Contrary to its popular use to refer to racially violent extremism, white supremacy in the tradition of critical race studies describes the normalized ideologies, structures, and conventions through which whiteness is constructed as biologically, intellectually, culturally, and morally superior. This socially constituted racial hierarchy was developed through European colonialism to justify the acts of genocide and slavery that extracted resources from “non-white” lands and bodies to enrich “white” elites. Despite prevailing myths that colonialism and racism are artifacts of the past, the cultural hegemony of white power and privilege remain enduring pillars of contemporary business and society. White supremacy inextricably shapes business practices. Indeed, our current practices of business administration and management are themselves modeled on slavery—the possession, extraction, and control of human “resources.” White supremacist ideologies and structures can also be found in the highly romanticized discourses of leadership that continue to rely on imperialist myths that white people are more fit to govern. They likewise surface in entrepreneurship and innovation where white people are overwhelmingly cast in the glorified roles of geniuses and pioneers. Even diversity management, which purports to nurture inclusive organizations, ironically reinforces white supremacy, treating workers of color as commodities to exploit. Within liberal logics of multicultural tolerance, workers of color are often tokenistically hired, expected to assimilate to white structures and cultures, and used as alibis against racism. White supremacy is an integral (and often invisible) dimension of work, organizations, society, and everyday life. Challenging white supremacy requires that we engage in frank, honest conversations about race and racism, and the brutal legacy of European colonialism that maintains these constructs and practices. The path ahead requires the relinquishment of beliefs that race is an immutable, primordial essence and recognize it instead as a socially constructed and politically contested identification that has been used for white gain. Two ways that white supremacy may be dismantled in our cultures include redoing whiteness and abolishing whiteness. Redoing whiteness requires collectively understanding the mundane cultural practices of whiteness and choosing to do otherwise. Abolishing whiteness calls for a more absolute rejection of whiteness and what it has come to represent in various cultures. Antiracist resistance demands people of all racial identifications to commit to thinking, doing, and being beyond the existing racial hierarchy.

South Africa is historically a nation of binaries. The most significant been the binary of black and white. In this case, black refers to all people of African and Asian descent or origin. Historical racism is examined in the light of white fragility, supremacy and normativity as ideologies that make it difficult for people to live together in one united democratic nation upholding the culture of human rights. The objective of this article is to propose dialogues on racism that, although triggering a range of defensive actions, feelings and behaviours such as anger, fear and silence should generate hope. Literature study is widely used for both definitions and methods of the research findings regarding white fragility, supremacy and normativity to suppress opportunities of dialogue. In order to address these anomalies, theological dialogue on the race problem is invited to follow five steps. These are looking back to move forward or come closer, moving from reaction to interaction, moving from exclusion to participation, moving from isolation to integration and, finally, promoting the fact that self-giving and openness are the ideal theological approach. Racism is a sin against God and against humanity. Despite the apparent persistence and legacy of racism, there is hope. Through dialogue, there is an understanding of another person’s struggle, which brings some valuable perspectives.\n\nContribution: The key concepts of white fragility, racism, supremacy, and normativity inform the reader of the problem faced by social scientists such as theologians, but proposes a solution that comes through dialogue which follows the five steps to address the problem of racism.

Photography of Empty Lands examines the trend in contemporary art to represent traumatic histories by photographing an absence of remains. The thesis focuses on two Australian artists, Ricky Maynard and Anne Ferran, who have made photographs in Australia’s most southern state, Tasmania. Both artists document the forgotten sites where aspects of the state’s colonial history took place – Maynard’s focus is the Black War fought between the Tasmanian Aboriginal people and the European colonists; Ferran is concerned with the operation of female factories, in which convict women were incarcerated. The artists return to these places to produce evocative landscape photographs that do not declare their historical content in a straightforward manner, and where the absence recorded often points to a continual presence of history. The photographs suggest that history is not confined to the past, and that the role of photography should not be limited to capturing proof on film. The thesis considers how the artists photograph this emptiness to create critical and affective dialogues about complex histories and visual traditions. Limiting the study to one region and two artworks enables a more specific analysis of the histories and places photographed. There is an assessment of concerns beyond art history and theory, entering into wider debates in memorial culture, and heritage discourses and practices. While advancing the discussion about photography and its role in art, memory, and history, this approach also draws specific conclusions about the legacy of Australia’s colonial past: for example, the entwinement of convict and Aboriginal histories, and the potential meanings of historical sites. Such observations arise from considering how the photographs perform in different disciplinary contexts, the material processes behind their making, and the historical moments they describe. Together these observations and the issues that arise provide a new perspective on Australia’s troubled relationship with its past, and suggest alternative ways of addressing colonial history and its aftermath.

Research Article| September 01 2022 Black Ecological Vibrations Carter Mathes Carter Mathes Carter Mathes is a specialist in African American literature, 20th-century literature, and African diaspora studies. His first book, Imagine the Sound: Experimental African American Literature After Civil Rights (University of Minnesota Press, 2015), focuses on the relationship between sound and literary innovation during the 1960s and ’70s. Currently, he is working on a second book, Ecologies of Funk, that examines formations of Black radical thought in literature and music as they move between Jamaica and New Orleans during the second half of the 20th century. He has published essays in venues including Small Axe, Contemporary Literature, Callaloo, and African American Review, and has articles and chapters in progress and forthcoming on jazz in the civil rights movement, dub music within contemporary Jamaican literary aesthetics, and Afrofuturism in low-fi hip-hop production. Search for other works by this author on: This Site PubMed Google Scholar Shannon Lee Mathes is a photographer from Virginia and Tennessee, currently living and working in East Orange, New Jersey. She has a B.A. in interdisciplinary studies from the University of California, Berkeley, and holds a certificate in documentary studies from the Center for Documentary Studies at Duke University. She is currently working on multiple projects in New Orleans, Virginia, and New Jersey. Resonance (2022) 3 (3): 330–338. https://doi.org/10.1525/res.2022.3.3.330 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Carter Mathes; Black Ecological Vibrations. Resonance 1 September 2022; 3 (3): 330–338. doi: https://doi.org/10.1525/res.2022.3.3.330 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentResonance Search Keywords: photography, sound, Mildred Loving, Black memory “So, it really don’t make no difference…about my enemies.”“If we don’t win then we’d have to leave again. Dread to even think about it.”– Mildred Loving How do geographies, images, sound, and memories interanimate within the contexts of our material and metaphysical relationships to the places we and our ancestors call or have called home? Although the physical immediacy of these spaces (the structures, the land, the growth, the topology) may seem most prominent, it is the ethereal, intangible, inchoate qualities of place (the sensory constellations of remembered sights, sounds, and smells) that often and profoundly resonate within us. How, then, do these intersections of memory, ecology, and representation expand through our attunement to the sensory? How might our attention to the multidimensional expansiveness of sound help us consider forms of life and relation beyond the hegemonically constructed category of the human?1 Another way to frame this... You do not currently have access to this content.

Reviewed by: Resurrecting Slavery: Racial Legacies and White Supremacy in France by Crystal Marie Fleming Michael G. Vann Crystal Marie Fleming. Resurrecting Slavery: Racial Legacies and White Supremacy in France. Philadelphia: Temple University Press, 2017. xi + 276. Crystal Marie Fleming’s Resurrecting Slavery: Racial Legacies and White Supremacy in France engages France’s greatest paradox, the popular understanding of race and racism. In this impressive study, the author examines contemporary discourses about the nation’s relationship with slavery. Combing a review of historical contexts, an analysis of statements from politicians, interviews with members of the African diaspora, and participant-observer ethnographies of memorial events, Fleming finds a radical disconnect between the alleged official consensus of a color-blind France and the racist realities of institutionalized white supremacy. She holds that most white French citizens actively embrace a collective historical amnesia, conveniently forgetting the nation’s active role in the Atlantic slave trade and the ways in which the brutal exploitation of the labor of black slaves directly benefited white slave owners in the Caribbean as well as the consumers of sugar and coffee produced on island plantations. While a work of sociology, Resurrecting Slavery shows an impressive command of history. In her historiographic review, Fleming persuasively demonstrates that French academics have failed to integrate slavery and white supremacy into the national narrative. Thus, both popular opinion and scholarship fall victim to the self-congratulatory myth of color-blind France. This is seen most explicitly in the refusal of the post-World War Two French state to recognize race as a social category. Fearing that to acknowledge race is an act of racism, the republic does not have demographic records of how many people of color live in France. As with Harry Potter’s Voldemort, one should not even name the problem. Fleming juxtaposes this alleged post-racialism with the diverse ways in which the people of the African diaspora in France self-identify. Not surprisingly, she finds that black people want their history acknowledged. They also report a host of ways in which they have been subject to racist discrimination. French attempts at not seeing race frustrate many of her interviewees. Resurrecting Slavery holds that the failure to acknowledge race is fundamental to French white supremacy. Yet Fleming demonstrates that there are numerous tensions and often heated debates within the diaspora community. One of the most important issues she identifies is basic terminology. From the use of the English “Black” to the cumbersome “Descendent of Slaves,” no one word can capture the myriad identities and diverse histories. Resurrecting Slavery notes an important fault line between first- and second-generation immigrants from Sub-Saharan Africa and Antilleans who have been French since 1848. The genius of the book lies in the way in which it unsettles the received wisdom and the alleged consensus on being black within France’s institutionalized white supremacy. While not offering any solutions, Fleming shines a spotlight on the long-ignored problems of race in France. Michael G. Vann California State University, Sacramento Copyright © 2019 L’Esprit Créateur


 
 
 The goal of this paper is to take a closer look at mental health care policies in Nigeria, China, and the United States. These nations were selected for their demographic diversity as well as for the shared influence that European colonization, imperialism, and white supremacy culture have had on their equally diverse mental health policies and practices. How do historical and cultural perspectives affect different nations’ mental health policies and approaches (via a multi-nation comparison)? This analysis aims to tackle this question, discussing how cultural humility both currently and historically informs mental health treatment for non-white populations within the United State. In addition it examines imperialist and colonial mental health treatment of local populations in China and Nigeria. Finally, a global policy strategy is presented to promote the practice of cultural humility on a multinational scale.
 Keywords: Cultural humility, Decolonization, white supremacy, Global policy, Global mental health
 
 

Gerald MacLean, The Rise of Oriental Travel: English Visitorsto the Ottoman Empire, 1580–1720. New York: Palgrave Macmillan, 2004, 267 pp. $59.95. Richmond Barbour, Before Orientalism: London's Theater of the East 1576–1626. Cambridge: Cambridge University Press, 2003, 238 pp. $75.00. Daniel Carey, ed. Asian Travel in the Renaissance. Malden, MA: Blackwell Publishing, 2004, 234 pp. $39.95. The personal travel narrative was just coming into its own in the sixteenth and seventeenth centuries. Its origins range from faith-based pilgrimage narratives to the histories of Herodotus to the fictional mélange of Mandeville. Early modern travel writers based their narratives sometimes on first- hand information, sometimes on prior writings, or sometimes on rumor. Moreover, like other forms at the time, travel writing is an admixture defying easy classification: part autobiography, personal letter, geography, natural history, ethnography, and more. Because of these factors, travel writing is notoriously unreliable as a source of knowledge about early modern culture. Modern disciplinary divisions further complicate travel writing as a subject. Is it the domain of literary scholars, historians, geographers, or someone else? When scholars utilize travel writing, it typically has been employed only in the service of other research. Literary scholars, for example, have used travel writing to illuminate dramatic texts, but rarely as a means of insight in to early modern cultural practices. That said, the insights travel writing can provide are often a product of [End Page 120] these difficulties. As a record of cross-cultural encounters, for example, travel writing can reveal how the English regarded the cultural other, and how they regarded themselves. However, it was not until the emergence of interdisciplinary fields such as cultural studies and post-colonial studies, and especially with the advent of Edward Said's Orientalism (1978), that travel writing (though mostly post-Enlightenment European) became a rich source for studies of the rise of modernism, colonialism, and capitalism. Examining discursive and material practices through travel writing has helped scholars from various fields see the instability of travel writing as a source of insight rather than confusion. However, the insights gained from this work, especially about the development of discourses and practices of colonialism, are not as easily applied to the early modern period. The dominance of European economic and military power and the stability of binaries such as East/West and Christian/Muslim that characterize post-Enlightenment cross-cultural encounters cannot be assumed relevant in the early modern period. What is more, the dominance of scholarly interest in European colonialism sometimes has led to skewed readings of early modern cross-cultural encounters that attempt to establish originary points for later colonial projects. The Ottoman and Mogul Empires, rather than European states, were economic and military centers of power in the early modern period. Encounters and exchanges between these cultures and Europe were often asymmetrical, and characterized by anxiety and fear on the part of the Europeans and indifference on the part of the Ottomans or Moguls. Imperial projects in the New World were clearly established in the sixteenth century, while such projects in Asia and Africa, comparatively, developed more slowly. European interest in these areas tended to focus on trade and commercial competition rather than colonization. This is not to say that the Europeans did not portray themselves as culturally or morally superior; the writing of travelers, diplomats, merchants, and others all deployed a range of rhetorical strategies to manage the instability and asymmetry of these encounters. The books under consideration here, mostly the work of literary scholars, are continuations of the interdisciplinary practice begun by Said and first adapted to the early modern period by scholars such as Nabil Matar and Daniel Goffman. Largely written by Americans and Europeans and largely focusing on English and continental contacts with Mediterranean cultures, these studies strive to recognize and account for the discourses and practices of early modern European cross-cultural encounters. In particular, this scholarship strives...

Gerald MacLean, The Rise of Oriental Travel: English Visitorsto the Ottoman Empire, 1580–1720. New York: Palgrave Macmillan, 2004, 267 pp. $59.95. Richmond Barbour, Before Orientalism: London's Theater of the East 1576–1626. Cambridge: Cambridge University Press, 2003, 238 pp. $75.00. Daniel Carey, ed. Asian Travel in the Renaissance. Malden, MA: Blackwell Publishing, 2004, 234 pp. $39.95. The personal travel narrative was just coming into its own in the sixteenth and seventeenth centuries. Its origins range from faith-based pilgrimage narratives to the histories of Herodotus to the fictional mélange of Mandeville. Early modern travel writers based their narratives sometimes on first- hand information, sometimes on prior writings, or sometimes on rumor. Moreover, like other forms at the time, travel writing is an admixture defying easy classification: part autobiography, personal letter, geography, natural history, ethnography, and more. Because of these factors, travel writing is notoriously unreliable as a source of knowledge about early modern culture. Modern disciplinary divisions further complicate travel writing as a subject. Is it the domain of literary scholars, historians, geographers, or someone else? When scholars utilize travel writing, it typically has been employed only in the service of other research. Literary scholars, for example, have used travel writing to illuminate dramatic texts, but rarely as a means of insight in to early modern cultural practices. That said, the insights travel writing can provide are often a product of [End Page 120] these difficulties. As a record of cross-cultural encounters, for example, travel writing can reveal how the English regarded the cultural other, and how they regarded themselves. However, it was not until the emergence of interdisciplinary fields such as cultural studies and post-colonial studies, and especially with the advent of Edward Said's Orientalism (1978), that travel writing (though mostly post-Enlightenment European) became a rich source for studies of the rise of modernism, colonialism, and capitalism. Examining discursive and material practices through travel writing has helped scholars from various fields see the instability of travel writing as a source of insight rather than confusion. However, the insights gained from this work, especially about the development of discourses and practices of colonialism, are not as easily applied to the early modern period. The dominance of European economic and military power and the stability of binaries such as East/West and Christian/Muslim that characterize post-Enlightenment cross-cultural encounters cannot be assumed relevant in the early modern period. What is more, the dominance of scholarly interest in European colonialism sometimes has led to skewed readings of early modern cross-cultural encounters that attempt to establish originary points for later colonial projects. The Ottoman and Mogul Empires, rather than European states, were economic and military centers of power in the early modern period. Encounters and exchanges between these cultures and Europe were often asymmetrical, and characterized by anxiety and fear on the part of the Europeans and indifference on the part of the Ottomans or Moguls. Imperial projects in the New World were clearly established in the sixteenth century, while such projects in Asia and Africa, comparatively, developed more slowly. European interest in these areas tended to focus on trade and commercial competition rather than colonization. This is not to say that the Europeans did not portray themselves as culturally or morally superior; the writing of travelers, diplomats, merchants, and others all deployed a range of rhetorical strategies to manage the instability and asymmetry of these encounters. The books under consideration here, mostly the work of literary scholars, are continuations of the interdisciplinary practice begun by Said and first adapted to the early modern period by scholars such as Nabil Matar and Daniel Goffman. Largely written by Americans and Europeans and largely focusing on English and continental contacts with Mediterranean cultures, these studies strive to recognize and account for the discourses and practices of early modern European cross-cultural encounters. In particular, this scholarship strives...

The New Sweden Colony (1638-1655) is often regarded as an anomaly in the context of 17th century Swedish politics and in the context of other European colonies in America. Equally, the colony's importance in the historical narrative of early modern Sweden and colonial America has been modest. However, more recent research on Scandinavian involvement in the Atlantic economy and early modern politics at home and abroad shows that Sweden was actively involved in producing and advancing a colonial agenda and that the relatively short-lived colonial venture in America had long-term effects and consequences.Taking the point of departure in a critical review of the scholarship on New Sweden, this article examines the common image of the colony and identifies several blind spots and points of convergence between New Sweden and Sweden’s other colonial projects. Informed by postcolonial approaches the article examines colonial rhetoric and logic underlying the interactions between the Swedes and the Native Americans and foregrounds practices of the Swedish community in America. It explores the connections between Sweden and the Swedish community in America throughout the 17th and 18th century and the impact of these connections (and this colonial venture) in Sweden and America. The article also draws attention to the close relations and parallels between the colonial practice in New Sweden and Sápmi. This analysis sheds new light on the colony and its role in Sweden and America in the 17th as well as in the 20th century.

The fictional works of American author Nathaniel Hawthorne and the Arab writers, Mohammadd al-Muwaylihi and Kahlil Gibran share an interest in allegorical landscapes which respond to political and religious tyranny. Throughout their novels, we encounter historically specific images of political corruption and religious oppression located among the urban settings of Salem, Rome, Cairo, Paris, Baalbek, and Beirut. In this thesis, these settings are considered as cultural landscapes: geographical sites which are perceived and presented allegorically within a socio-political frame. These landscapes are drawn on both realist and symbolic levels. Nathaniel Hawthorne presents the shameful burden of religious and political oppression. In works such as The Scarlet Letter and The Marble Faun where is characters are engaged in a rebellion against their cultural institutions to show the defects of such religious and political institutions. For Hawthorne, Boston forest becomes a place that witnesses the birth of the new female rebel to defy the very foundations of the Puritan society. Rome becomes a historical setting where crime survives during the course of the rise and fall of civilisations as reflected in art galleries, churches and ruins: a reality of human destruction that is equally recognized by American and European characters. Al- Muwaylihi’s Hadith Isa Ibn Hisham draws a socio political picture of Egyptian life through the representation of nineteenth century Cairo with its complex streets and buildings. In his second part of the book, al- Muwaylihi presents a journey from Cairo to Paris in which his characters, brutalized by colonial practices, seek the values of modernity at the heart of Europe. Such a journey defied the political and Islamic institutions of his age. For al- Muwaylihi, Parisian sites are symbols of technology and modernity, while Cairo emblematizes the city of conflict as the inhabitants face new social changes through encounters with the European colonizers.

“Holding Living Bodies in Graveyards”: The Violence of Keeping Ethiopian Manuscripts in Western Institutions

Paradoxes of white moral experience

George Floyd’s murder in the summer of 2020 sparked a national reckoning for the United States that had been four hundred years in the making. Millions of Americans took to the streets to protest both the murder and the centuries of systematic racism that already existed among European colonists but transformed with the arrival of the first African American slaves in 1619. The violence needed to enforce that systematic racism for all those years, from the slave driver’s whip to state sponsored police brutality, attracted the primary attention of the protesters. The resistance of the protestors echoed generations of African Americans resisting the violence and oppression of white supremacy. Their resistance to violence, though, soon spread to other aspects of systematic racism, including a cultural hegemony built on and reinforcing white supremacy. At the heart of this white supremacist culture is the memory of the Civil War era, when in 1861 eight million white Americans revolted against their country to try to safeguard their enslavement of four million African Americans. The volume has three interconnected sections that build on one another. The first explores systematic racism in the Civil War era and now with essays on topics including slavery, policing, and slave patrols. The second shows how African Americans resisted the violence for the last two centuries with essays discussing matters including self-emancipation and African American soldiers. The last section investigates the ways Americans have remembered both violence and resistance since the Civil War, including Confederate Monuments and historical markers.

The introduction sets up the book’s central argument, which examines how erosion narratives are almost always about who claims the material earth to what ends and whether or not those claims are recognized. Drawing from methodologies in Indigenous studies and environmental humanities, the introduction examines how many non-Indigenous narratives of ecological crises simultaneously draw from and erase the Indigenous dimensions of the story or subsume Indigenous loss into white pathos. Conversely, many Indigenous-authored texts about erosion disrupt previous discussions of land loss that are tied to anxieties about the disappearance of whiteness and white supremacy. Via critical regional studies, the introduction attaches these analyses to the humanities’ geological turn to illuminate moments when historical and agricultural contingencies quickly calcify into naturalized narratives of place. Thus, these erosion narratives become “sense of place” formulations within regional studies that produce troubling affinities with settler colonial practices.

Journal Article "We Want to Set the World on Fire": Black Nationalist Women and Diasporic Politics in the New Negro World, 1940–1944 Get access Keisha N. Blain Keisha N. Blain Address correspondence to Keisha N. Blain, Department of History, University of Iowa, Iowa City, IA 52242. Email: keisha-blain@uiowa.edu. Search for other works by this author on: Oxford Academic Google Scholar Journal of Social History, Volume 49, Issue 1, Fall 2015, Pages 194–212, https://doi.org/10.1093/jsh/shv032 Published: 11 September 2015