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Gothic mansions, ghosts and particular friendships
Paulina Palmer

A ntonia White’s Frost in May (1933) is not generally regarded as a work of Gothic fiction. As Elaine Marks observes in discussing the novel, it belongs to the form generally known as fiction of the gynaeceum, which treats friendships between girls in the context of school or college life. 1 Locating her narrative in the imaginary Convent of the Five Wounds at

in Queering the Gothic
Author: Ebun Joseph

With race as a central theme, this book presents racial stratification as the underlying system which accounts for the difference in outcomes of Whites and Blacks in the labour market. Critical race theory (CRT) is employed to discuss the operation, research, maintenance and impact of racial stratification. The power of this book is the innovative use of a stratification framework to expose the pervasiveness of racial inequality in the labour market. It teaches readers how to use CRT to investigate the racial hierarchy and it provides a replicable framework to identify the racial order based on insight from the Irish case. There is a four-stage framework in the book which helps readers understand how migrants navigate the labour market from the point of migration to labour participation. The book also highlights minority agency and how migrants respond to their marginality. The examples of how social acceptance can be applied in managing difference in the workplace are an added bonus for those interested in diversity and inclusion. This book is the first of its kind in Ireland and across Europe to present inequality, racism and discrimination in the labour market from a racial stratification perspective. While this book is based on Irish data, the CRT theoretical approach, as well as its insight into migrant perspectives, poses a strong appeal to scholars of sociology, social justice, politics, intercultural communication and economics with interest in race and ethnicity, critical whiteness and migration. It is a timely contribution to CRT which offers scholars a method to conduct empirical study of racial stratification across different countries bypassing the over-reliance on secondary data. It will also appeal to countries and scholars examining causal racism and how it shapes racial inequality.

Rhetoric and Identity in James Baldwin’s Revolution from Within
Davis W. Houck

Despite the proliferation of interest in James Baldwin across popular culture and the academy, few, if any, critical studies of his public oratory have been conducted. This is unfortunate and ironic—unfortunate because Baldwin was a marvelous orator, and ironic in that his preferred solution to what ailed whites and blacks as the Civil Rights movement unfolded was thoroughly rhetorical. That is, Baldwin’s racial rhetorical revolution involved a re-valuing of the historical evidence used to keep blacks enslaved both mentally and physically across countless generations. Moreover, for Baldwin the act of naming functions to chain both whites and blacks to a version of American history psychologically damaging to both. Three speeches that Baldwin delivered in 1963 amid the crucible of civil rights protest illustrate these claims.

James Baldwin Review
An Interview with James Baldwin (1969)
Rich Blint and Nazar Büyüm

This is the first English language publication of an interview with James Baldwin (1924–87) conducted by Nazar Büyüm in 1969, Istanbul, Turkey. Deemed too long for conventional publication at the time, the interview re-emerged last year and reveals Baldwin’s attitudes about his literary antecedents and influences such as Richard Wright, Langston Hughes, and Countee Cullen; his views concerning the “roles” and “duties” of a writer; his assessment of his critics; his analysis of the power and message of the Nation of Islam; his lament about the corpses that are much of the history and fact of American life; an honest examination of the relationship of poor whites to American blacks; an interrogation of the “sickness” that characterizes Americans’ commitment to the fiction and mythology of “race,” as well as the perils and seductive nature of American power.

James Baldwin Review
Gender, race and poor relief in Barbados
Cecily Jones

concerned with the welfare of the island’s poor whites. 1 A few weeks previously, Sir Phillip Gibbes had sent the Poor Relief Board a letter in which he conveyed his enthusiastic approval of the Board’s innovative female vocational educational scheme. As a show of his support for ‘this useful establishment’ Gibbes proposed to disburse a marriage portion of £50 to the first four ‘graduates’ to successfully

in Engendering whiteness
Fanon’s response to Sartre
Robert Bernasconi

100 Frantz Fanon’s Black Skin, White Masks 5 The European knows and does not know: Fanon’s response to Sartre ROBERT BERNASCONI Jean-Paul Sartre’s ‘Orphée noir’, his introduction to Leopold Sédar Senghor’s Anthologie de la nouvelle poésie nègre et malgache de langue française, explicitly raises the question of how Whites should respond to the poems included there (Sartre 1948: ix; Sartre 2001: 115). He concedes that a white man can hardly speak suitably of Negritude (Sartre 1948: xxix; Sartre 2001: 129), and yet he offers to explain to Whites what Blacks

in Frantz Fanon’s 'Black Skin, White Masks
Afrikaner civil religion and racial paternalism
Ivan Evans

6 “The weakness of some …”: Afrikaner civil religion and racial paternalism For white Protestants in the New South, the lineage through which racial violence descended did not begin with slavery but with the theology of Atonement-through-punishment. Southern Protestantism embraced the image of “God as Supreme Hangman” but concentrated his cleansing firepower on the “black-beast rapist.”1 Especially for poor whites, the virtue of this theological orientation was that it potentially transformed every white man into a rope-carrying footsoldier of Christ. In sharp

in Cultures of Violence
Ivan Evans

defense of their particular interests in a low-wage, labor-repressive economy. By the time the progressive goals of Radical Reconstruction went down in blood, all whites were drawn into the new alignment that placed landowners at the head of the task of “redeeming” the South. Unable to resurrect the system of slavery, landowners – the commercial farmers of King Cotton in the New South – resorted to its closest approximation and settled for a system of sharecropping, a suffocating and exploitative arrangement that many scholars, like all sharecroppers, have described as

in Cultures of Violence
Diversity and community life
Tom Clark, Robert D. Putnam, and Edward Fieldhouse

friendly contact in each of our countries, we will also – in a novel twist – evaluate its effect separately for whites and for minorities. Doing so sheds valuable new light on the nature of the diversity effect. Measuring community health – enter ‘social capital’ In recent years, the conflict–contact debate has often been played out through the concept of ‘social capital’ – which, in essence, is the value attached to social networks, and to those attitudes, such as trust, that go along with them. In this chapter, we will look at both elements – assessing the link

in The age of Obama
Brett L. Shadle

have Africans convinced that the prevailing hierarchy was natural and unchallengeable. Given the importance of prestige to securing whites’ bodies and property, they spent an immense amount of time worrying over it. As the Kenya correspondent to East Africa put it, ‘In the black man’s country the European is, generally speaking, obsessed with the desire to maintain his racial

in The souls of white folk