Routledge International Handbook of Race, Class, and Gender (Routledge International Handbooks)
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The Routledge International Handbook of Race, Class, and Gender chronicles the development, growth, history, impact, and future direction of race, gender, and class studies from a multidisciplinary perspective. The research in this subfield has been wide-ranging, including works in sociology, gender studies, anthropology, political science, social policy, history, and public health. As a result, the interdisciplinary nature of race, gender, and class and its ability to reach a large audience has been part of its appeal. The Handbook provides clear and informative essays by experts from a variety of disciplines, addressing the diverse and broad-based impact of race, gender, and class studies.
The Handbook is aimed at undergraduate and graduate students who are looking for a basic history, overview of key themes, and future directions for the study of the intersection of race, class, and gender. Scholars new to the area will also find the Handbook’s approach useful. The areas covered and the accompanying references will provide readers with extensive opportunities to engage in future research in the area.
general are confl ictual and sensitive subjects in social Israeli discourse, reliable objective data and statistics concerning this issue are limited. The purpose of the present study is therefore to address these issues from “within,” from respondents’ own standpoint rather than that of outside observers. The research methods applied here are mainly qualitative, namely respondents’ narratives as told by them provide the source of data that are interpreted and analyzed. Interpretations of
(2000: 32), the ‘feminist project’ was so narrow in its focus on sex and gender differences that it led to ‘the creation of a universal woman: white, middle-class and heterosexual whose life is oppressed under patriarchy’. This limited theorising meant that the race privilege of White women was left un-theorised. This has left an indelible imprint on feminist scholarship in which the normalisation of White women’s experiences became the ‘default’ for women’s experiences (and the inequalities they
conversations. Its utterances took place in virtually all-white settings, thus indicating a particular sense of comfort among whites in using the word. While the slur nigger has undeniable racial connotations, it is shortsighted to conclude its meanings are exclusively racial. On numerous occasions, for instance, whites used the term as a cloaked class pejorative. They imposed subordinate classed meanings by using nigger to denigrate particular types of work and forms of knowledge. Ultimately,
if Muslim women are discriminated against in the labour market, one informant who is a pharmacist and a practising Muslim woman who wears hijab in public, stated that: I really don’t know. I don’t have fi rst-hand experience. I am sure it happens, and I have not seen the statistics. But from my own experience and my friends’ experiences if a woman genuinely has the skills, ability, qualification and communication skills, those are at the end, how they will be judged. A couple of decades ago, yes
life (Alexander and Meshelemiah 2010) have differentially negatively impacted people of color. Accordingly, Alexander (2010) has called this “the new Jim Crow” and Wacquant (2010: 74) has pointed out that this so- called “mass incarceration” is more accurately the “ hyper incarceration” of “(sub) proletarian African American men from the imploding ghetto.” Wacquant (2001) goes further to argue that the prison, like slavery, the Jim Crow era, and the urban ghetto, has become a “race making”