Barbara J. Fields

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Barbara J. Fields


Born
in Charleston, South Carolina, The United States
January 01, 1947

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Barbara Jeanne Fields is a professor of American history at Columbia University. Her focus is on the history of the American South, 19th century social history, and the transition to capitalism in the United States.

Average rating: 4.15 · 1,750 ratings · 253 reviews · 12 distinct worksSimilar authors
Racecraft: The Soul of Ineq...

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The South: Jim Crow and Its...

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Slaves No More: Three Essay...

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Free at Last: A Documentary...

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Slavery and Freedom on the ...

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Bitter Fruits of Bondage: T...

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4.50 avg rating — 14 ratings — published 2004
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Freedom: A Documentary Hist...

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it was amazing 5.00 avg rating — 1 rating — published 2010
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Bitter Fruits of Bondage: T...

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really liked it 4.00 avg rating — 1 rating
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Freedom: Volume 1, Series 1...

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0.00 avg rating — 0 ratings — published 1986
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The New Regionalism

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“When virtually the whole of a society, including supposedly thoughtful, educated, intelligent persons, commits itself to belief in propositions that collapse into absurdity upon the slightest exami­nation, the reason is not hallucination or delusion or even simple hypocrisy; rather, it is ideology. And ideology is impossible for anyone to analyze rationally who remains trapped on its terrain. That is why race still proves so hard for historians to deal with historically, rather than in terms of metaphysics, religion, or socio-(that is, pseudo-) biology.

Nothing so well illustrates that impossibility as the convic­tion among otherwise sensible scholars that race "explains" historical phenomena; specifically, that it explains why people of African descent have been set apart for treatment different from that accorded to others. But race is just the name assigned to the phenomenon, which it no more explains than judicial review "explains" why the United States Supreme Court can declare acts of Congress unconstitutional, or than Civil War "explains" why Americans fought each other between 1861 and 1865.”
Barbara J. Fields, Racecraft: The Soul of Inequality in American Life

“Ideology is best understood as the descriptive vocabulary of day-to-day existence through which people make rough sense of the social reality that they live and create from day to day. It is the language of consciousness that suits the particular way in which people deal with their fellows. It is the interpretation in thought of the social relations through which they constantly create and re­create their collective being, in all the varied forms their collective being may assume: family, clan, tribe, nation, class, party, busi­ness enterprise, church, army, club, and so on. As such, ideologies are not delusions but real, as real as the social relations for which they stand.

Ideologies are real, but it does not follow that they are scientifi­cally accurate, or that they provide an analysis of social relations that would make sense to anyone who does not take ritual part in those social relations. Some societies (including colonial New England) have explained troublesome relations between people as witchcraft and possession by the devil. The explanation makes sense to those whose daily lives produce and reproduce witchcraft, nor can any amount of rational "evidence" disprove it.”
Barbara J. Fields, Racecraft: The Soul of Inequality in American Life

“The more dutifully scholars acknowledge that the concept of race belongs in the same category as geocentrism or witchcraft, the more blithely they invoke it as though it were both a coherent analytical category and a valid empirical datum. In place of Jefferson’s moment of impassioned truth-telling, his successors fall back on italics or quotation marks, typographical abbreviations for the trite formula, ‘race is a social construction.’ The formula is meant to spare those who invoke race in historical explanation the raised eyebrows that would greet someone who, studying a crop failure, proposed witchcraft as an independent variable. But identifying race as a social construction does nothing to solidify the intellectual ground on which it totters. The London Underground and the United States of America are social constructions; so are the evil eye and the calling of spirits from the vasty deep; and so are murder and genocide. All derive from the thoughts, plans, and actions of human beings living in human societies. Scholars who intone ‘social construction’ as a spell for the purification of race do not make clear—perhaps because they do not themselves realize—that race and racism belong to different families of social construction, and that neither belongs to the same family as the United States of America or the London Underground. Race belongs to the same family as the evil eye. Racism belongs to the same family as murder and genocide. Which is to say that racism, unlike race, is not a fiction, an illusion, a superstition, or a hoax. It is a crime against humanity.”
Barbara J. Fields, Racecraft: The Soul of Inequality in American Life

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