Critical Investigation Task #2: ACADEMIC RESEARCH

BOOKS

Kleisath, C.M. (2014). The Costume of Shangri-La: Thoughts on White Privilege, Cultural Appropriation and Anti-Asian Racism, Journal of Lesbian Studies.

"This piece poses cultural appropriation as an undertheorized aspect of white privilege in White Privilege Studies. "

By way of narrative exploration, it asserts that a paucity of scholarship on Orientalism and anti-Asian racism has created a gap in White Privilege Studies that curbs its radical transformative potential. It argues for the value of a structural and historically focused lens for understanding the issue of cultural appropriation, and extends questions of culture and race relations beyond the borders of the United States. 

It also explores the complex ways that interracial and transnational relationships can influence white racial identity, and illustrates the disruptive potential that queer interracial relationships can offer to dominant historical patterns of white behaviour

Tochluk, S. (2008). Witnessing whiteness: First steps toward an antiracist practice and culture. Lanham, MD: Rowman & Littlefield Education.

“White people who cannot fully recapture a lost cultural heritage, like me, often experience a real sense of loss. "

Sure, there might be subcultures of whites that feel attached to what they see as a particularly American culture, like those who would claim a “Southern” culture. 

However, many of us find ourselves looking at other groups and longing for the connection we imagine they feel with their roots, their homeland, and their culture. Many white people can be heard saying, “We don’t have culture. They have culture.” 

“The more we understand ourselves, the reasons for our actions, and how our cultural explorations might be perceived in relationship to an oppressive history, the more we are able to navigate our way through challenging conversations, build authentic relationships and break down the wounds built up over years of injury. 

Perhaps even more important, we might be able to avoid enacting a disrespectful form of appropriation.”

Cook, P., & Bernink, M. (1999). The cinema book. London: BFI Pub.
"Hollywood' interest in black film-making seems another version of niche marketing; they remain interested so long as the film provide the successful economic returns that a number of them have achieved.

Color-Blind Ideology and the Cultural Appropriation of Hip-Hop, Jason Rodriquez, University of Massachusetts–Amherst, 2006

• Using ethnographic methods and interviews of members in a local hip-hop scene, I argue that colorblind ideology provides whites with the discursive resources to justify their presence in the scene, and more important, to appropriate hip-hop by removing the racially coded meanings embedded in the music and replacing them with color-blind ones

• Furthermore, it extends our understanding of how color-blind ideology operates in practice, enabling whites with the discursive resources and racial power to culturally appropriate hip-hop, however unintentionally, for their own purposes.

Angier, N. (2000). ‘Do races differ? Not really, DNA shows.’ The New York Times, August 22nd, 2000. 

Scientists have long suspected that the racial categories recognized by society are not reflected on the genetic level. But the more closely that researchers examine the human genome -- the complement of genetic material encased in the heart of almost every cell of the body -- the more most of them are convinced that the standard labels used to distinguish people by "race" have little or no biological meaning

Loscascio, J. (2014). The reality of racism based on the illusion of ‘race’. 

"I believe the concept of race itself as a discrete, qualitative categorization of human beings is a cognitive illusion."

 Many people seem to think there is a gene for race with three settings— White, Black, and Asian. So-called racial differences are the accumulated sum of many slight, mostly surface, variations in physical features involving, among other things, the fold of the eyelids, hair texture, and the amount of epidermal pigmentation, in various permutations and gradations. "

"Variation in skin pigmentation is an evolutionary response to differences in the directness of sunlight across geographical localities, whereby skin color balances protection against ultraviolet radiation with allowance of sunlight needed for formation of Vitamin D."

 These cosmetic “racial” differences vary in a gradual continuity across locations of ancestral origin. It is only in the human mind that a simplified"

https://www.bpc.org.uk/sites/psychoanalytic-council.org/files/BPC%20Bibliography%20(race,%20racism%20and%20ethnicity)%20.pdf