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          "دراسات بياض البشرة",
          "Estudos da branquitude",
          "Kritische Weißseinsforschung",
          "Blanchité",
          "Whiteness studies",
          "Blanquitud" ] ,
        "http://www.w3.org/2000/01/rdf-schema#comment" : [ "تتضمن دراسات بياض البشرة دراسة الأساس الذي يعطي امتياز البيض، واختبار بياض البشرة كعرق وحضارة ومصدر للتمييز العرقي العام، واستكشاف الظواهر الاجتماعية الأخرى الناتجة عن البنى المجتمعية والسلوكيات والمعتقدات الجماعية للأشخاص ذوي البشرة البيضاء. هناك مجال بحث متعدد التخصصات كانت بداياته في الولايات المتحدة يختص في دراسات ذوي البشرة البيضاء ودراسات العرق النقدية، والذي تطور بشكل خاص منذ أواخر القرن العشرين. يركز هذا المجال على ما يصفه المؤيدون بالنواحي الثقافية والتاريخية والاجتماعية للأشخاص الذين جرى تعريفهم على أنهم بيض البشرة، وبالبناء الاجتماعي لـ «بياض البشرة» كأيديولوجية مرتبطة بالمنزلة الاجتماعية.",
          "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 a source 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.",
          "Vithet som teoretiskt begrepp är centralt inom disciplinen kritiska vithetsstudier. Begreppet syftar bland annat på vithet som norm och ideologi med utgångspunkt i olika postkoloniala teorier kring rastillhörighet. Uttrycket ”vit” handlar alltså inte endast om en persons hudfärg utan kan förstås, enligt teorin, som en globalt strukturerande norm som innebär att ”vara vit” medför fördelar socialt, ekonomiskt och politiskt. Vithet eller att vara ljushyad blir här enligt teorin en statusmarkör, som relaterar till en normativ position. Enligt postkoloniala teorier om vithet visar denna position hur samhällens rasifieringsprocesser formar olika system för privilegier och överordning. Centralt inom kritiska vithetsstudier är problematisering av hur vithet ofta förstås som ”en osynlig norm”. För ",
          "La blanchité (aussi blanchitude ou blancheur, issu de l'anglais : whiteness) est un néologisme décrivant un ensemble de concepts des sciences politiques utilisés par la critical race theory, les études postcoloniales, les études de genre, les cultural studies, et dans certaines analyses sur la construction socioculturelle. Elle peut décrire : un mode de problématisation des rapports sociaux de race ; l’hégémonie sociale, culturelle et politique blanche à laquelle sont confrontées les minorités ethnoraciales ; ou encore, aux États-Unis, un ensemble d'éléments considéré caractéristique des Américains blancs.",
          "Os estudos da branquitude são o estudo das estruturas que produzem o privilégio branco, o exame do que é a branquitude quando analisada como uma raça, uma cultura e uma fonte de racismo sistêmico, e a exploração de outros fenômenos sociais gerados por as composições sociais, percepções e comportamentos de grupo de pessoas brancas. Uma campo interdisciplinar de investigação que se desenvolveu nos Estados Unidos a partir de estudos do lixo branco e estudos raciais críticos, particularmente desde o final do século XX. É focado em quais proponentes descrevem como os aspectos culturais, históricos e sociológicos das pessoas identificadas como brancas, e a construção social da \"branquidade\" como uma ideologia ligada ao status social.",
          "Kritische Weißseinsforschung (engl.: Critical Whiteness Studies) ist ein transdisziplinäres Studienfeld und beschreibt kulturelle, historische und soziologische Aspekte von Menschen, die sich unter Verweis auf ihre Hautfarbe als weiß identifizieren. Ebenso geht es um die soziale Konstruktion von Weißsein als Statuszeiger. Anders als die klassische Rassismusforschung legt die kritische Weißseinsforschung somit den Fokus nicht primär auf die Erfahrungen von Menschen, die rassistische Diskriminierung erfahren. In Extremfällen wie der White Supremacy untersucht die Weißseinsforschung Konstrukte, die Rassismus rechtfertigen oder begünstigen. Ab 2005 hat das Konzept Eingang in wissenschaftliche Arbeiten im deutschen Sprachraum gefunden. Der daraus entstandene Begriff „Critical Whiteness“ ist kei",
          "Los estudios sobre la blanquitud (en inglés whiteness y en francés blanchité) es un espacio interdisciplinario de investigación iniciado en los Estados Unidos, particularmente desde finales del siglo XX y se centra en lo que los proponentes describen como los aspectos culturales, históricos y sociológicos de las personas identificadas como blancas, y la construcción social de \"blanquitud\" como una ideología vinculada al estatus social. Los pioneros en el campo incluyen a W. E. B. Du Bois (Jefferson Davis como representativo de la civilización, 1890; Darkwater, 1920), James Baldwin (The Fire Next Time, 1963), Theodore W. Allen (La invención de la raza blanca, 1976, expandido en 1995), Ruth Frankenberg (Mujeres blancas, asuntos raciales: La construcción social de la blanquitud, 1993), la es" ] ,
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          "https://www.cwu.edu/diversity/sites/cts.cwu.edu.diversity/files/documents/whiteness.pdf",
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        "http://dbpedia.org/ontology/abstract" : [ "Vithet som teoretiskt begrepp är centralt inom disciplinen kritiska vithetsstudier. Begreppet syftar bland annat på vithet som norm och ideologi med utgångspunkt i olika postkoloniala teorier kring rastillhörighet. Uttrycket ”vit” handlar alltså inte endast om en persons hudfärg utan kan förstås, enligt teorin, som en globalt strukturerande norm som innebär att ”vara vit” medför fördelar socialt, ekonomiskt och politiskt. Vithet eller att vara ljushyad blir här enligt teorin en statusmarkör, som relaterar till en normativ position. Enligt postkoloniala teorier om vithet visar denna position hur samhällens rasifieringsprocesser formar olika system för privilegier och överordning. Centralt inom kritiska vithetsstudier är problematisering av hur vithet ofta förstås som ”en osynlig norm”. För feminism och genusvetenskap är vithet som kategori central för att visa hur även dessa områden är starkt påverkade av vithetsnormen. Exempelvis gällande vilka frågor som får rymmas inom feministiska kamper, vilka personer som finner en plats i dessa rörelser och vilka problemformuleringar och begrepp som används.",
          "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 a source 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), Ruth Frankenberg (White Women, Race Matters: The Social Construction of Whiteness, 1993), author and literary critic Toni Morrison (Playing in the Dark: Whiteness and the Literary Imagination, 1992), and historian David Roediger (The Wages of Whiteness, 1991). 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 significances 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. Thomas K. Nakayama and Robert L. Krizek write about whiteness as a \"strategic rhetoric,\" asserting, in the essay \"Whiteness: A Strategic Rhetoric\", that whiteness is a product of \"discursive formation\" and a \"rhetorical construction\". Nakayama and Krizek write, \"there is no 'true essence' to 'whiteness': there are only historically contingent constructions of that social location.\" Nakayama and Krizek also suggest that by naming whiteness, one calls out its centrality and reveals its invisible, central position. Whiteness is considered normal and neutral, therefore, to name whiteness means that one identifies whiteness as a rhetorical construction that can be dissected to unearth its values and beliefs. Major areas of research in whiteness studies include the nature of white privilege and white identity, the historical process by which a white racial identity was created, the relation of culture to white identity, and possible processes of social change as they affect white identity.",
          "Kritische Weißseinsforschung (engl.: Critical Whiteness Studies) ist ein transdisziplinäres Studienfeld und beschreibt kulturelle, historische und soziologische Aspekte von Menschen, die sich unter Verweis auf ihre Hautfarbe als weiß identifizieren. Ebenso geht es um die soziale Konstruktion von Weißsein als Statuszeiger. Anders als die klassische Rassismusforschung legt die kritische Weißseinsforschung somit den Fokus nicht primär auf die Erfahrungen von Menschen, die rassistische Diskriminierung erfahren. In Extremfällen wie der White Supremacy untersucht die Weißseinsforschung Konstrukte, die Rassismus rechtfertigen oder begünstigen. Ab 2005 hat das Konzept Eingang in wissenschaftliche Arbeiten im deutschen Sprachraum gefunden. Der daraus entstandene Begriff „Critical Whiteness“ ist keine einheitliche Theorie. Unterschiedliche Autoren und Gruppen nutzen ihn in unterschiedlicher Weise.",
          "تتضمن دراسات بياض البشرة دراسة الأساس الذي يعطي امتياز البيض، واختبار بياض البشرة كعرق وحضارة ومصدر للتمييز العرقي العام، واستكشاف الظواهر الاجتماعية الأخرى الناتجة عن البنى المجتمعية والسلوكيات والمعتقدات الجماعية للأشخاص ذوي البشرة البيضاء. هناك مجال بحث متعدد التخصصات كانت بداياته في الولايات المتحدة يختص في دراسات ذوي البشرة البيضاء ودراسات العرق النقدية، والذي تطور بشكل خاص منذ أواخر القرن العشرين. يركز هذا المجال على ما يصفه المؤيدون بالنواحي الثقافية والتاريخية والاجتماعية للأشخاص الذين جرى تعريفهم على أنهم بيض البشرة، وبالبناء الاجتماعي لـ «بياض البشرة» كأيديولوجية مرتبطة بالمنزلة الاجتماعية. من رواد هذا المجال ويليام إيدورد برغاردت دو بويز («جيفرسون ديفيس كممثل للحضارة»، 1890 ؛ دارك ووتر، 1920)، جيمس بالدوين (ذا فاير نيكست تايم، 1963)، ثيودور دبليو ألين (ذا إنفينشن أوف ذا وايت ريس، 1976، توسعت في عام 1995)، روث فرانكنبرج (وايت ومن، ريس ماترز، ذا سوشل كونستركشن أوف وايتنس، 1993)، الكاتب والناقد الأدبي طوني موريسون (بلينگ إن ذا دارك، وايتنس آند ذا لترري إيماجنيشن والخيال الأدبي، 1992) والمؤرخ ديفيد رويديجر (ذا ويجز أوف وايتنس، 1991). بحلول منتصف التسعينيات، حللت العديد من المشاريع في العديد من التخصصات، وأصبحت منذ ذلك الحين موضوعًا للدورات الأكاديمية والبحوث والمختارات. تربط بعض المناهج الدراسية تجريد سيادة البيض هدفًا محددًا في فهم بياض البشرة، بينما ترى مصادر أخرى مجال الدراسة في المقام الأول تعليميًا واستكشافيًا، كما هو الحال في التشكيك في موضوعية عصور من المشاريع المنتجة في المجالات الفكرية المقادة من قبل علماء بيض. تتمثل إحدى الركائز الأساسية لدراسات البياض في قراءة التاريخ وآثاره على الحاضر المستوحى من ما بعد الحداثة والتاريخية، حيث يقال إن مفهوم التفوق العرقي ذاته بُني اجتماعيًا من أجل تبرير التمييز ضد غير البيض منذ القرن التاسع عشر، وحاول بعض الكتاب برهنة أن الدلالات المظهرية التي تعزى إلى جذور وأعراق معينة لا ترتبط ارتباطًا بيولوجيًا، وبالتالي فلا تشكل مفهومًا بيولوجيًا صالحًا. أثبت العديد من العلماء أن النظريات العرقية تعتمد على تركيب استبدادي لألوان البشرة والخصال المظهرية، ويمكنها التغاضي عن مشكلة التفريق ما بين تدرجات الألوان. كتب توماس ناكاياما وروبرت كريزيك عن بياض البشرة باعتباره «خطابًا استراتيجيًا» مؤكدًا في مقالته «وايتنس: إن بياض البشرة هو نتاج «تكوين وبناء بلاغي»». ويذكر ناكاياما وكريزيك في كتاباتهما: «لا يوجد» جوهر حقيقي لـ «بياض البشرة» ولا توجد سوى هياكل تصادفية تاريخية لذلك. يُعتبر البياض أمرًا طبيعيًا ومحايدًا، لذا فإن تسمية بيض البشرة تعني أن الشخص يُعرّف بياض البشرة على أنه تركيبة بيانية يمكن تشريحها لرؤية قيمها ومعتقداتها. تتضمن مجالات البحث الرئيسية في دراسات بياض البشرة طبيعة الامتياز لبيض البشرة والهوية البيضاء، والنظرية المهمة التي أُنشئت من خلالها هوية عرقية لبيض البشرة، وارتباط العلم بالهوية، ونظريات التغيير الاجتماعي المتوقعة التي تؤثر على هوية بيض البشرة.",
          "Los estudios sobre la blanquitud (en inglés whiteness y en francés blanchité) es un espacio interdisciplinario de investigación iniciado en los Estados Unidos, particularmente desde finales del siglo XX y se centra en lo que los proponentes describen como los aspectos culturales, históricos y sociológicos de las personas identificadas como blancas, y la construcción social de \"blanquitud\" como una ideología vinculada al estatus social. Los pioneros en el campo incluyen a W. E. B. Du Bois (Jefferson Davis como representativo de la civilización, 1890; Darkwater, 1920), James Baldwin (The Fire Next Time, 1963), Theodore W. Allen (La invención de la raza blanca, 1976, expandido en 1995), Ruth Frankenberg (Mujeres blancas, asuntos raciales: La construcción social de la blanquitud, 1993), la escritora y crítica literaria Toni Morrison (Jugando en la oscuridad: Blanquitud y la imaginación literaria, 1992) y el historiador David Roediger (Los sueldos de blancura, 1991); en América Latina uno de las obras principales fue elaborada por Bolívar Echeverría (Modernidad y blanquitud, 2011). A mediados de la década de 1990 numerosos trabajos en muchas disciplinas analizaron la blanquitud y la blancura, y desde entonces se ha convertido en un tema para cursos académicos, investigación y antologías. Un principio central de los estudios de la blanquitud es una lectura de la historia y sus efectos sobre el presente, en donde se dice que el mismo concepto de superioridad racial se construyó socialmente para justificar la discriminación contra los no-blancos. Desde el siglo XIX, algunos autores han argumentado que los significados fenotípicos atribuidos a razas específicas carecen de asociación biológica, y que la raza no es, por lo tanto, un concepto biológico válido.​ Muchos científicos han demostrado que las teorías raciales se basan en una agrupación arbitraria de categorías y costumbres fenotípicas, y pueden pasar por alto el problema de las gradaciones entre categorías.​ Thomas K. Nakayama y Robert L. Krizek escribieron sobre la blanquitud como \"retórica estratégica,\" afirmando en el ensayo \"Blanquitud: Una retórica estratégica\", que la blanquitud es un producto de \"formación discursiva\" y una \"construcción retórica\". Nakayama y Krizek escribieron: \"no hay una 'verdadera esencia' para la 'blanquitud': solo hay construcciones históricamente contingentes de esa ubicación social\".\"​ Nakayama y Krizek también sugieren que al nombrar la blancura, uno llama a su centralidad y revela su posición central invisible. La blanquitud está considerada normal y neutra, por lo tanto, al nombrar la blanquitud significa que uno identifica la blancura como una construcción retórica que puede ser disecada para desenterrar sus valores y creencias. Las áreas importantes de la búsqueda en estudios de la blanquitud incluyen la naturaleza del privilegio blanco e identidad blanca, el proceso histórico mediante el cual se creó una identidad racial blanca, la relación de la cultura con la identidad blanca y los posibles procesos de cambio social que afectan a la identidad blanca.",
          "Os estudos da branquitude são o estudo das estruturas que produzem o privilégio branco, o exame do que é a branquitude quando analisada como uma raça, uma cultura e uma fonte de racismo sistêmico, e a exploração de outros fenômenos sociais gerados por as composições sociais, percepções e comportamentos de grupo de pessoas brancas. Uma campo interdisciplinar de investigação que se desenvolveu nos Estados Unidos a partir de estudos do lixo branco e estudos raciais críticos, particularmente desde o final do século XX. É focado em quais proponentes descrevem como os aspectos culturais, históricos e sociológicos das pessoas identificadas como brancas, e a construção social da \"branquidade\" como uma ideologia ligada ao status social. Os pioneiros no campo incluem WEB 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, expandido em 1995), Ruth Frankenberg (White Women, Race Matters: The Social Construction of Whiteness, 1993), a autora e crítica literária Toni Morrison (Playing in the Dark: Whiteness and the Literary Imagination, 1992) e o historiador David Roediger (The Wages of Whiteness, 1991). Em meados da década de 1990, vários trabalhos em muitas disciplinas analisaram a brancura, e desde então se tornou um tópico para cursos acadêmicos, pesquisas e antologias. Alguns programas associam o desmantelamento da supremacia branca como um objetivo declarado na compreensão da branquitude, enquanto outras fontes veem o campo de estudo como essencialmente educacional e exploratório, como no questionamento da objetividade de gerações de obras produzidas em esferas intelectuais dominadas por estudiosos brancos. Um princípio central dos estudos da branquitude é uma leitura da história e de seus efeitos no presente inspirada no pós-modernismo e no historicismo, nos quais o próprio conceito de superioridade racial foi construído socialmente para justificar a discriminação contra os não-brancos. Desde o século XIX, alguns escritores têm argumentado que os significados fenotípicos atribuídos a raças específicas não têm associação biológica, e que raça não é, portanto, um conceito biológico válido. Muitos cientistas demonstraram que as teorias raciais são baseadas em um agrupamento arbitrário de categorias e costumes fenotípicos e podem ignorar o problema das gradações entre as categorias. Thomas K. Nakayama e Robert L. Krizek escrevem sobre a branquitude como uma \"retórica estratégica\", afirmando, no ensaio \"Brancura: uma retórica estratégica\", que a branquitude é um produto da \"formação discursiva\" e de uma \"construção retórica\". Nakayama e Krizek escrevem, \"não há 'verdadeira essência' para a 'branquitude': existem apenas construções historicamente contingentes dessa localização social\". Nakayama e Krizek também sugerem que, ao nomear a brancura, alguém denuncia sua centralidade e revela sua posição central invisível. Brancura é considerada normal e neutra, portanto, nomear branquitude significa que se identifica a branquitude como uma construção retórica que pode ser dissecada para desenterrar seus valores e crenças. As principais áreas de pesquisa em estudos da branquitude incluem a natureza do privilégio branco e da identidade branca, o processo histórico pelo qual uma identidade racial branca foi criada, a relação da cultura com a identidade branca e possíveis processos de mudança social à medida que afetam a identidade branca.",
          "La blanchité (aussi blanchitude ou blancheur, issu de l'anglais : whiteness) est un néologisme décrivant un ensemble de concepts des sciences politiques utilisés par la critical race theory, les études postcoloniales, les études de genre, les cultural studies, et dans certaines analyses sur la construction socioculturelle. Elle peut décrire : un mode de problématisation des rapports sociaux de race ; l’hégémonie sociale, culturelle et politique blanche à laquelle sont confrontées les minorités ethnoraciales ; ou encore, aux États-Unis, un ensemble d'éléments considéré caractéristique des Américains blancs." ] ,
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