Browse Results For:
The Unfinished Revolution
Analyzing the ideology and rhetoric around race in Cuba and south Florida during the early years of the Cuban revolution, Devyn Spence Benson argues that ideas, stereotypes, and discriminatory practices relating to racial difference persisted despite major efforts by the Cuban state to generate social equality. Drawing on Cuban and U.S. archival materials and face-to-face interviews, Benson examines 1960s government programs and campaigns against discrimination, showing how such programs frequently negated their efforts by reproducing racist images and idioms in revolutionary propaganda, cartoons, and school materials. Building on nineteenth-century discourses that imagined Cuba as a raceless space, revolutionary leaders embraced a narrow definition of blackness, often seeming to suggest that Afro-Cubans had to discard their blackness to join the revolution. This was and remains a false dichotomy for many Cubans of color, Benson demonstrates. While some Afro-Cubans agreed with the revolution's sentiments about racial transcendence--"not blacks, not whites, only Cubans--others found ways to use state rhetoric to demand additional reforms. Still others, finding a revolution that disavowed blackness unsettling and paternalistic, fought to insert black history and African culture into revolutionary nationalisms. Despite such efforts by Afro-Cubans and radical government-sponsored integration programs, racism has persisted throughout the revolution in subtle but lasting ways.
In recent years, the mask of tolerant, secular, multicultural Europe has been shattered by new forms of antisemitic crime. Though many of the perpetrators do not profess Christianity, antisemitism has flourished in Christian Europe. In this book, thirteen scholars of European history, Jewish studies, and Christian theology examine antisemitism's insidious role in Europe's intellectual and political life. The essays reveal that annihilative antisemitic thought was not limited to Germany, but could be found in the theology and liturgical practice of most of Europe's Christian churches. They dismantle the claim of a distinction between Christian anti-Judaism and neo-pagan antisemitism and show that, at the heart of Christianity, hatred for Jews overwhelmingly formed the milieu of 20th-century Europe.
Stories of Accommodation and Audacity
Outwardly it would appear that Arab and Jewish immigrants comprise two distinct groups with differing cultural backgrounds and an adversarial relationship. Yet, as immigrants who have settled in communities at a distance from metropolitan areas, both must negotiate complex identities. Growing up in Kentucky as the granddaughter of Jewish immigrants, Nora Rose Moosnick observed this traditionally mismatched pairing firsthand, finding that, Arab and Jewish immigrants have been brought together by their shared otherness and shared fears. Even more intriguing to Moosnick was the key role played by immigrant women of both cultures in family businesses -- a similarity which brings the two groups close together as they try to balance the demands of integration into American society.
In Arab and Jewish Women in Kentucky: Stories of Audacity and Accomodation, Moosnick reveals how Jewish and Arab women have navigated the intersection of tradition, assimilation, and Kentucky's cultural landscape. The stories of ten women's experiences as immigrants or the children of immigrants join around common themes of public service to their communities, intergenerational relationships, running small businesses, and the difficulties of juggling family and work. Together, their compelling narratives challenge misconceptions and overcome the invisibility of Arabs and Jews in out of the way places in America.
A Theater of Civil Disobedience
Civil disobedience has a tattered history in the American story. Described by Martin Luther King Jr. as both moral reflection and political act, the performance of civil disobedience in the face of unjust laws is also, Patrice Rankine argues, a deeply artistic practice. Modern parallels to King’s civil disobedience can be found in black theater, where the black body challenges the normative assumptions of classical texts and modes of creation. This is a theater of civil disobedience.
Utilizing Aristotle’s Poetics, Rankine ably invokes the six aspects of Aristotelian drama—character, story, thought, spectacle, song, and diction. He demonstrates the re-appropriation and rejection of these themes by black playwrights August Wilson, Adrienne Kennedy, and Eugene O’Neill. Aristotle and Black Drama frames the theater of civil disobedience to challenge the hostility that still exists between theater and black identity.
Tennis and Justice in the Civil Rights Era
Arthur Ashe explains how this iconic African American tennis player overcame racial and class barriers to reach the top of the tennis world in the 1960s and 1970s. But more important, it follows Ashe’s evolution as an activist who had to contend with the shift from civil rights to Black Power. Off the court, and in the arena of international politics, Ashe positioned himself at the center of the black freedom movement, negotiating the poles of black nationalism and assimilation into white society. Fiercely independent and protective of his public image, he navigated the thin line between conservatives and liberals, reactionaries and radicals, the sports establishment and the black cause. Eric Allen Hall’s work examines Ashe’s life as a struggle against adversity but also a negotiation between the comforts—perhaps requirements—of tennis-star status and the felt obligation to protest the discriminatory barriers the white world constructed to keep black people "in their place." Ashe lived a peculiarly difficult moral life, the personal and political producing exquisite conflict. White society expected him to be grateful; black militants scolded him for not being radical enough. He broke racial taboos by playing tennis in Dixie and in South Africa, but he valued his privacy and shunned extremism. Ashe forced positive change in the United States and South Africa with an approach that borrowed from both the civil rights and the Black Power movements. After a severe heart attack in 1979, he stopped playing professional tennis but maintained a visible public profile as coach of the U.S. Davis Cup team, anti-apartheid activist, and author of A Hard Road to Glory, the first published synthesis of African American sports history. A fierce guardian of his private life, Ashe was forced to publicly acknowledge that he was ill with AIDS—having become infected with HIV from a blood transfusion following coronary bypass surgery in 1983. He died of the disease in 1993. Drawing on coverage of Ashe’s athletic career and social activism in domestic and international publications, archives including the Ashe Papers, and a variety of published memoirs and interviews, Hall has created an intimate, nuanced portrait of a great athlete who stood at the crossroads of sports and equal justice.
This work resituates the Spanish Caribbean as an extension of the Luso-African Atlantic world from the late sixteenth to the mid-seventeenth century, when the union of the Spanish and Portuguese crowns facilitated a surge in the transatlantic slave trade. After the catastrophic decline of Amerindian populations on the islands, two major African provenance zones, first Upper Guinea and then Angola, contributed forced migrant populations with distinct experiences to the Caribbean. They played a dynamic role in the social formation of early Spanish colonial society in the fortified port cities of Cartagena de Indias, Havana, Santo Domingo, and Panama City and their semirural hinterlands.
David Wheat is the first scholar to establish this early phase of the "Africanization" of the Spanish Caribbean two centuries before the rise of large-scale sugar plantations. With African migrants and their descendants comprising demographic majorities in core areas of Spanish settlement, Luso-Africans, Afro-Iberians, Latinized Africans, and free people of color acted more as colonists or settlers than as plantation slaves. These ethnically mixed and economically diversified societies constituted a region of overlapping Iberian and African worlds, while they made possible Spain's colonization of the Caribbean.
Religion, Ethnicity, and the Creation of Place
Muslims in the United States since 9/11
The terrorist attacks of September 11, 2001, instantly transformed many ordinary Muslim and Arab Americans into suspected terrorists. In the weeks and months following the attacks, Muslims in the United States faced a frighteningly altered social climate consisting of heightened surveillance, interrogation, and harassment. In the long run, however, the backlash has been more complicated. In Being and Belonging, Katherine Pratt Ewing leads a group of anthropologists, sociologists, and cultural studies experts in exploring how the events of September 11th have affected the quest for belonging and identity among Muslims in America—for better and for worse. From Chicago to Detroit to San Francisco, Being and Belonging takes readers on an extensive tour of Muslim America—inside mosques, through high school hallways, and along inner city streets. Jen’nan Ghazal Read compares the experiences of Arab Muslims and Arab Christians in Houston and finds that the events of 9/11 created a “cultural wedge” dividing Arab Americans along religious lines. While Arab Christians highlighted their religious affiliation as a means of distancing themselves from the perceived terrorist sympathies of Islam, Muslims quickly found that their religious affiliation served as a barrier, rather than a bridge, to social and political integration. Katherine Pratt Ewing and Marguerite Hoyler document the way South Asian Muslim youth in Raleigh, North Carolina, actively contested the prevailing notion that one cannot be both Muslim and American by asserting their religious identities more powerfully than they might have before the terrorist acts, while still identifying themselves as fully American. Sally Howell and Amaney Jamal distinguish between national and local responses to terrorism. In striking contrast to the erosion of civil rights, ethnic profiling, and surveillance set into motion by the federal government, well-established Muslim community leaders in Detroit used their influence in law enforcement, media, and social services to empower the community and protect civil rights. Craig Joseph and Barnaby Riedel analyze how an Islamic private school in Chicago responded to both September 11 and the increasing ethnic diversity of its student body by adopting a secular character education program to instruct children in universal values rather than religious doctrine. In a series of poignant interviews, the school’s students articulate a clear understanding that while 9/11 left deep wounds on their community, it also created a valuable opportunity to teach the nation about Islam. The rich ethnographies in this volume link 9/11 and its effects to the experiences of a group that was struggling to be included in the American mainstream long before that fateful day. Many Muslim communities never had a chance to tell their stories after September 11. In Being and Belonging, they get that chance.