We have previously discussed how many professors seem to compete in finding new forms of racism in every facet of society and education. Astrophysics, math, runoffs, science, statistics, and meritocracy have all been denounced as racist. In this academic cottage industry, professors secure publications and speaking opportunities by identifying racism in the expressions, images, or entire fields. It was, therefore, only a matter of time before time itself was declared racist.
Zakia Essanhaji, a professor of “organizational ethnography” at Vrije Universiteit Amsterdam, is the latest to make the case against “white time.”
Her recent paper titled “Academic time theft: stealing time, producing racialized inclusion in Dutch academia” builds on prior work condemning time as racist.
Rutgers Women’s and Gender Studies/Africana Studies Professor Brittney Cooper has also written about how time is racist. Mainstream media has positively cooed at the suggestion, including an interview with NPR. Cooper claimed that “white people own time” after framing the concept of time in “histories of European and Western thought.”
There is also apparently black time: “Time has a history, and so do black people. But we treat time as though it is timeless, as though it has always been this way, as though it doesn’t have a political history bound up with the plunder of indigenous lands, the genocide of indigenous people and the stealing of Africans from their homeland.”
Likewise, in “The Chronopolitics of Racial Time,” Jamaican academic Charles W. Mills described the “Euro-chronometer” as a Western-centric, linear timeline.
These works are often heavily laden with jargonistic narratives. In one study from Brazil, academics argue that “thinking of time outside and against the Euro-chronometer requires decolonial epistemologies that have the potential to disrupt racist chronologies.”
Professor Essanhaji continues this scholarship by “drawing on critical race theory and decolonial scholarship on chronopolitics and white time.” She applies with earlier work “to academic time theft to theorize how universities extract, fragment and defer the time of academics of colour through racialized institutional processes.”
“White time is not simply the time of the privileged, but the power to define temporality and progress itself. It is the colonization of time, known as the system of modernity/coloniality. As Vazquez […] argues, this system is maintained by erasing cyclical or relational understandings of time, ensuring that time is perceived as racing towards unattainable, more modern futures. In that sense, white time is both prescriptive and pre-emptive, foreclosing alternative futures and experiences of the past by delegitimizing other temporalities.”
Academics have long argued that non-white histories and figures are often “erased’ in scholarship. Such arguments have led to a move away from Western works or classics in favor of non-Western sources in higher education. However, the time scholarship suggests that the very construct of time has been shaped and furthers white domination and privilege.
In Professor Essanhaji’s work, this scholarship is used to challenge the demands placed on minority academics in publishing and other measures of academic achievement. Again, the work is heavily layered with jargonistic language. Here are her findings:
“The analysis identifies three mechanisms of academic time theft. First, prolonged uncertainty operates through racialized precariousness that keeps academics of colour in a condition of academic probation through insecure contracts and housing precarity. Second, ongoing disruption emerges through everyday racism that fragments attention, diverts emotional and intellectual labour, and interrupts academic continuity. Third, recursive evaluation operates through the continual resetting of inclusion and promotion criteria, producing perpetual states of “not yet” recognition and deferred academic futures. Together, these mechanisms sustain racialized temporal regimes in which academics of colour are positioned as perpetually “almost there” while white institutional time remains uninterrupted.”
These authors largely cite each other with little attention to countervailing viewpoints. It becomes a closed, self-perpetuating system as academics invite one another to speak at their universities and feed off one another. Few academics are willing to challenge such scholarship. Indeed, as we have discussed, departments have largely purged their ranks of conservative or contrarian voices.
As shown in this latest scholarship, the work in this area jettisons such “colonial” or “white” forms of analysis in favor of storytelling:
“I depart from a critical race perspective, employing counter-storytelling to construct (counter)narratives grounded in the lived experiences of people of colour. This method recognizes the connections between the historical impacts of colonialism and contemporary exclusions within organizations. By highlighting the experiences of people of colour navigating the university’s racism, I seek to provide rich accounts that reflect on how time is racialized and experienced in Dutch universities.”
Hellbound and Down 
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