As many folks continue to conflate Critical Race Theory (CRT)with Critical Theory (CT) proper, though they are quite different, I thought it might be helpful to gather some of my old writing on CT in one place to help distinguish.
Further, there may be some overall added benefit to understanding the “critical” in CRT, at least as it appears broadly in various traditions. As we’ve defined elsewhere, “CRT is, at bottom, the radical civil rights tradition critically transformed to address a post-Civil Rights legal era rooted in the liberal ideology of ‘color-blindness’ and ‘equal treatment,’ which have together preserved and legitimated the continuation of racially subordinated circumstances.” Given that CRT has inherited this “critical” edge from Critical Legal Studies (CLS), and CLS inherited it from Critical Theory proper, it might be helpful to better understand the latter in order to better understand the former, despite the many transformations the Critical has undergone.
Is Critical Race Theory (CRT) Marxist? I see this claim multiple times per day. On the one hand, there’s a sense in which nearly every modern social theory is working within a loosely “Marxist” sociological tradition; sociology itself is the intellectual legacy of, primarily, Karl Marx, Max Weber, and Émile Durkheim. On the other hand, Marxist social theory is far removed from Marx’s own metaphysical, economic, and political ideology—not to mention far removed from Leninism, Stalinism, or Maoism. Further, and as an added complication to answering this question, CRT scholars simply don’t write much about Marx or Marxism, despite being treated like his ideological puppets.
Nevertheless, there is a sense in which contestation with Marxism in the arena of law was formative in the development of Critical Race Theory. But in order to properly tell this story, and hopefully answer our question in the process, it is first necessary to understand how Critical Legal Studies (CLS) related to Marxism; for, as we’ve discussed elsewhere, Critical Race Theory might best be understood as a “spin-off” of CLS, having been distinguished as an unique movement by its alignment and misalignment therewith. In the words of Kimberlé Crenshaw,
The seventh post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!
In short, the “race intervention in a critical space” that is Critical Race Theory was deeply and inescapably informed by the tension between the (literal) life and death commitment to traditional Civil Rights ideology and the postmodern critique inherited from Critical Legal Studies.
Please take a look and let me know what you think!