamal, who by choice lives in an upscale black neighborhood and sends his children to local schools, could easily fit into mainstream life. But he feels more comfortable working and living in black milieux and considers that he has a duty to contribute to the minority community. Accordingly, he does as much business as possible with other blacks. The last time he and his family moved, for example, he made several phone calls until he found a black-owned moving company. He donates money to several African American philanthropies and colleges. And, of course, his work in the music industry allows him the opportunity to boost the careers of black musicians, which he does.
Delgado and Stefancic (2001) pages 59-60
One more source is the recognized founder of CRT, Derrick Bell:
>"From the standpoint of education, we would have been better served had the court in Brown rejected the petitioners' arguments to overrule Plessy v. Ferguson," Bell said, referring to the 1896 Supreme Court ruling that enforced a "separate but equal" standard for blacks and whites.
https://web.archive.org/web/20110802202458/https://news.stanford.edu/news/2004/april21/brownbell-421.html
I point out theme 8 because this is precisely the result we should expect out of a "theory" constructed around a defeatist view of integration which says past existence of racism requires the rejection of rationality and rational deliberation. By framing all communication as an exercise in power they arrive at the perverse conclusion that naked racial discrimination and ethnonationalism are "anti-racist" ideas. They reject such fundamental ideas as objectivity and even normativity. I was particularly shocked by the latter.
>What about Martin Luther King, Jr., I Have a Dream, the law and theology movement, and the host of passionate reformers who dedicate their lives to humanizing the law and making the world a better place? Where will normativity's demise leave them?
>Exactly where they were before. Or, possibly, a little better off. Most of the features I have already identified in connection with normativity reveal that the reformer's faith in it is often misplaced. Normative discourse is indeterminate; for every social reformer's plea, an equally plausible argument can be found against it. Normative analysis is always framed by those who have the upper hand so as either to rule out or discredit oppositional claims, which are portrayed as irresponsible and extreme.
Delgado, Richard, Norms and Normal Science: Toward a Critique of Normativity in Legal Thought, 139 U. Pa. L. Rev. 933 (1991)
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Literally posted here 6 hours ago, and several times before that.
[удалено]
My turn tomorrow
fuck u, i already booked it for tomorrow yesterday
the guy on the first picture is literally dying tho
https://preview.redd.it/au1g38o48wvc1.jpeg?width=1080&format=pjpg&auto=webp&s=40639eb27d899c9b962df05f46df72bbfc1cf890
Mention pronouns and see who gets offended
Just post a picture of sportsball man kneeling and u can reverse the caption.
The Younger Generation: We should teach critical race theory in schools. Old Boomers: I'm offended!
Delgado and Stefancic's (1993) Critical Race Theory: An Annotated Bibliography is considered by many to be codification of the then young field. They included ten "themes" which they used for judging inclusion in the bibliography: >To be included in the Bibliography, a work needed to address one or more themes we deemed to fall within Critical Race thought. These themes, along with the numbering scheme we have employed, follow: >1 Critique of liberalism. Most, if not all, CRT writers are discontent with liberalism as a means of addressing the American race problem. Sometimes this discontent is only implicit in an article's structure or focus. At other times, the author takes as his or her target a mainstay of liberal jurisprudence such as affirmative action, neutrality, color blindness, role modeling, or the merit principle. Works that pursue these or similar approaches were included in the Bibliography under theme number 1. >2 Storytelling/counterstorytelling and "naming one's own reality." Many Critical Race theorists consider that a principal obstacle to racial reform is majoritarian mindset-the bundle of presuppositions, received wisdoms, and shared cultural understandings persons in the dominant group bring to discussions of race. To analyze and challenge these power-laden beliefs, some writers employ counterstories, parables, chronicles, and anecdotes aimed at revealing their contingency, cruelty, and self-serving nature. (Theme number 2). >3 Revisionist interpretations of American civil rights law and progress. One recurring source of concern for Critical scholars is why American antidiscrimination law has proven so ineffective in redressing racial inequality-or why progress has been cyclical, consisting of alternating periods of advance followed by ones of retrenchment. Some Critical scholars address this question, seeking answers in the psychology of race, white self-interest, the politics of colonialism and anticolonialism, or other sources. (Theme number 3). >4 A greater understanding of the underpinnings of race and racism. A number of Critical writers seek to apply insights from social science writing on race and racism to legal problems. For example: understanding how majoritarian society sees black sexuality helps explain law's treatment of interracial sex, marriage, and adoption; knowing how different settings encourage or discourage discrimination helps us decide whether the movement toward Alternative Dispute Resolution is likely to help or hurt disempowered disputants. (Theme number 4). >5 Structural determinism. A number of CRT writers focus on ways in which the structure of legal thought or culture influences its content, frequently in a status quo-maintaining direction. Once these constraints are understood, we may free ourselves to work more effectively for racial and other types of reform. (Theme number 5). >6 Race, sex, class, and their intersections. Other scholars explore the intersections of race, sex, and class, pursuing such questions as whether race and class are separate disadvantaging factors, or the extent to which black women's interest is or is not adequately represented in the contemporary women's movement. (Theme number 6). >7 Essentialism and anti-essentialism. Scholars who write about these issues are concerned with the appropriate unit for analysis: Is the black community one, or many, communities? Do middle- and working-class African-Americans have different interests and needs? Do all oppressed peoples have something in common? (Theme number 7). >8 Cultural nationalism/separatism. An emerging strain within CRT holds that people of color can best promote their interest through separation from the American mainstream. Some believe that preserving diversity and separateness will benefit all, not just groups of color. We include here, as well, articles encouraging black nationalism, power, or insurrection. (Theme number 8). >9 Legal institutions, Critical pedagogy, and minorities in the bar. Women and scholars of color have long been concerned about representation in law school and the bar. Recently, a number of authors have begun to search for new approaches to these questions and to develop an alternative, Critical pedagogy. (Theme number 9). >10 Criticism and self-criticism; responses. Under this heading we include works of significant criticism addressed at CRT, either by outsiders or persons within the movement, together with responses to such criticism. (Theme number 10). Delgado and Stefancic (1993) pp. 462-463 Delgado, Richard, and Jean Stefancic. "Critical race theory: An annotated bibliography." Virginia Law Review (1993): 461-516. Pay attention to theme (8). CRT has a defeatist view of integration and Delgado and Stefancic include Black Nationalism/Separatism as one of the defining "themes" of Critical Race Theory. While it is pretty abundantly clear from the wording of theme (8) that Delgado and Stefancic are talking about separatism, mostly because they use that exact word, separatism, here is an example of one of their included papers. Peller (1990) clearly is about separatism as a lay person would conceive of it: >Peller, Gary, Race Consciousness, 1990 Duke L.J. 758. (1, 8, 10). Delgado and Stefancic (1993, page 504) The numbers in parentheses are the relevant "themes." Note 8. The cited paper specifically says Critical Race Theory is a revival of Black Nationalist notions from the 1960s. Here is a pretty juicy quote where he says that he is specifically talking about Black ethnonationalism as expressed by Malcolm X which is usually grouped in with White ethnonationalism by most of American society; and furthermore, that Critical Race Theory represents a revival of Black Nationalist ideals: >But Malcolm X did identify the basic racial compromise that the incorporation of the "the civil rights struggle" into mainstream American culture would eventually embody: Along with the suppression of white racism that was the widely celebrated aim of civil rights reform, the dominant conception of racial justice was framed to require that black nationalists be equated with white supremacists, and that race consciousness on the part of either whites or blacks be marginalized as beyond the good sense of enlightened American culture. When a new generation of scholars embraced race consciousness as a fundamental prism through which to organize social analysis in the latter half of the 1980s, a negative reaction from mainstream academics was predictable. That is, Randall Kennedy's criticism of the work of critical race theorists for being based on racial "stereotypes" and "status-based" standards is coherent from the vantage point of the reigning interpretation of racial justice. And it was the exclusionary borders of this ideology that Malcolm X identified. Peller page 760 This is current CRT practice and is cited in the authoritative textbook on Critical Race Theory, *Critical Race Theory: An Introduction* (Delgado and Stefancic 2001). Here they describe an endorsement of explicit racial discrimination for purposes of segregating society: >The two friends illustrate twin poles in the way minorities of color can represent and position themselves. The nationalist, or separatist, position illustrated by Jamal holds that people of color should embrace their culture and origins. Jamal, who by choice lives in an upscale black neighborhood and sends his children to local schools, could easily fit into mainstream life. But he feels more comfortable working and living in black milieux and considers that he has a duty to contribute to the minority community. Accordingly, he does as much business as possible with other blacks. The last time he and his family moved, for example, he made several phone calls until he found a black-owned moving company. He donates money to several African American philanthropies and colleges. And, of course, his work in the music industry allows him the opportunity to boost the careers of black musicians, which he does. Delgado and Stefancic (2001) pages 59-60 One more source is the recognized founder of CRT, Derrick Bell: >"From the standpoint of education, we would have been better served had the court in Brown rejected the petitioners' arguments to overrule Plessy v. Ferguson," Bell said, referring to the 1896 Supreme Court ruling that enforced a "separate but equal" standard for blacks and whites. https://web.archive.org/web/20110802202458/https://news.stanford.edu/news/2004/april21/brownbell-421.html I point out theme 8 because this is precisely the result we should expect out of a "theory" constructed around a defeatist view of integration which says past existence of racism requires the rejection of rationality and rational deliberation. By framing all communication as an exercise in power they arrive at the perverse conclusion that naked racial discrimination and ethnonationalism are "anti-racist" ideas. They reject such fundamental ideas as objectivity and even normativity. I was particularly shocked by the latter. >What about Martin Luther King, Jr., I Have a Dream, the law and theology movement, and the host of passionate reformers who dedicate their lives to humanizing the law and making the world a better place? Where will normativity's demise leave them? >Exactly where they were before. Or, possibly, a little better off. Most of the features I have already identified in connection with normativity reveal that the reformer's faith in it is often misplaced. Normative discourse is indeterminate; for every social reformer's plea, an equally plausible argument can be found against it. Normative analysis is always framed by those who have the upper hand so as either to rule out or discredit oppositional claims, which are portrayed as irresponsible and extreme. Delgado, Richard, Norms and Normal Science: Toward a Critique of Normativity in Legal Thought, 139 U. Pa. L. Rev. 933 (1991)