The histories of Cuba and the United States are tightly intertwined and have been for at least two centuries. In Race to Revolution, historian Gerald Horne examines a critical relationship between the two countries by tracing out the typically overlooked interconnections among slavery, Jim Crow, and revolution. Slavery was central to the economic and political trajectories of Cuba and the United States, both in terms of each nation’s internal political and economic development and in the interactions between the small Caribbean island and the Colossus of the North. Horne draws a direct link between the black experiences in two very different countries and follows that connection through changing periods of resistance and revolutionary upheaval.
Who could have imagined the 2008 presidential campaign?
Commentators, media people, and especially politicians fell all over themselves proclaiming that the 2008 election had, “nothing at all to do with race.” And yet every event, every speech and comment, every debate and appearance had race written all over it. Stephen Colbert, the brilliant satirist, hit it on the head when he asked a Republican operative, “How many euphemisms have you come up with so far so that you won’t have to use the word ‘Black?’” Everyone laughed good-naturedly.
Esteban Morales Domínguez is one of Cuba’s most prominent Afro-Cuban intellectuals and its leading authority on the race question. Available for the first time in English, the essays collected here describe the problem of racial inequality in Cuba, provide evidence of its existence, constructively criticize efforts by the Cuban political leadership to end discrimination, and point to a possible way forward.
In The Cost of Privilege: Taking On the System of White Supremacy and Racism, Chip Smith has written a historical treatise on white racism in the United States. He provides a well researched, detailed account of the cause and effect of white privilege in the United States. The book effectively examines the influence of racial privilege on a broad range of social relations from an international to a personal level. It targets progressive white people who are consciously anti-racist and provides insights for individual self-reflection and organizational change
Beginning in March 2008 and extending through the last Democratic primaries of early June, the United States witnessed the most brazen demonization in its history of a person based on his race, his creed, and his ties to a presidential candidate. One major purpose behind these attacks was to use the demonized figure to discredit the politician. But participation in the attacks also fed the voracious, twenty-four-hour-aday media appetite, and quickly took on a life of its own. When we look back at the ugly spectacle then taking place, the evidence suggests that, despite much optimism about narrowing racial divides and an emerging “post-racial” consciousness, something much closer to the opposite had gripped America.
In trying to comprehend the virus of Islamophobia now infecting Europe, the small country of Denmark offers powerful insights. Shakespeare’s phrase that “something is rotten in the state of Denmark” seems appropriate to describe the transformation taking place in this former bastion of tolerance and conviviality.
In 1988, the National Urban League reported, “More blacks have lost jobs through industrial decline than through job discrimination.” For a civil rights organization, this was a remarkable observation. Born in the era of Jim Crow racism, the Urban League championed the aspirations for upward mobility among urban African Americans. When banks refused to lend money to black entrepreneurs or when municipalities failed to service the black community, the Urban League intervened. One of the demands of the Urban League was for public goods to be shared across racial lines. While the organization was not on the frontlines of the civil rights struggle, it would have been a major beneficiary of the movement’s gains. But the tragedy of the civil rights struggle was that its victory came too late, at least thirty years late. Just when the state agreed to remove the discriminatory barriers that restricted nonwhites’ access to public goods, the state form changed. Privatization and an assault on the state’s provision of social welfare meant that it was not capable of providing public goods to the newly enfranchised citizens. At the same time as the state retreated from its social welfare obligations, the industrial sector in the U.S. crumbled in the face of globalization. Industrial jobs, once the backbone of the segregated black communities, vanished
It is little known that a shy Korean immigrant named Harry Chang made vital contributions to the theory and practice of racial justice in the United States. In his most fruitful period, the 1970s, his work shaped the thinking and political work of numerous movement organizations, mostly led by people of color. Although he died prematurely in 1979, his work helped lay the foundations of two of the most progressive and influential theories of racism: the theory of racial formation and critical race theory
As the twentieth century started, indeed at almost exactly the same moment that W. E. B. Du Bois predicted that the “color line” would be its great divide, Eugene Victor Debs announced that the socialist movement that he led in the United States could and should offer “nothing special” to African Americans. “The class struggle,” Debs added, “is colorless.” As the century unfolded, the white Marxist left, schooled by struggles for colonial freedom and by the self-activity of people of color in the centers of empire, increasingly saw the wisdom of Du Bois’s insight and tried hard to consider how knowledge of the color line could illuminate, energize, and express class struggles. We would increasingly turn to other passages from Debs, including one expressing a historical insight that he could already articulate in the early twentieth century but that his colorblindness kept him from acting upon: “That the white heel is still on the black neck is simply proof that the world is not yet civilized. The history of the Negro in the United States is a history of crime without a parallel.”
In the 1940s, at the height of segregation, Charles Preston became the unlikely newest worker at a black owned-and-operated newspaper. Preston, a white man and, unbeknownst to most of his colleagues, member of the Communist Party, quickly came face to face with issues of race and injustice that would profoundly impact his life and change the way he understood society in the United States.
The U.S. immigration reform of 1965 produced a tremendous influx of immigrants and refugees from Asia and Latin America that has dramatically altered U.S. race relations. Latinos now outnumber African Americans. It is clearer than ever that race relations in the United States are not limited to the central black/white axis. In fact this has always been true: Indian wars were central to the history of this country since its origins and race relations in the West have always centered on the interactions between whites and natives, Mexicans, and Asians. The “new thinking” about race relations as multipolar is overdue
At seventy years of age, Amiri Baraka is no stranger to controversy. From his pioneering stage plays to his legendary journalistic assaults on mainstream black politicians and former allies alike, Baraka has often inhabited the space between trenchant critique, radical honesty, and venomous rhetoric. His 2002 appointment as poet laureate of New Jersey and the subsequent demands for his resignation by everyone from then-Governor James McGreevy to Elie Wiesel again placed Baraka in the limelight. This latest firestorm stemmed from his poem Somebody Blew Up America, which reminds us of America’s history of domestic anti-black terrorism but also alludes to the cyberspace conspiracy theory alleging Israeli Prime Minister Ariel Sharon possessed prior knowledge of the September 11 terrorist attacks and forewarned Jewish employees at the World Trade Center