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This monument traces African-American history from the Middle Passage, to the fight for freedom in the Civil War, the struggle for civil rights and emergence into mainstream America. Among the 12 scenes are images that depict a family on the auction block, slaves working in a rice field, men and women celebrating the Emancipation proclamation, the Jim Crow era, the Northern migration, and images of African Americans today pioneering in such fields as engineering, law education, sports, politics and space exploration. At the base of the monument's obelisk are four rubbing stones from regions of Africa where slaves were captured - Senegal, Sierra Leone, the Republic of Congo and Ghana.)

Does fair political representation for historically disadvantaged groups require their presence in legislative bodies? The intuition that women are best represented by women, and African-Americans by other African-Americans, has deep historical roots. Yet the conception of fair representation that prevails in American political culture and jurisprudence--what Melissa Williams calls "liberal representation"--concludes that the social identity of legislative representatives does not bear on their quality as representatives. Liberal representation's slogan, "one person, one vote," concludes that the outcome of the electoral and legislative process is fair, whatever it happens to be, so long as no voter is systematically excluded. Challenging this notion, Williams maintains that fair representation is powerfully affected by the identity of legislators and whether some of them are actually members of the historically marginalized groups that are most in need of protection in our society.Williams argues first that the distinctive voice of these groups should be audible within the legislative process. Second, she holds that the self-representation of these groups is necessary to sustain their trust in democratic institutions. The memory of state-sponsored discrimination against these groups, together with ongoing patterns of inequality along group lines, provides both a reason to recognize group claims and a way of distinguishing stronger from weaker claims. The book closes by proposing institutions that can secure fair representation for marginalized groups without compromising principles of democratic freedom and equality

In a world no longer centered on the West, what should political theory become? Although Western intellectual traditions continue to dominate academic journals and course syllabi in political theory, up-and-coming contributions of 'comparative political theory' are rapidly transforming the field. Deparochializing Political Theory creates a space for conversation amongst leading scholars who differ widely in their approaches to political theory. These scholars converge on the belief that we bear a collective responsibility to engage and support the transformation of political theory. In these exchanges, 'deparochializing' political theory emerges as an intellectual, educational and political practice that cuts across methodological approaches. Because it is also an intergenerational project, this book presses us to re-imagine our teaching and curriculum design. Bearing the marks of its beginnings in East Asia, Deparochializing Political Theory seeks to de-center Western thought and explore the evolving tasks of political theory in an age of global modernity.

The Treaty on The Ground: Where we are headed and why it matters provides a timely assessment of how the Treaty of Waitangi has come to operate (or not operate) among us and its importance moving forward into the future. The book follows a 2015 conference that marked the 175th anniversary of the Treaty's signing.