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 student Reiland Rabaka deals the 1st book-length remedy 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, 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 resources for Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology
As will be witnessed in our discussion of The Philadelphia Negro to follow, industrial capitalism in the United States spurred the increasing concentration of “ethnic” and working-class populations in inner cities and urban areas. African Americans, in particular, were considered the lowest of the low: not only were they the epitome of poverty in a society predicated on carpetbagger capitalist wealth, they were unceasingly and, therefore, unforgivably black in a society that glorified, deified, and, quite literally, worshipped whiteness.
In fact, it could be said that where Gordon’s concept of disciplinary decadence is a philosophy of the human sciences, epistemic apartheid is offered as a critical theory of the human sciences, which in this specific instance focuses on the intellectual history, disciplinary development, discursive formations, and discursive practices of sociology. To say that epistemic apartheid is a critical theory of the human sciences as opposed to a philosophy of the human sciences should shamelessly signal to my readers that epistemic apartheid is not simply another name for disciplinary decadence insofar as disciplinary decadence, although not exclusively, is indeed a philosophy of the human sciences with mind-boggling meta-philosophical (among many other) implications, and epistemic apartheid is a critical theory of the human sciences that unequivocally and unceasingly seeks to unite the intellectual insurgency and radical research of the human sciences interior to the academy with radical political praxis and revolutionary social movements exterior to the academy.
At the outset of The Order of Things, Foucault (1971) contended: “It is these rules of formation, which were never formulated in their own right, but are to be found only in widely differing theories, concepts, and objects of study, that I have tried to reveal, by isolating, as their specific locus, a level that I have called . . 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.
Against Epistemic Apartheid: W.E.B. Du Bois and the Disciplinary Decadence of Sociology by Reiland Rabaka