This book analyses how racism and anti-racism influence Black British
middle-class cultural consumption. In doing so, this book challenges the
dominant understanding of British middle-class identity and culture as being
‘beyond race’. Paying attention to the relationship between cultural capital
and cultural repertoires, this book puts forward the idea that there are three
black middle-class identity modes: strategic assimilation, class-minded, and
ethnoracial autonomous. People towards each of these identity modes use specific
cultural repertoires to organise their cultural consumption. Those towards
strategic assimilation draw on repertoires of code-switching and cultural
equity, consuming traditional middle-class culture to maintain an equality with
the White middle class in levels of cultural capital. Ethnoracial autonomous
individuals draw on repertoires of browning and Afro-centrism, removing
themselves from traditional middle-class cultural pursuits they decode as
‘Eurocentric’, while showing a preference for cultural forms that uplift Black
diasporic histories and cultures. Lastly, those towards the class-minded
identity mode draw on repertoires of post-racialism and de-racialisation. Such
individuals polarise between ‘Black’ and middle-class cultural forms, display an
unequivocal preference for the latter, and lambast other Black people who avoid
middle-class culture as being culturally myopic or culturally
uncultivated. This book will appeal to sociology students, researchers, and
academics working on race and class, critical race theory, and cultural
sociology, among other social science disciplines.
Deporting Black Britons provides an ethnographic account of deportation from the UK to Jamaica. It traces the painful stories of four men who were deported after receiving criminal convictions in the UK. For each of the men, all of whom had moved to the UK as children, deportation was lived as exile – from parents, partners, children and friends – and the book offers portraits of survival and hardship in both the UK and Jamaica. Based on over four years of research, Deporting Black Britons describes the human consequences of deportation, while situating deportation stories within the broader context of policy, ideology, law and violence. It examines the relationship between racism, criminalisation and immigration control in contemporary Britain, suggesting new ways of thinking about race, borders and citizenship in these anti-immigrant times. Ultimately, the book argues that these stories of exile and banishment should orient us in the struggle against violent immigration controls, in the UK and elsewhere.
From 1348 to 1350 Europe was devastated by an epidemic that left between a third and one half of the population dead. This book traces, through contemporary writings, the calamitous impact of the Black Death in Europe, with a particular emphasis on its spread across England from 1348 to 1349. It charts the social and psychological impact of the plague, and its effect on the late-medieval economy. Focusing on England, an exceptionally well documented region, the book then offers a wide range of evidence for the plague's variegated repercussions on the economy and, no less complex, on social and religious conduct. It is concerned with the British experience of plague in the fourteenth century. Students of intellectual history will find a wealth of pseudo-scientific explanations of the plague ranging from astrological conjunctions, through earthquakes releasing toxic vapours, to well poisoning by Jews. From narrative accounts, often of heartrending immediacy, the book further proceeds to a variety of contemporary responses, drawn from many parts of Christian Europe. It then explains contemporary claims that the plague had been caused by human agency. The book attempts to explain the plague, which was universally regarded as an expression of divine vengeance for the sins of humankind.
Constructing and using
Black cultural capital
was at the curator’s tour for the Tate Modern exhibition, Soul of a Nation.
The exhibition was twelve rooms large, documenting the role that Black artists played in the United States’s Black Power movement. The audience included
Black and white professionals, a couple of Black families spanning three generations, and tourists from overseas who happened upon the event when they were
We were in the ninth room, and the room’s theme was ‘Black Heroes’ – this
featured portraits of US Black icons
This book outlines the ways in which sport helps to create transnational social fields that interconnect migrants dispersed across a region known as the Black Atlantic: England, North America and the Caribbean. Many Caribbean men’s stories about their experiences migrating to Canada, settling in Toronto’s urban and suburban neighbourhoods, finding jobs, returning home for visits, and traveling to other diasporic locations involved some contact with a cricket and social club. The cricket ground brings black Canadians together as a unified community, not only to celebrate their homeland cultures or assuage the pain of the “racial terror” that unifies the Black Atlantic, but also to allay the pain of aging in the diaspora. Players and spectators corporeal practices, post-game activities, sport-related travel, as well as music, food, meetings, fundraisers, parties, and shared stories are analysed in this text as resources deployed to maintain the Black Atlantic, that is, to create deterritorialized communities and racial identities; A close look at what goes on before, during, and after cricket matches provides insights into the contradictions and complexities of Afro-diasporic identity performances, the simultaneous representation of sameness and difference among Afro-Caribbean, African-American, Black British, Indo-Caribbean and South-Asian groups in Canada. This book describes twenty-one months of ethnographic empirical evidence of how black identities are gendered, age-dependent and formed relationally, with boundary making (and crossing) as an active process in multicultural Canada.
The black flag means negation, anger, outrage, mourning, beauty, hope, and the fostering and sheltering of new forms of human life and relationship on and with the earth. This book aims to destroy many of the assumptions and stereotypes about anarchism, anarchists, and anarchist movements. It introduces Mario Diani's definition of a social movement: networks of individuals and organizations, united by some shared identity, that engage in extra-institutional action with the interest of changing society. Social movements must be composed of individuals. The book provides new insights into individual participants in anarchist movements by investigating what the micro-level characteristics of contemporary anarchists are, and how these characteristics differ from those of anarchists in past movements. The anarchist movement can be interrogated from many vantage points (especially macro- and meso-analyses), in both longitudinal and cross-sectional contexts. The book explores the usefulness (or lack thereof) of social movement theories for understanding anarchist movements. It challenges the assumption that the state is a strategic location of opportunity from the perspective of radical, anti-state movements. The essential dimensions of "new social movement" (NSM) theories are discussed, with highlights on the differences between the contemporary anarchist movement and other NSMs. The book also explores ideas from major social capital theorists, and considers the value of social capital. Whereas most sociological research on anti-authoritarian diffusion and isomorphism has focused on mainstream organizations or reformist social movements, anarchist movements pose a particular challenge to the earlier findings focused on the non-anarchists.
Towards a triangle of Black
ociologists are often committed to the view that identity is ‘restless,
fickle and irresolute’.1 Contrastingly, the very reason that ‘race’ (and particularly ‘Blackness’) was brought into existence was to deny human difference to
certain people. 2 As critical social scientists, therefore, we must walk a tightrope
between appreciating that individuals are individuals while also appreciating
that systems of domination often aim to homogenise people into restrictive
categories. One way that sociologists
Frantz Fanon’s Black Skin, White Masks
Frantz Fanon and the Black-Jewish
In his posthumously published essays on the Algerian
revolution, L’An V de la révolution algérienne (1959), Frantz Fanon
characterises Algerian Jewry, which made up ‘le cinquième de la
population non musulmane d’Algérie‘ (‘one-fifth of the nonMoslem population of Algeria’) (Fanon 2001: 142; Fanon 1989:
153), as containing three distinct strands. First, ‘les commerçants
juifs’ (‘Jewish tradesmen’) who are mainly invested in French
rule and therefore do not
Frantz Fanon's Peau noire, masques blancs (Black Skin, White Masks) was published by the Paris-based publishing house Editions du Seuil in 1952 when Fanon was twenty-seven. This book first develops the theme of the francophone contextualisation of Peau noire by concentrating on the specifically Martinican references in the text which have either been effaced or distorted in subsequent representations of Fanon. By retrieving the specific cultural and historical significance attached to particular linguistic items in the text, the book reveals the unconscious traces of a history which Fanon consciously wants to expunge. It is precisely the question of expunging the past. The book argues that Fanon's desire for a violent rupture with the past and a new beginning rules out the possibility of a Creole conception of Caribbean history and culture associated today with the writers. The book also situates Peau noire in the context of racism in metropolitan France and explores different aspects of Fanon's engagement with Sartre in Peau noire. It focuses specifically on the relationship between anti-Semitism and anti-Black racism, and discusses Fanon's engagement with another of Sartre's texts, 'Orphée noir'. The book further discusses Fanon's engagement with Sartre and the tension between universalism and particularism. Finally, it concentrates on studies of the psychic, existential and political dimensions of racial ideology in Peau noire.
This book explores the religious, political and cultural implications of a collision of highly charged polemic prompted by the mass ejection of Puritan ministers from the Church of England in 1662, providing an in-depth study of this heated exchange centring on the departing ministers' farewell sermons. Many of these valedictions, delivered by hundreds of dissenting preachers in the weeks before Bartholomew's Day, would be illegally printed and widely distributed, provoking a furious response from government officials, magistrates and bishops. The book re-interprets the political significance of ostensibly moderate Puritan clergy, arguing that their preaching posed a credible threat to the restored political order.