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Political theorizing in black: an introduction /Melvin L. Rogers and Jack Turner --Phillis Wheatley and the rhetoric of politics and race /Vincent Carretta --David Walker: citizenship, judgment, freedom, and solidarity /Melvin L. Rogers --Martin Delany's two principles, the argument for emigration, and revolutionary Black Nationalism /Robert Gooding-Williams --Harriet Jacobs: prisoner of hope /Nick Bromel --Frederick Douglass: nonsovereign freedom and the plurality of political resistance /Sharon R. Krause --Alexander Crummell's three visions of Black Nationalism /Frank M. Kirkland --Booker T. Washington and the politics of deception /Desmond Jagmohan --Anna Julia Cooper: radical relationality and the ethics of interdependence /Carol Wayne White --Ida B. Wells on racial criminalization /Naomi Murakawa --W. E. B. Du Bois: Afro-modernism, expressivism, and the curse of centrality /Paul C. Taylor --Marcus Garvey: the black prince? /Michael Dawson --A. Philip Randolph: radicalizing rights at the intersection of class and race /Michael McCann --Zora Neale Hurston's radical individualism /Farah Jasmine Griffin --George S. Schuyler: post-souls satirist /Jeffrey B. Ferguson --C. L. R. James: race, revolution, and black liberation /Anthony Bogues --Langston Hughes's ambivalent political expressivism /Jason Frank --Thurgood Marshall: the legacy and limits of equality under the law /Daniel Moak --Richard Wright: realizing the promise of the West /Tommie Shelby --Bayard Rustin: between democratic theory and black political thought /George Shulman --Ralph Ellison: democratic theorist /Danielle Allen --James Baldwin: democracy between nihilism and hope /John E. Drabinski --Malcolm X: dispatches on racial cruelty /Nikhil Pal Singh --Martin Luther King: strategist of force /David L. Chappell --Toni Morrison and the fugitives democracy /Lawrie Balfour --Audre Lorde's politics of difference /Jack Turner --Stokely Carmichael and the longing for black liberation: black power and beyond /Brandon M. Terry --Huey P. Newton and the last days of the black colony /Cedric G. Johnson --Angela Y. Davis: abolitionism, democracy, freedom /Neil Roberts --Clarence Thomas: race pessimism and black capitalism /Corey Robin --Cornel West and the black prophetic tradition /Mark D. Wood.

After-Mission touches on on three questions.The first question is about self-perception and identity-formation strategies, and the various views that we have on the Protestants' relation to their Arab Muslim Middle Eastern context. This will furnish the basis for the ensuing parts, as it will provide the study with coherent and analytical readings of the cultural situation and intellectual views of the Arab Eastern Protestants in their Sitz im Leben from the perspective of the hermeneutic tripod of 'identity-othering-relationality'. The second question, about the theological dimension, asks what kind of a theological discourse do the Protestants need to develop, and how do they need to re-form their own theological heritage, in such a manner that will allow them to heal the historical enmity and suspicion towards them from the Eastern Orthodox Christian community in the region? How should they re-think their traditional view on theological subjects common to them and the Eastern Christian tradition? Traditional Protestant attitudes towards Eastern Christianity, which have been viewed through the lens of evangelicalism and mission, have failed to grant the Protestants an influential and truly indigenous presence in the region and have led to them being constantly accused of being a foreign transplant and alien entity. In the light of this, it is clear that going beyond missiology and traditional evangelicalism demands re-thinking certain mutually shared but contentious theological subjects from a new perspective with the focus on more constructive attempts to build fellowship through dialogue. Finally, the third question touches on the Protestants' future in the Arab Muslim Middle East by viewing this inquiry from a broader perspective that is related to all the Middle Eastern Christian communities' presence and role in the Muslim-majority context. It will discuss questions about the kind of presence and role that Christians, Protestants included, should hope to play in order to guarantee survival and a continuing presence in the region. The question of identity formation, and the managing of difference without trapping it in the mud of 'otherizing and self-otherizing', will also be tackled, so that the theological dimension is integrated with the broader, multifaceted contextual one

Design Anthropology: Practices, Perspectives and Potentials - Ton Otto (Department of Culture and Society, Aarhus University, Denmark), Rachel Charlotte Smith (Department of Culture and Society, Aarhus University, Denmark) and Wendy Gunn (Mads Clausen Institute, University of Southern Denmark)Section One: Concepts, Methods and PracticesThe Social Life of Concepts in Design Anthropology - Adam Drazin (Institute of Anthropology, University College London, UK)Transforming Knowledge-pieces into Design Concepts: Creative Montage at Design Workshops - Mette Kjaersgaard (Department of Culture and Society, Aarhus University, Denmark)Tools and Movements of Engagement: Design Anthropology as a Particular Style of Knowing - Kyle Kilbourn (Institute of Technology and Innovation, University of Southern Denmark)Section Two: The Materiality of DesignDesigning by Doing: Building Bridges in the Highlands of Borneo - Ian J. Ewart, (Institute of Social and Cultural Anthropology, University of Oxford, UK) Anatomical Design: Making and Using Three-dimensional Models of the Human Body - Elizabeth Hallam (Department of Anthropology, University of Aberdeen, UK and School of Anthropology and Museum Ethnography, University of Oxford UK)Designing Heritage for a Digital Culture - Rachel Charlotte Smith (Department of Culture and Society, Aarhus University, Denmark)Section Three: The Temporality of DesignFrom Description to Correspondence: Anthropology in Real Time Caroline Gatt and Tim Ingold (Department of Anthropology, University of Aberdeen, UK)Conceptions of Innovation and Practice(S) of Inhabiting Indoor Climate - Wendy Gunn (Mads Clausen Institute, University of Southern Denmark) and Christian Clausen (Spire, University of Southern Denmark, and Danish Technical University) Ethnographies of the Possible - Joachim Halse (The Royal Danish Academy of Fine Arts, School of Design)Section Four: The Relationality of DesignGenerating 'Publics' Through Design Research - Brendon Clark (Interactive Institute, Stockholm, Sweden)Bridging Disciplines and Sectors: An Industry-academic Partnership in Design Anthropology - Christina Wasson and Crysta Metcalf (Department of Anthropology, University of North Texas and Motorola Mobility Inc., USA) Decolonizing Design Innovation: Design Anthropology, Critical Anthropology and Indigenous Knowledge - Elizabeth (Dori) Tunstall (Faculty of Design, Swinburne University of Technology, Australia)EpilogueEthnography and Design, Ethnography in Design--

Psychology and psychotherapy have long been regarded as a Eurocentric and largely homogenous field primarily dominated by white, socioeconomically privileged/middle-class women. This lack of racial/ethnic diversity and inclusion within the field has become an area of increased focus of discussion within psychological professions due to its significant impact on the care, experience, and outcomes of service users. Individuals from racially minoritised backgrounds face multiple systemic barriers when accessing the profession during their training and as qualified psychological professionals. Extensive research indicates that clinical psychologists from racially minoritised backgrounds experience racism in clinical psychology and this has persisted over the years. Similarly, in the psychotherapy literature, there has been an emphasis on addressing the lack of acknowledgement of racial disparities in psychotherapy training. As a result, it feels imperative that there is a radical shift in psychology and psychotherapy which involves acknowledging its role in creating and perpetuating racism and discrimination, as well as an urgent need to adopt a decolonised, socio-constructionist approach.
Despite this, there has been little focus or momentum on clinical psychology training programmes to actively address issues of racism and to develop anti-racist practice. The Newcastle University Clinical Psychology Doctorate Programme recently made an active stance to adopt anti-racist practice and implement an approach that supports collective responsibility and accountability. In this article, the authors engage in a critical, radical, and collective dialogue around their experiences, and share their reflections on developing a clinical psychology anti-racism strategy, attending to power, discomfort, and the role of systemic oppression. The diverse voices of trainers, trainees, and aspiring clinical psychologists presented suggest that collective action, solidarity, as well as attending to power and relationality, had a profound impact on the development of the anti-racism strategy, as well as on relationships, trust, and relational safety. The authors offer critical reflections on how these experiences can be helpful in further understanding the complexity and multi-faceted nature of anti-racist praxis in clinical psychology and psychotherapy.

Este estudio pretende profundizar en la experiencia vivida por mujeres mexicanas en la emergencia obstétrica. Para ello, se realizó un estudio cualitativo-fenomenológico por medio de entrevistas en profundidad a 15 mujeres sobrevivientes de esta experiencia que se realizaron en el periodo de enero a septiembre de 2017. La información se procesó mediante análisis fenomenológico del discurso, y para su interpretación se organizó en las cuatro dimensiones de la fenomenología de la percepción: cuerpo, tiempo, espacio y relacionabilidad. Las informantes percibieron la complicación de forma temprana, sin embargo, postergaron la atención institucional hasta que se hicieron presentes signos objetivos de complicación; la llegada puntual a los servicios de salud no implicó, desde su percepción, la certeza de manejo oportuno y adecuado, además se reportó un insuficiente apoyo de las redes formales e informales para el traslado y la atención especializada. Es necesario que sociedad y gobierno articulen estrategias que empoderen a las mujeres para la atención a las situaciones de emergencia obstétrica, acciones que promuevan su autocuidado pero garanticen también el apoyo pronto y expedito de sus redes y una atención profesional de calidad. ; This article aims to explore the experience of Mexican women in the obstetric emergency. This qualitative-phenomenological study was conducted with data collected by means of in-depth interviews with 15 women survivors of this experience, performed from January to September 2017. Obtained data were processed through discourse analysis and interpreted based on the four dimensions of the phenomenology of perception, namely: body, time, space, and relationality. Despite perceiving the complications at early stages, interviewees waited for objective symptoms before seeking for healthcare. According to them, timely treatment seeking did not imply an adequate management. Moreover, these women also reported insufficient support from both formal and informal networks in the provision of specialized treatment. Society and government must articulate strategies that empower women for the attention to obstetric emergencies, besides implementing actions that promote their self-care while guaranteeing timely and specialized care.

Fetal Protection Laws (FPLs) are laws that define and provide punishments for any number of crimes, including homicide, committed "against a fetus." Previous literature has suggested that FPLs need to be explicit about who the intended target of this legislation is. Specifically, comments concerned about the use of FPLs against pregnant women in relation to their own pregnancies suggested that states include language in their FPLs that make it clear that the law ought not be applied to women for harm to their own fetuses. Indeed, some states like California have taken measures to curtail the application of FPLs to protect women from prosecution for the injury or death of their own fetus. However, in recent years, despite these explicit constraints, cases have emerged in California that do just this: prosecute women for harm to their own fetus. So why, if states are clearly exempting pregnant women from prosecution for their own injured fetuses, are such prosecutions still being undertaken? This Comment suggests that the problem lies in the fetal personhood theory now underlying these FPLs. FPLs not only provide protective rights to fetuses, but in doing so, define the fetus as a legal person. Under this framework, it becomes impossible not to prosecute the mother for harm because she and the fetus are separate legal persons with separate legal rights and protections. However, there is an alternative. Drawing from feminist care theory and distributive justice, this Comment proposes that rather than consider the fetus and the mother as separate legal entities, the fetus and the mother should be seen as one fetal-maternal entity with rights flowing through the mother. This Comment refers to this theory as the Fetal Maternal Identity Theory (FMIT). Rather than seeing the mother and fetus as independent entities, FMIT correctly recognizes the unique relationality between the fetus and its mother and reconceives of rights as incumbent upon this relationship. Because the fetus is necessarily dependent upon the mother, ...

This paper revisits a performance titled Falling in Love Again - and Again which was first performed in 2014 as part of a series of works I created questioning relational intimacy and proximity in public space. During Falling in Love Again - and Again participants were invited to explore public space with the intention of anonymously falling in love with strangers. The details of these encounters were shared with me as the leader of the piece via mobile phone text messages, but never with the subjects of the participants' desires. Understanding the dynamics of intimacy and proximity in 2014 was a very different experience to how I understand them in 2021. The Covid-19 pandemic, social distancing, and two periods of lockdown has drastically influenced how relationality and physically being in the world with others is performed. This paper is concerned both with the intimate and proximate dynamics of relational bodies during that performance as I understood it then, and, as a consequence, how we might understand relational proximity and intimacy now. Critical points of departure for the paper include art historian Grant Kester's writing on conversational art practices and his framing of dialogic encounters through the use of Jeffrey T. Nealon's Alterity Politics: Ethics and Performative Subjectivity (1998). Models of 'dialogical' experience and 'responsibility', as situated by Mikhail Bakhtin and Emmanuel Levinas respectively (Nealon, 1998, cited in Kester, 2004, 118) are used in this article to frame a rethinking of the dynamics and ethics of face to face contact and physical proximity, as bodies in space maintain distance from one another, connected only by our digital devices and our imaginations. The voyeuristic practices of Sophie Calle and Vito Acconci converge with theatre makers Forced Entertainment's 'writing over' of place (Kaye, 2000) to explore imaginary relational connectivity. The writing of geographer Doreen Massey supports this framing through the use of Massey's thoughts on the fictional poetics of social interactions and 'stories so far' (Massey, 2005). Ultimately the paper asks what happens when we are required to imagine being with others in physically distant and imaginary ways with only our mobile devices as depositories for our fictional desires.

[EN] The historical context of Ankara is relatively complex due to the breaking points in its history. First, Ankara became the showcase of the newly established Turkish Republic and a new city center designed in isolation with the old one to represent the modernity of the Republic. Second, with the 1980 coup and expansion of the military zones, the new city center expanded unplanned and unexpected. Last, after the coup attempt in 2016, the large military zones in the city center are decided to be relocated to the city's peripheries. This study points out the importance of this recent decision on the historical landscape of Ankara and proposes that it could be a potential for repairing the urban memory of the city. According to these massive changes, Ankara lost many of her historical references and the continuity of the urban memory. In this context, this paper thoroughly discusses the remaking of military zones in the city center, their historical presence, and possible interactions with the city's needs. Understanding these areas as potential catalysts for repairing the historical landscape requires developing a new perspective, which embraces complex relations and multiple voices. Dialogic and polyphonic thinking encompasses the city's inherent multiplicity, relationality, incompleteness, and historical assets. ; [CA] El context històric d'Ankara és relativament complex a causa dels punts de ruptura de la seua història. En primer lloc, Ankara es va convertir en l'aparador de la recentment creada República Turca i es va dissenyar un nou centre urbà aïllat de l'antic per a representar la modernitat de la República. En segon lloc, amb el colp d'estat de 1980 i l'expansió de les zones militars, el nou centre de la ciutat es va expandir de manera imprevista i no planificada. Finalment, després de la temptativa colpista de 2016, es decideix reubicar les grans zones militars del centre de la ciutat en les perifèries. Aquest estudi assenyala la importància d'aquesta recent decisió en el paisatge històric d'Ankara i ...

Through a Performance Studies methodology of Dr. Frank B. Wilderson's Narrative Aporia, I first analyze how Black girlhood in Toni Morrison's The Bluest Eye (1970) and Ryan Fleck's "Half-Nelson" (2006) is signified and socialized outside childhood conventions of innocence and purity under the pretense of public safety. Positioned as the absolute negative, I interrogate how the Black girl is structured and conditioned to desire and conjure full subjectivity in girlhood through seeking White redemption. However, this feat is unachievable because the very idea of full personhood is predicated on the impossibility of Black personhood. In the second part of my dissertation, I offer innovative ways youth can seek structural access to White institutionality, rather than desire an unachievable redemption. The difference between positionality and access is that positionality is ontological and access is spatiotemporal, meaning it can be usurped and abdicated by an organized collective to embody and practice self-value and self-representation in local government. As conscious, consuming, and contributing citizens of the state, I explain why and how young people can have more access to substantially influence juvenile justice decision-making policies that disproportionately target them as non-child (e.g., pickaninny and super-predator stereotypes). I focus on how performance can be used to organize and empower youth to collectively question and infiltrate institutions of protective care that uphold racialized ideals of innocence and civility, such as the juvenile justice system.Grounding one half of this work in Performance Studies provides insight into how the state relies on the racialization of girlhood, and youth of color writ large, to construct public narratives of innocence, crime, and safety. Furthermore, the political and psychic dynamic of this relationality is the impetus to intervene in juvenile justice reform by incorporating credible youth feedback in policy-making decisions. I hope to continue this theorization on how to mobilize youth voice into youth leadership in civic-engagement and juvenile justice,into a ten-year project that utilizes performance and access to local government to improve community civic engagement and quality of life for disenfranchised youth.

El proyecto de investigación plantea el análisis del sistema territorial de la parroquia Palmas del cantón Sevilla de Oro en la provincia del Azuay, zona influenciada por los proyectos hidroeléctricos asentados históricamente en la región del río Paute, impulsados desde la política del cambio de la matriz productiva y energética, sobre todo en la última década, en la cual se desarrolló una segunda etapa de trasformación, generadas desde la política de modernización del Estado. Evidenciándose trasformaciones en las identidades biofísicas, sociales, económicas, políticas, asentamientos humanos y de conectividades del territorio, que generan rupturas socio-naturales y de transiciones del sistema territorial, configurando una nueva relacionalidad socio-natural del territorio que sustenta el modo de vida futuro. Esto surge desde la amplia reflexión de los actores sociales del sistema territorial, los mismos que son tratados desde el desarrollo crítico de las ontologías políticas y relacionales basándose en las experiencias geohistóricas identificadas, en los distintos momentos de la investigación. ; The research project proposes the analysis of the territorial system of the parish of Palmas del Cantón Sevilla de Oro, Province of Azuay, territory influenced by hydroelectric projects historically established in the region of Paute river, driven from the policy of changing the productive and energy matrix, especially in the last decade, which developed a second stage of transformation, generated from the policy of modernization of the state. Evidence of transformations in the biophysical identities of the economic, political, human settlements and connectivity of the territory, which generate socio-natural ruptures of the system and transitions of the territorial system, configuring a new socio-natural relationality of the territory that sustains the future way of life, which arise from the broad reflection of the social actors of the territorial system, the same that are treated from the critical development from the political and relational ontologies on the basis of the geo-historical experiences identified, in the different spaces of research. ; Magíster en Desarrollo Local con mención en Territorios y Mediciones del Buen Vivir ; Cuenca

Esta investigación responde a la pregunta sobre cómo lugares situados en un contexto urbano reconstruyen simbólicamente el zapatismo. El argumento sobre el que está basada es que las prácticas materiales y las formas en que es vivido el espacio por los colectivos que habitan La Cosecha y el Merendero de Papel, producen relacionalidad con el zapatismo, el cual es reconstruido en estos lugares a través de las experiencias, memorias y las prácticas políticas y económicas que hacen rizoma con el zapatismo de las comunidades; lo que quiere decir que tales lugares establecen conexiones con el zapatismo; sin embargo, la construcción de autonomía y autogestión desarrollada por los colectivos, la llevan a cabo atendiendo a sus características propias. Con la finalidad de estudiar la forma en la que reconstruyen simbólicamente el zapatismo y si existe alguna diferencia en esta reconstrucción debido a las diferencias espacio temporales, se eligieron dos lugares: las librerías La Cosecha, ubicada en San Cristóbal de las Casas, y el Merendero de Papel, ubicado en la Ciudad de México. ; This research responds to the question on how places located in urban contexts symbolically reconstruct Zapatismo. The argument of this research is that the material practices and ways in which space is lived by collectives that inhabit La Cosecha and El Merendero de Papel, produce relationality with the Zapatismo, which is reconstructed in these places through the experiences, memories and the political and economic practices that make rhizome with the zapatismo of the communities; it means that such places establish connections with the Zapatismo; however the contruction of autonomy and self-management developed by the collectives, is carried out according to their own characteristics. In order to study the way in which they symbolically reconstruct Zapatismo and if there is any difference in the reconstruction due to temporary space differences, two places were chosen: the bookstores La Cosecha, located in San Cristóbal de las Casas, and Merendero de Papel, located in Mexico City.

Activists in the Peruvian working children's movement have been theorizing about "children's protagonismo" for nearly 40 years. Changing political contexts and the infusion of discourses from other social movements have produced three major sets of meanings for this concept, each reflecting different dynamics in Peruvian social movement history. First, the concept, infused with ideas from liberation theology and Latin American engagements with Marxism, was primarily understood in terms of class struggle and collective organization. Second, because of opportunities and threats in the 1980s and 1990s, it became more closely associated with children's rights frameworks. Third, since the early 2000s, the movement's approach to protagonismo has drawn on indigenous theories of interdependence and relationality to challenge the individualism of neoliberal capitalism and governmentality. In holding these diverse ideological commitments together, the concept has allowed the movement of working children to communicate across multiple discursive communities.Los activistas del movimiento de los niños trabajadores peruanos han teorizado sobre el "protagonismo infantil" durante casi 40 años. Los cambios en el contexto político y la influencia de discursos pertenecientes a otros movimientos sociales han generado tres grandes conjuntos de significado alrededor de este concepto, cada uno de los cuales reflejando distintas dinámicas en la historia del movimiento social peruano. Primero, el concepto se entendió en términos de clase imbuidos por ideas de la teología de la liberación, así como actitudes latinoamericanas de compromiso con el marxismo y la organización colectiva. Posteriormente, a raíz de las oportunidades y amenazas de las décadas de 1980 y 90, se relacionó de manera más estrecha con el marco de los derechos del niño. Desde principios de la década del 2000, el enfoque del protagonismo se ha ligado a teorías indígenas de la interdependencia y la relacionalidad para desafiar el individualismo del capitalismo neoliberal y la gobernabilidad. Al unir tal diversidad de compromisos ideológicos, el concepto ha permitido que el movimiento de los niños trabajadores tenga voz en múltiples comunidades discursivas.

With the current economic downturn, increased levels of unemployment, and poverty, the role of non-profits has come into spotlight. Considering that there are over 1.5 million NGOs in the U.S.A., and a proliferation of faith-based organizations (FBOs), their role in social capital, civic engagement cannot be discounted (Salamon, Sokolowski, and Anheier 2000). The role of FBOs has also been recognized as being important, and this became a part of mainstream discourse with the Charitable Choice provisions introduced by President Bill Clinton and consolidated under George W. Bush. While there is a lot of literature on Christian FBOs, there is very little written matter on American Muslim NGOs, or comparative research. American Muslim FBOs have emerged in the last 20 years, as important players in both domestic and international humanitarian aid movement. I will examine the case of Muslim faith-based giving to organizations to analyze how charitable giving towards them is influencing discourse about the American Muslim "community," and how it is best to understand their work "relationally" rather than in opposition to other faith traditions (GhaneaBassiri 2010). While the narrative of giving among American Muslims seems simple and there is also very little literature on this issue, my preliminary research points towards a complicated landscape of giving, which combines both local giving at the mosque level and giving at the international level to the Ummah (community) or brotherhood, through transnational humanitarian aid agencies such as Islamic Relief. I argue that giving practices are creating new forms of "relational communities" in America. This notion of "relationality" can be applied in philanthropy, and is evident in the global humanitarian aid movement, as I demonstrate. I ask whether this is forming a new "moral geography" that is more pluralistic and broader than the one that we are familiar, especially in the American context. A closer examination of this phenomenon offers us insights into how a community is imagined and created. This paper seeks to contribute to the growing body of literature on FBOs, and also that on American philanthropy.

This dissertation uses the concept of auditory cultures to trace how Mexican and U.S. Latina/o subjects use sound and music to articulate political dissent. "Sonic Negations: Sound, Affect, and Unbelonging Between Mexico and the United States" brings together the fields of performance and sound studies to show how the sonic presents a contested political arena through which transnational Latina/o artists, musicians and listening publics construct alternative sensory realms detached from national forms of belonging. I contend that non-culturally dependent forms of sound—noise, metal, punk, and 80s British music—allow individuals to approach negative affects, such as melancholia, despair, and idleness. Drawing from recent work in performance studies and queer theory on the political potentialities of negative affects, the study argues for the importance of attending to the political critiques inherent in auditory cultures and practices within both Latina/o and Latin American contexts. The first chapter analyzes Mexico City-based artist Iván Abreu's series M(R.P.M), in which he creates playable ice-records of nationalist Mexican songs. I investigate how the pieces invite listeners into the complex history of ice in the Latin American imaginary to question contemporary calls for Mexican nationalism. The second chapter contemplates the early performances of Mexican artist collective SEMEFO and the work of underground Tijuana-based musician María y José. I argue for the ways these artists use aggressive sound to confront the unending violence that has plagued Mexico over the last few decades. My third section concentrates on performance artist Nao Bustamante and her "mariachi-punk" band Las Cucas to consider the lesbian punk scream as an ethical rejection of normative Latina and queer identity. The final chapter contemplates the phenomenon of the Latina/o fan culture around British rock star Morrissey. I show how Latina/o listening publics turn to melancholia and depression as affects that force us to reconsider relationality by questioning the nation as the site of inclusion.

While notions of both race and otherness in Early Modern England have received intense scrutiny, the existing scholarship dealing with conceptions and performances of race in the period assume a white/non-white binary that positions all non-English peoples, including Moors, Muslims, Native Americans, Jews, Africans, and sometimes even other Europeans such as the Spanish and Irish, equally as the "other." While I am not disputing the otherness of peoples such as Moors, Muslims, etc., I am arguing that not all otherness is created equal; while some peoples' otherness exists at the level of identity and can be defined through their relationality to the English as defined through a network of religious, political, and national differences, the otherness of the Black African functions at a level of abstraction that establishes them as the inhuman abject that allows all other notions of otherness to function. I am arguing for the existence of Black Africans as the other "other" that exists as the negation of the English and the Moor, Christian and Muslim alike, and that the English's first encounter with the Black African body in 1501 became the catalyst that shifted discourse away from notions of a collective identity and allowed for meditations on the individual self. I position drama and performance, as a primary form of mass cultural communication during the Early Modern period when literacy was uncommon among the lower classes and printing was time consuming and expensive, as the locus where the confusion over the occupant of the abject position was worked out. Using dramatic texts such as Othello, Titus Andronicus, and numerous other Early Modern English plays both popular and lesser known, as well as the performance of these plays as the medium of analysis, the dissertation shifts the binary away from the currently accepted standard of white/non- white that defines "otherness" in the period and examines race in Early Modern England from the prospective of a non -black/black antagonism that incorporates most forms of humans defined as "others" by differing constituent elements of identity into a civil society whose subjectivity is defined by the abject Black