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"Despite the more general social, political and economic advances that have been made under the ANC's rule since 1994, power has not only remained in the hands of a small minority but has increasingly been exercised in service to capital. This has seen the ANC become the key political vehicle, in party and state form as well as application, of corporate capital; both domestic and international, black and white, local and national and constitutive of a range of different fractions. As a result, 'transformation' has largely taken the form of macro-acceptance of, combined with micro-incorporation into, the capitalist system, now minus its specific and formal apartheid frame. What has happened in South Africa over the last twenty-two years is the corporatisation of liberation; the generalised political and economic commodification of society and its development; with all the attendant impacts on governance, the exercise of power, the understanding and practice of democracy as well as political, economic and social relations."--

"The liberation movements of Southern Africa arose to combat racism, colonialism and settler capitalism and engaged in armed struggle to establish democracy. After victory over colonial and white minority regimes, they moved into government embodying the hopes and aspirations of their mass of supporters and of widespread international solidarity movements. Even with the difficult legacies they inherited, their performance in power has been deeply disappointing. Roger Southall tracks the experiences in government of ZANU-PF, SWAPO and the ANC, arguing that such movements are characterised by paradoxical qualities, both emancipatory and authoritarian. Analysis is offered of their evolution into political machines through comparative review of their electoral performance, their relation to state and society, their policies regarding economic transformation, and their evolution as vehicles of class formation and predatory behaviour. The author concludes that, while they will survive organizationally, their essence as progressive forces is dying, and that hopes of a genuine liberation throughout the region will depend upon political realignments alongside moral and intellectual regeneration. ANC South Africa SWAPO Namibia Zanu-PF Zimbabwe Roger Southall is Professor Emeritus in Sociology, University of the Witwatersrand and a Research Associate of the Society, Work and Development Institute. Southern Africa (South Africa, Namibia, Botswana, Lesotho, Zimbabwe and Swaziland): University of KwaZulu-Natal Press"

Abstract'Power in the Tongue': Staging American VoiceByCaitlin Simms MarshallDoctor of Philosophy in Performance StudiesDesignated Emphasis in New MediaUniversity of California BerkeleyProfessor Abigail DeKosnik, ChairVoice is the chief metaphor for power and enfranchisement in American democracy. Citizens exercising rights are figured as 'making their voices heard,' social movements are imagined as 'giving voice to the voiceless,' and elected leaders represent 'the voice of the people.' This recurring trope forces the question: does citizenship have a sound, and if so, what voices count? Scholars of American studies and theater history have long been interested in nineteenth-century national formation, and have turned to speech, oratory, and performance to understand the role of class, gender, and race in shaping the early republic (Fliegelman 1993, Looby 1996, Gustafson 2000, Lott 1993, Deloria 1998, Nathans 2009, Jones 2014). However, these studies are dominated by textual and visual modes of critique. The recent academic turn to sound studies has produced scholarship on the sonic formation of minoritarian American identity and an American cultural landscape. Yet this body of research all but overlooks voice performance as site of inquiry. As a result, research has disregarded a central sensory pathway through which democracy operates. Without academic inquiry on the vocal contours of citizenship, we are left with an incomplete understanding of how America selects its constituents, and on what terms. My project, 'Power in the tongue': Staging American Voice addresses this lacuna by analyzing the racialized and queer disabled dynamics of American voice from 1828 to 1861. Leading up to the Civil War, socio-political shifts in settler colonialism and slavery necessitated a new mode of American governmentality. These exigencies catalyzed the reconceptualization of voice from embodied performance practice to a sonic symbol that could record, reproduce, or contest a soundtrack of American citizenship. Taking up dramatic and dramatized literature, and using original archival research on minstrelsy and melodrama, dime museum exhibition, concert song, and dramatic reading, I show how popular performances "split" black, Native, and queer disabled voices from their originary bodies nearly half a century before the phonograph. Staged as the signs of corporeal difference, these voices were deployed in contradictory ways and in service of competing social interests. In this dissertation, I go behind the scenes of performances by Edwin Forrest, Chief Push-ma-ta-ha, P.T Barnum, Harriet Beecher Stowe, Mary E. Webb, Elizabeth Taylor Greenfield, and Japanese Tommy to understand how each deployed subaltern voice to underscore their claims for national rights and recognitions. 'Power in the Tongue' began in the archives. In examining playbills, broadsides, newspaper reviews, songsters, and scripts at research centers like the Harvard Theatre Collection, the Harriet Beecher Stowe Center, the Library Company of Philadelphia, and many more, I began to hear a pattern that disrupted dominant narratives of American history. While scholars concur that by the nineteenth-century the ascendancy of print culture eclipsed public speech as the primary medium of national formation, the primary archival materials I viewed told a different story. They attested to the persistent importance of oral culture as a site of struggle over belonging in antebellum America, particularly for persons excluded from the elite, literary idea of nation: women, especially women of color, Native Americans, African Americans, and, prior to Andrew Jackson's election, the white, common man. This dissertation hones in on voice performance as the site of struggle of, and between these social actors. Further, the dissertation plots how race and queer disability influenced an evolving counterpoint between embodied voice performance and textuality. I argue that whites like Edwin Forrest, P.T Barnum, and Harriet Beecher Stowe deployed subaltern voice performance alongside textual innovations to ensure their own entrée to American cultural hegemony and bring black, Native, and queer disabled bodies under control, while vocalists of color like Push-ma-ta-ha, Mary Webb, Elizabeth Taylor Greenfield, and Japanese Tommy played-back their sonic difference to contest both the aesthetic and ideological foundations of American citizenship, and white attempts to (re)produce such sonic and written scripts through subaltern bodies. In tracking the sonic signs of race and queer disability as they reel between archive and repertoire, I offer an historically located genealogy of performativity that accounts for the socio-political force of speech act. 'Power in the Tongue' also develops new methods for hearing history and listening to the past – methods that ultimately offer new strategies for registering vocal difference today.

-Peter Hulme, Simon Gikandi, Writing in limbo: Modernism and Caribbean literature. Ithaca: Cornell University Press, 1992. x + 260 pp.-Charles V. Carnegie, Alistair Hennessy, Intellectuals in the twentieth-century Caribbean (Volume 1 - Spectre of the new class: The Commonwealth Caribbean). London: Macmillan, 1992. xvii 204 pp.-Nigel Rigby, Anne Walmsley, The Caribbean artists movement, 1966-1972: A literary and cultural history. London: New Beacon Books, 1992. xx + 356 pp.-Carl Pedersen, Tyrone Tillery, Claude McKay: A black poet's struggle for identity. Amherst: University of Massachusetts Press, 1992. xii + 235 pp.-Simone Dreyfus, Irving Rouse, The Tainos: Rise and decline of the people who greeted Columbus. New Haven: Yale University Press, 1992. xii + 211 pp.-Louis Allaire, Antonio M. Stevens-Arroyo, Cave of the Jagua: The mythological world of the Taino. Alburquerque: University of New Mexico Press, 1988. xiii + 282 pp.-Irving Rouse, William F. Keegan, The people who discovered Columbus: The prehistory of the Bahamas. Gainesville: University of Florida Press, 1992. xx + 279 pp.-Neil L. Whitehead, Philip P. Boucher, Cannibal encounters: Europeans and Island Caribs, 1492-1763. Baltimore: John Hopkins University Press, 1992. xii + 217 pp.-Peter Kloos, Kaliña, des amérindiens à Paris: Photographies du prince Roland. Présentées par Gérard Collomb. Paris: Créaphis, 1992. 119 pp.-Maureen Warner-Lewis, Alan Gregor Cobley ,The African-Caribbean connection: Historical and cultural perspectives. Bridgetown, Barbados: Department of History, University of the West Indies, Cave Hill, 1990. viii + 171 pp., Alvin Thompson (eds)-H. Hoetink, Jean-Luc Bonniol, La couleur comme maléfice: une illustration créole de la généalogie des 'Blancs' et des 'Noirs'. Paris: Albin Michel, 1992. 304 pp.-Michael Aceto, Richard Price ,Two evenings in Saramaka. Chicago and London: University of Chicago Press, 1991. xvi + 417 pp., Sally Price (eds)-Jorge Pérez Rolón, Vernon W. Boggs, Salsiology: Afro-Cuban music and the evolution of Salsa in New York City. New York: Greenwood, 1992. xvii + 387 pp.-Martin F. Murphy, Sherri Grasmuck ,Between two islands: Dominican international migration. Berkeley: University of California Press, 1991. xviii + 247 pp., Patricia R. Pessar (eds)-Rosario Espinal, Richard S. Hillman ,Distant neighbors in the Caribbean: The Dominican Republic and Jamaica in comparative perspective. New York: Praeger, 1992. xviii + 199 pp., Thomas D'Agostino (eds)-Svend E. Holsoe, Neville A.T. Hall, Slave society in the Danish West Indies: St. Thomas, St. John and St. Croix. Edited by B.W. Higman. Mona, Jamaica: University of the West Indies Press, 1992. xxiv + 287 pp.-Light Townsend Cummins, Francisco Morales Padrón, The journal of Don Francisco Saavedra de Sangronis 1780-1783. Translated by Aileen Moore Topping. Gainesville: University of Florida Press, 1989. xxxvii + 380 pp.-Francisco A. Scarano, Laird W. Bergad, Cuban rural society in the nineteenth century: The social and economic history of monoculture in Matanzas. Princeton: Princeton University Press, 1990. xxi + 425 pp.-Robert L. Paquette, Larry R. Jensen, Children of colonial despotism: Press, politics, and culture in Cuba, 1790-1840. Tampa: University of South Florida Press, 1988. xviii + 211 pp.-Robert L. Paquette, Anton L. Allahar, Class, politics, and sugar in colonial Cuba. Lewiston NY; The Edwin Mellen Press, 1990. xi + 217 pp.-Aline Helg, Josef Opatrny, U.S. Expansionism and Cuban annexationism in the 1850s. Prague: Charles University, 1990. 271 pp.-Rita Giacalone, Humberto García Muñiz ,Bibliografía militar del Caribe. Río Piedras PR: Centro de Investigaciones Históricas, Universidad de Puerto Rico, 1992. 177 pp., Betsaida Vélez Natal (eds)-Carlos E. Santiago, Irma Tirado de Alonso, Trade issues in the Caribbean. Philadelphia: Gordon & Breach, 1992. xv + 231 pp.-Drexel G. Woodson, Frantz Pratt, Haiti: Guide to the periodical literature in English, 1800-1990. Westport CT: Greenwood, 1991. xiv + 313 pp.-Gary Brana-Shute, Livio Sansone, Hangen boven de oceaan: het gewone overleven van Creoolse jongeren in Paramaribo. Amsterdam: Het Spinhuis, 1992. 58 pp.-Ronald Gill, Dolf Huijgers ,Landhuizen van Curacao en Bonaire. Amsterdam: Persimmons Management. 1991. 286 pp., Lucky Ezechiëls (eds)-Alex van Stipriaan, Waldo Heilbron, Colonial transformations and the decomposition of Dutch plantation slavery in Surinam. Amsterdam: Amsterdam centre for Caribbean studies (AWIC), University of Amsterdam, 1992. 133 pp.-Rosemarijn Hoefte, Bea Lalmahomed, Hindostaanse vrouwen: de geschiedenis van zes generaties. Utrecht: Jan van Arkel, 1992. 159 pp.-Aart G. Broek, Peter Hoefnagels ,Antilliaans spreekwoordenboek. Amsterdam: Thomas Rap, 1991. 92 pp., Shon Wé Hoogenbergen (eds)

In the 1960s, in the wave of the reception by the Catholics of the Second Vatican Council in a context of increasing immigrant population in France, Catholic popular education movements like JOC-F (association of Young Christian Workers), ACE (Catholic Action for Children) and the Sun Units of the Girl Guides of France, started interacting with young people from North African and Turkish background, often through priests and religious dedicated to the apostolate in popular milieu. Very quickly the leaders of those movements, inspired by Christian Third-Worldism, affirm their concern to respect these young people's immigrant culture and specific religion, based on the advice of Catholic specialists of Islam. Some of these young Muslims take on responsibilities and affirm the importance of this commitment in their lives from a political as well as a religious point of view. They express that they have become "better Muslims", while being aware of the originality of their faith compared to that of their parents, because of a phenomenon of spiritual mimicry which reinforces the overall trend toward the individualization of one's relationship to religion, common to the majority of young Muslims of their generation. In the 1980s, the presence of young Muslims raises questions within ACE and JOC-F movements that were at the same time reaffirming their apostolic project in the context of John Paul II's pontificate. The sometimes divisive debates focus mainly on "Muslim times" and the taking on responsibilities by Muslims. They fade in the 1990s, at a time when the number of young Muslims "joined" by ACE and JOC-F declines. From the 1990s onwards, Muslims are more numerous within the Scouts of France and then the Scouts and Girl Guides of France, through the development of proposals specifically directed to disadvantaged youth. In these movements, the presence of young Muslims is analysed and valued in terms of interfaith dialogue, in a period of increasing interfaith initiatives in France. ; C'est à partir des années 1960, dans un contexte de croissance de la population immigrée en France et de réception par les catholiques du concile Vatican II, que s'est faite la rencontre entre des mouvements catholiques d'éducation populaire (la JOC-F, l'ACE et les Unités Soleil des Guides de France) et des jeunes issus de l'immigration maghrébine et turque, souvent par l'intermédiaire de prêtres, religieux et religieuses spécialisés dans l'apostolat en milieu populaire. Très vite, les responsables des mouvements, imprégnés par le tiers-mondisme chrétien, affirment leur souci de respecter ces jeunes dans leur culture immigrée et dans leur religion spécifique, en s'appuyant sur les conseils de spécialistes catholiques de l'islam. Certains de ces jeunes musulmans prennent des responsabilités et affirment l'importance de cet engagement dans leur vie d'un point de vue politique mais aussi religieux. Ils témoignent ainsi être devenus « meilleurs musulmans », tout en ayant conscience de l'originalité de leur foi par rapport à celle de leurs parents, du fait d'un phénomène de mimétisme spirituel qui accentue une tendance à l'individualisation du rapport au religieux constatée à partir des années 1980 chez la majorité des jeunes musulmans de leur génération. Dans les années 1980, cette présence de jeunes musulmans est à l'origine de questionnements à l'ACE et à la JOC-F, mouvements qui tendent à réaffirmer leur projet apostolique dans le contexte du pontificat de Jean-Paul II. Les débats, parfois conflictuels, portent principalement sur les temps spirituels entre musulmans et sur la prise de responsabilités par des musulmans. Ils s'estompent dans les années 1990, à un moment où le nombre des jeunes musulmans « rejoints » par l'ACE et la JOC-F décline. À partir des années 1990, c'est aux Scouts de France puis aux Scouts et Guides de France que les musulmans sont les plus nombreux, grâce à la mise en place de propositions spécifiques à destination des jeunes de milieux défavorisés. Dans ces mouvements, la présence de jeunes musulmans est alors analysée et valorisée en termes de dialogue interreligieux, dans un contexte de croissance des initiatives interreligieuses en France.

Author's introductionOver the last 20 years, there has been a technological advance and commercial boom in genetic technologies and projects. These developments include a renewed scientific interest in the biological status and genetic constitution of race. This aspect of genetic research is of interest to sociologists and others working in the field of race and ethnicity studies. While the consensus among sociologists is that race is a social construction with no biological foundations, innovations in genetic research have pushed sociologists and other social scientists to reflect upon the ways in which ideas of biology mediate everyday understandings of race. Anthropologists, cultural geographers and sociologists have begun to study the complex and ambivalent ways in which laypeople think about the biological and genetic constitution of racial identities. Central to this area of inquiry has been analysis of laypeople's engagements with the new reproductive technologies, such as IVF. In addition, social scientists have begun to study laypeople's uses of genealogical technologies that claim to trace family ancestries, including racial descent and ethnic origins. Ultimately, such studies enable a deeper understanding of the social construction of 'race', and in the course of so doing provide an important research avenue to challenge racism.Author recommendsWade, Peter 2002. Race, Nature and Culture: An Anthropological Perspective. London: Pluto Press.In this book, Peter Wade argues that anthropological studies of kinship provide a lens to think about how ideas of nature and culture mediate the formation of racial identities. Drawing upon studies from within anthropology, Wade contends that an increasing emphasis upon the 'gene' at the everyday level does not necessarily signify a growing genetic/biological determinism in laypeople's conceptions of race and human nature. Rather, he suggests anthropological studies that explore the biological and social 'origins' of persons can be deployed to unpack 'everyday' understandings of the relationship between ideas of 'race', 'nature' and 'culture'. In his review of anthropological approaches to the study of 'race', Wade (2002, 15) writes that, 'People…move between the biological and the social, the given and the developing, the permanent and the changeable, in ways that blur the boundary between them'.Skinner, D. 2006. 'Racialized Futures: Biologism and the Changing Politics of Identity.'Social Studies of Science 36: 459–88.In this paper, David Skinner examines sociologists' and scientists' reflections on the social and ethical implications of recent research on race and genetics. He argues research on race and genetics has led to both utopian and dystopian visions of the future: 'one in which scientific racism is revived, the other in which science finally abolishes race thinking'. Skinner contends that detailed critical attention needs to be paid to existing notions of relatedness, personhood and nature/culture, to understand the implication of genetic science on racial thinking.Franklin, S. and S. Mckinnon (eds) 2001. Relative Values: Reconfiguring Kinship Studies. Durham, NC: Duke University Press.This book provides a collection of articles that represent the diversity of perspectives that constitute the 'new kinship studies' within anthropology. Chapters by Kath Weston, Charis Thompson and Signe Howell focus explicitly upon how ideas of biology, blood and culture mediate the formation of racial identities within everyday and popular discourses. In this vein, Thompson explores how kinship ideologies become reconfigured by people who take‐up the opportunities offered by the new reproductive technologies, for example, ova and sperm donation. In so doing, Thompson's study illuminates the ways in which these recent clinical practices have opened a space for anthropologists to examine how ideas about biogenetic and social relatedness within families and across generations become intersected with ideas about the inheritance of ethnic and racial identities.Wade, Peter (ed.) 2007. Race, Ethnicity and Nation: Perspectives from Kinship and Genetics. Oxford: Berghahn, New York.This book brings together a collection of essays written by scholars who worked collaboratively for 3 years exploring everyday articulations of race, ethnicity and genetics across Europe in the face of innovations in genetic science. The book draws upon a rich array of anthropological studies of 'assisted reproduction, transnational adoption, mixed‐race families, Basque identity politics and post‐Soviet nation‐building' to explore how ideas of race, ethnicity, nation and nature are lived and experienced by people within differing European social contexts.Tyler, Katharine, 2009. 'Whiteness Studies and Laypeople's Engagements with Race and Genetics.'New Genetics and Society 28 (1): 36–48.In this paper, Tyler proposes a research strategy for examining laypeople's thoughts and reflections on innovations in the science of race and genetics. While some sociologists have shown a reluctance to engage in such discussions, Tyler argues that social scientists need to take such views seriously. To do this, the paper brings together an anthropological approach to the study of scientific literacy and recent scholarship in the field of Whiteness studies. The combining of these literatures raises a set of interesting and sometimes uncomfortable questions about the ways in which social scientists and research participants contribute to the reproduction of White power and dominance in Western societies.Online materials'Ten commandments' of race and genetics issued, Science in Society http://www.newscientist.com/article/dn14345‐ten‐commandments‐of‐race‐and‐genetics‐issued.html This website describes 10 'guiding principles' for the scientific community in relation to research on race and genetics. These principles were written by a multidisciplinary group including geneticists, psychologists, historians and philosophers. At the end of the principles are reflections from readers of the New Scientist. Motherland: A Genetic Journey, BBC Documentary, Director Archie Baron; Producer Tabitha Jackson http://www.rootsforreal.com/motherland_en.php The programme analysed the DNA of 228 Black African Caribbean descent men and women living in the United Kingdom. The research participants were selected on the criteria that they had two generations of paternal and maternal grandparents that were of Black African Caribbean descent. Twenty‐six percent of the Black male participants were told that their Y chromosome, inherited through the male line, traced them back to a European ancestor. The tests also showed that mitochondria DNA that is inherited through the maternal line affiliated many of the research participants with ancestors from African tribal groups. The documentary follows the journeys of three research participants who used their newly acquired genetic kinship to interrogate either their Black/African or their White/European ancestry, depending on which aspect of their identity was important to them. In this regard, the viewer is left with the impression that an individual's DNA can be objectively coded, separated and divided into its racially distinct component parts. However, when the research participants embarked on their journeys to forgotten African and Caribbean ancestral home‐places, they unexpectedly discovered the entanglement of White and Black people's colonial histories and origins. In this way, knowledge of genetic ancestry when combined with social relationships and history can be put to work to undermine the idea of racially pure lines of descent within families.'Roots for Real, your ancestry discovered' http://www.rootsforreal.com/?gclid=CNbs86LYu5kCFQ00QwodliIP6A 'Roots for Real' is a commercial organisation that offers a DNA tracing service, as used in the BBC programme, Motherland, to the general public. Deploying an 'at home saliva test', this service promises to analyse individual's maternal and paternal ancestry, and match it with the company's database of samples from all over the world. A map is sent to the genealogist (i.e. the client) estimating the location of the client's ancestral origins. The website includes links to testimonies from people who have used this site, press coverage of this service and a description of 'ancient migrations'.'African American Lives 2' http://www.pbs.org/wnet/aalives/ This website accompanies Professor Henry Louis Gates, Jr, television series that traced famous African American people's ancestries back to slave times. The research deploys the same kinds of genealogical techniques used in the Motherland experiment, as well as archival and historical research. Gates' guests include Tina Turney, Morgan Freeman and Maya Angelou. The website provides information about the television series, video clips from the series, including interviews with famous African Americans, background on the scientific and scholastic research, and resources for people to learn more about their own family history and genealogy.'Oxford Ancestors Ltd' http://www.oxfordancestors.com/ Oxford Ancestors was the first provider of DNA‐based services in the UK. The founder is Professor Bryan Sykes, a geneticist at Oxford University. Through the use of a saliva test, Sykes claims to be able to trace an individual's European maternal ancestry back to one of seven 'clan mothers', who are ultimately all related to 'Mitochondrial Eve' the original mother. Catherine Nash has written extensively about the gendered and ethnic meanings embedded within the work of Bryan Sykes in the following article: Nash, C. 2004 'Genetic Kinship.'Cultural Studies 18: 1–33.Sample syllabusOverview of the courseThis course introduces students to the contemporary debates in the sociological and anthropological study of race, ethnicity and racism. Historical material, social theories and ethnographic studies will be used to illustrate the social construction of race and ethnicity and the reproduction of racial power in western societies.Lecture 1 – Meanings of race and ethnicityWhat is race? What is ethnicity? How do race and ethnicity relate to racism? The era post‐1945, it has been argued, marked a shift from 'biological racism' to 'cultural racism' in which culture, rather than biology, forms the reference point for defining identities previously seen as racial. We consider to what extent such a shift has actually taken place. We shall also examine the ways in which this shift corresponds with a change in social policy and academic debates from the use of the term 'race' to 'ethnicity'.Anthias, F. and Yuval‐Davis 1992. Racialised Boundaries. Routledge.Barker, M. 1981. The New Racism: Conservatives and the Ideology of the Tribe. Junction Books.Goldberg, D. T. 1993. Racist Culture: Philosophy and the Politics of Meaning. Blackwells.Malik, K. 1996. The Meaning of Race. New York University Press.Wade, P. 2002. Race, Nature and Culture. Pluto Press.Post‐race: The end of race?Lecture 10 – Interracial IdentitiesWith a marked rise in the number of children of mixed parentage, there is a growing body of literature that explores the experiences and identities of the members of interracial families. This body of literature challenges simplistic understandings of 'race', nation and culture through an interrogation of what it means to be the parent of mixed‐race children and/or to grow up and claim a 'mixed' identity.Ali, S. 2003. Mixed‐Race, Post‐Race. Berg.Alibhai‐Brown, Yasmin 2001. Mixed Feelings: The Complex Lives of Mixed‐Race Britons. The Women's Press.Brah, A. and Coombes, A. 2000. Hybridity and its Discontents. Politics, Science and Culture. Routledge (see Part 1 of this book titled 'Miscegenation and Racial Purity' that include essays by Stoler, Labanyi, Phoenix and Owen, Treacher).Frankenberg, R. 1993. White Women, Race Matters: The Social Construction of Whiteness. Routledge (chapter 5).Howell, S. 2001. 'Self‐Conscious Kinship: Some Contested Values in Norwegian Transnational Adoption', in Franklin, S. and Mckinnon, S. (eds), Relative Values: Reconfiguring Kinship Studies. Duke University Press.Ifekwunigwe, J. 1999. Scattered Belongings: Cultural Paradoxes of 'Race', Nation and Gender. Routledge.Parker, D. and Song, M. 2001. Rethinking 'Mixed Race'. Pluto Press.Root, M. (eds) 1992. Racially Mixed People in America. Sage.Tizard, B. and Ann Phoenix 1993. Black White or Mixed‐Race? Race and Racism in the Lives of Young People of Mixed Parentage. New York: Routledge.Twine, F. W. 2000. 'Bearing Blackness in Britain: The Meaning of Racial Difference for White Birth Mothers of African‐Descent Children.' Pp. 76–108 in Ideologies and Technologies of Motherhood: Race, Class, Sexuality, Nationalism, edited by H. Ragone and F. W. Twine. Routledge.Tyler, K. 2005. 'The Genealogical Imagination: The Inheritance of Interracial Identities.'The Sociological Review 53 (3): 475–94.Wilson, A. 1987. Mixed Race Children: A Study of Identity. Allen and Unwin.Zack, N. (ed). American Mixed‐Race: The Culture of Microdiversity. Rowman and Littlefield Pub.Lecture 12 – Race, genealogy and geneticsRecent research into human genetics has probed the relationship between human characteristics and the meaning of racial difference. Some social critics have warned that such research will heighten racist attitudes, whereas others argue that the new genetic research opens the way to a post‐racial future. In this lecture, we shall examine this debate and in doing so inquire into the interpretations that laypersons might hold of the relationship between race, genetics and human nature.Brodwin, P. 2004. 'Genetics, Identity and the Anthropology of Essentialism.' Pp. 116‐122 in Mixed Race Studies: A Reader, edited by J. O. Ifekwunigwe. London: Routledge.Condit, C. M, et al. 2002. 'Lay Understandings of the Relationship Between Race and Genetics: Development of a Collectivized Knowledge Through Shared Discourse.'Public Understandings of Science 2: 373–87.Cross, K. 2001. 'Framing Whiteness: The human Genome Diversity Project (As Seen on TV).'Science as Culture 10 (3).Essed, P. and D. T. Goldberg 2002. 'Cloning Cultures: The Social Injustices of Sameness.'Ethnic and Racial Studies 25 (6).Franklin, S. and Ragone, H. 1998. Reproducing Reproduction: Kinship, Power and Technological Innovation. University of Pennsylvania Press.Franklin, S. and Mckinnon, S. 2001. Relative Values: Reconfiguring Kinship Studies. Duke University Press.Gilroy, P. 2000. Between Camps: Nations, Cultures and the Allure of Race. Penguin.Haraway, D. 2000. 'Deanimations: Maps and Portraits of Life Itself.' in Hybridity and its Discontents. Politics, Science and Culture, edited by A. Brah and A. Coombes. Routledge.Inhorn, M. C. 2000. 'Missing Motherhood: Infertility, Technology, and Poverty in Egyptian Women's Lives.' in Ideologies and Technologies of Motherhood: Race, Class, Sexuality, Nationalism, edited by H. Ragone and F. W. Twine. Routledge.Marks, J. 2001. 'We're Going to Tell These People Who They Really Are,' in Relative values: Reconfiguring Kinship Studies, edited by S. Franklin and S. Mckinnon (eds). Duke University Press.Moore, D., Kosek, J and Pandian, A. 2003. Race, Nature and the Politics of Difference. Duke University Press.Nash, C. 2002. 'Genealogical Identities.'Environment and Planning D: Society and Space 20.Nash, C. 2004. Genetic Kinship. Cultural Studies 18: 1–33.Palsson, G and Haroardottir, K. E. 2002. 'For Whom the Cell Tolls.'Current Anthropology 43 (2).Reardon, J. 2001. 'The Human Genome Diversity Project: A Case Study in Coproduction.'Social Studies of Science 31 (3).Ragone, H. 2000. 'Of Likeness and Difference: How Race is Being Transfigured by Gestational Surrogacy.' in Ideologies and Technologies of Motherhood: Race, Class, Sexuality, Nationalism, edited by H. Ragone and F. W. Twine. Routledge.Steinberg, D. L. 2000. "Reading Genes/Writing Nation: Reith, 'Race' and the Writings of Geneticist Steve Jones." in Hybridity and Its Discontents. Politics, Science and Culture, edited by A. Brah and A. Coombes. Routledge.Skinner, D. 2006. 'Racialized Futures: Biologism and the Changing Politics of Identity.'Social Studies of Science 36: 459–88.Skinner, D. 2007. "Groundhog Day? The Strange Case of Sociology, Race and 'Science'."Sociology 41: 931–44.Thompson, C. 2001. 'Strategic Naturalising: Kinship in an Infertility Clinic.' in Relative Values: Reconfiguring Kinship Studies, edited by S. Franklin and S. Mckinnon. Duke University Press.Tyler, K. 2007b. "Race, Genetics and Inheritance: Reflections Upon the Birth of 'Black' Twins to a 'White' IVF Mother." Pp. 33–51 in Race, Ethnicity and Nation: Perspectives from Kinship and Genetics, edited by Peter Wade. Berghahn Books.Tyler, K. 2009. 'Whiteness Studies and Laypeople's Engagements with Race and Genetics.'New Genetics and Society, 28 (1): 35–48.Tyler, K. 2008. 'Ethnographic Approaches to Race, Genetics and Genealogy.'Sociology Compass, 2 (6): 1860–77.Wade, P. 2002. Race, Nature and Culture: An Anthropological Perspective. Pluto Press.Wailoo, K. 2003 'Inventing the Heterozygote: Molecular Biology, Racial Identity and the Narrative of Sickle‐Cell Disease, Tay‐Sachs and Cystic Fibrosis.' in Race, Nature and the Politics of Difference, edited by D. Moore, J. Kosek and A. Pandian. Duke University Press.Wiegman, R. 2003. 'Intimate Publics: Race, Property, and Personhood.' in Race, Nature and the Politics of Difference, edited by D. Moore, J. Kosek and A. Pandian. Duke University Press.

"When it comes to Confederate monuments, there is no common ground. Polarizing debates over their meaning have intensified into legislative maneuvering to preserve the statues, legal battles to remove them, and rowdy crowds taking matters into their own hands. These conflicts have raged for well over a century--but they've never been as intense as they are today. In this eye-opening narrative of the efforts to raise, preserve, protest, and remove Confederate monuments, Karen L. Cox depicts what these statues meant to those who erected them and how a movement arose to force a reckoning"--

Shortly before his assassination, Martin Luther King Jr. called for a radical redistribution of economic and political power to transform the whole of society. In 1967, he envisioned and designed the Poor People's Campaign, an interracial effort that was carried out after his death. This campaign brought together impoverished Americans of all races to demand better wages, better jobs, better homes, and better education. King and the Other America explores this overlooked and obscured episode of the late civil rights movement, deepening our understanding of King's commitment to social justice and also of the long-term trajectory of the civil rights movement. Digging into earlier radical arguments about economic inequality across America, which King drew on throughout his entire political and religious life, Sylvie Laurent argues that the Poor People's Campaign was the logical culmination of King's influences and ideas, which have had lasting impact on young activists and the public. Fifty years later, growing inequality and grinding poverty in the United States have spurred new efforts to rejuvenate the campaign. This book draws the connections between King's perceptive thoughts on substantive justice and the ongoing quest for equality for all

Over the last three decades, migration from Mexico to the United States has moved beyond the borderlands to diverse communities across the country, with the most striking transformations in American suburbs and small towns. This study explores the challenges encountered by Mexican families as they endeavor to find their place in the U.S. by focusing on Kennett Square, a small farming village in Pennsylvania known as the "Mushroom Capital of the World." In a highly readable account based on extensive fieldwork among Mexican migrants and their American neighbors, Debra Lattanzi Shutika explores