Critical race theory

From Wikipedia, the free encyclopedia

This article has multiple issues. Please help improve it or discuss these
issues on the talk page.

 Its introduction provides insufficient context for those unfamiliar

with the subject. Tagged since July 2010.

 It may require general cleanup to meet Wikipedia's quality

standards. Tagged since March 2009.

 Its lead section requires expansion. Tagged since July 2010.

Critical Race Theory (CRT) is a movement that studies and attempts to transform the
relationship between race and power by examining the role of race and racism within the
foundations of modern culture, as far back as the principles of Enlightenment thought that form
the basis for many modern views of equality and law; as a movement, it has moved beyond law
and has now become common in the academic disciplines of ethnic studies, political science
and education.[1]

CRT began as a response to interdisciplinary legal studies. The earliest writings on Critical
Race Theory can be traced to the works of Derrick Bell as a rejection of the belief that the legal
reforms of the Civil Rights movement positively affected both the construction and application of
laws. CRT is concerned with the idea of inescapable and inherent racism in the American legal
system, as well as the consistent application of racial subordination and discrimination in the
practice of law, with the exception of "interest-convergence" issues, in which both the white
majority and minorities profit from the expansion of rights (as argued by Bell in “Brown v. Board
of Education and the Interest-Convergence Dilemma”[2]).

CRT rejects interdisciplinary legal studies' belief in the transformative power of society. It
emphasizes the socially constructed nature of race and considers judicial conclusions to be
based on inherently racist social assumptions. Analyses of racial inequity as the social
construction of race and discrimination are present in the scholarship of such established critical
race theorists as Derrick Bell, Kimberlé Williams Crenshaw, Richard Delgado, Neil
Gotanda, Cheryl I. Harris, Charles Lawrence III, Mari Matsuda, and Patricia J. Williams in the
legal field. In the field of education, notable scholars include Gloria Ladson-Billings, Laurence
Parker, Daniel Solórzano and William Tate.
Contents
[hide]
 • 1 Definition

• 2 Key theoretical
elements

• 3 Applications

• 4 Criticisms

• 5 Offshoot fields

• 6 References

○ 6.1 Notes

○ 6.2 Bibliogra
phy

[edit]Definition

This article is missing information about the actual definition of CRT.

This concern has been noted on the talk page where it may be discussed
whether or not to include such information. (July 2010)
[edit]Key theoretical elements
Richard Delgado and Jean Stefancic note the following major themes in critical race theory
writings:

 A critique of liberalism: critical race theorists object to political

liberal's cautious approach to social transformation, to color
blindness as a solution to racism (favoring instead challenges to the
way racism can be embedded in apparently neutral standards), and
have criticized the limitations of a rights-based approach to
resolving racism

 Storytelling/counterstorytelling and "naming one's own reality"

 Revisionist interpretations of American civil rights law and progress

 Applying insights from social science writing on race and racism to

legal problems

 Structural determinism, how "the structure of legal thought or

culture influences its content"

 The intersections of race, sex, and class

  Essentialism and anti-essentialism

 Cultural nationalism/separatism, Black nationalism

 Legal institutions, Critical pedagogy, and minorities in the bar

 Criticism and self-criticism

Critical race theory emerged in part from the milieu of Critical Legal Studies (CLS), a field of
inquiry that argues that preserving the interests of power, rather than the demands of principle
and precedent, is the guiding force behind legal judgments. CLS theorists suggest that the
existing precedents are indeterminate, allowing the judiciary wide freedom to interpret them
according to prevailing balance of power. Both CLS and Critical Race Theory scholars engage
in deconstructing extended arguments to demonstrate that legal precedents are not based on a
consistent application of legal principles. Critical Race Theory shares an overlapping literature
with both CLS and critical theory, feminist jurisprudence, and postcolonial theory.

[edit]Applications

Critical Race Theory has been applied in a variety of contexts where institutionalized oppression
of racial minorities has been litigated in courts (critical race theorists often presentamicus
curiae briefs, or critically examine the rulings of these cases).[3]

One particular application has been to hate crime and hate speech legislation. In response
to Justice Scalia's opinion in a paradigm hate speech case, R.A.V. v. City of St. Paul (which
addressed cross burning as an act of hate speech), Mari Matsuda and Charles R. Lawrence III
presented a critical race theory argument against Scalia's opinion. While Scalia posits that
speech is protected independent of content, Matsuda and Lawrence argue that historical and
social context is paramount. When acts of speech are acts of intimidation and threaten violence,
backed up by a historical force, then those words become a mechanism for social control and
domination. Justice Scalia delivered the opinion of the Court, in which Chief Justice Rehnquist,
Justice Kennedy, Justice Souter, and Justice Thomas joined. All 9 justices concurred in the
judgment of the Court that city's ordinance was facially invalid under theFirst Amendment.[4]

Delgado also draws on CRT in calling for a tort action for racial insults, looking to the historical
pattern of speech and the serious psychological harm inflicted on its victims as just measures
for evaluating hate speech.

Critical race theory has become especially important in education where the educational
experience and results for both children and adults are often connected to racial background.
Critical race theorists can argue that the possession of "whiteness" and property are correlated
everything from test scores to teacher ethnicity, and these results form the basis for the future
acquisition of income, wealth, health, and longevity.

[edit]Criticisms

CRT and its methodology have not gained acceptance in the mainstream legal world. African-
American attorney and author Winkfield F. Twyman, a graduate of the Harvard Law School,
investigated the impact that CRT has made in law courts by conducting a search of Westlaw to
determine the number of times this theory has been cited in rulings. As of December 2005, he
found that “out of tens of thousands of federal cases at every level — U.S. Supreme Court to
the lowest federal district court — only one judge has ever cited to ‘Critical Race Theory.’ And
that lonely cite was in one obscure case involving a challenge to New York City’s termination of
fire and police employees for participating in a parade. Locurto v. Giuliani, 269 F. Supp. 2d 368,
S.D. N.Y. (2003).” He concluded that “For all intents and purposes, Critical Race Theory is a
non-issue in the real world.”[5]

Many mainstream legal scholars of various ethnicities have criticized CRT for its use of narrative
and storytelling. Judge Richard Posner of the United States Court of Appeals for the Seventh
Circuit in Chicago has “label[ed] critical race theorists and postmodernists the ‘lunatic core’ of
‘radical legal egalitarianism.’” [6] He writes,

What is most arresting about critical race theory is that...it turns its back on the Western tradition
of rational inquiry, forswearing analysis for narrative. Rather than marshal logical arguments and
empirical data, critical race theorists tell stories — fictional, science-fictional, quasi-fictional,
autobiographical, anecdotal — designed to expose the pervasive and debilitating racism of
America today. By repudiating reasoned argumentation, the storytellers reinforce stereotypes
about the intellectual capacities of nonwhites.[7]

Critical Race Theorists do not dispute this allegation of a-rationality. Gloria Ladson-Billings
writing the foreword for the book Critical Race Theory in Education: All God's Children Got a
Song states that "CRT never makes claims of objectivity or rationality."[8] Derrick Bell writes that
mainstream scholars often reject lines of inquiry that seek to expose what CRT scholars believe
is inherent White supremacy.[9]

Judge Alex Kozinski, United States Court of Appeals for the Ninth Circuit, writes Critical Race
Theorists have constructed a philosophy which makes a valid exchange of ideas between the
various disciplines unattainable.

The radical multiculturalists' views raise insuperable barriers to mutual understanding. Consider
the Space Traders story. How does one have a meaningful dialogue with Derrick Bell? Because
his thesis is utterly untestable, one quickly reaches a dead end after either accepting or
rejecting his assertion that white Americans would cheerfully sell all blacks to the aliens. The
story is also a poke in the eye of American Jews, particularly those who risked life and limb by
actively participating in the civil rights protests of the 1960's. Bell clearly implies that this was
done out of tawdry self-interest. Perhaps most galling is Bell's insensitivity in making the symbol
of Jewish hypocrisy the little girl who perished in the Holocaust — as close to a saint as Jews
have. A Jewish professor who invoked the name of Rosa Parks so derisively would be bitterly
condemned — and rightly so.[10]

[edit]Offshoot fields
Within Critical Race Theory, nuances have emerged that take into consideration gender,
linguistic and immigration oppression. See for example, Critical Race Feminism (CRF), Latino
Critical Race Studies (LatCrit) [11] Asian American Critical Race Studies (AsianCrit) and
American Indian Critical Race Studies (sometimes called TribalCrit).

Critical Race Theory has also begun to spawn research drawing upon its methods to look at
circumstances outside the United States.[12]

[edit]References

[edit]Notes

1. ^ Richard Delgado and Jean Stefancic, Critical Race Theory:

An Introduction, NYU Press (2001), pp.2-3. Accessed
via http:books.google.com Google Books on 8 July 2010.

2. ^ Harvard Law Review, Vol. 93, 1980

3. ^ Dixson and Rousseau, 2006

4. ^ R.A.V. v. City of St. Paul, 505 U.S. 377

(1991), http://supct.law.cornell.edu/supct/html/90-7675.ZS.html

5. ^ http://www.intellectualconservative.com/article4783.html The
Lightness of Critical Race Theory

6. ^ Richard A. Posner, The Skin Trade, NEW REPUBLIC, Oct.

13, 1997

7. ^ Critical Race Theory: An Overview

 8. ^ Dixson, Adrienne D. and Celia K. Rousseau, eds., Critical
Race Theory in Education: All God's Children Got a Song. New
York: Routledge, 2006.

9. ^ Bell, D.A. "Whose Afraid of Critical Race Theory?University

of Illinois Law Review, 1995

10.^ Bending the Law

11.^ Richard Delgado and Jean Stefancic's The Latino/a

Condition: A Critical Reader (1998).

12.^ E.g., Levin, Mark, The Wajin’s Whiteness: Law and Race
Privilege in Japan (February 1, 2008). Horitsu Jiho, Vol. 80, No.
2, 2008. Available at SSRN:http://ssrn.com/abstract=1551462
[edit]Bibliography

 Brewer, Mary. Staging Whiteness. Wesleyan University Press,

2005. ISBN 978-0819567697

 Crenshaw, Kimberlé, Neil Gotanda, Gary Peller, and Kendall

Thomas. eds. Critical Race Theory: The Key Writings that Formed
the Movement. New York: New Press, 1995. ISBN 978-
1565842717

 Delgado, Richard. ed. Critical Race Theory: The Cutting Edge.

Philadelphia: Temple University Press, 1995.

 Delgado, Richard and Jean Stefancic. "Critical Race Theory: An

Annotated Bibliography." Virginia Law Review, Vol. 79, No. 2.
(Mar., 1993), pp. 461–516.

 Delgado, Richard and Jean Stefancic. The Latino/a Condition: A

Critical Reader. New York University Press, 1998.

 Delgado, Richard and Jean Stefancic. Critical Race theory: An

Introduction. New York University Press, 2001.

 Dixson, Adrienne D. and Celia K. Rousseau, eds., Critical Race

Theory in Education: All God's Children Got a Song. New York:
Routledge, 2006.
 Epstein, Kitty K., "A Different View of Urban Schools: Civil Rights,
Critical Race Theory, and Unexplored Realities." New York: Peter
Lang, 2006.

 Ladson-Billings, G.J. and Tate, W.F. (1994). Toward a theory of

critical race theory in education. Teachers College Record, 97, 47-
68.

 Parker, Laurence, Donna Deyhle, and Sofia Villenas. eds. Race Is,
Race Ain't: Critical Race Theory and Qualitative Studies in
Education. Boulder, CO: Westview Press, 1999.

 Solorzano, D. (1997). "Images and Words That Wound: Critical

Race Theory, Racial Stereotyping, and Teacher Education."
Teacher Education Quarterly, 24, 5-19.

 Solorzano, D., Ceja, M. & Yosso, T. (2000). “Critical Race Theory,

Racial Microaggressions and Campus Racial Climate: The
Experiences of African American College Students.” Journal of
Negro Education, 69, 60-73.

 Solorzano, D. & Delgado Bernal, D. (2001). “Examining

Transformational Resistance Through a Critical Race and LatCrit
Theory Framework: Chicana and Chicano Students in an Urban
Context.” Urban Education, 36, 308-342.

 Solorzano, D. & Yosso, T. (2001). "Critical Race and LatCrit Theory

and Method: Counterstorytelling Chicana and Chicano Graduate
School Experiences." International Journal of Qualitative Studies in
Education, 14, 471-495.

 Solorzano, D. & Yosso, T. (2002). "A Critical Race Counterstory of

Affirmative Action in Higher Education." Equity and Excellence in
Education, 35, 155-168.

 Tuitt, Patricia, "Race, Law, Resistance" Glasshouse Press, London,

2004

 Tate, William F. "Critical Race Theory and Education: History,

Theory, and Implications." Review of Research in Education, Vol.
22. (1997), pp. 195–247.
  Velez, V., Perez Huber, L., Benavides, C., de la Luz, A. &
Solorzano, D. (2008). “Battling for Human rights and Social Justice:
A Latina/o Critical Race Analysis of Latina/o Student Youth
Activism in the Wake of 2006 Anti-Immigrant Sentiment.” Social
Justice, 35, 7-27.

 Yosso, Tara J. Critical Race Counterstories along the

Chicana/Chicano Educational Pipeline. New York: Routledge,
2006.
Categories: Critical theory | Postmodernism | Racism | Race | Philosophy of law
• New features
• Log in / create account
• Article
• Discussion
• Read
• Edit
• View history
Top of Form

Bottom of Form
• Main page
• Contents
• Featured content
• Current events
• Random article
Interaction
• About Wikipedia
• Community portal
• Recent changes
• Contact Wikipedia
• Donate to Wikipedia
• Help
Toolbox
Print/export

• This page was last modified on 9 July 2010 at 03:34.

• Text is available under the Creative Commons Attribution-ShareAlike License;
additional terms may apply. See Terms of Use for details.
Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-
profit organization.
• Contact us
Teori bangsa Kritis
Dari Wikipedia Bahasa Melayu, ensiklopedia bebas
Artikel ini mempunyai beberapa masalah. Sila
membantu memperbaikinya atau membincangkan masalah ini
di laman perbincangan .
 Its pengenalan mempunyai konteks
mencukupi untuk mereka yang tidak terbiasa
dengan subjek. Tagged sejak Julai 2010.
 Ini mungkin memerlukan
umum pembersihan untuk memenuhi
Wikipediastandard high . Tagged sejak Mac 2009.
 Its bahagian memimpin memerlukan
pengembangan. Tagged sejak Julai 2010.

Teori Kritis Race (CRT) adalah gerakan yang mempelajari dan cuba untuk mengubah
hubungan antara bangsa dan kekuasaan dengan menyemak peranan bangsa dan
perkauman dalam dasar-dasar budaya moden, sejauh semula sebagai prinsip-prinsip
Pencerahan pemikiran yang membentuk dasar untuk pandangan moden kesetaraan
dan undang-undang; sebagai satu gerakan, itu telah bergerak di luar undang-undang
dan sekarang sudah menjadi biasa dalam disiplin akademik kajian etnik, ilmu politik dan
pendidikan. [1]
CRT bermula sebagai tanggapan terhadap pengajian undang-undang
interdisipliner. Tulisan-tulisan paling awal di Race Teori Kritis boleh ditelusuri terhadap
karya-karya Derrick Bell sebagai penolakan terhadap keyakinan bahawa pembaharuan
undang-undang gerakan Hak-hak Sipil yang terkena dampak positif baik pembinaan
dan pelaksanaan undang-undang. CRT berkaitan dengan idea yang melekat tak
terhindarkan dan perkauman dalam sistem undang-undang Amerika, serta pelaksanaan
secara konsisten subordinasi perkauman dan diskriminasi dalam amalan undang-
undang, dengan pengecualian daripada "bunga-konvergensi" masalah, di mana kedua-
dua putih majoriti dan minoriti keuntungan dari perluasan hak-hak (seperti yang
dikatakan oleh Bell dalam "Brown versus Dewan Pendidikan dan Dilema konvergensi-
bunga" [2] ).
CRT menolak 'kajian undang-undang interdisipliner keyakinan pada kekuatan
transformatif masyarakat. Ini menekankan sifat sosial dibina dari bangsa dan
mempertimbangkan kesimpulan undang-undang harus didasarkan pada andaian sosial
inheren rasis. Analisis ketimpangan perkauman sebagai pembinaan sosial dan
diskriminasi perkauman yang hadir dalam biasiswa seperti bangsa teoretisi kritis
ditubuhkan sebagai Derrick Bell , Kimberlé Williams Crenshaw , Richard Delgado , Neil
Gotanda , Cheryl I. Harris , Charles Lawrence III , Mari Matsuda , dan Patricia J.
Williams dalam bidang undang-undang. Di bidang pendidikan, ulama terkemuka
termasuk Gloria Ladson-Billings , Laurence Parker ,Daniel Solorzano dan William Tate .
Isi
[ hide ]
• 1 Definisi
• 2 unsur kunci
teori
• 3 Aplikasi
• 4 Kritikan
• 5 cabang bidang
• 6 Rujukan
○ 6,1 Nota
○ 6,2
Bibliografi

[ sunting ] Definisi
Artikel ini tidak ada maklumat tentang definisi sebenarnya dari
CRT.Keprihatinan ini telah dirakam di laman perbincangan di mana
mungkin dibicarakan apakah atau tidak untuk memasukkan
maklumat tersebut. (Julai 2010)

[ sunting elemen kunci teori]

Richard Delgado dan Jean Stefancic perhatikan tema-tema utama berikut dalam
tulisan-tulisan teori bangsa kritis:
 Sebuah kritik dari liberalisme : teoretikus bangsa kritis objek untuk
berhati-hati Pendekatan liberal politik untuk transformasi sosial,
untuk buta warna sebagai penyelesaian untuk perkauman
(menguntungkan bukan cabaran terhadap perkauman cara dapat
ditanamkan dalam bentuk rupanya standard neutral), dan telah
 mengkritik keterbatasan dari pendekatan berasaskan hak untuk
mengatasi perkauman
 Mendongeng / counterstorytelling dan "penamaan realiti sendiri
pertama"
 Revisionis tafsiran American hak-hak sivil undang-undang dan
kemajuan
 Menerapkan wawasan dari ilmu sosial menulis tentang bangsa
dan perkauman masalah undang-undang
 Struktural determinisme, bagaimana "struktur pemikiran undang-
undang atau budaya mempengaruhi isinya"
 The persimpangan bangsa, jantina , dan kelas
 Esensialisme dan anti-esensialisme
 Budaya nasionalisme / separatisme , nasionalisme Hitam
 Undang-undang institusi, pedagogi kritikal , dan minoriti di bar
 Kritik dan self-kritik
teori bangsa Kritis muncul di bahagian dari lingkungan dari Pengajian Hukum
Kritis (CLS), suatu bidang kajian yang berpendapat bahawa menjaga kepentingan
kuasa, bukannya tuntutan prinsip dan preseden, adalah kekuatan penuntun balik
keputusan undang-undang. teoretisi CLS menyarankan bahawa tak tentu preseden
yang ada, membolehkan kehakiman kebebasan luas untuk menafsirkan mereka sesuai
dengan keseimbangan yang berlaku kekuatan. Kedua-dua CLS dan Teori Kritis Race
sarjana terlibat dalam diperpanjang mendekonstruksi hujah untuk menunjukkan
preseden undang-undang yang tidak didasarkan pada aplikasi konsisten prinsip-prinsip
undang-undang. Teori Kritis Race saham sebuah literatur tumpang tindih dengan baik
CLS dan teori kritis , Yurisprudensi feminis , dan teori postkolonial .
[ sunting ] Aplikasi
Teori Kritis Race telah dilaksanakan dalam pelbagai konteks di mana dilembagakan
penindasan minoriti perkauman telah litigated di mahkamah (teoretisi bangsa kritis
sering hadircuriae amicus seluar, atau kritikan menyemak keputusan-keputusan kes
ini). [3]
Satu aplikasi tertentu telah membenci kejahatan dan benci perundangan
pidato. Menanggapi Hakim Scalia's opini dalam sebuah paradigma benci
pidato kes, Rav v. Kota St Paul(yang ditujukan pembakaran salib sebagai
tindakan benci pidato ), Mari Matsuda dan Charles R. Lawrence III disajikan hujah teori
kritis berpacu dengan Scalia's pendapat.Sementara Scalia berpendapat bahawa pidato
terpelihara bebas dari kandungan, Matsuda dan Lawrence mendakwa bahawa konteks
sejarah dan sosial sangat penting. Ketika tindakan pidato adalah tindakan intimidasi
dan mengancam kekerasan, disokong oleh kekuatan sejarah, maka kata-kata menjadi
sebuah mekanisme kawalan sosial dan dominasi.Hakim Scalia menyampaikan
pendapat Mahkamah, di mana Hakim Ketua Rehnquist, Keadilan Kennedy, Keadilan
Souter, dan Keadilan Thomas menyertai. Semua 9 hakim sependapat dalam
penghakiman Mahkamah itu adalah tata kota facially sah bawah Pindaan Pertama . [4]
Delgado juga menarik pada CRT untuk menyeru tuntutan tindakan untuk penghinaan
perkauman, mencari pola sejarah berbicara dan bahaya psikologi yang serius diderita
korban sebagai hanya langkah-langkah untuk menilai pidato kebencian.
teori bangsa Kritis telah menjadi sangat penting dalam pendidikan di mana pengalaman
pendidikan dan keputusan untuk anak-anak dan orang dewasa seringkali dihubungkan
dengan latar belakang bangsa teoretisi. bangsa Kritis boleh berpendapat bahawa
pemilikan "putih" dan hotel adalah segalanya berkorelasi daripada nilai ujian untuk guru
etnisitas , dan hasil ini membentuk asas bagi masa depan kejayaan pendapatan,
kekayaan, kesihatan dan umur panjang.
[ sunting ] Kritik
CRT dan metodologi yang tidak mendapat penerimaan dalam dunia undang-undang
utama. Afrika-Amerika peguam dan penulis Winkfield F. Twyman , lulusan Harvard Law
School, meneliti kesan yang CRT telah dibuat dalam mahkamah undang-undang
dengan melakukan carian di Westlaw untuk menentukan berapa kali teori ini telah
dikutip dalam undang-undang. Pada Disember 2005, beliau mendapati bahawa "keluar
dari puluhan ribu kes persekutuan di setiap peringkat - Mahkamah Agung AS ke daerah
mahkamah persekutuan terendah - hanya satu hakim yang pernah dikutip untuk 'Race
Teori Kritis." Dan yang kesepian mengutip berada di satu kes yang melibatkan jelas
tantangan untuk York City pemberhentian Baru kebakaran dan pegawai polis untuk
menyertai dalam parade. Locurto v. Giuliani, 269 F. SUPP. 2d 368, SDNY (2003). "Dia
menyimpulkan bahawa" Untuk semua maksud dan tujuan, Race Teori Kritis adalah
bukan-isu di dunia nyata ". [5]
Banyak sarjana undang-undang arus utama pelbagai etnik telah mengkritik
penggunaan CRT untuk narasi dan cerita Hakim. Richard Posner dari Amerika Syarikat
Mahkamah Rayuan untuk Litar Ketujuh di Chicago memiliki "label [] bangsa ed teoretisi
kritis dan postmodernis yang 'inti gila' undang-undang egalitarianisme 'radikal "." [6] Dia
menulis,
Apa yang paling menangkap tentang teori bangsa kritis adalah bahawa ... ternyata
kembali pada tradisi Barat penyelidikan rasional, forswearing analisis untuk
naratif. Daripada hujah logik marshal dan data empirik, teori bangsa kritis cerita -
rekaan, sains-fiksyen, semi-fiksyen, otobiografi, anekdot - direka untuk mengekspos
perkauman meresap dan melemahkan Amerika hari ini. Dengan argumentasi yang
menolak beralasan, para pendongeng menguatkan stereotaip tentang keupayaan
intelek nonkulit putih. [7]
Race kritis teori, tidak sengketa ini tuduhan-rasionalitas. Gloria Ladson-Billings menulis
kata pengantar untuk buku Kritis Race Theory dalam Pendidikan: Semua Allah Anak
Gotmenyatakan Song yang "CRT pernah membuat tuntutan objektivitas atau
rasionalitas". [8] Derrick Bell menulis bahawa para sarjana mainstream sering menolak
baris penyelidikan yang berusaha untuk mendedahkan apa yang CRT sarjana percaya
melekat samb putih. [9]
Hakim Alex Kozinski , Amerika Syarikat Mahkamah Rayuan untuk Litar Kesembilan ,
menulis Race teoretisi kritis telah membina sebuah falsafah yang membuat pertukaran
idea yang sah antara pelbagai disiplin terjangkau.
radikal 'multiculturalists dilihat itu menambah hambatan dapat diatasi dengan saling
pengertian. Pertimbangkan Pedagang Space cerita. Bagaimana seseorang mempunyai
dialog yang bermakna dengan Derrick Bell? Kerana tesisnya adalah benar-benar teruji,
yang dengan cepat mencapai jalan buntu selepas baik menerima atau menolak
pernyataannya bahawa Amerika putih riang akan menjual semua kulit hitam ke
alien. Cerita ini juga boleh memukul di mata Yahudi Amerika, terutama mereka yang
mempertaruhkan nyawa dan anggota tubuh dengan aktif menyertai dalam protes hak-
hak awam tahun 1960. Bell jelas menyatakan bahawa hal ini dilakukan keluar dari diri-
bunga norak. Mungkin yang paling menyakitkan adalah yang ketidakpekaan Bell dalam
membuat simbol kemunafikan Yahudi gadis kecil yang tewas dalam Holocaust -
sebagai berhampiran dengan orang suci sebagai orang-orang Yahudi. Seorang
profesor Yahudi yang dipanggil nama Rosa Parks sehingga akan mengejek pahit
dikutuk - dan memang demikian. [10]
[ sunting ] Bidang cabang
Dalam Race Teori Kritis, telah muncul nuansa yang mempertimbangkan pertimbangan
jantina, bahasa, dan penindasan imigrasi. Lihat contohnya, Kritis Race Feminisme
(PKR), Latino Pengajian Kritis Race (LatCrit) [11] Asian American Pengajian Kritis Race
(AsianCrit) dan Indian Amerika Kritis Pengajian Race (kadang-kadang disebut
TribalCrit).
Race Teori Kritis juga mula bertelur gambar pada kaedah penyelidikan untuk melihat
keadaan di luar Amerika Syarikat. [12]
[ sunting ] Rujukan
[ sunting ] Nota
1. ^ Richard Delgado dan Jean Stefancic, Teori Kritis Race: An
Introduction, NYU Press (2001), pp.2-3. Diakses
melalui http:books.google.com Google Bukupada tarikh 8 Julai
2010.
2. ^ Harvard Law Review, Vol. 93, 1980
3. ^ Dixson dan Rousseau, 2006
4. ^ v. Rav Kota St Paul, 505 US 377
(1991), http://supct.law.cornell.edu/supct/html/90-7675.ZS.html
5. ^ http://www.intellectualconservative.com/article4783.html The
lightness Race Teori Kritis
6. ^ Richard A. Posner, Perdagangan Kulit, REPUBLIK BARU,
October 13, 1997
7. ^ Race Teori Kritis: Sebuah Tinjauan
8. ^ Dixson, Adrienne D. dan Celia Rousseau K., eds., Teori Kritis
dalam Pendidikan Race: Allah Anak Semua Got a Song. New
York: Routledge, 2006.
9. ^ Bell, DA "siapa Takut Race Teori Kritis? University of Illinois
Law Review, 1995
10.^ membungkuk Hukum
 11.^ Richard Delgado dan Stefancic Jean Latino ini / Kondisi
sebuah: A Reader Kritis (1998).
12.^ Contohnya, Levin, Mark, Wajin's putih itu: Hukum dan Privilege
Race di Jepun (1 Februari 2008). Horitsu Jiho, Vol,. 80 No 2,
2008. Sedia di SSRN:http://ssrn.com/abstract=1551462
[ sunting ] Bibliografi
 Brewer, Mary. Stadium putih .. Wesleyan University Press,
2005 ISBN 978-0819567697
 Crenshaw, Kimberlé, Neil Gotanda, Gary bling-bling, dan Thomas
Kendall. eds:. Kritis Race Teori itu tertulis kunci yang Dibentuk
Gerakan. New York: New Press, 1995. ISBN 978-1565842717
 Delgado, Richard. ed: Race Kritis. Teori The Edge
Cutting. Philadelphia: Temple University Press, 1995.
 Delgado, Richard dan Stefancic Jean. "Race Teori Kritis: Sebuah
Bibliografi Beranotasi Review. Virginia Law", Vol. 79, No 2. (Mei,
1993), pp. 461-516.
 Delgado, Richard dan Stefancic Jean. Latino ini / a Kondisi: A
Reader Kritis. New York University Press, 1998.
 Delgado, Richard dan Jean Stefancic:. Kritis Race Sebuah
Pengantar teori. New York University Press, 2001.
 Dixson, Adrienne D. dan K. Celia Rousseau, eds., Teori Kritis
dalam Pendidikan Race: Allah Anak Semua Got a Song. New
York: Routledge, 2006.
 Epstein, K. Kitty, "A Lihat berbeza dari Sekolah Perkotaan: Hak-
hak Sipil, Teori Kritis Race, dan realiti yang belum dijelajahi." New
York: Peter Lang, 2006.
 Ladson-Billings, GJ dan Tate, WF (1994). Menuju teori teori
bangsa kritis dalam pendidikan. Teachers College Record 97, 47-
68.
 Parker, Laurence, Donna Deyhle, dan Villenas Sofia. eds. Race
Adakah, Race Bukankah: Teori Kritis Ras dan Pengajian Kualitatif
dalam Pendidikan.Boulder, CO: Westview Press, 1999.
 Solorzano, D. (1997). "Gambar dan Kata Itu Luka: Teori Kritis
Race, stereotaip perkauman, dan Pendidikan Guru." Pendidikan
Guru Triwulanan, 24, 5-19.
 Solorzano, D., Ceja, M. & Yosso, T. (2000). "Teori Kritis Race,
Microaggressions perkauman dan Kampus Ras Iklim: The
Pengalaman Siswa College Afrika Amerika 60-73." Jurnal Negro,
69 Pendidikan,.
 Solorzano, D. & Bernal Delgado, D. (2001). "Perlawanan
Transformational Meneliti Melalui Race Kritis dan Teori Rangka
LatCrit: Chicana dan Siswa Chicano dalam Konteks Perkotaan
308-342. Perkotaan" Pendidikan, 36,.
  Solorzano, D. & Yosso, T. (2001). "Race Kritis dan Teori LatCrit
dan Kaedah: Chicana Counterstorytelling dan SPs Pengalaman
Chicano." Jurnal Antarabangsa Pengajian Kualitatif dalam
Pendidikan 14,, 471-495.
 Solorzano, D. & Yosso, T. (2002). "Sebuah Counterstory Race
Kritis Aksi afirmatif di Perguruan Tinggi." Ekuiti dan
Kecemerlangan dalam Pendidikan 35, 155-168.
 Tuitt, Patricia, "Race, Hukum, Perlawanan" Tekan Rumah Kaca,
London, 2004
 Tate, William F. "Race Teori Kritis dan Pendidikan: Sejarah, Teori,
dan Implikasi Pendidikan." Tinjauan Penyelidikan, Vol. 22. (1997),
pp. 195-247.
 Velez, V., Huber Perez, L., Benavides, C., de la Luz, A. &
Solorzano, D. (2008). "Melawan hak asasi Manusia dan Keadilan
Sosial: Sebuah Latina / o Analisis Kritis Race Latina o Siswa /
Remaja Aktivis di Wake dari 2006-Imigran Sentimen Anti
Keadilan." Sosial, 35, 7-27.
 Yosso, Tara J. Kritis Race tandingan sepanjang Chicana Chicano
Pendidikan / Pipa York. Baru: Routledge, 2006.
Kategori : Teori Kritis | Postmodernisme | Rasisme | Race | Falsafah undang-undang
• Ciri-ciri baru
• Log masuk / buat akaun
• Rencana
• Perbincangan
• Membaca
• Edit
• Lihat sejarah

• Laman Utama
• Isi
• Ciri-ciri kandungan
• Warung Kopi
• Artikel Rawak
Interaksi
• Perihal Wikipedia
• Community portal
• Perubahan terkini
• Perihal Wikipedia
• Perihal Wikipedia
• Membantu
Tempat peralatan
Cetak / eksport
 Laman ini diubah buat kali terakhir pada 03:34 9 2010 pada Julai.
 Kandungan disediakan di bawah Creative Commons Attribution-ShareAlike
License ; syarat tambahan mungkin berlaku. Lihat Syarat Penggunaan untuk
butiran.
Wikipedia ® adalah tanda perdagangan berdaftar Wikimedia Foundation, Inc ,
sebuah organisasi non-profit.
 Hubungi kami