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Perspectives
A NEWSLETTER OF THE ASA THEORY SECTION


letter from the chair - fall 2022: theory as translation

1/18/2023

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Part way through Walter Benjamin’s admittedly enigmatic essay on translation, a stunning metaphor arrives (the translation is from Steven Randall):
However, unlike literary work, a translation does not find itself, so to speak, in the middle of the high forest of the language itself; instead, from outside it, facing it, and without entering it, the translation calls to the original within, at that one point where the echo in its own language can produce a reverberation of the foreign language’s work. [1]
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ISAAC ARIAIL REED
​(UNIVERSITY OF VIRGINIA)

Benjamin, who was writing about the translation of works of art and literature (especially poetry) from one language to another, was skeptical that the task of the translator could be reduced to its more standard dimensions—the un-erroneous communication of a message or the tension between “fidelity” to the original text and the “freedom” of the translator. He held this skepticism because, he argued, the task of the translator is also to hear the relationship between the work being translated and its own language as a whole, and then to find, in the language into which the work is being translated, an “echo” of this relationship, whatever it may be. In this process, furthermore, he found that translation activated a question about philosophy—if philosophy was, in a way, a language unto itself, what if anything made it special and what was its purpose?

Anyone who has had the sublime misfortune of sitting in a social theory class has probably had some sense that one is therein being asked to learn a new language, metaphorically speaking. And this language is far from a clear and coherent whole, has many different, often conflicting, sources, has terms which take on different meanings (“labor” for Karl Marx not meaning quite the same thing as “labor” for Émile Durkheim, for example) and has always been subject to disruption, radical revision, and transformation. Perhaps American sociology’s struggles over the “canon” of “classical” social theory can themselves be thought—again, metaphorically—as struggles over the meaning, scope, and genealogy of the language of social theory.

We could ask, in Benjamin’s spirit, whether there is something special and purposeful about this language of “social theory.” For, if we take the metaphor a bit further, it would appear that sociological research has many adjoined and adjacent language-games, formats of expressing findings, and well-worn words and formulas in which truth claims about the world can be made. The very question of whether and how some of these language-games get labeled theory or interpreted as theory-adjacent is a fraught and political one. And, to add even more complexity, the very delivery of empirical claims about the world, in sociology, even in the most straightforward and supposedly un-theoretical way, via research report, is itself a kind of translation. For, that which we report about—the lives and times of humans—itself involves people who are perfectly capable of representing their own lives in language, often quite poetically.

All of this raises the issues of why, when, and how translation into the language of theory is to be imagined as desirable, valuable, etc. For theory can be quite abstract, and, even if it does not demand of every empirical study that it generalize its claims, the very translation of research proposals, research progress, and research findings into the abstract language of theory appears to be a demand for departure from the concrete particular of lives lived, facts gathered, and phenomena established.  Why theorize? It strikes me that, in the light of Benjamin’s essay, this question comes to us in a usefully different, if also somewhat esoteric, way. For, Benjamin is deeply sensitive to the non-transparency of language on the page, and he challenges the expectation that there is a straightforward rulebook for translation from one language to another. Consider this an analogy for the difficulty of achieving insight in sociological research via the use of the abstract terms of theory, terms which—in addition to having their own opacities—struggle to re-represent various human phenomena and the languages used to report on them.

The difficulties are intense. While Benjamin had in mind the craft of translating 19th-century and early 20th-century poetry from French into German and vice-versa, imagine how much greater is the distance between different social worlds, facts, and phenomena presented at the annual meetings of sociologists. Benjamin’s problem begins to look small, and notoriously European, in comparison. But even when the Eurocentrism of certain discourses has been successfully challenged and unseated, even when the sources of social theory have reoriented themselves away from certain status-games, even when social theory has become dynamic, pluralistic in its sources, efflorescent in its imaginations, even when it has become truly global in its rendering of human experiences, the difficult matter of the translation of phenomena, and the communication of particular experience, will remain. Indeed, one might suggest that the provinciality of social theory up to this point has enabled it to disavow the full scope of this problem, the full weight of the difficulty of theorizing as a kind of secondary or even tertiary language, above and beyond the language of fact and experience. Whence abstraction, when sociological research becomes less narrowly circumscribed? How will we write about, call forth, abstract from, and create echoes of, the original in the middle of the high forest? And to what purpose?

There is, I think, something in Benjamin’s hesitations about, and meditations on, translation that can be valuable in thinking about problems like these. He saw that the translation of poems could never really be direct; that, in asking for a poem in one language to have a counterpoint poem, a parallel poem, a comparable poem, in another language, one was asking a question about the human experience of living in language itself. That is, the very possibility of a human being experiencing a work of art was thematized in any attempt at translation. In this regard, the translator was not a poet, but captured something essential about the project of poetry: “the poet’s intention is spontaneous, primary, concrete, whereas the translator’s is derivative, final, ideal.” [2] These “derivatives,” for Benjamin, raised the possibility that, in translation, the very structures of languages themselves could come in for examination and critique, and this could be linked to a philosophy of human liberation.

This grandiose-sounding goal of liberation, its simultaneous necessity and impossibility, arrives in Benjamin’s essay repeatedly, as he argues that translation raises the specter of an experience of pure language. He writes: “True translation is transparent, it does not obscure the original, does not stand in its light, but rather allows pure language, as if strengthened by its own medium, to shine even more fully on the original.” [3] Benjamin’s essay, in fact, is itself torn between the appeal of “pure language” and its utter unreachability; it is for this reason that he characterizes the search for such a language as itself “Messianic.” We know from Benjamin’s other writings that references to the Messianic were his way of thinking revolutionary transformation as human liberation from oppression. Terms such as “pure language” appear in his writing like lightning bolts, and are immediately confronted in their impossibility thereby, creating a rather large distance between his work and that of other Marxists of his generation. The task of translation, in other words, revealed to Benjamin both the impossibility of designing a pure language and the way in which the very project of understanding poetic expression in another language involved leaps of abstraction that moved towards this impossibility. He thereby found in the process of translation a philosophical possibility of representing—if only for a moment that flares up to illuminate briefly, that “flashes up at a moment of danger” [4]—the reconfiguration of the relationship, in human life, to opacity, constraint, and the overwhelming forces of rule, conformity and violence.

This is a possibility that I find in many works of social theory that I admire, though I find myself wishing that, in the history of social theory, Benjamin’s humble recognition of the impossibility of actually achieving a pure language had been more consistently maintained by some of its more famous authors. Be that as it may, it appears to me quite necessary that we develop the language of social theory such that one case may be compared with another; one struggle for liberation can be translated into another; one explanation of a seemingly different phenomenon can be brought into surprising contact with a different subfield of scholarship. Is social theory, in all of its flawed, shaggy, and Talmudic self-examination, in all of its analytic ambition, carving of the world into moving pieces, and explanatory prowess, in fact the development of a series of transition languages, according to which different phenomena may be translated into each other? And, if this is the case, how might these transition languages themselves articulate the possibility of a reconfigured social life, made from the “pile of debris” left behind by the “storm called progress” [5]?

In my next letter, I will attempt to briefly explore some affordances granted by thinking about theory as translation.

​[1] Walter Benjamin, “The Translator’s Task,” translated by Steven Rendall, TTR: traduction, terminologie, redaction 10 (2): 151-165, 1997, p. 159.
[2] Benjamin, “The Translator’s Task,” p. 159.
[3] Benjamin, “The Translator’s Task,” p. 162.
[4] Walter Benjamin, “Theses on the Philosophy of History,” translated by Harry Zohn, pp.253-264 in Hannah Arendt, editor, Illuminations. New York: Schocken Books, 1968, p. 255.
[5] Benjamin, “Theses on the Philosophy of History,” p. 258.
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Interview with Jordanna Matlon, author of 'A Man Among Other Men: The Crisis of Black Masculinity in Racial Capitalism'

1/18/2023

1 Comment

 
This interview with Professor Malton was conducted by Abigail Cary Moore, PhD candidate at University of Virginia, and Perspectives co-editor.

​
Abigail Moore (AM): My first question is that much of your argument speaks to the interconnectedness of global Black masculinities within a globalized economy and your historical overview establishes Côte d'Ivoire as a center of the Atlantic slave trade with discursive implications for how Black men are represented, not just throughout the French empire, but throughout the world. 
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Jordanna Matlon is an Assistant Professor at American University's School of International Service and an urban sociologist interested in racial capitalism and its intersection with the political economy of patriarchy in Africa and the African diaspora.
And at the same time, the second half of the text records with minute specificity the cultural landscape that men in Abidjan occupy, so can you say a little bit about how location factors into the macro and micro layers of the argument you're making? The core of the question is: to what extent are you offering a specific ethnography that gives us insight into this one location, versus to what extent are you claiming that this specific country, and in particular, this city, has constructed through its historical specificity a concept of Black masculinity that has trickled down or expanded throughout the world?

Jordanna Matlon (JM): I'll be bold and I'll say both.  Prefaced with the caveat that every place is different and will articulate dynamics of race, empire, and culture differently, there are also elements that are generalizable.  When I talk about global Black masculinity as a shared structural location, I am referring to the fact that slavery and colonialism were part of a singular project of racial capitalism, and we have to understand them as such. We then understand these trans-Atlantic connections, in the way that there are tropes that travel, communication that travels, or imaginaries, specifically, that travel.  So, I think it’s really important to understand that there is something generalizable for reasons that have to do with interconnected histories. ​

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'a man among other men' symposium: a book review by jessie luna

1/17/2023

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Review by Jessie Luna 
​
(Colorado State University)

With A Man Among Other Men, Jordanna Matlon has given us a complex and sweeping book to be read and re-read for its multi-layered contributions. It is at once a theoretical reading of the colonial history of racial capitalism, of movements for Black liberation and dignity across the Black Atlantic, and an ethnography of masculinity in Abidjan, Côte d’Ivoire. The book begins by positing a basic contradiction – a perpetual crisis – of Black masculinity in racial capitalism: the idea that within capitalism, manhood has been defined as the wage-earner ideal who earns both livelihood and status through productive work and wealth. At the same time, Black men (globally) have been structurally excluded from wage employment. They are thus denied hegemonic manhood in racial capitalism. Matlon’s book probes the myriad ways that Black men navigate this crisis; as Frantz Fanon wrote, “All I wanted was to be a man among other men.”
 
Matlon explores the multiple, shifting ways that Black men have sought to achieve both “status and survival” amidst the economic and ideological histories of racial capitalism. In the latter half of the book – the ethnographic exploration of Abidjan ­­­– Matlon examines the post-2000s landscape of dramatic unemployment. Urban men are unable to earn wages and thus the status of capitalist manhood. They are perpetually stuck in the status of “youth” – often unable to marry. Matlon focuses on two groups of men who employ different imaginaries of Black masculinity in response to this crisis. The first group (the “orators” who discuss politics in a public space) are educated men who re-fashion the colonial “evolué” (evolved) identity that was predicated on assimilating into French cultural norms. While these men reject ties to France, they continue to assert an evolué masculinity oriented around education, entrepreneurship, finance, and business. The second group of men (“vendors”) are more marginalized; they sell goods on street corners and cobble together both livelihoods and dignity. These men draw on global media tropes emanating from Black culture in the United States.
 ​

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'A Man Among Other Men' symposium: A Book Review by Annie Hikido

1/17/2023

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book review by annie hikido
​(Colby College)

Sociologists are embracing the concept of racial capitalism with new fervor. An emergent wave of scholarship analyzes how racialization systematizes dispossession, exploitation, and oppression, and therefore is not epiphenomenal to but constitutive of capitalism. In A Man Among Other Men, Jordanna Matlon illuminates how masculine norms condition consent to these processes. In a literature that tends to sideline gender for race, class, and nation, Matlon reveals how hegemony operates through an intersectional analysis. The study draws from cultural theories and ethnographic fieldwork conducted in Abidjan, Côte d’Ivoire. I have an obvious investment in this book as an ethnographer who studies the relationships between race, gender, and global capitalism in another African city. But I want to highlight how Matlon’s study provides insights for anyone seeking to better understand racial capitalism, as well as all ethnographers, regardless of where their fieldwork is based.
 
The book is divided into three sections. In the first part, Matlon discusses how tropes of Black masculinity have facilitated capitalist accumulation through slavery, colonial, and neoliberal eras. The overview traces how the Black male body has not only been exploited as cheap labor, but also fetishized as a commodity object and positioned as a conflicted consumer. The second part examines the growth of the African city through significations of Blackness. With a focus on Abidjan, we see how colonial and postcolonial ideals travel across the Atlantic and shape notions of urban citizenship. These first two sections provide a historical foundation for Matlon’s analysis and delineate its transnational scope. They reveal how starting in an African city, a place more likely to draw the attention of anthropologists, provides fertile, overlooked grounds for understanding sociological phenomena. They also display Matlon’s fidelity to scholars who have long studied racial capitalism. In drawing from historians, geographers, and other cultural theorists, she directs sociologists to venture beyond disciplinary boundaries to understand racial capitalism in fuller scope and more granular detail.

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'a Man Among Other Men' Symposium: Means and Masculinity: On the Postcolonial Afterlives of Ivoiriens under Racial Capitalism by A.K.M. Skarpelis

1/17/2023

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book review by A.K.M. Skarpelis
(Berlin Social Science Center)

Matlon’s first book is a historically grounded political ethnography of Black masculinity in Abidjan, a city on the Southern Atlantic coast of Côte d’Ivoire. The volume asks “how racialized imaginaries of the ideal man shifted in response to changing capitalist regimes” (Matlon 2022: 15). Thanks to multi-sited fieldwork – including historical research, participant observation fieldwork and interviews – Matlon succeeds at articulating an argument that goes above and beyond her 2016 American Sociological Review article. Where the article showed how “hegemony operates around producer-provider norms of masculinity” (Matlon 2016: 1014), the book impressively embeds these present-day actions in colonial and postcolonial Ivoirian histories. This review focuses on three themes that run through the book: How to think through the legacies of slavery and colonialism; how the exclusion of Black men is instantiated under racial capitalism; and how her interlocutors’ attempts at reclaiming masculinity and self-worth reproduce gendered inequalities and introduce new ethnic and regional ones.

Making a sound argument about historical legacies is tricky. It would have been easy to opt for a coarse-grained analysis of Ivoirian political economy that advances a straightforward history of path dependence and cumulative disadvantage. However, Matlon chooses a more difficult path: By taking us through centuries of racial capitalism – beginning with slavery, through colonialism, decolonization and into the present – she puts forward an argument about how institutional infrastructures and imagined futures guide the present-day action of her interlocutors.

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'A MAN AMONG OTHER MEN' SYMPOSIUM: Black Masculinity: A Sobering Assessment by Yannick Coenders

1/17/2023

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book review by Yannick Coenders
(Northwestern University)

Jordanna Matlon’s A Man Among Other Men: The Crisis of Black Masculinity in Racial Capitalism, offers a deeply sobering yet impressive theoretical, historical, and ethnographic account of the complicities of marginalized men in Abidjan with the capitalist structures that render them exploitable, commodifiable, and dependable consumers. Through a lens of racial capitalism, Matlon narrates how a context of shrinking avenues for formal employment shapes the subjectivities of men who see themselves excluded from normative conceptions of Ivoirian citizenship and masculinity. In doing so, she deftly avoids romanticized accounts of resistance in lieu of a more honest story of how street vendors and orators in different ways consent to their own marginalization through their attachment to masculine breadwinner and entrepreneurial ideals that simultaneously are structurally unavailable to them in Abidjan’s urban economy.

The book consists of three parts that each highlight the paradoxes of Black masculinity under racial capitalism, which Matlon encapsulates as “a long crisis”. First, she argues theoretically why the very notion of “Black man” is – within the parameters of its colonial meaning – a contradiction in terms. Based on her reading of histories of colonial exploitation in Africa, she argues that the value of populations that are rendered Black “is proportionate to the reification of their difference” (p. 51). Simultaneously colonialisms’ civilizational imperative and differentiated rule held out a promise to Black men that they too could attain a metropolitan identity through education and salaried work. The latter created an indigenous male elite stratum of so called “évolués” that according to Matlon objected to colonial racism, while simultaneously participating in the circulation of an ideology that valorizes individual economic agency as a means to attain status within a masculine symbolic order. Thus, racial capitalism produces a Black male subject that almost inescapably becomes its accomplice.

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AN INTERVIEW WITH GURMINDER K BHAMBRA

1/16/2023

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Colonialism, modernity, and the canon: an interview with Gurminder K. Bhambra

This interview with Professor Bhambra was conducted by Perspectives co-editors Anne Taylor, PhD candidate at Yale University, and Vasfiye Betul Toprak, PhD candidate at the University of Virginia. 

​
This interview has been edited and condensed for clarity.
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Gurminder K Bhambra is Professor of Postcolonial and Decolonial Studies in the Department of International Relations in the School of Global Studies, University of Sussex.
Anne Taylor (AT): Thank you, Professor Bhambra, for speaking with us today! When we applied for the editorship of this newsletter, we were really interested in exploring the idea of the canon - how it's been constructed historically, and specifically how to approach, in our contemporary period, the questions of decolonizing the canon and teaching a decolonial lens on the canon. What is your view of the classical canon? Do you think it's useful today? Should we keep it “as it is” or should we add to it? Are there theorists whose work we should stop teaching?

Gurminder K Bhambra (GKB): Canons are always contested. There's a problematic way in which people think about the place of the canon within contemporary scholarship, as a matter of either/ or. It either becomes something that has to be fully got rid of, or kept the same as it's always been. What people don't seem to engage with is that the canon has changed over time. One of the ways in which people have thought about the canon and its changes is in terms of a conversation, and as the conversation progresses, different things come to the fore that are seen to be significant and other things become less significant. Those things drop away, and new things are added.

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emerging theorist spotlight: miray philips

1/16/2023

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My dissertation, Transnational Politics of Christian Persecution, examines how representations of Christian persecution in the Middle East are intertwined in the transnational politics of religion. By the transnational politics of religion, I mean both the domestic polarization of religious freedom as a strategic tool to advance a conservative political agenda, as well as the global politics of the war on terror that has positioned religious minorities in a bind between counterterrorism and authoritarianism. Based on 18 months of ethnographic fieldwork between the Middle East and Washington, DC, I examine how incidents of violence against Christians are not just made meaningful among Copts in Egypt, but have also resonated transnationally, 
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Miray Philips is a PhD Candidate at the University of Minnesota.
especially among American Christian conservatives, through a process of creating a shared Christian identity. Aligning the plight of Christians in the Middle East firmly within conservative religious freedom advocacy, however, has implications for diaspora advocates who are left navigating the domestic polarization of religious freedom and its implications on US foreign policy on human rights and democracy. The dissertation, thus, unravels these transnational entanglements in an attempt to understand how Christian persecution is constructed transnationally—between sites of violence and sites of advocacy and policymaking—and its implications for US domestic and foreign policy on religion and rights.
 
I am a sociologist of religion, politics, and culture with a regional focus on the Middle East and the United States. My research on the transnational meaning, memory, and politics of violence at the intersection of religion and rights has been published in the American Journal of Cultural Sociology and the Minneapolis Journal of International Law. This research has been generously supported by the Social Science Research Council, the Global Religion Research Initiative, and the UMN Center for Holocaust and Genocide Studies, among others. I have an MA in Sociology from the University of Minnesota and a BS in both Psychology and Sociology from the University of Michigan. I was born in Egypt, raised in Kuwait, and currently live between Minnesota and Washington, DC.

​
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EMERGING THEORIST SPOTLIGHT: Feyza Akova

1/16/2023

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My dissertation project “Journeys to Traditional Sufi Islam in America: Self-transcendence, Tradition, and Social Change in the Contemporary Modern World” first began with the question of what attracts contemporary Americans to traditional Sufi Islam. The answer to my question of why Americans turn to Sufism, also known as Islamic mysticism (tasawwuf), was not simple or straightforward. And, I found, often unexpectedly, that it involved, in Dewey’s (1925) terms, “complex entanglements” with Sufism’s somewhat unique approach to spirituality, tradition, and social change.

At the heart of Sufi spirituality is the process of self-transcendence which focuses on transcending one’s 
nafs (i.e., lower self or ego). 
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Feyza Akova is a PhD candidate in sociology at the University of Notre Dame with interests in social theory, religion, culture, and social change.
For the Sufis, transcending the self via realization of personal weaknesses, disciplining of negative desires, and cultivations of virtues open the door to personal freedom, healing, spiritual fulfillment, and self-realization. Individuals submit to a Sufi Master, known as Shaykh, and follow the distinct spiritual methodology and cultural tools laid out by each Sufi order to engage with such reflexive work in order to develop a closer relationship with God and to become insan al-kamil—an example of spiritual perfection. ​

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EMERGING THEORIST SPOTLIGHT: DAVON NORRIS, PH.D

1/16/2023

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I am an economic sociologist who tries to understand how our tools for determining what is valuable, worthwhile, or good are implicated in patterns of inequality with an acute concern for racial inequality. While I had a brief detour using the NBA as a case, most of my work tackles this broad theoretical question by focusing on the scores and ratings that animate credit and financial markets. Here, my published work highlights the political biases that permeate the construction of city credit ratings (Norris 2022) as well as the ways that even without those biases city credit ratings embed racism and perpetuate racial inequality between cities through the particular inputs used to create those ratings (Norris 2021).

​This latter work on racism in ratings highlighted how common approaches to identifying racial inequality in social science research fail to grasp how racism is institutionalized in an era of ratings and scores. 
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Davon Norris is an LSA Collegiate Fellow and incoming Assistant Professor Organizational Studies (beginning 2024) at the University of Michigan.
Typically, analyses rely heavily on the existence of statistically significant race variable in regression to provide evidence of pernicious racial inequality, but these largely do not exist in ratings and scores because those characteristics are not used as overt inputs. This led me to questions I am grappling with in my current project that center race and consumer credit scores. ​

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Emerging THeorist Spotlight: Heidi Nicholls, Ph.D.

1/16/2023

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I study the ongoing histories of U.S. settler colonialism. Through my own interrogations of what it has meant to be a haole (white settler) in Hawai‘i, I have learned from Indigenous feminists from Oceania who have contributed frameworks for analyzing race rooted in movements for deoccupation, demilitarization, and Indigenous sovereignty(Kauanui 2018; Trask 1999). Specifically, Aileen Moreton-Robinson (Goepul) (2015) and Maile Arvin (Kanaka Maoli) (2019) theorize whiteness as a possessive form of power. This framework departs from dominant understandings of whiteness as exclusionary or invisible.

​My current book manuscript, 
Interlocking Erasures: U.S. Empire, Whiteness, and the Terraforming of Politics, argues that whiteness often operates as a mask for state and settler power.
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Dr. Heidi Nicholls is sociologist of race and U.S. empire.​ She is a Black Beyond Data postdoctoral fellow at Johns Hopkins University and a Council on Library and Information Resources postdoctoral fellow.
Erasures of whiteness, of the empire, and of the state within studies of race become hypervisible when conceptualizing the U.S. as a settler colonial empire-state rather than a nation-state (Bacon and Norton 2019; Go 2017; Jung and Kwon 2013; McKay, Vinyeta, and Norgaard 2020). Throughout this project, I place Virginia and Hawai‘i in relational comparison to demonstrate how whiteness operated at various points of U.S. state formation and in contexts with divergent policies surrounding segregation, integration, sexuality, gender and “interracial” relationships. These connected histories explain how and why settlers often disagreed about how best to conceive of and deploy race. And yet, across time and place, they used race as a proxy for degrees of statelessness, and later, perceived estimations of loyalty to the U.S. empire-state. In short, my project shows that settler colonists constructed and used race to maintain empire-state-rule, but in contradictory ways given place-based and geopolitical concerns.  ​

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    FALL 2022 Content

    Letter from the Chair: "Theory as Translation"

    "An Interview with Jordanna Matlon, author of A Man Among Other Men"

    Book Symposium on A Man Among Other Men by Jordanna Matlon
    • Jessie Luna
    • Annie Hikido
    • Yannick Coenders
    • Anna Skarpelis

    Colonialism, Modernity and the Canon: An Interview with Gurminder K. Bhambra

    ​Emerging Social Theorists Spotlight
    • Heidi Nicholls
    • Miray Philips
    • Feyza Akova
    • Davon Norris

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