Abstract
This paper identifies the common themes in 245-plus refereed articles on whiteness studies that were published in academic journals after 1992 in an attempt to assess the implications of whiteness studies for the discipline of sociology. Of special interest is the relationship between whiteness studies and Michael Burawoy’s call for public sociology. I argue that the emerging field of whiteness studies identifies itself as a public sociology that is infused by the moral vision of critical sociology. Nevertheless, the field does not accept professional sociology as Burawoy defined it. The ontological, epistemological, and soteriological foundations of whiteness studies encourage the field to pander to one segment of the public—the marginalized—and condemn another segment of the public—“privileged whites,” thus rendering impossible a democratic dialogue on one of the most basic social issues of our time. Conflating Western epistemology with whiteness encourages a misreading of American social scientific work on race relations, thus opening the door to a so-called hermeneutics of suspicion. The result is not an innocuous “pop” sociology, but a partisan sociology, whose implications should caution sociologists against an uncritical embracing of public sociology.
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Notes
These databases included Academic Search Premier, EBSCO Megafile, Education Research Complete, ERIC, FirstSearch Databases, Google Scholar, InfoTrac, JSTOR, Lexis-Nexis Academic Universe, ProQuest Databases, SOCIndex, SpringerLink, and Wilson OmniFile.
Representative examples of these courses include Amherst College (“Toward a History of Whiteness in America”), Arizona State University (“Whiteness & Racism”), Macalester College (“Race, Race Privilege, Whiteness”), Mount Holyoke College (“Whiteness and the Construction of Identity”), Saint Mary’s College (“Reading Whiteness”), University of Arkansas (“The Sociology of Whiteness”), University of Colorado, Boulder (“Whiteness Studies”), University of Massachusetts, Amherst (“The Social Construction of Whiteness and Women”), University of Utah (“Whiteness Theory and Education”), and Vassar College (“White Identity”).
From the course description for “DCI 791: Whiteness & Racism,” which is offered at Arizona State University.
From the course description for “SOC 366: Critical Whiteness Studies,” which is offered at St. Mary’s College.
From the course description for “SOC 288b: White Identity (1),” which is offered at Vassar College.
As Stanfield (2008:281) put it, “Anointed as the best and brightest, intellectuals of color and White neoliberal intellectuals who embrace the doctrines of colorblindness and the declining significance of race make prestigious academic careers for themselves even though it is apparent to even the casual observer that race is more than alive and well in America. Perched in their elite berths in academia, it has become a lucrative business for these sociologists and other scholars to point out the pathologies of Blacks and other people of color, especially Latinos, to affluent White and Black audiences who want to continue to feel good in a society that increasingly denies its moral and political responsibility for the gravely unfinished business of the civil rights struggles of the 1950s and 1960s and many decades before.” Ironically, Stanfield holds a prestigious position at Indiana University, Bloomington. His observations appear in Bonilla-Silva and Zuberi (2008a). Both are tenured professors at elite institutions—Duke University and the University of Pennsylvania, respectively.
University of Nebraska at Omaha Department of Black Studies Call for Papers for the 8th Annual Malcolm X Festival and National Conference, April 14–16, 2009. Theme: “Resisting the Europeanization of Consciousness: Confronting the Privilege and Invisibility of Whiteness.”
Christine Clark, education professor at New Mexico State University and co-editor (with James O’Donnell) of Becoming and Unbecoming White: Owning and Disowning A Racial Identity (Westport, CT: Bergin and Harvey 1999). The quote appears in Rodriguez (1999).
Heidi A. Zetzer, Director of the Hosford Counseling & Psychological Services Clinic in the Department of Counseling, Clinical, & School Psychology at the University of California, Santa Barbara. The quote appears in a subsection (“The Persistence of White Privilege”) of the Wikipedia entry “White Privilege.” It also appears on Live Link: Redefining the Media, which is available online.
See Margaret Talbot, New York Times Magazine Online, “Getting Credit for Being White,” first published on November 30, 1997.
From the UC Newsroom, January 24, 2005, “Santa Barbara establishes racial studies project,” which is available online.
From a section entitled “Clarifications, Cautions, and Ground Rules,” in Audrey Thompson’s course syllabus, “Whiteness Studies and Education,” offered at the University of Utah, Fall 2003.
Bonilla-Silva and Baiocchi (2003, 2007, 2008) characterize social surveys as little more than multiple-choice exams on which whites work hard to choose the answers that are politically correct. They claim that “. . . the theory, methodologies, research strategies, and even writing style used by mainstream sociologists in the post-civil rights era bolster Whites’ ‘declining significance of race’ thesis” in five ways (Bonilla-Silva and Baiocchi 2008:137, 148). Why? Because “[m]ost researchers have embraced the assumptions of White supremacy” (Zuberi and Bonilla-Silva 2008b:332).
Mixed-race categories present unique difficulties. According to proponents of whiteness studies, those who claim mixed-race identities reinforce white supremacy by distancing themselves from the nonwhites at the bottom, while decreasing the distance between themselves and the whites at the top (see Sundstrom 2001, who summarizes these arguments). Those who claim mixed-raced identities aren’t interested in abolishing whiteness; rather, they suffer from internalized self-hate (Sundstrom 2001; cf. Feagin and Cobas 2008; Rochmes and Griffin 2006). The demand for public recognition of mixed-race categories will reverse the advances made by the Civil Rights Movement, undermine claims to reparations, and subvert the political power that large constituencies make possible.
From a document available on the Internet.
In Murray Hausknecht, “Models of Public Sociology.” This document is available at <http://burawoy.berkeley.edu/PS/Hausknechtvs.Burawaoy.pdf>
Cf. Mathieu Deflem, “Why Public Sociology is Neither.” Paper presented at the American Sociological Association Annual Meeting, August 12, 2005.
As a case in point, Daniel Patrick Moynihan’s The Negro Family: The Case for National Action (Washington, DC: U.S. Government Printing Office, 1965) had a chilling effect on the study of inner-city poverty and the black family. For some time to come following the publication of the report, liberals were intimidated and serious academic research and discussion were suppressed as white sociologists abandoned the study of poverty in response to the controversies that ensued (Niemonen 2002).
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“Public Sociology or Partisan Sociology? The Curious Case of Whiteness Studies” is a revised and re-titled version of a paper that was presented in two parts at the Midwest Sociological Society Annual Meeting, St. Louis, MO, March 29 and 30, 2008. I am grateful to Jamie Zolin, who verified references and provided other bibliographic assistance, and to Larry Nichols, who provided helpful suggestions for improving earlier drafts.
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Niemonen, J. Public Sociology or Partisan Sociology? The Curious Case of Whiteness Studies. Am Soc 41, 48–81 (2010). https://doi.org/10.1007/s12108-010-9086-x
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DOI: https://doi.org/10.1007/s12108-010-9086-x