When White Kids Have Spontaneous Fun, Working Class People of Color Left to Clean Up Their Shit

[Hat tip: xMabaitx and SF Chronicle]

ART EXHIBIT - 1968: Celebrating Filipino Artists Commemorate an Era of Rebellion

I am blogging at a new blog called inCOLOR which is about fashion, design, entertainment, music, and the arts from the perspective of people of color.  I will be cross-posting some of the stuff I do for it on here is one post of an upcoming event in the East Bay:

In 1968, the world was aflame with movements for national and social liberation. Wars raged from Angola to Vietnam, Bolivia to Guinea Bissau as the peoples of Africa, Asia and Latin America fought to free themselves from colonial rule, neocolonial dictatorships, and imperial conquest. Politicized by the imperialist repression of both their countries abroad and their neighborhoods at home, Third World peoples living within the borders of the U.S. transformed their anger into militant national movements and organizations like the Red Guard, Young Lords, and Brown Beret, as the Black Panthers had done a few years earlier.

Gentrification and Community Organizing

Cross-posted from The Mustard Seed.

Jack blogs:

This Friday I’m heading to Medgar Evers College in Brooklyn for the premiere screening of Some Place Like Home: The Fight Against Gentrification in Downtown Brooklyn, a documentary by Families United for Racial and Economic Equality. FUREE, a community organization lead by and comprised primarily of low-income women of color, has been rallying the community in a fight against the rampant development that’s going down in Downtown Brooklyn and the surrounding area. While developers, big business, and politicians alike claim they are only trying to improve the community, the development is being conducted with little care or concern for the residents and small business owners who are already there. Some Place Like Home documents the struggle of FUREE, the neighborhoods’ residents, and small businesses against the forces that are trying to push and bulldoze them out. Check out the trailer below.

The Voting Bloc: Obama and Change

Cross-posted from The Blog and the Bullet.

Miss Kristia, of Doorknockers, blogs:

The most difficult contradiction to face is that even if Obama makes 1.5-2 things better for some people of color in America, we know that he is nothing but a flyer, better-dressed, younger face to the New World Order AKA the same ol' American Empire that has been running shit for the past several hundred years.

RIP Bernie Mac

BrownFemiPower blogs:

Bernie Mac is a lot like George Lopez to me–I had some real problems with a lot of his material, but I respected him as a true comedian. He was an observer of people, and those observations, more often than not, were funny as hell because they pointed out human and cultural truisms and flaws that were embarassing, endearing, interesting and enraging.

He material was sexist and homophobic, but he was also one of the few that discussed po’ black communities (as in poverty stricken and devistated, not just the idealized ‘poor’ that Cosby and other comedians of color talk about or idealized gangsta ‘poor’ that younger comedians like Cedric the Entertainer riff on) , drug addiction and how it affects the children, the addicted person and older family members.

I mean, the clip below has got some homophobia and abelism that really rides the line between being a joke and being fucking mean.

...

White by the Numbers

Cross-posted from The Blog and the Bullet.

Tammerie, who is pursuing a dissertation on anti-racism and Christian theology, blogs:

By the numbers, white people still hold a preponderance of the positions that count, out of proportion to our presence in the population, from which I would argue we are able to maintain white-privileging control over the systems and institutions that shape our society, including business, legislative and judicial systems, property sales and management, education and health care. (Note that the percentages of non-white, non-male legislators was considered too small to be tabulated.)

Of course, not all white people are employed in positions that afford economic power and privilege. Whites represented 44 percent of the 37 million U.S. citizens living below the poverty line in 2006. The (historically constructed) sad thing about that is that most of the white people living in poverty think they have more in common with wealthy white people than they do people of color also dealing with poverty. And that keeps folks from banding together and working together to insist on change in an unjust reality.

Social Class and White Privilege

I just got the book by Chip Smith. The Cost of Privilege: Taking On the System of White Supremacy and Racism. Once I finish it (which might take a while as I'm reading Capital, Vol. I by Marx) I'm gonna write a review.

While flipping through the book though I found this great paragraph from Chapter 16: The Reality of White Privilege that I'd like to share:

We are trying to get a sense of white racial privileges - distinct from the surplus taken by the white ruling class through exploitation. To do so, we want to focus as much as possible on differences within the broad working class. As described in earlier chapters, the white owning class in the United States exploits both white workers and workers of color. At the same time, the system affords white workers certain racial privileges that they have often jealously defended despite their exploitation. The white ruling class exploits both white workers and workers of color - and uses racial privileges to sustain their rule. White workers benefit - in comparison to workers of color - while at the same time being exploited for their labor power. This distinction is crucial. It points to the fact that ending exploitation - and the system of racial privileges that support it - is in the interests of white working class people as well as people of color. (italics are Smith's, bold mine)

In order to truly take up true class consciousness, in order to shed the oppressive bourgeois mindset that paralyzes many workers (especially many workers at my job who would rather support management than the union), a white worker must shed her or his whiteness and all privileges that come with it (or, perhaps, a more appropriate term would be reject).

Which reminds me. If any of you can find it out there, the book (out of print) Settlers: The Myth of the White Proletariat by J. Sakai would be a good complementary read along with The Cost of Privilege. (Some Marxists and anti-racists take issue with Sakai's analysis, some even call Sakai slightly mad, but hey, good read and informative).

Why We Must Care About Immigrants and the Proletariat

It's impossible to separate race from class and class from race and it is equally impossible (and foolish) to separate white supremacy from the system of capitalism. I just posted up a blog post I did on my blog The Mustard Seed on the first two chapters of Capital Vol. I by Karl Marx. Thought I'd share an excerpt:

Another point I find worth mentioning was that Marx saw that there needed to be an alternate system of values in order to free men from the market. The destruction of capitalism had to lead to an alternate social and economic system other than the one in place now which was only in place since the beginning of the 17th century (capitalism is a relatively new concept). Marx saw that human beings were alienated from each other through the system of capitalism.

Harvey explains it as a religious person saying, "I care about having good face to face relations with my fellow man, with being a good person and living life to the fullest and respecting others."

But when asked about what this fellow thinks of the market economy. "I couldn't give a hoot about that."

That in turn is the folly. How could a person care about human beings he sees face to face but not about his fellow humans who cloth, feed, and shelter him? This is because the capitalist market hides this. If we trully knew what went into our breakfast and cared about how it went into our breakfast then we would demand that those who put our breakfast on our tables be paid good wages since we would care enough about those who feed us. That is: the workers at the supermarket, the truck drivers, those who make the trucks, those who pump the oil from rigs, those who pluck the eggs, slaughter the pigs, raise the pigs, work the farms, pick the strawberries, etc., etc.

Photograph by:
David Bacon

May Day, Class, and Race

Nezua has a good blog post on May Day:

For we—the centuries-strong, the been-here-all-along, the weak, the meek, the She, the black, the brown, the grown-up-from-this-ground, the despised and forgotten and the poor and ground down—are in this fight together. And it is a fight, look all around. A fight for equality, a fight for justice, and sometimes simply a fight for food and human dignity. And as long as we are divided and fighting over scraps and ladder rungs and tossed off politician-dung, there is no justice. So let us remember why it is that we stand here, why we stood up; let us loan one another our strength, and move side by side.

TOXIC SLUDGE IS GOOD (enough for black folk)...

Cross-posted from The Blog and the Bullet.

Francis L. Holland blogs about a recent article he read from the Associated Press:

Although whites would have us believe that AIDS could NOT have been started by whites and that the Tuskegee Experiment could never happen again,

BALTIMORE - Scientists using federal grants spread fertilizer made from human and industrial wastes on yards in poor, black neighborhoods to test whether it might protect children from lead poisoning in the soil. Families were assured the sludge was safe and were never told about any harmful ingredients.

...

It galls me. It galls me that the major news institutions can make federal cases out of Rev. Jeremiah Wright's prophetic indignation at a nation whose policies undervalue and marginalize whole populaces, and reduce it to the rantings of a mad man, when in our own backyard our own government is conducting more experimentation on its citizens!

[Hat Tip: the field negro]

"We Must Eat Dust"

Cross-posted from The Ghost of Tom Joad.

Found this at my school library's web log. Looks like it will be a good event, professor Dawn Mabalon is a very knowledgable person who I look forward to hear speaking:

Labor Archives and Research Center 22nd Anniversary Evening Program

Featuring Guest Speaker:

Dawn Mabalon
San Francisco State University

“We Must Eat Dust: Filipino Migratory Labor and Labor Organizing on the West Coast and Alaska, 1920s-1970s”



The event will be held at the ILWU, Local 34
4 Berry Street (2nd and King) on the Embarcadero
next to Giant’s Stadium. map

Friday, February 29, 2008 ~ 6 p.m.

Light Refreshments served at 6:00 p.m.,
program begins at 7:00 p.m.

Pinoy Jazz and Blues Music
by Little Brown Brother

Free and Open to the Public

This event is wheelchair accessible

LARC website

When it comes to labor history and race relations many unions were active agents in oppressing people of color during the Jim Crow era and even now. The Teamsters is one example. Looking at the demographics of my work it's made up of primarily people of color. I'd say around 60% or so, mainly Black and Latino with a sizable Asian population. However the locals in my area, especially my local, has mostly white males at the helm of leadership; however, in my local the majority of the nine shop stewards (seven of them) are people of color (but no women unfortunately). The ILWU (International Longshore and Warehouse Union) was one of the few exceptions in this, and has always had a militant and socialist/communist history behind it. ILWU Local 7, for example, was dominated by Pilipinos in the canneries and shipyards and took a militant stance against the government during the McCarthy Red Scare era.

Another aspect of American unions is that they also tend to downgrade people of color in working class struggles. Pilipinos in California and Hawii helped fight back against sugar plantation owners and giant agribusiness and created solidarity with themselves and Latino and Black workers.

I recommend to anyone interested in race relations and labor history to go to this event.

The Struggle Against the Brahmin/The Struggle Against the White Man: Inter-Connectivity Between India/U.S. Struggles

Cross-posted from Blogbharti.

I was recently invited by my (blogger) friend Kuffir to blog for Blogbharti in their Spotlight Series, an Indian blog aggregator, whose stated mission is to make sure that "all voices from the Indian blogosphere are properly heard." Kuffir, from Hyderabad, India, is an editor at Blogbharti and also blogs here. I was very honored he invited me (along with others) to blog about a topic of my liking. So I decided to blog about the similarities between the Dalit struggle and the struggles of people of color in the United States; as well as on the privileges and ignorances of whites and Brahmins in the United States and India and the system that keeps them up and keeps "the other" down. For those of you in America and abroad you can read more about Dalit issues on my blog here and here and as well as clicking on the "Dalit" tag and "Caste" tag at Blogbharti.

Trying to jog my brain on what to write I decided to flip back to my old posts on caste, especially my two posts on Dalits and Hinduism. One thing that struck me was the similarities of caste and whiteness; specifically on not seeing one's own privilege as an upper caste Hindu or as a white person. One thing whites have done in America is try to co-opt movements from people of color and try to make them their own or try to co-opt them by trying to enfold certain leaders from communities of color into the mainstream political fold so only cosmetic changes are done and no real change happens. The main political parties are still run by white males with their token people of color mixed in but the reality is, is that these parties are still guided by white elites and essentially only represent the interests of white elites; which in turn shows us why there was never really any big change in the American racial landscape after the civil rights bills of the 1960s.

So too for the Congress Party of India, which for a long time was really the only political party that had control of the Indian government. While Gahndi and the Congress Party claimed to represent the interests of India and to be for all Indians in reality the Congress Party was actually run by upper caste men; while, even though many of whom were more "liberal" minded when it came to religion, they still enjoyed the benefits of caste. Many in the Congress Party, including the bourgeois and upper caste Gandhi, were unaware of the caste privilege and in fact even lauded the caste system as divinely inspired. This was meet with severe and harsh criticism by Dalit leaders such as Ambedkar (one just need look at the title of Ambedkar's book What Congress and Gandhi Have Done to the Untouchables).

Another similarity between caste and white supremacy is that both of these systems and institutions have been meet with both mainstream and more radical and militant resistance. In the United States (early one) in the civil righs movement whites and Blacks united to fight against Jim Crow laws, yet when it came time to really institute change in the U.S. many whites decided to back out and not confront their own white privilege; to them the civil rights legislation was enough and if Blacks couldn't make it then it was "their own damn fault." Liberal whites could "feel good" about helping their Black "brothers and sisters" but that didn't mean they actually viewed them as their equals. Instead those who called for radical change in the corrupt and unjust white supremacist system were Blacks and other people of color. They formed radical organizations that confronted whiteness and white supremacy, such as the Black Panthers and Brown Berets. It was people of color, not whites, who organized their communities and demanded real change and took militant stances in demanding equality for all and access to the vast abundance of wealth that was horded by the elite.

As in India it was not the Brahmins and upper cast Hindus who led for genuine reform, it was the Dalits. While many upper caste Hindus did seek to abolish "caste discrimination" they did not seek to abolish the caste system itself, just as whites were comfortable with seeking to ban Jim Crow laws but not white privilege itself. Ambedkar, who was a Dalit, was able to see in Gandhi and the Congress Party what they could not see in themselves because they were blind by their privilege. “Examine the Gandhian attitude to strikes,” stated Ambedkar, “the Gandhian reverence for caste and the Gandhian doctrine of Trusteeship of the rich…Gandhism is the philosophy of the well-to-do and leisured class.” Also it was radical Dalits in India who created the Dalit Panthers, in direct connection with the Black Panthers, and tackled the problem of caste head on and with no regrets.

So what does this mean for those in America who fight against white privilege and those in India who fight against the caste system and upper caste reactionaries? For one, in this highly globalized and technological world both sides can view each others triumphs, failures, writings, and thought in order to better themselves and their own struggles and in turn open up lines of communication between each other and two it meas Dalits and people of color can align themselves in a shared common struggle against capitalism and of destructive social systems so ingrained in each society that it is nearly impossible to think of said society without thinking of caste or white privilege and racism. Not only will it be beneficial to study both movements mutually, but in this globalized world both systems collide with each other and play out in other countries and spill over amongst themselves. One can't separate America's goal for domination of the globalized world with that of white supremacy and one can't deny that it is the elites in both countries (which Anand Patwardhan captured so well in his documentary War and Peace) who benefit from globalism and capitalism. Thus there is an inter-connectivity between privileged white males in Europe and America and privileged upper caste males in India. Thus there too must also be an inter-connectivity between people of color and immigrants in Europe and America and the Dalits, Shudras, and OBCs in India in order to combat this new conflation of oppression were both lower classes are left behind in the dust and left to suffer for the "betterment of the 'whole' society."

Foucault on Political Power

Via Apurva who uploaded a debate between Chomsky and Foucault. Foucault says something on the university and educational system that I believe is a reality in todays America, as well as a few other systems. He says, starting out with explaining government institutions:

These institutions transmit orders, apply them and punish people who don't obey. But I think that the political power is also exerted by a few other institutions which seem to have nothing in common with the political power, which seem to be independent but which actually aren't. We all know that the university and the whole educational system that is supposed to distribute knowledge, we know that the educational system maintains the power in the hands of a certain social class and exclude the the other social class from this power...Psychiatry is also a way to implement a political power to a political social group. Justice also.

His point on psychiatry also reminds me why the Association of Black Psychologists started back in 1968. Even though psychiatrists and psychologists liked to pride themselves in being "objective" they were actually very subjective and psychiatry and psychology were just another tool used by this American system of white supremacy to subjugate people of color to the will of the white male. Black psychologists needed a space to develop their own theories and to help their own people and take on that system of white supremacy without the tentacles of Euro-centric education trying to strangle them.

Knowing Our History

Professor Black Woman recently posted a blog stating:

Miss Profe recently suggested we post books that help us all develop a more historical sense of oppression across cultures and stand in solidarity with one another

So, here is my list of books that I think would help in our fight against racism, sexism, and other forms of oppression in our everyday lives.

For books on race please check our Book section in the right hand column on our web page. For other books and journal articles:

Economics and Class Studies

Ambedkar, B. R. Annihilation of Caste. Bhim Patrika Publications, 1936.

Black, William K. The Best Way to Rob a Bank is to Own One: How Corporate Executives and Politicians Looted the S&L Industry. University of Texas Press, 2005.

Chalcraft, John T. The Striking Cabbies of Cairo and Other Stories: Crafts and Guilds in Egypt, 1863-1914. State University of New York Press, 2004.

Chalermsripinyorat, Rungrawee. “Politics of Representation: A Case Study of Thailand’s Assembly of the Poor.” Critical Asian Studies 36, no. 4 (2004): 541-566.

Darlington, Ralph. “There is no Alternative: Exploring the Options in the 1984-5 Miners’ Strike.” Capital & Class no. 87 (Autumn 2005):71-95.

Ghose, Sagarika. “The Dalit in India.” Social Research 70, no. 1 (Spring 2003): 83-109.

Grey, Mary. “Dalit Women and the Struggle for Justice in a World of Global Capitalism.” Feminist Theology: The Journal of Britain & Ireland School of Feminist Theology 14, no. 1 (Sept. 2005): 127-149.

Gutman, Huck. “Capitalism as a World Economy.” Monthly Review 55, no. 4 (Sept. 2003): 1-13.

Lukács, Georg. History and Class Consciousness. MIT Press, 1972.

Meera, Nanda. “A ‘Broken People’ Defend Science: Reconstructing the Deweyan Buddha of India’s Dalits.” Social Epistemology 15, no. 4 (Oct. 2001): 335-365.

Perelman, Michael. The Invention of Capitalism: Classical Political Economy and the Secrete History of Primitive Accumulation. Duke University Press, 2000.

Reiman, Jeffery. The Rich Get Rich The Poor Get Prison, Eighth Edition. Allyn & Bacon, 2006.

Rourke, Thomas R. “Michael Novak and Yves R. Simon on the Common Good and Capitalism.”
Review of Politics 58, no. 2 (Spring 1996): 229-258.

Sharma, Arvind. “Dr. B. R. Ambedkar on the Aryan Invasion and the Emergence of the Caste
System in India.” Journal of the American Academy of Religion 73, no. 3 (Sept. 2005): 843-870.

Shipler, David K. The Working Poor: Invisible in America. Knopf, 2004.

Jondhale, Surendra and Johannes Beltz, eds. Reconstructing the World: B. R. Ambedkar and Buddhism in India. New York: Oxford University Press, 2004.

Weil, Robert. “Conditions of the Working Classes in China.” Monthly Review 58, no. 2 (June
2006): 25-48.

Woods, Ellen Meiksins. The Origin of Capitalism: A Longer View. Verso, 2002.

Marxian/Marxist Thought

Foster, John B. Marx's Ecology: Materialism and Nature. Monthly Review Press, 2000.

Hinkelammert, Franz J. The Ideological Weapons of Death: A Theological Critique of Capitalism. Orbis Books, 1986.

Llorente, Renzo. “Analytical Marxism and the Division of Labor.” Science & Society 70, no. 2
(2006): 232-251.

Mandel, Ernest. An Introduction to Marxist Economic Theory. Pathfinder Press, 1974.

Marx, Karl. Capital: A Critique of Political Economy Volume I. Translated by Ben Fowkes.
London: Pelican Books, 1976. Reprint, Penguin Classics, 1990.

Tucker, Robert C. The Marx-Engels Reader. W. W. Norton & Company, 1978.

Wayne, Mike. "Fetishism and Ideology: A Reply to Dimoulis and Milious." Historical Materialism 13, no. 3 (2005: 193-218.

Wood, Elisabeth Jean. Insurgent Collective Action and Civil War in El Salvador. Cambridge University Press, 2003.

Politics and International Relations

Achcar, Gilbert. “U.S. Imperial Strategy in the Middle East.” Monthly Review 55, no. 9 (Feb.
2004): 23-36.

Achar, Gilbert. Eastern Cauldron: Islam, Afghanistan, Palestine, and Iraq in the Marxist Mirror. Monthly Review Press, 2003.

Davis, Michael. “Human Rights and the War in Iraq.” Journal of Human Rights 4, no. 1 (January- March 2005): 37-44.

Dean, John W. Worse the Watergate: The Secrete Presidency of George W. Bush. Little, Brown and Company, 2004.

Dorrien, Gary. “Consolidating the Empire: Neoconservatism and the Politics of American
Dominion.” Political Theology 6, no. 4 (Oct. 2005): 409-428.

FitzGerald, Francis. Fire in the Lake: The Vietnamese and the Americans in Vietnam. Back Bay Books, 2002.

Friedman, Thomas L. From Beirut to Jerusalem. Anchor, 1990.

Karp, Walter. The Politics of War: Two Wars Which Forever Altered The Political Life of the American Republic, 1890-1920. Moyer Bell, 2003.

Kinzer, Stephen. All the Shah's Men: An American Coup and the Roots of Middle East Terror. Wiley, 2003.

Mann, Michael. Incoherent Empire. Verso, 2003.

Mann, Michael. The Dark Side of Democracy: Explaining Ethnic Cleansing. Cambridge University Press, 2004.

Mayer, Jane. “The Hidden Power: The Legal Mind Behind the White House’s War on Terror.” New Yorker 82, no. 20 (July 3, 2006).

Power, Samantha. A Problem From Hell: America in the Age of Genocide. Basic Books, 2002.

Roseman, Nils. “Privatized War and Corporate Impunity.” Peace Review 17, no. 2 & 3 (April-Sept. 2005): 273-287.

Silverstein, Ken. “The Minister of Civil War: Bayan Jabr, Paul Bremer, and the Rise of the Iraqi
Death Squads.” Harper’s Magazine 313, no. 1875 (August, 2006): 67-73.

Sluka, Jeffery A. Death Squad: The Anthropology of State Terror. University of Pennsylvania Press, 1999.

Webb, Gary. Dark Alliance: The CIA, the Contras, and the Crack Cocaine Explosion. Seven Stories Press, 1999.

Queer Studies (I need to work on reading more on this)

Foucault, Michel. The History of Sexuality. Vintage, 1990.

Valocchi, Stephen and Robert J. Corber, eds. Queer Studies: An Interdisciplinary Reader. Blackwell Publishing Limited, 2003.

Wilchins, Riki. Queer Theory, Gender Theory: An Instant Primer. Alyson Books, 2004.

Race (Not covered in Book section)

Aguilar Jr., Filomeno. “Tracing Origins: Ilustrado Nationalism and the Racial Science of Migration Waves.” Journal of Asian Studies 64, no. 3 (Aug. 2005): 605-637.

Blum, Edward J. “‘There Won’t Be Any Rich People In Heaven’: The Black Christ, White
Hypocrisy, and The Gospel According To W. E. B. Du Bois.” The Journal of African American
History 90, no. 4 (2005): 368-386.

Blum, Edward J. W. E. B. Du Bois: American Prophet. University of Pennsylvania Press, 2007.

Charles, Camille Zubrinsky. “The Dynamics of Racial Residential Segregation.” Annual Review of Sociology 29, no. 1 (2003): 167-207.

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Routledge, 2000.

Gichaara, Jonathan. “Issues in African Liberation Theology.” Black Theology: An International
Journal 3, no. 1 (Jan. 2005): 75-85.

Jalata, Asafa. “Revisiting the Black Struggles: Lessons for the 21 Century.” Journal of Black Studies 33, no. 1 (Sept. 2002): 86-116.

Kawai, Yuko. “Stereotyping Asian Americans: The Dialectic of the Model Minority and the Yellow Peril.” Howard Journal of Communications 16, no. 2 (April/June 2005): 109-130.

Li, David. “On Ascriptive and Acquisitional Americanness: The Accidental Asian and The Illogic of Assimilation.” Contemporary Literature 45, no. 1 (Spring 2004): 106-134.

Min Zhou and Yang Sao Xiong "The Multifaceted American Experiences of the Children of Asian Immigrants: Leassons for Segmented Assimilation." Ethnic and Racial Studies 28, no. 6 (Nov. 2005): 1119-1152.

Neville, Helen A., et. al. “Color-Blind Racial Ideology and Psychological False Consciousness
Among African Americans.” Journal of Black Psychology 31, no. 1 (2005): 27-45.

West, Cornel. The Cornel West Reader. Basic Civitas Books, 2000.

Wing, Bob. “Harry Chang: A Seminal Theorist of Racial Justice.” Monthly Review 58, no. 8 (Jan. 2006): 23-31.

History and Religion

Bastone, David, et. al, eds. Liberation Theology, Postmodernity and the Americas. Routledge, 1997.

Brown, Robert McAfee. Liberation Theology: An Introductory Guide. Westminster John Knox Press, 1993.

Burleigh, Michael. Earthly Powers: The Clash of Religion and Politics in Europe, from the French Revolution to the Great War. Harper Collins, 2006.

Campbell Tracy. Deliver the Vote: A History of Election Fraud, An American Tradition, 1742-2004. Carroll & Graf, 2005.

Cone, James H. A Black Theology of Liberation. Orbis Books, 1990.

Van Cott, Donna Lee. From Movements to Parties in Latin America: The Evolution of Ethnic Politics. Cambridge University Press, 2005.

Feldman, Allen. Formations of Violence: The Narrative of the Body and Political Terror in Northern Ireland. University of Chicago Press, 1991.

Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. Herder & Herder, 1994.

Grandin, Greg. The Blood of Guatemala: A History of Race and Nation. Duke University Press, 2000.

Gutierrez, Gustavo. A Theology of Liberation: History, Politics and Salvation. Orbis Books, 1988.

MacFarquhar, Roderick and Michael Schoenhals. Mao's Last Revolution. Belknap Press, 2006.

Marsden, George. Fundamentalism and American Culture: The Shaping of Twentieth-Century Evangelicalism. Oxford University Press, 1982.

Morris, Benny. The Birth of the Palestinian Refugee Problem Revisited. Cambridge University Press, 2004.

Nadeau, Kathleen. Liberation Theology in the Philippines: Faith in a Revolution. Praeger Publishers, 2001.

Saxton, Alexander. Religion and the Human Prospect. Monthly Review Press, 2006.

Yaqub, Salim. Containing Arab Nationalism: The Eisenhower Doctrine and the Middle East. The University of North Carolina Press, 2006.

Zinn, Howard. A People's History of the United States: 1492-Present. Harper Perennial, 2003.