In Deflective Whiteness, Hannah Noel repositions Whiteness studies in relation to current discussions around racialized animus and White victimhood, demonstrating how White supremacy adapts its discursive strategies by cannibalizing the language and rhetoric of Black and Latinx social justice movements. Analyzing a wide-ranging collection of cultural objects—memes, oration, music, advertisements, and news coverage—Noel shows how White deflection sustains and reproduces structures of inequality and injustice.

White deflection offers a script for how social justice rhetoric and the emotions of victimization are appropriated to conjure a hegemonic White identity. Using derivative language, deflection claims Whiteness as the aggrieved social status. Through case studies of cultural moments and archives including Twitter, country music, the Black Lives Matter movement, and more, Deflective Whiteness exposes the various forms of tacit White supremacy that operate under the alibi of injury and that ultimately serve to deepen racial inequities. By understanding how, where, and why White deflection is used, Noel argues, scholars and social justice advocates can trace, tag, and deconstruct covert White supremacy at its rhetorical foundations.

Despite a genuine admiration for Native Hawaiian culture, white Californians of the 1930s ignored authentic relationships with Native Hawaiians. Surfing became a central part of what emerged instead: a beach culture of dressing, dancing, and acting like an Indigenous people whites idealized.

Patrick Moser uses surfing to open a door on the cultural appropriation practiced by Depression-era Californians against a backdrop of settler colonialism and white nationalism. Recreating the imagined leisure and romance of life in Waikīkī attracted people buffeted by economic crisis and dislocation. California-manufactured objects like surfboards became a physical manifestation of a dream that, for all its charms, emerged from a white impulse to both remove and replace Indigenous peoples. Moser traces the rise of beach culture through the lives of trendsetters Tom Blake, John “Doc” Ball, Preston “Pete” Peterson, Mary Ann Hawkins, and Lorrin “Whitey” Harrison while also delving into California’s control over images of Native Hawaiians via movies, tourism, and the surfboard industry.

Compelling and innovative, Waikīkī Dreams opens up the origins of a defining California subculture.

Warring Genealogies examines the elaboration of kinships between Chicano/a and Asian American cultural production, such as the 1954 proxy adoption of a Korean boy by Leavenworth prisoners. Joo Ok Kim considers white supremacist expressions of kinship—in prison magazines, memorials, U.S. military songbooks—as well as critiques of such expressions in Chicana/o and Korean diasporic works to conceptualize racialized formations of kinship emerging from the Korean War.

Warring Genealogies unpacks writings by Rolando Hinojosa (Korean Love Songs, The Useless Servants) and Luis Valdez (I Don’t Have to Show You No Stinking Badges, Zoot Suit) to show the counter-representations of the Korean War and the problematic depiction of the United States as a benevolent savior. Kim also analyzes Susan Choi’s The Foreign Student as a novel that proposes alternative temporalities to dominant Korean War narratives. In addition, she examines Chicano military police procedurals, white supremacist women’s organizations, and the politics of funding Korean War archives.

Kim’s comparative study Asian American and Latinx Studies makes insightful connections about race, politics, and citizenship to critique the Cold War conception of the “national family.”

For all its history of intersecting empires, the Balkans has been rarely framed as a global site of race and coloniality. This, as Piro Rexhepi argues in White Enclosures is not surprising, given the perception of the Balkans as colorblind and raceless, a project that spans post-Ottoman racial formations, transverses Socialist modernity and is negotiated anew in the process of postsocialist Euro-Atlantic integration. Connecting severed colonial histories from the vantage point of body politic, Rexhepi turns to the borderland zones of the Balkans to trace past and present geopolitical attempts of walling whiteness. From efforts to straighten the sexualities of post-Ottoman Muslim subjects, to Yugoslav nonaligned solidarities between Muslims of the second and third world, to Roma displacement and contemporary emergence of refugee carceral technologies along the Balkan Route, Rexhepi points not only to the epistemic erasures that maintain the fantasy of whiteness but also to the disruption emanating from the solidarities between queer- and transpeople that fold the Balkans back into global efforts to resist the politics of racial capitalism.