By Reiland Rabaka
Opposed to Epistemic Apartheid deals an archive-informed and available creation 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 deals the 1st book-length therapy 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 yank 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, ultimately, from Du Bois as groundbreaking sociologist of schooling and important criminologist, to Du Bois as dialectical critic of the disciplinary decadence of sociology and the yank academy.
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Extra info for Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology
Having strongly On the Beginning(s) of Epistemic Apartheid 31 stressed all of this, however, I simply could not agree with Harding more when she earnestly asserts that the “point here is not that non-Western cultures and their scientific traditions are all good and Western ones are all bad, but that all of us can learn and benefit from the achievements of nonEuropean civilizations’ traditions also” (362). , W. E. B. ” It can almost be undeniably asserted that Du Bois has been and remains something akin to European and European American sociology’s quintessential Other, and his sociological “Otherness” has long hinged on the diabolical dialectic of white superiority and black inferiority.
He has long been praised and criticized by legions of scholars who have interpreted and rigorously reinterpreted his work, often overlooking its deep critical social theoretical dimensions. Here for the first time Du Bois’s transdisciplinary critical social theory is not simply put on display but also placed into critical dialogue with a wide range of disciplinary perspectives: from sociology and history to Africana studies and women’s studies; from economics and education to philosophy and religion; and, finally, from political science and cultural anthropology to communications and criminology.
Archaeological” (xi). 26 Introduction Moreover, epistemic apartheid also draws from Foucault’s more mature materialist genealogies, such as Discipline and Punish: The Birth of the Prison; The History of Sexuality, Vol. I: The Will to Knowledge; The History of Sexuality, Vol. 2: The Use of Pleasure; and The History of Sexuality, Vol. 3: The Care of the Self, where he deepened and developed his articulation of archaeology and evolved it into a unique conception of genealogy, which signaled an intensification of his critical theorization of power relations, social institutions, and social practices (see Foucault, 1979, 1990a, 1990b, 1990c).
Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology by Reiland Rabaka