>the whine about morality doesn't fly because you and others who have
>a problem with it shame and moralize all the time.
As Gar suggested earlier, if you think that racism is in the interest of "white workers," your effort to diminish or abolish racism must rest upon an ethical appeal that is not rooted in an objective ground for solidarity, instead of political education that seeks, in practice, to bring about a realization that racism is not in the interest of the working class. The same goes for sexism.
>the answer to your question is political practice -- and that
>invovles conversation with people who you are aligned with in these
>various political struggles.
What form of political practice is possible on the basis of your empirical analysis? What's the basis of solidarity between the (bourgeois? petit-bourgeois? well-paid working-class? modestly-paid but still relatively well-off working-class?) woman in your anecdote and her housekeeper (& presumably women like her), if that's what you were trying to talk her into?
>arlie hochschild's the second shift is full of "anecdotes" on your
>account and yet it is a far better way to understand the dynamics of
>gender struggles over the second shift. anecdotes and illustrations
>are, like empirical evidence, illuminated by theory.
What theory illuminates your anecdote? You might spell it out.
Yoshie