Results by title

Leonard Moore has been teaching Black history for twenty-five years, mostly to white people. Drawing on decades of experience in the classroom and on college campuses throughout the South, as well as on his own personal history, Moore illustrates how an understanding of Black history is necessary for everyone.

With Teaching Black History to White People, which is “part memoir, part Black history, part pedagogy, and part how-to guide,” Moore delivers an accessible and engaging primer on the Black experience in America. He poses provocative questions, such as “Why is the teaching of Black history so controversial?” and “What came first: slavery or racism?” These questions don’t have easy answers, and Moore insists that embracing discomfort is necessary for engaging in open and honest conversations about race. Moore includes a syllabus and other tools for actionable steps that white people can take to move beyond performative justice and toward racial reparations, healing, and reconciliation.

From one of the writers of the twentieth-century Native American Literary Renaissance comes a remarkable tale about how to acknowledge the past and take a chance on the future. Rooted in tribal-world consciousness, That Guy Wolf Dancing is the story of a young tribal wolf-man becoming a part of his not-sonatural world of non-tribal people. Twenty-something Philip Big Pipe disappears from an unsettled life he can hardly tolerate and ends up in an off-reservation town. When he leaves, he doesn’t tell anyone where he is going or what his plans, if he has any, might be. Having never taken himself too seriously, he now faces a world that feels very foreign to him. As he struggles to adapt to the modern universe, Philip, ever a “wolf dancer,” must improvise, this time to a sound others provide for him. Like the wolf, Philip sometimes feels hunted, outrun, verging on extinction. Only by moving rhythmically in a dissident, dangerous, and iconic world can Philip Big Pipe let go of the past and craft a new future.

In The Captive Stage, Douglas A. Jones, Jr. argues that proslavery ideology remained the dominant mode of racial thought in the antebellum north, even though chattel slavery had virtually disappeared from the region by the turn of the nineteenth century—and that northerners cultivated their proslavery imagination most forcefully in their performance practices. Jones explores how multiple constituencies, ranging from early national artisans and Jacksonian wage laborers to patrician elites and bourgeois social reformers, used the stage to appropriate and refashion defenses of black bondage as means to affirm their varying and often conflicting economic, political, and social objectives. Joining performance studies with literary criticism and cultural theory, he uncovers the proslavery conceptions animating a wide array of performance texts and practices, such as the “Bobalition” series of broadsides, blackface minstrelsy, stagings of the American Revolution, reform melodrama, and abolitionist discourse. Taken together, he suggests, these works did not amount to a call for the re-enslavement of African Americans but, rather, justifications for everyday and state-sanctioned racial inequities in their post-slavery society. Throughout, The Captive Stage elucidates how the proslavery imagination of the free north emerged in direct opposition to the inclusionary claims black publics enacted in their own performance cultures. In doing so, the book offers fresh contexts and readings of several forms of black cultural production, including early black nationalist parades, slave dance, the historiography of the revolutionary era, the oratory of radical abolitionists and the black convention movement, and the autobiographical and dramatic work of ex-slave William Wells Brown.

Even as America becomes more multiracial, the black-white divide remains central to understanding many patterns and tensions in contemporary society. Since the 1960s, however, social scientists concerned with this topic have been reluctant to discuss the cultural dimensions of racial inequality—not wanting to "blame the victim" for having "wrong values." The Cultural Territories of Race redirects this research tendency, employing today's more sophisticated methods of cultural analysis toward a new understanding of how cultural structures articulate the black/white problem.

These essays examine the cultural territories of race through topics such as blacks' strategies for dealing with racism, public categories for definition of race, and definitions of rules for cultural memberships. Empirically grounded, these studies analyze divisions among blacks according to their relationships with whites or with alternative black culture; differences among whites regarding their attitudes toward blacks; and differences both among blacks and between blacks and whites, in their cultural understandings of various aspects of social life ranging from material success to marital life and to ideas about feminism. The essays teach us about the largely underexamined cultural universes of black executives, upwardly mobile college students, fast-food industry workers, so-called deadbeat dads, and proponents of Afrocentric curricula.

The Cultural Territories of Race makes an important contribution to current policy debates by amplifying muted voices that have too often been ignored by other social scientists.

Contributors are: Elijah Anderson, Amy Binder, Bethany Bryson, Michael C. Dawson, Catherine Ellis, Herbert J. Gans, Jennifer L. Hochschild, Michèle Lamont, Jane J. Mansbridge, Katherine S. Newman, Maureen R. Waller, Pamela Barnhouse Walters, Mary C. Waters, Julia Wrigley, Alford A. Young Jr.

In this groundbreaking study, Julian Carter demonstrates that between 1880 and 1940, cultural discourses of whiteness and heterosexuality fused to form a new concept of the “normal” American. Gilded Age elites defined white civilization as the triumphant achievement of exceptional people hewing to a relational ethic of strict self-discipline for the common good. During the early twentieth century, that racial and relational ideal was reconceived in more inclusive terms as “normality,” something toward which everyone should strive. The appearance of inclusiveness helped make “normality” appear consistent with the self-image of a racially diverse republic; nonetheless, “normality” was gauged largely in terms of adherence to erotic and emotional conventions that gained cultural significance through their association with arguments for the legitimacy of white political and social dominance. At the same time, the affectionate, reproductive heterosexuality of “normal” married couples became increasingly central to legitimate membership in the nation.

Carter builds her intricate argument from detailed readings of an array of popular texts, focusing on how sex education for children and marital advice for adults provided significant venues for the dissemination of the new ideal of normality. She concludes that because its overt concerns were love, marriage, and babies, normality discourse facilitated white evasiveness about racial inequality. The ostensible focus of “normality” on matters of sexuality provided a superficially race-neutral conceptual structure that whites could and did use to evade engagement with the unequal relations of power that continue to shape American life today.

Over the past decade or so, Irishness has emerged as an idealized ethnicity, one with which large numbers of people around the world, and particularly in the United States, choose to identify. Seeking to explain the widespread appeal of all things Irish, the contributors to this collection show that for Americans, Irishness is rapidly becoming the white ethnicity of choice, a means of claiming an ethnic identity while maintaining the benefits of whiteness. At the same time, the essayists challenge essentialized representations of Irishness, bringing attention to the complexities of Irish history and culture that are glossed over in Irish-themed weddings and shamrock tattoos.

Examining how Irishness is performed and commodified in the contemporary transnational environment, the contributors explore topics including Van Morrison’s music, Frank McCourt’s writing, the explosion of Irish-themed merchandising, the practices of heritage seekers, the movie The Crying Game, and the significance of red hair. Whether considering the implications of Garth Brooks’s claim of Irishness and his enormous popularity in Ireland, representations of Irish masculinity in the TV series Buffy the Vampire Slayer and Angel, or Americans’ recourse to a consoling Irishness amid the racial and nationalist tensions triggered by the events of September 11, the contributors delve into complex questions of ethnicity, consumerism, and globalization. Ultimately, they call for an increased awareness of the exclusionary effects of claims of Irishness and for the cultivation of flexible, inclusive ways of affiliating with Ireland and the Irish.

Contributors. Natasha Casey, Maeve Connolly, Catherine M. Eagan, Sean Griffin, Michael Malouf, Mary McGlynn, Gerardine Meaney, Diane Negra, Lauren Onkey, Maria Pramaggiore, Stephanie Rains, Amanda Third

In this follow up to his book, The Rule of Racialization—which considered the way class structure is formed in the U.S.—Steve Martinot now examines how the structures of racialization reside at the core of all social, cultural, and political institutions in the U.S. In The Machinery of Whiteness, Martinot examines how race and racism are produced in the United States, analyzing the politics of racialization, and the preponderance of racial segregation and racial deprivation that have kept the U.S. a white dominated society throughout its history. Martinot dedicates this work to expunging white supremacy from the earth.

The Machinery of Whiteness investigates how “whiteness” came to be as foundational to the process that then produced the modern concept of race. Martinot addresses the instrumentalization of women as a necessary step in its formation, furthering the debates regarding the relationships of race and gender. And he addresses U.S. international interventionism, the anti-immigrant movements, and white racist populism to describe the political forms that white supremacy takes.

Martinot puts these together to analyze the underlying cultural structures of racialization that have driven and conditioned the resurgence of white supremacy and white entitlement in the wake of the Civil Rights movements. This book is a call to transform the cultural structures of the U.S. to make justice and democracy, which depend on inclusion and not segregation, possible.

Bringing together new articles and essays from the controversial Berkeley conference of the same name, The Making and Unmaking of Whiteness presents a fascinating range of inquiry into the nature of whiteness. Representing academics, independent scholars, community organizers, and antiracist activists, the contributors are all leaders in the “second wave” of whiteness studies who collectively aim to combat the historical legacies of white supremacy and to inform those who seek to understand the changing nature of white identity, both in the United States and abroad.
With essays devoted to theories of racial domination, comparative global racisms, and transnational white identity, the geographical reach of the volume is significant and broad. Dalton Conley writes on “How I Learned to Be White.” Allan Bérubé discusses the intersection of gay identity and whiteness, and Mab Segrest describes the spiritual price white people pay for living in a system of white supremacy. Other pieces examine the utility of whiteness as a critical term for social analysis and contextualize different attempts at antiracist activism. In a razor-sharp introduction, the editors not only raise provocative questions about the intellectual, social, and political goals of those interested in the study of whiteness but assess several of the topic’s major recurrent themes: the visibility of whiteness (or the lack thereof); the “emptiness” of whiteness as a category of identification; and conceptions of whiteness as a structural privilege, a harbinger of violence, or an institutionalization of European imperialism.

Contributors. William Aal, Allan Bérubé, Birgit Brander Rasmussen, Dalton Conley, Troy Duster, Ruth Frankenberg, John Hartigan Jr., Eric Klinenberg, Eric Lott, Irene J. Nexica, Michael Omi, Jasbir Kaur Puar, Mab Segrest, Vron Ware, Howard Winant, Matt Wray

Barack Obama’s historic 2008 campaign exposed many white Americans more than ever before to a black individual who defied negative stereotypes. While Obama’s politics divided voters, Americans uniformly perceived Obama as highly successful, intelligent, and charismatic. What effect, if any, did the innumerable images of Obama and his family have on racial attitudes among whites? In The Obama Effect, Seth K. Goldman and Diana C. Mutz uncover persuasive evidence that white racial prejudice toward blacks significantly declined during the Obama campaign. Their innovative research rigorously examines how racial attitudes form, and whether they can be changed for the better. The Obama Effect draws from a survey of 20,000 people, whom the authors interviewed up to five times over the course of a year. This panel survey sets the volume apart from most research on racial attitudes. From the summer of 2008 through Obama’s inauguration in 2009, there was a gradual but clear trend toward lower levels of white prejudice against blacks. Goldman and Mutz argue that these changes occurred largely without people’s conscious awareness. Instead, as Obama became increasingly prominent in the media, he emerged as an “exemplar” that countered negative stereotypes in the minds of white Americans. Unfortunately, this change in attitudes did not last. By 2010, racial prejudice among whites had largely returned to pre-2008 levels. Mutz and Goldman argue that news coverage of Obama declined substantially after his election, allowing other, more negative images of African Americans to re-emerge in the media. The Obama Effect arrives at two key conclusions: Racial attitudes can change even within relatively short periods of time, and how African Americans are portrayed in the mass media affects how they change. While Obama’s election did not usher in a “post-racial America,” The Obama Effect provides hopeful evidence that racial attitudes can—and, for a time, did—improve during Obama’s campaign. Engaging and thorough, this volume offers a new understanding of the relationship between the mass media and racial attitudes in America.

George Lipsitz’s classic book The Possessive Investment in Whiteness argues that public policy and private prejudice work together to create a possessive investment in whiteness that is responsible for the racialized hierarchies of our society. Whiteness has a cash value: it accounts for advantages that come to individuals through profits made from housing secured in discriminatory markets, through the unequal educational opportunities available to children of different races, through insider networks that channel employment opportunities to the friends and relatives of those who have profited most from past and present discrimination, and especially through intergenerational transfers of inherited wealth that pass on the spoils of discrimination to succeeding generations. White Americans are encouraged to invest in whiteness, to remain true to an identity that provides them with structured advantages.

In this twentieth anniversary edition, Lipsitz provides a new introduction and updated statistics; as well as analyses of the enduring importance of Hurricane Katrina; the nature of anti-immigrant mobilizations; police assaults on Black women, the killings of Trayvon Martin, Michael Brown, and Freddie Gray; the legacy of Obama and the emergence of Trump; the Charleston Massacre and other hate crimes; and the ways in which white fear, white fragility, and white failure have become drivers of a new ethno-nationalism. 

As vital as it was upon its original publication, the twentieth anniversary edition of The Possessive Investment in Whiteness is an unflinching but necessary look at white supremacy.

Now in paperback, The Rural Face of White Supremacy presents a detailed study of the daily experiences of ordinary people in rural Hancock County, Georgia. Drawing on his own interviews with over two hundred black and white residents, Mark Schultz argues that the residents acted on the basis of personal rather than institutional relationships. As a result, Hancock County residents experienced more intimate face-to-face interactions, which made possible more black agency than their urban counterparts were allowed. While they were still firmly entrenched within an exploitive white supremacist culture, this relative freedom did create a space for a range of interracial relationships that included mixed housing, midwifery, church services, meals, and even common-law marriages.