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Unexpected Places: Relocating Nineteenth-Century African American Literature (review)

Approach,” proposes that the discipline of philosophy never takes seriously the problems of African Americans because black experience is always associated with “subpersonhood.” She suggests that coming to terms with racial abuse in unequal societies means examining blacks’ dilemmas, patterns of which highlight social inequalities. Cris Mayo, in “The Whiteness of Anti-Racist White Philosophical Address,” initially warns that any attempt to philosophize against racism is partially complicit with white supremacy. Yet she concludes that antiracist philosophy remains the only way for whites to intervene in racist power structures and help dismantle them. In “Colonial Practices/Colonial Identities: All the Women Are Still White,” Sarah Lucia Hoagland focuses on the ways white academic feminism reproduces colonial formations based on Western gender discourse. In her view, Western cultural values should not be imposed as universal norms. Instead, women of color should be encouraged to take the lead in the field so that the racialized gender center cannot hold. Cynthia Kaufman, in “Is Philosophy Anything if It Isn’t White?,” argues that in the U. S. most philosophers claim philosophy as a “white field” (245) because rationality has worked to reinforce European superiority. Reason is related to a negation of emotion that determines a negative designation of “women, people of color and the poor” (254) as essentially emotional, with the whiteness of philosophy emerging from this discursive practice. All in all, the authors of these chapters demonstrate the necessary philosophical expertise to qualify the book as a major source of knowledge production on the structural components of whiteness. Its major strength lies in revealing how sources of resistance to the whiteness of philosophy as an academic discipline can indeed be found by way of white subjectivities. White women philosophers’ desire to open their discipline to the work of people of color attempts to revise nothing less than Western hegemonic racialized gender discourse. In this respect, The Center Must Not Hold is a major contribution not only to philosophy and race studies, but also to critical whiteness studies, as it matures in the second decade of the new millennium.