Transgressing is an appropriate response to race as “a crime against humanity.” No one chooses their race at birth, yet many suffer because of their race. And while many people choose to change citizenship, their accents and faces can give them away as outsiders. Racism thrives on the categorization of people according to their race. Like the Black and White dichotomy, other racial and ethnic discriminations such as casteism, antisemitism, Zionism, xenophobia, and Islamophobia undergird and promote segregation all around the world. Dismantling racism requires challenging racialized oppressions and segregations in sacred texts and contexts, in beloved traditions and hallowed theologies. This book offers such biblical and theological discourses in order to transgress the discriminative segregations of racism in connection with other forms of exploitative systems (or shitstems). The book engages with racialized biblical texts and religious theologies, with acts of racial discrimination in connection with slavery and colonialism, with agonies of people in diaspora, struggles of postcolonial minoritized people, courage of indigenous people to subvert, and with the race-insensitive practices of theological and religious education. The contributors are located in Africa, Asia, North America, Europe, and Oceania.

Solidarity--the reciprocal relations of trust and obligation between citizens that are essential for a thriving polity--is a basic goal of all political communities. Yet it is extremely difficult to achieve, especially in multiracial societies. In an era of increasing global migration and democratization, that issue is more pressing than perhaps ever before. In the past few decades, racial diversity and the problems of justice that often accompany it have risen dramatically throughout the world. It features prominently nearly everywhere: from the United States, where it has been a perennial social and political problem, to Europe, which has experienced an unprecedented influx of Muslim and African immigrants, to Latin America, where the rise of vocal black and indigenous movements has brought the question to the fore. Political theorists have long wrestled with the topic of political solidarity, but they have not had much to say about the impact of race on such solidarity, except to claim that what is necessary is to move beyond race. The prevailing approach has been: How can a multicultural and multiracial polity, with all of the different allegiances inherent in it, be transformed into a unified, liberal one? Juliet Hooker flips this question around. In multiracial and multicultural societies, she argues, the practice of political solidarity has been indelibly shaped by the social fact of race. The starting point should thus be the existence of racialized solidarity itself: How can we create political solidarity when racial and cultural diversity are more or less permanent? Unlike the tendency to claim that the best way to deal with the problem of racism is to abandon the concept of race altogether, Hooker stresses the importance of coming to terms with racial injustice, and explores the role that it plays in both the United States and Latin America. Coming to terms with the lasting power of racial identity, she contends, is the starting point for any political project attempting to achieve solidarity.

"Catanese's beautifully written and cogently argued book addresses one of the most persistent sociopolitical questions in contemporary culture. She suggests that it is performance and the difference it makes that complicates the terms by which we can even understand 'multicultural' and 'colorblind' concepts. A tremendously illuminating study that promises to break new ground in the fields of theatre and performance studies, African American studies, feminist theory, cultural studies, and film and television studies." ---Daphne Brooks, Princeton University "Adds immeasurably to the ways in which we can understand the contradictory aspects of racial discourse and performance as they have emerged during the last two decades. An ambitious, smart, and fascinating book." ---Jennifer DeVere Brody, Duke University Are we a multicultural nation, or a colorblind one? The Problem of the Color[blind] examines this vexed question in American culture by focusing on black performance in theater, film, and television. The practice of colorblind casting---choosing actors without regard to race---assumes a performing body that is somehow race neutral. But where, exactly, is race neutrality located---in the eyes of the spectator, in the body of the performer, in the medium of the performance? In analyzing and theorizing such questions, Brandi Wilkins Catanese explores a range of engaging and provocative subjects, including the infamous debate between playwright August Wilson and drama critic Robert Brustein, the film career of Denzel Washington, Suzan-Lori Parks's play Venus, the phenomenon of postblackness (as represented in the Studio Museum in Harlem's "Freestyle" exhibition), the performer Ice Cube's transformation from icon of gangsta rap to family movie star, and the controversial reality television series Black. White. Concluding that ideologies of transcendence are ahistorical and therefore unenforceable, Catanese advances the concept of racial transgression---a process of acknowledging rather than ignoring the racialized histories of performance---as her chapters move between readings of dramatic texts, films, popular culture, and debates in critical race theory and the culture wars.

Race and Real Estate brings together new work by architects, sociologists, legal scholars, and literary critics that qualifies and complicates traditional narratives of race, property, and citizenship in the United States. Rather than simply rehearsing the standard account of how blacks were historically excluded from homeownership, the authors of these essays explore how the raced history of property affects understandings of home and citizenship. While the narrative of race and real estate in America has usually been relayed in terms of institutional subjugation, dispossession, and forced segregation, the essays collected in this volume acknowledge the validity of these histories while presenting new perspectives on this story.

On the surface, Riverview High School looks like the post-racial ideal. Serving an enviably affluent, diverse, and liberal district, the school is well-funded, its teachers are well-trained, and many of its students are high achieving. Yet Riverview has not escaped the same unrelenting question that plagues schools throughout America: why is it that even when all of the circumstances seem right, black and Latino students continue to lag behind their peers? Through five years' worth of interviews and data-gathering at Riverview, John Diamond and Amanda Lewis have created a rich and disturbing portrait of the achievement gap that persists more than fifty years after the formal dismantling of segregation. As students progress from elementary school to middle school to high school, their level of academic achievement increasingly tracks along racial lines, with white and Asian students maintaining higher GPAs and standardized testing scores, taking more advanced classes, and attaining better college admission results than their black and Latino counterparts. Most research to date has focused on the role of poverty, family stability, and other external influences in explaining poor performance at school, especially in urban contexts. Diamond and Lewis instead situate their research in a suburban school, and look at what factors within the school itself could be causing the disparity. Most crucially, they challenge many common explanations of the 'racial achievement gap,' exploring what race actually means in this situation, and why it matters. An in-depth study with far-reaching consequences, Despite the Best Intentions revolutionizes our understanding of both the knotty problem of academic disparities and the larger question of the color line in American society.

In The Power of Race in Cuba, Danielle Pilar Clealand analyzes racial ideologies that negate the existence of racism and their effect on racial progress and activism through the lens of Cuba. Since 1959, Fidel Castro and the Cuban government have married socialism and the ideal of racial harmony to create a formidable ideology that is an integral part of Cubans' sense of identity and their perceptions of race and racism in their country. While the combination of socialism and a colorblind racial ideology is particular to Cuba, strategies that paint a picture of equality of opportunity and deflect the importance of race are not particular to the island's ideology and can be found throughout the world, and in the Americas, in particular. By promoting an anti-discrimination ethos, diminishing class differences at the onset of the revolution, and declaring the end of racism, Castro was able to unite belief in the revolution to belief in the erasure of racism. The ideology is bolstered by rhetoric that discourages racial affirmation. The second part of the book examines public opinion on race in Cuba, particularly among black Cubans. It examines how black Cubans have indeed embraced the dominant nationalist ideology that eschews racial affirmation, but also continue to create spaces for black consciousness that challenge this ideology. The Power of Race in Cuba gives a nuanced portrait of black identity in Cuba and through survey data, interviews with formal organizers, hip hop artists, draws from the many black spaces, both formal and informal to highlight what black consciousness looks like in Cuba.

Liberalism is the political philosophy of equal persons, yet liberalism has denied equality to those it saw as black sub-persons. In Black Rights/White Wrongs: The Critique of Racial Liberalism, political philosopher Charles Mills challenges mainstream accounts that ignore this history and its current legacy in the United States today.