White on Black is a compelling visual history of the development of European and American stereotypes of black people over the last two hundred years. Its purpose is to show the pervasiveness of prejudice against blacks throughout the western world as expressed in stock-in-trade racist imagery and caricature. Reproducing a wide range of illustrations--from engravings and lithographs to advertisements, candy wrappings, biscuit tins, dolls, posters, and comic strips--the book challenges the hidden assumptions of even those who view themselves as unprejudiced. Jan Nederveen Pieterse sets Western images of Africa and blacks in a chronological framework, including representations from medieval times, from the colonial period with its explorers, settlers, and missionaries, from the era of slavery and abolition, and from the multicultural societies of the present day. Pieterse shows that blacks have been routinely depicted throughout the West as servants, entertainers, and athletes, and that particular countries have developed their own comforting black stereotypes about blacks: Sambo and Uncle Tom in the United States, Golliwog in Britain, Bamboula in France, and Black Peter in the Netherlands. Looking at conventional portrayals of blacks in the nursery, in sexual arenas, and in commerce and advertising, Pieterse analyzes the conceptual roots of the stereotypes about them. The images that he presents have a direct and dramatic impact, and they raise questions about the expression of power within popular culture and the force of caricature, humor, and parody as instruments of oppression.

Living in a segregated society, white Americans learn about African Americans through the images the media show. This text offers a look at the racial patterns in the mass media and how they shape the ambivalent attitudes of whites toward blacks.

In 1968, Winthrop D. Jordan set out in encyclopedic detail the evolution of white Englishmen's and Anglo-Americans' perceptions of blacks, perceptions of difference used to justify race-based slavery, and liberty and justice for whites only. This second edition, with new forewords by historians Christopher Leslie Brown and Peter H. Wood, reminds us that Jordan's text is still the definitive work on the history of race in America in the colonial era. Every book published to this day on slavery and racism builds upon his work; all are judged in comparison to it; none has surpassed it.

Nation-building imperatives compel citizens to focus on what makes them similar and what binds them together, forgetting what makes them different. Democratic institution building, on the other hand, requires fostering opposition through conducting multiparty elections and encouraging debate. Leaders of democratic factions, like parties or interest groups, can consolidate their power by emphasizing difference. But when held in tension, these two impulses—toward remembering difference and forgetting it, between focusing on unity and encouraging division—are mutually constitutive of sustainable democracy. ​Based on ethnographic and interview-based fieldwork conducted in 2012–13, The Black and White Rainbow: Reconciliation, Opposition, and Nation-Building in Democratic South Africa explores various themes of nation- and democracy-building, including the emotional and banal content of symbols of the post-apartheid state, the ways that gender and race condition nascent nationalism, the public performance of nationalism and other group-based identities, integration and sharing of space, language diversity, and the role of democratic functioning including party politics and modes of opposition. Each of these thematic chapters aims to explicate a feature of the multifaceted nature of identity-building, and link the South African case to broader literatures on both nationalism and democracy.

The concept of Colouredness—being neither white nor black—has been pivotal to the brand of racial thinking particular to South African society. The nature of Coloured identity and its heritage of oppression has always been a matter of intense political and ideological contestation. Not White Enough, Not Black Enough: Racial Identity in the South African Coloured Community is the first systematic study of Coloured identity, its history, and its relevance to South African national life. Mohamed Adhikari engages with the debates and controversies thrown up by the identity’s troubled existence and challenges much of the conventional wisdom associated with it. A combination of wide-ranging thematic analyses and detailed case studies illustrates how Colouredness functioned as a social identity from the time of its emergence in the late nineteenth century through its adaptation to the postapartheid environment. Adhikari demonstrates how the interplay of marginality, racial hierarchy, assimilationist aspirations, negative racial stereotyping, class divisions, and ideological conflicts helped mold people’s sense of Colouredness over the past century. Knowledge of this history, and of the social and political dynamic that informed the articulation of a separate Coloured identity, is vital to an understanding of present-day complexities in South Africa.

'Every voice raised against racism chips away at its power. We can't afford to stay silent. This book is an attempt to speak' The book that sparked a national conversation. Exploring everything from eradicated black history to the inextricable link between class and race, Why I'm No Longer Talking to White People About Race is the essential handbook for anyone who wants to understand race relations in Britain today. THE NO.1 SUNDAY TIMES BESTSELLER WINNER OF THE BRITISH BOOK AWARDS NON-FICTION NARRATIVE BOOK OF THE YEAR 2018 FOYLES NON-FICTION BOOK OF THE YEAR BLACKWELL'S NON-FICTION BOOK OF THE YEAR WINNER OF THE JHALAK PRIZE LONGLISTED FOR THE BAILLIE GIFFORD PRIZE FOR NON-FICTION LONGLISTED FOR THE ORWELL PRIZE SHORTLISTED FOR A BOOKS ARE MY BAG READERS AWARD

The nineteenth-century American Colonization Society (ACS) project of persuading all American free blacks to emigrate to the ACS colony of Liberia could never be accomplished. Few free blacks volunteered, and greater numbers would have overwhelmed the meager resources of the ACS. Given that reality, who supported African colonization and why? No...