Three important notes about this file

Link of Ommission

Failure to discuss capitalism artificially inflates other sources of exploitation- turns the case

Brown 93- PhD in political philosophy from Princeton, prof at UC Berkeley(Wendy, “Wounded Attachments,” Political Theory, Vol. 21, No. 3 (Aug., 1993), pp. 390-410, JSTOR//MGD)

What this suggests is that identity politics may be partly configured by a peculiarly shaped and peculiarly disguised form of resentment-class resent- ment without class consciousness or class analysis. This resentment is displaced onto discourses of injustice other than class but, like all resent- ments, retains the real or imagined holdings of its reviled subject-in this case, bourgeois male privileges-as objects of desire. From this perspective, it would appear that the articulation of politicized identities through race, gender, and sexuality require, rather than incidentally produce, a relatively limited identification through class. They necessarily rather than incidentally abjure a critique of class power and class norms precisely because the injuries suffered by these identities are measured by bourgeois norms of social acceptance, legal protection, relative material comfort, and social indepen- dence. The problem is that when not only economic stratification but other injuries to body and psyche enacted by capitalism (alienation, commodifica- tion, exploitation, displacement, disintegration of sustaining, albeit contra- dictory, social forms such as families and neighborhoods) are discursively normalized and thus depoliticized, other markers of social difference may come to bear an inordinate weight. Absent an articulation of capitalism in the political discourse of identity, the marked identity bears all the weight of the sufferings produced by capitalism in addition to that bound to the explicitly politicized marking.

Whiteness Focus Link

A focus on whiteness trades off with the material oppression that capitalism has caused to produce racism.

Koshy 1 [assistant professor in the Asian American Studies Department at the University of California, 1 , “Morphing Race into Ethnicity: Asian Americans and Critical Transformations of Whiteness”, Duke University Press, Project Muse //liam]

Whiteness studies has focused primarily on the historical emergence of liminal European groups (the Irish and southern and eastern Europeans) as whites over the last century and a half and on the mutually constitutive nature of whiteness and blackness in the construction of American national identity. Central to the project of whiteness studies in both areas has been the effort to reveal the status of whiteness as an unmarked marker and to expose its historical contingency as a racial category.1 Other minority groups have figured only tangentially in the historiography and sociology of whiteness, thereby entrenching the black-white binary as the defining paradigm of racial formation in the United States. This essay focuses on how Asian Americans produced, and were in turn produced by, whiteness frameworks of the U.S. legal system. In doing so, it opens up a new area of investigation in whiteness studies and critiques the reliance on a black-white model of race relations, which has obscured the complex reconfigurations of racial politics over the last century. Furthermore, the theoretical simplifications of the black-white binary have impeded the articulation of strategies adequate to confronting the significant racial and class-based realignments of the post–civil rights era. These recent shifts have enabled the reconstitution of white privilege as color-blind meritocracy through the consent of new immigrant groups and model minorities, and have legitimized the retrenchment of civil rights gains in the name of the new global economy. The rearticulation of whiteness in the era of global capitalism highlights another important paradigmatic constraint within whiteness studies, namely, the reliance on the analytic framework of the nation-state for understanding the shifting meanings of whiteness. But the erosion of civil rights gains cannot be fully understood apart from the emergence of a global economy under U.S. geopolitical supremacy in the 1970s, a connection that seems to have been largely overlooked so far. Studies of whiteness that are limited to a nation-state model are unable to address the ways in which global capital has used, modified, and infiltrated racial meanings in the contemporary context. No materialist analysis of racial formation can afford to ignore the implications of the transatlantic and transpacific integration of capital circuits during what Marxist critics have identified as the fourth epochal stage of capitalism, in the progression from mercantile to industrial to monopoly to global capitalism. Asian Americans (of whom approximately 65 percent are foreign-born) have been a crucial conduit for and a site of the reconfiguration of racial identities. By offering a Foucauldian analysis of the productivity of whiteness in shaping the meanings of Asian American identities and in creating stratifications within the Asian American grouping and across minority groups, I hope to foreground the need for developing conceptions of agency that account for complicity and resistance within this intermediary racial group.

**ALT**

Material Production of Race

Thus, the alternative:  vote negative to refuse the affirmative’s speech act.  Rather than center politics around practices of identity, we should evaluate debates based on argument – only this can open space for a transformative politics which leaves “race” behind to focus on the material production of racism.

 

Our alternative creates a new standpoint on analysis of inequalities.  Rather than beginning with the framework of race and racism to orient our political struggle, politics should begin with a critique of capitalism – only understanding the way in which capitalism produces race in the first place can create a truly effective politics

Darder, and Torress, 04 [Antonia, Prof of education policy studies at U of Illinois, and Rodolfo, Associate prof of latino studies at UC Irvine, After Race:  Racism after multiculturalism, p. 98-101 //liam]

 

There is no question but that the issues raised by critical race theorists in education, policy studies and the social sciences are significant to our un derstanding of the conditions that plague racialized student populations in U.S. schools today. However, one of our major concerns with the use of critical race theory to buttress educational-political debates of racial ized oppression or racism is directly linked to the use of “race” as the central unit of analysis. Coupled with an uncompromising emphasis on “race” is the conspicuous absence of a systematic discussion of class and, more importantly, a substantive critique of capitalism. Let us be more specific here. In contending with questions of “race” and institutional power, references are indeed made to “capitalism” or “2class” in some works by critical race theorists and, in particular, Latino critical race theorists, who acknowledge that “attention to class issues has a pending, but as yet underdeveloped, trajectory in the future evolution of LatCrit theory and the consolidation of LatCrit social justice agendas” (Iglesias 1999, 64). However, these efforts to explore the ways in which socioeconomic interests are expressed in the law or education are generally vague and undertheorized. Because of this lack of a theo retically informed account of racism and capitalist social relations, critical race theory has done little to further our understanding of the politi cal economy of racism and racialization. In addition, much of critical race theory’s approach is informed by ambiguous ideas of “institutional racism” or “structural racism,” which, as Miles (1989) points Out, are problematic due to the danger of conceptual inflation. Our aim here is not to dismiss this important body of work but to point out an important analytical distinction we make in our intellectual and political project. Our analysis of racism in contemporary society be gins with the capitalist mode of production, classes, and class struggle. The mode of production, which is the site of class relations, is the point of departure in our interrogation of racism as an ideology of social ex clusion. In contrast, critical race scholars attribute constitutive power to the American legal system itself. Hence, the “relative autonomy” of legal institutions is invoked to stress the power of “race” and to set their work apart from critical legal scholars, who “could not come to grips with the continuing problems of deeply embedded racism” (Guinier and Torres 2002, 34). We maintain that the legal system (the state) is located in a given economic context and is shaped by the imperatives of capital. Our critique, then, is tied to the continued use of the traditional language of social theory, which has always been inadequate in problematizing notions of “race” in both research and popular discourse. In essence, we argue that the use of “race” has been elevated to a theoretical construct, despite the fact that the concept of “race” itself has remained under theorized Hence to employ alternative constructs derived from legal theory to shape arguments related to educational policy and in stitutional practices, although well meaning and eloquent, is like beating a dead horse. No matter how much is said, it is impossible to enliven or extend the debate on educational policy with its inherent inequalities by using the language of “race.” Even a brief overview of the most prominent writings in critical race theory shows how little movement there has been in furthering our understanding of the concept or redirecting the debate. Overall, most of the work is anchored in the popular intersectionality argument of the postructuralist and postmodernist era, which maintains that “race,” gender, and class should all receive equal attention in our understanding of soci. ety and our development of institutional policies and practices. More re. cently, Guinier and Tortes (2002), in an apparent effort to push through the limits of the intersectionality argument, proposed to advocate for what they term “racial literacy” from which “to identify patterns of in. justice that link race to class, gender, and other forms of power.” (29) Despite their innovative use of “race,” its traditional analytical use remains intact. Our concerns with critical race theory go beyond the desire to construct intellectual abstractions. Rather, our concerns are grounded in political questions such as: Where exactly does an antirace theory of society lead us in real political struggles for social justice, human rights, and eco. nomic democracy? How do we launch a truly universal emancipatory po. lineal project anchored primarily upon a theory of “race”? Where is a cri tique of capitalism or an explicit anticapitalist vision in a critical theory of “race”? Can we afford to overlook the inherent existence of a politics of identity in the foundational views that led to the construction of critical race theory? We are also troubled by the confusion with respect to the, terms critical race theorists use to frame their analysis. In this context, it is important to distinguish between how we under stand the construct of “race” and its genesis. In our analysis, “race,” simply put, is the child of racism. That into say, racism does not exist because there is such a thing as “race.” Rather notions of “race” are a fundamental ideological construction of racism or a racialized interpretation of phenotypically and, may we add, regionally different human beings. The process of racialization, then, is at work in all relations in a capitalist so ciety. Alternatively, we might say that the empire is not built on “race’ but on an ideology of racism—this being one of the primary categories by which human beings are sorted, controlled, and made disposable at the point of production.