Anger is an emotion that affects everyone regardless of culture, class, race, or gender—but at the same time, being angry always results from the circumstances in which people find themselves. In On Anger, Sue J. Kim opens a stimulating dialogue between cognitive studies and cultural studies to argue that anger is always socially and historically constructed and complexly ideological, and that the predominant individualistic conceptions of anger are insufficient to explain its collective, structural, and historical nature.
On Anger examines the dynamics of racial anger in global late capitalism, bringing into conversation work on political anger in ethnic, postcolonial, and cultural studies with recent studies on emotion in cognitive studies. Kim uses a variety of literary and media texts to show how narratives serve as a means of reflecting on experiences of anger and also how we think about anger—its triggers, its deeper causes, its wrongness or rightness. The narratives she studies include the film Crash, Maxine Hong Kingston’s The Woman Warrior, Tsitsi Dangarembga’s Nervous Conditions and The Book of Not, Ngugi wa Thiong’o’s Devil on the Cross and Wizard of the Crow, and the HBO series The Wire. Kim concludes by distinguishing frustration and outrage from anger through a consideration of Stéphane Hessel’s call to arms, Indignez-vous! One of the few works that focuses on both anger and race, On Anger demonstrates that race—including whiteness—is central to our conceptions and experiences of anger.
This study of the Gamtoos River floodplain in South Africa’s Eastern Cape Province traces its transformation from an eighteenth-century natural landscape of thick bush into an agricultural zone now threatened by climate change. The first half of the book explains how missionaries from the London Missionary Society and residents of the Hankey Mission Station introduced irrigation, turning the area into a community of small-scale farmers. Despite early failures, by 1849 they had constructed South Africa’s first major irrigation tunnel and aqueduct. However, conflicts between the missionaries and residents led to the loss of communal lands to privatization, which ultimately impoverished the local farmers. The second half explores efforts to develop the valley for large-scale agriculture, addressing challenges like drought, flash floods, and saline water. By the mid-twentieth century, Afrikaners dominated the area, benefiting from the construction in 1970 of the Kouga Dam, which provided fresh water for the floodplain. This led to the rise of a wealthy white farming community, sustained by apartheid policies and labor from the “Coloured” and African populations. In the early twenty-first century, however, this prosperity has become threatened by severe droughts linked to global climate change. In view of these historical transformations, the Gamtoos River floodplain exemplifies the complex interplay between human ambition, environmental challenges, and sociopolitical forces.
In the only book to date to explore the period between the 1859 publication of Darwin’s Origin of Species and the discovery in 1900 of Gregor Mendel’s experiments in genetics, John S. Haller, Jr., shows the relationship between scientific "conviction" and public policy. He focuses on the numerous liberally educated American scientists who were caught up in the triumph of evolutionary ideas and who sought to apply those ideas to comparative morality, health, and the physiognomy of nonwhite races.
During this period, the natural and social scientists of the day not only accepted without question the genetic and cultural superiority of the Caucasian; they also asserted that the Caucasian race held a monopoly on evolutionary progress, arguing that "inferior races" were no more than evolutionary survivors doomed by their genetic legacy to remain outcasts from evolution.
Hereditarians and evolutionists believed that "less fit" human races were perishing from the rigors of civilization’s struggle and competition. Indeed, racial inferiority lay at the very foundation of the evolutionary framework and, remaining there, rose to the pinnacle of "truth" with the myth of scientific certainty.
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