By Reiland Rabaka
Opposed to Epistemic Apartheid deals an archive-informed and available advent to Du Bois's significant contributions to sociology. during this highbrow history-making quantity a number of award-winning W.E.B. Du Bois student Reiland Rabaka bargains the 1st book-length remedy of Du Bois's seminal sociological discourse: from Du Bois as inventor of the sociology of race, to Du Bois because the first sociologist of yankee faith; from Du Bois as a pioneer of city and rural sociology, to Du Bois as innovator of the sociology of gender and inaugurator of intersectional sociology; and, eventually, from Du Bois as groundbreaking sociologist of schooling and demanding criminologist, to Du Bois as dialectical critic of the disciplinary decadence of sociology and the yank academy.
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Extra resources for Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology
In other words, and more meta-methodologically speaking, in discursively deploying archaeology and/or genealogy Foucault sought to disrupt and eventually destroy hard and fast bourgeois humanist historical identities, power relations, and imperial institutions by critically complicating, by profoundly problematizing and pluralizing the entire arena of discursive formations and discursive practices—hence, freeing historical writing from its hidden bourgeois humanist social and political hierarchies, by disavowing and displacing the bourgeois humanist (and, therefore, “socially acceptable”) subject, and critically theorizing modern reason and increasing rationalization through reinterpreting and rewriting the history of the human sciences.
With respect to nonwhites, non-males, and the poor) social, political, and cultural world(s) of late nineteenth- and early twentieth-century America. Continuing with this line of logic leads us to an open admission and brief discussion of the fact that epistemic apartheid is conceptually connected to, and was conceptually conceived in the aftermath of Michel Foucault’s articulation of an archaeology of various discursive formations and discursive practices. 7 According to Foucault (1994), archaeology is distinguished from “the confused, under-structured, and ill-structured domain of the history of ideas” (195).
Its results lie open for the use of all men [and women]—merchants, physicians, [women and] men of letters, and philanthropists, but the aim of science itself is simple truth” (16). According to Harding (1994), it would seem that Du Bois’s conception of science runs counter to commonly held European conceptions of science in light of the fact that, for the most part, European sciences have long had Eurocentrism, if not outright white supremacism and other elements of imperialism, at their conceptual core: Nobody has discovered an eleventh commandment handed down from the heavens specifying what may and may not be counted as a science.
Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology by Reiland Rabaka