Racism in the modern nation state is based on a Continental and an American model. In the Continental model, the racist differentiates the raced individual by religion. Because this raced individual is indistinguishable from the racist, a narrative is written to see that individual. In turn, in the American model the racist differentiates the raced individual based on skin color. Because the sign of difference is obvious, no story is written to justify racist thinking. By 1550, both models form part of imperial thinking in the Iberian world system. An Eye on Race: Perspectives from Theater in Imperial Spain describes these models at work in imperial Spanish theater. The study reveals how the display of blood in drama serves the Continental model and how the display of skin color serves the American model. It also elucidates how Miguel de Cervantes celebrates a subaltern aesthetic as he discards both racial paradigms. John Beusterien is Associate Professor of Spanish at Texas Tech University.

Colorblindness has become an integral part of the national conversation on race in America. Given the assumptions behind this influential metaphor—that being blind to race will lead to racial equality—it's curious that, until now, we have not considered if or how the blind "see" race. Most sighted people assume that the answer is obvious: they don't, and are therefore incapable of racial bias—an example that the sighted community should presumably follow. In Blinded by Sight,Osagie K. Obasogie shares a startling observation made during discussions with people from all walks of life who have been blind since birth: even the blind aren't colorblind—blind people understand race visually, just like everyone else. Ask a blind person what race is, and they will more than likely refer to visual cues such as skin color. Obasogie finds that, because blind people think about race visually, they orient their lives around these understandings in terms of who they are friends with, who they date, and much more. In Blinded by Sight, Obasogie argues that rather than being visually obvious, both blind and sighted people are socialized to see race in particular ways, even to a point where blind people "see" race. So what does this mean for how we live and the laws that govern our society? Obasogie delves into these questions and uncovers how color blindness in law, public policy, and culture will not lead us to any imagined racial utopia.

There was one lap to go in the 2001 Daytona 500, NASCAR's most celebrated event. Michael Waltrip and Dale Earnhardt Jr. were running one-two. Junior's legendary dad, the driver race fans called "The Intimidator," was close behind in third, blocking anyone who might try to pass. Waltrip couldn't stop thinking about all the times he'd struggled to stay ahead -- and the 462 NASCAR Cup races he'd lost without a single win. He'd been a race-car driver all his adult life, following in the footsteps of his brother Darrell, a three-time NASCAR champion. And his losing streak was getting more painful every race. But this day, he knew, could be different. He was driving for Dale Earnhardt now, racing as a team with his close friend and mentor. Yet as his car roared toward the finish line, ending that losing streak once and for all, Waltrip had no clue that the greatest triumph of his life could get mired in terrible tragedy. This is the story of that fateful afternoon in Daytona, a day whose echoes are still heard today. But the story begins years earlier in a small town in Kentucky, with a boy who dreamed of racing cars, a boy who was determined to go from go-karts to the highest levels of NASCAR. For the first time ever, Michael Waltrip tells the full, revealing story of how he got to Daytona, what happened there, and the huge impact it had on so many in the racing world. He reveals for the first time how his own life changed as he dealt with guilt, faced his grief, and searched for the fortitude to climb into a race car again. It's an inspiring and powerful story, told with Michael's trademark humor, honesty, and irreverence. It's a story of family, fulfillment, and redemption -- and well-earned victory in the end.

Examining the classroom discussion of equity issues and legal cases involving immigration and sexual violence, Razack addresses how non-white women are viewed, and how they must respond, in classrooms and courtrooms.

Based on the revealing and provocative testimony of approximately one hundred powerful, upper-income white men, White Men on Race shows how white men see racial "others," how they see white America, how they view racial conflicts, and what they expect for the future of the country.

In her reading of detective fiction and passing narratives from the end of the nineteenth century forward, Jinny Huh investigates anxieties about race and detection. Adopting an interdisciplinary and comparative approach, she examines the racial formations of African Americans and Asian Americans not only in detective fiction (from Sherlock Holmes and Charlie Chan to the works of Pauline Hopkins) but also in narratives centered on detection itself (such as Winnifred Eaton’s rhetoric of undetection in her Japanese romances). In explicating the literary depictions of race-detection anxiety, Huh demonstrates how cultural, legal, and scientific discourses across diverse racial groups were also struggling with demands for racial decipherability. Anxieties of detection and undetection, she concludes, are not mutually exclusive but mutually dependent on each other's construction and formation in American history and culture.

Gerald tells of the very unusual animals he would add to the zoo, if he were in charge.