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Beginning after World War I, Houston was transformed from a black-and-white frontier town into one of the most ethnically and racially diverse urban areas in the United States.Houston Bounddraws on social and cultural history to show how, despite Anglo attempts to fix racial categories through Jim Crow laws, converging migrations-particularly those of Mexicans and Creoles-complicated ideas of blackness and whiteness and introduced different understandings about race. This migration history also uses music and sound to examine these racial complexities, tracing the emergence of Houston's blues and jazz scenes in the 1920s as well as the hybrid forms of these genres that arose when migrants forged shared social space and carved out new communities and politics.This interdisciplinary book provides both an innovative historiography about migration and immigration in the twentieth century and a critical examination of a city located in the former Confederacy.

This chapter contains sections titled: The Emergence of the Racial Condition The Immersion of Christianity into Racial Existence The Church and Baroque Baptism References

This chapter contains sections titled: References and Further Reading

This paper offers tools to rethink global critical insights on “race” in the contemporary structural transformation of European identity politics from the perspectives of postcolonial global historical sociologies. “Race” regimes rest on the following background assumptions: (1) The claim that humankind consists of a finite number of disjunct (non-overlapping) “groups,” “populations” or, in the extreme, “races”; (2) The presumption that it is valid to arrange those “groups,” “populations” or “races” in a system of moral super-and subordination; (3) The contention that the resulting moral hierarchy forms a single constant, irrespective of socio-historical contexts, criteria, or purposes of comparison; (4) Insistence that single, ahistorical/decontextualized hierarchy can be mapped on to body shape, skin pigmentation or other epiphenomenal “features” of “groups,” “populations,” or “races,” such that (5) “Whiteness” is always already at the top, “Blackness” is always already at the bottom of that hierarchy. This paper focuses on the workings of “Whiteness” as a moral-geopolitical superiority claim, whose defining element is an ahistorical/decontextualized claim, indeed demand, for unconditional global privilege. “Whiteness” is an unfounded, un-found-able—hence eminently unstable and contested—identity category. It is a relational category whose core is fixed as a constant, inaugurating the “White” subject’s relations (“superiority”) to its constitutive outside. I introduce two conceptual innovations: “eurowhiteness”—result of an internal structuring of the category of “Whiteness” whose purpose is separating an even more exalted, even more superior “cultural”—“racial” distinction within the universe of “Whiteness” and “dirty whiteness”—to capture the epistemic position of quantitative undervalued, positions within the moral quasi-community of “White” claims for global privilege, especially in their east European variants.

PurposeThe purpose of this article is to share reflections about the progress toward the inclusion of race as a core analytical concept in MOS since the article. The emperor has no clothes: Rewriting “race in organizations” was published in the Academy of Management Review twenty-nine years ago.Design/methodology/approachI critically reflect upon the past and future of race in management and organizations studies drawing upon my own subjective position in what has transpired over the past twenty-nine years. Specifically, I reflect upon the past and future of the study of race in organizations and also offer some recommendations for theories that may help advance it as a core theoretical concept in MOS drawing.FindingsDethroning the “emperor” remains a challenge. There has been a lack of significant progress toward positioning race as a core analytical concept in MOS. There is still much to do to elevate race to a significant analytical concept in MOS. Post-colonial theory, whiteness and the literature on the sociology of race may assist scholars in making progress.Research limitations/implicationsI readily acknowledge that my subjective position as the author of an article declaring the significance of race in MOS and as a Black woman whose life and career has unfolded in a world of systemic racism shape my reflections. It may be time for to consider whether positioning race as a core analytical concept in MOS can be achieved under the diversity paradigm. Perhaps it is time for a new field of study – race in organizations.Practical implicationsTheorizing race in organizations is central to undoing the continuing effects of racism. Otherwise, it will be difficult to develop strategies that get to the roots of racial inequality in organizations.Social implicationsThe confluence of resurgent white supremacy, the stark global racial inequalities revealed by the COVID-19 pandemic and calls to end anti-Blackness and systemic racism by the Black Lives Matter Movement underscore the immense importance of race in every aspect of society including organizations.Originality/valueThis essay is my first reflections on what has transpired since the publication of the article. The essay reveals my insights and experiences of writing the article and why rewriting race into MOS is a much larger project than the one envisioned in 1992.

This paper examines school leaders’ evasive attitudes towards race in Salt Lake City (SLC), Utah, between 1969 and 1975. Salt Lake’s unique demographic status as predominantly white and Mormon underscored elements of white anti-Black racism under the guise of innocence. Utilizing critical whiteness theory and historical inquiry to analyze archival documents and interviews, I highlight one white superintendent, Arthur Wiscombe, and his failed attempts to confront anti-Blackness in schools as he navigated his conflicting values of racial justice, good intentions, and white Niceness. Framing the past as prologue, I uncover the historical legacy of white supremacy’s influence on local school policies and leaders’ actions, and make explicit connections to the repetition of these patterns today. Contemporary iterations of white supremacy rely on the same tools of whiteness used during intense periods of integration and racial awareness in Salt Lake City in the 1960s and 1970s. I conclude that white educational leaders must look more closely at the ‘nice’, color-evasive discourse that enables them to maintain power and privilege in their communities.

This article will suggest that the sentiments underlying the infamous phrase ‘not white enough then, not black enough now’, are of the wounds of colonial racism, the persistence of coloured-identity as exclusive (not white and not black), and a response to the perception of black-African exclusion of coloured people from democratic liberties. Considering this, the article will suggest that in terms of Christian theology, black theology is (remains) a suitable candidate to unpack the issues of coloured marginality and systematic exclusion. This reflection is therefore underpinned by the opinion that the phrase ‘not white enough then, not black enough now’ can be read as a theo-political statement. Thus, tensions surrounding coloured identity in a post-1994 South Africa could be constructively addressed by means of harvesting positive theological resources for articulating ‘colouredness’ from the reflection of local black theologians.ContributionThe underlying conviction is that black theology is a theology capable of encompassing the present-day experience of ‘colouredness’ in the South African context, in all its diversity and complexity.

While primarily viewed as denoting happiness and positive interpersonal connection, the smile also has an intimate relationship with power and can be used to express forms of violence ranging from the passive-aggressive to overt hostility. Certain smiles may evoke unease, discomfort, pain or fear in others. At the same time, being forced to smile without wishing to do so – as a form of emotional labour and as part of an externally-imposed commodification of the human body – can inflict additional trauma by requiring victims to participate as seemingly willing agents in their own exploitation and deny their felt reality through expressions of supposed enjoyment. This article considers representations of smiles that are entangled with racist structures and perform the work of race or offer varying forms of resistance against racism in two literary works: Ralph Ellison’s novel Invisible Man and the play Sizwe Bansi is Dead by Athol Fugard, John Kani and Winston Ntshona.

In this article, Blackness is examined in relation to the conception of the subject. From this perspective, Frantz Fanon's subjectivity is a rallying point of critique to account for the ways in which such a subject is positioned in the existential realm of anti-Blackness. This calls for the ways in which the Black subject should be understood from its existential reality of subjection. The demand of the Black subject to be free from subjection essentially means that Blackness should tenaciously militate for liberation. This is the existential necessity in that the Black subject will move from the existential condition of dehumanization and to what Fanon calls new humanism.

Situates the reception of The Resisting Reader in context of my own experience with feminism in the academy and conducts a close reading of a racial slur that troubles the book and its reception today.