By Reiland Rabaka
Opposed to Epistemic Apartheid deals an archive-informed and obtainable 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 pupil Reiland Rabaka bargains 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 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 info for Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology
Against Epistemic Apartheid unequivocally is not in any way a critique of Lewis Gordon or his conception of disciplinary decadence as much as it is more a timely textual display of my profound respect for an intellectually inspiring colleague whose work I take seriously enough to build on and create a critical dialogue with. ), so I would sincerely hope and pray that readers take me seriously when I say that epistemic apartheid earnestly seeks to extend and expand “disciplinary decadence” not simply to the social sciences, which admittedly Gordon himself does in Disciplinary Decadence, but to keenly include the dialectical impact and influence of social, political, and cultural history outside of the academy on the intellectual history, disciplinary development, discursive formations, and discursive practices inside of the academy.
Both “hard” and “soft” sciences). Moreover, sociology has long sought to model itself after the “hard sciences,” whether with regard to its methods of investigation and modes of analysis or, rather, through its pretensions to, and pontifications of, strictly adhering to experimental, empirical, quantifiable data and/or “the scientific method,” as well as its obvious obsession with accuracy and, seemingly above all else, objectivity. This means, then, that many of the very same patterns of systematic knowledge and systematic ignorance that Harding, among others, maintains plagues the “hard sciences” may be surreptitiously embedded in the intellectual origins, methods of investigation, and modes of analysis of the “soft sciences,” and especially sociology.
Above and beyond all of the aforementioned, Africana critical theory is about offering alternatives to what is (domination and discrimination), by projecting possibilities of what ought to be and/or what could be (human liberation and radical/revolutionary democratic social transformation). To reiterate, Africana critical theory is not afraid, to put it as plainly as possible, to critically engage and dialogue deeply with European and/or other cultural groups’ thought-traditions. , Africanization) necessary considering the historical conundrums and current shared conditions and shared crises of the modern or postmodern, transnational, and almost completely multicultural world.
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