I’m that infamous medievalist who wrote the big book on medieval race. It took 20 years of thinking and research, and a whole lot of writing, but now people are convinced that there was, indeed, such a thing as race and racism between the 11th and 15th centuries in the West (aka Christendom/Europe). I'm Perceval Professor of English and Comparative Literature, with a joint appointment in Middle Eastern studies and Women’s studies at the University of Texas at Austin.
If you’re curious about what the ancient Greeks and Romans thought about their neighbors—Persians, Egyptians, etc.— you’ll want to read this book from cover to cover. It’s smart, learned, and doesn’t shy away from hard truths. After you read it, you’ll also want to read Benjamin Isaac’s The Invention of Racism in Classical Antiquity, David M. Goldenberg’s The Curse of Ham: Race and Slavery in early Judaism, Christianity, and Islam, and The Origins of Racism in the West, edited by Miriam Eliav-Feldon, Benjamin Isaac, and Joseph Ziegler.
How do different cultures think about race? In the modern era, racial distinctiveness has been assessed primarily in terms of a person's physical appearance. But it was not always so. As Denise McCoskey shows, the ancient Greeks and Romans did not use skin colour as the basis for categorising ethnic disparity. The colour of one's skin lies at the foundation of racial variability today because it was used during the heyday of European exploration and colonialism to construct a hierarchy of civilizations and then justify slavery and other forms of economic exploitation. Assumptions about race thus have to take into…
Beth Fowler examines the connection between rock and roll and the civil rights movement.
Drawing on scholarly studies, newspaper and television reports, speeches, and oral histories, Fowler presents about as thorough a study as possible in one volume. The research is thorough and compelling.
It may not always be an easy read, but it is an important book, especially as its closing chapters deal with present times and America’s struggle to fulfill its promise of equality for all. Fowler gives us a new perspective on the power of music.
The rock and roll music that dominated airwaves across the country during the 1950s and early 1960s is often described as a triumph for integration. Black and white musicians alike, including Chuck Berry, Little Richard, Elvis Presley, and Jerry Lee Lewis, scored hit records with young audiences from different racial groups, blending sonic traditions from R&B, country, and pop. This so-called "desegregation of the charts" seemed particularly resonant since major civil rights groups were waging major battles for desegregation in public places at the same time. And yet the centering of integration, as well as the supposition that democratic rights…
The question “Who are you?” has been central to my practice over the last 30 years. This inquiry led me to live in a silent monastery for eight years. If we aren’t who we have been conditioned to see ourselves to be, then who are we? Who are we truly? This inquiry has led to happiness in my own life, it’s led to happiness in the lives of thousands of teens who have been served through the nonprofit I founded–Peace in Schools, and it’s led to happiness with the adults who have come to my workshops and retreats.
I was deeply moved by this book because it beautifully integrates Zen Buddhism with a powerful focus on compassion and social justice. I am struck by how Manuel combines teachings on mindfulness with insights into racial and gender justice, making the book a profound guide for both personal growth and activism.
The way Manuel encourages cultivating tenderness towards ourselves and others really resonated with me, offering a deeply spiritual yet practical approach to addressing social inequalities. This book has enriched my understanding of both spiritual practice and social awareness, making it a vital read for anyone committed to a compassionate and informed approach to activism.
“What does liberation mean when I have incarnated in a particular body, with a particular shape, color, and sex?”
In The Way of Tenderness, Zen priest Zenju Earthlyn Manuel brings Buddhist philosophies of emptiness and appearance to bear on race, sexuality, and gender, using wisdom forged through personal experience and practice to rethink problems of identity and privilege. Manuel brings her own experiences as a lesbian black woman into conversation with Buddhism to square our ultimately empty nature with superficial perspectives of everyday life. Her hard-won insights reveal that dry wisdom alone is not sufficient to heal the wounds of…
When at 13, I declared that I’d become an Egyptologist, quite a lot of people thought it would pass. Fast forward 10 years, and I was starting a PhD on Egyptian mummies in museums – it did not pass. I journeyed from the Louvre where I was a gallery attendant trying to uncover the story of bodies buried in their garden, to England where I relocated with little English to pursue an Egyptology degree… and then two more! The ethics of human remains in museums is a complex topic: that’s why I like to make it more approachable to the public, from running my project Mummy Stories, to giving talks in pubs!
This was the first book to introduce me to the relation between race studies, eugenics, and archaeology.
It was quite a revelation: I was volunteering at the Petrie Museum at the time, and the book uncovers the dodgy relationship between Petrie and Francis Galton.
It was pivotal in transforming the ways I looked at familiar places: it reminded me that places I called home, like the Petrie Museum but also the Louvre, have been very exclusionary to many. It taught me to look differently at places I navigate on a regular basis, to look for the otherstory.
You’ll then have to listen to the Bricks + Mortals podcast on the history of UCL buildings, and your wanders in Bloomsbury won’t be the same again.
How much was archaeology founded on prejudice? The Archaeology of Race explores the application of racial theory to interpret the past in Britain during the late Victorian and Edwardian period. It investigates how material culture from ancient Egypt and Greece was used to validate the construction of racial hierarchies. Specifically focusing on Francis Galton's ideas around inheritance and race, it explores how the Egyptologist Flinders Petrie applied these in his work in Egypt and in his political beliefs. It examines the professional networks formed by societies, such as the Anthropological Institute, and their widespread use of eugenic ideas in analysing…
I love a good story that crosses genres; seeing where they mesh together, playing with where they differ, and letting the various parts spark into a whole that’s greater still. Though my writing usually takes place in the “real” everyday world, I often introduce supernatural elements. Partly because, while I’m an atheist, I still believe there are more things in the universe and on earth than we yet know. And partly because these elements, whether real or imagined on the part of the character, can act as splendid metaphors – or help to understand a state of mind.
These fourteen essays explore the hybrid “weird west” genre, examining a range of texts including some by Native American authors, as well as TV series, films, fiction, roleplaying games, and comic books. It makes for an interesting read – and is thought-provoking in its conclusion that despite weird westerns challenging and destabilizing many of the old cliches, they have yet to “imagine an existence outside of colonial frameworks”. This has given me much food for thought, as it seems to me that frontiers (wherever found) are an intrinsic part of the western genre, and frontiers tend to imply conflict between the inhabitants and the invaders, between the new and the established. Maybe I’m wrong! In any case, this proves that we still have a long way to go before we’re done exploring all the possibilities of this intriguing genre!
2021 Top Ten Finalist for the Locus Awards in Nonfiction
Weird Westerns is an exploration of the hybrid western genre-an increasingly popular and visible form that mixes western themes, iconography, settings, and conventions with elements drawn from other genres, such as science fiction, horror, and fantasy. Despite frequent declarations of the western's death, the genre is now defined in part by its zombie-like ability to survive in American popular culture in weird, reanimated, and reassembled forms.
The essays in Weird Westerns analyze a wide range of texts, including those by Native American authors Stephen Graham Jones (Blackfeet) and William Sanders…
A recovering newspaper journalist, I’ve lived and worked in Raleigh, North Carolina, since 1991, after growing up in Texas and Colorado. Professionally, I spent 28 years at Raleigh’s daily paper the News & Observer, primarily as a music critic, before taking my leave of the newspaper industry in 2019. Since then, I have gotten by as a freelancer writing for magazines, arts councils, alumni publications, and such. I also host a podcast – Carolina Calling, about North Carolina’s music history – while writing the occasional book. I’m also a member of the University of Colorado’s Trivia Bowl Hall Of Fame.
In its ambition and sweep across time and political upheavals as well as musical styles, this book may have been the closest thing I had to a model for my book.
Part musical memoir and part capsule history of the American South’s era of integration, Dixie Lullaby was written by longtime music journalist Mark Kemp – a man who grew up in Asheboro, North Carolina in the 1960s and ’70s and has the Lynyrd Skynyrd and Allman Brothers records to prove it.
In ""Dixie Lullaby"", a veteran music journalist ponders the transformative effects of rock and roll on the generation of white southerners who came of age in the 1970s - the heyday of disco, Jimmy Carter, and Saturday Night Live. Growing up in North Carolina, Mark Kemp burned with shame and anger at the attitudes of many white southerners - some in his own family - toward the recently won victories of the civil rights movement. ""I loved the land that surrounded me but hated the history that haunted that land,"" he writes. Then the down-home, bluesy rock of the Deep…
Hi, my name is Nick, and I’m a recovering rockist. I’ve collected records and vintage gear; I’ve owned Ray Coleman biographies. I’ve played in garage bands that did terrible punk-rock covers of songs like Cream’s “Sunshine of Your Love.” I even used to subscribe to Rolling Stone magazine. And most embarrassingly, I believed in the power of rock – to effect political change, to free people’s bodies and minds. But if once I was a true believer, today I’ve become a rock ’n’ roll skeptic. And I hope that this list might help you rethink everything you thought you knew about rock, too.
Some time in the 1960s, rock ’n’ roll became rock, and rock became white. That moment forms the core of Jack Hamilton’s exploration of the fraught racial politics of this music in the United States.
Putting different artists into dialogue – such as Dylan and Cooke, or Janis and Aretha – allows Hamilton to excavate the original complexity of genre labels that, over the fifty years since, have too often effaced the original, more complicated story about race, music, and American society.
By the time Jimi Hendrix died in 1970, the idea of a black man playing lead guitar in a rock band seemed exotic. Yet a mere ten years earlier, Chuck Berry and Bo Diddley had stood among the most influential rock and roll performers. Why did rock and roll become "white"? Just around Midnight reveals the interplay of popular music and racial thought that was responsible for this shift within the music industry and in the minds of fans.
Rooted in rhythm-and-blues pioneered by black musicians, 1950s rock and roll was racially inclusive and attracted listeners and performers across the…
I grew up in a racially diverse setting on the west side of Cleveland, OH, and have been thinking, speaking, and writing at the intersection of race and the church as a side ministry for the last three decades. After starting a PhD in American Culture Studies in 2008, I focused attention on the concepts of Critical Race Theory, thinking especially about their relationship to the Christian faith. I try to resource white Christians who recognize a deficit in their own thinking about race but aren’t sure what to do about it or who to trust with their story, and these books offer a great place to start.
I find it difficult to locate white pastors in the Evangelical tradition who are both aware of and candid about their own racial history. It’s even more difficult to get them to admit they’ve never thought about “White” as a race and why that might be significant in a world that prioritizes skin color.
He helped me understand both the personal and social realities of living at the intersection of race, culture, and identity and how they merge into one another in my life. I appreciated how Hill puts texture on the idea of racial privilege and the advantages inherent in not having to think about race at all. I found his seven stages to expect on the path to cross-cultural “awakening” disrupting, putting on a very different spin on what it means to be “woke” in our cultural moment.
Daniel Hill will never forget the day he heard these words:"Daniel, you may be white, but don't let that lull you into thinking you have no culture. White culture is very real. In fact, when white culture comes in contact with other cultures, it almost always wins. So it would be a really good idea for you to learn about your culture."Confused and unsettled by this encounter, Hill began a journey of understanding his own white identity. Today he is an active participant in addressing and confronting racial and systemic injustices. And in this compelling and timely book, he shows…
I have been doing research in the Caribbean for twenty-five years. The region is diverse and magnificent. Caribbean people have sought creative solutions for racial inequality, climate and sustainability, media literacy and information, women’s and family issues. The transnational connections with the US are complex and wide-ranging, and knowing more about this region is an urgent matter. I work to understand how sound and media work because they structure our reality in important ways. Listening as a way of approaching relationships in work and play is key to our survival. So is understanding how media works, where we get our information from, and how to tell what’s relevant, significant, and true, and what is not.
The author points to the ways American media designated sound as “black” or “white” even as “colorblindness” became the dominant paradigm for liberal attitudes towards race. While Americans claimed that they didn’t “see race”, they were exposed to an increasingly segregated soundscape and media environment. Stoever opens up new ways for us to listen to familiar voices, such as those of WEB du Bois, Lena Horne, Lead Belly, Richard Wright, and many more.
The unheard history of how race and racism are constructed from sound and maintained through the listening ear.
Race is a visual phenomenon, the ability to see "difference." At least that is what conventional wisdom has lead us to believe. Yet, The Sonic Color Line argues that American ideologies of white supremacy are just as dependent on what we hear-voices, musical taste, volume-as they are on skin color or hair texture. Reinforcing compelling new ideas about the relationship between race and sound with meticulous historical research, Jennifer Lynn Stoever helps us to better understand how sound and listening not only…
Sixty-one years ago I, a young white woman, married a Black man and together we had two children. Raising them (and then watching my biracial children grow to maturity) started my career, professionally and personally, as an anti-racism activist and scholar. They also caused me to question “race”: how did this myth come to be accepted as reality? How could people who were segregated as Negro, as my children were called in the 1960s, have come out of my body, called “white”? As a writer and avid reader, I am fascinated by every aspect of “racial identity.”
I have bought multiple copies of One Drop as gifts for biracial family members, as well as friends.
Broyard is the daughter of Anatole Broyard, celebrated New York Times book critic in the 1960s and 70s. Only after his death did even his wealthy white wife and mixed children discover his Black heritage. The public—self included—was equally shocked.
Bliss Boyard researches his Louisiana roots, meets her Black cousins, and writes a fascinating, deeply personal story of “race,” showing its often bizarre contours as some family members may be classified as “white,” others “colored” or any number of other categorizations, from “octoroon” on.
Two months before he died of cancer, renowned literary critic Anatole Broyard called his grown son and daughter to his side, intending to reveal a secret he'd kept all their lives and most of his own: he was black. But even as he lay dying, the truth was too diffi cult for him to share, and it was his wife who told Bliss Broyard that her WASPy, privileged Connecticut childhood had come at a price. Ever since his own parents, New Orleans Creoles, had moved to Brooklyn and begun to 'pass' in order to get work, Anatole had learned to…
