Whiteness studies

Whiteness studies is the study of the structures that produce white privilege; the examination of what whiteness is when analyzed as a race, a culture, and within the context of systemic racism; and the exploration of other social phenomena generated by the societal compositions, perceptions, and group behaviors of white people. It is an interdisciplinary arena of inquiry that has developed beginning in the United States from white trash studies and critical race studies, particularly since the late 20th century. It is focused on what proponents describe as the cultural, historical, and sociological aspects of people identified as white, and the social construction of "whiteness" as an ideology tied to social status.

Pioneers in the field include W. E. B. Du Bois ("Jefferson Davis as a Representative of Civilization", 1890; Darkwater, 1920), James Baldwin (The Fire Next Time, 1963), Theodore W. Allen (The Invention of the White Race, 1976, expanded in 1995), historian David Roediger (The Wages of Whiteness, 1991), author and literary critic Toni Morrison (Playing in the Dark: Whiteness and the Literary Imagination, 1992), and Ruth Frankenberg (White Women, Race Matters: The Social Construction of Whiteness, 1993).

By the mid-1990s, numerous works across many disciplines analyzed whiteness, and it has since become a topic for academic courses, research and anthologies. Some syllabuses associate the dismantling of white supremacy as a stated aim in the understanding of whiteness, while other sources view the field of study as primarily educational and exploratory, such as in questioning the objectivity of generations of works produced in intellectual spheres dominated by white scholars.

A central tenet of whiteness studies is a reading of history and its effects on the present that is inspired by postmodernism and historicism. According to this reading, racial superiority was socially constructed in order to justify discrimination against non-whites. Since the 19th century, some writers have argued that the phenotypical significance attributed to specific races are without biological association, and that what is called "race" is therefore not a biological phenomenon. Many scientists have demonstrated that racial theories are based upon an arbitrary clustering of phenotypical categories and customs, and can overlook the problem of gradations between categories.