Every weekday, the wildly popular Tom Joyner Morning Show reaches more than eight million radio listeners. The show offers broadly progressive political talk, adult-oriented soul music, humor, advice, and celebrity gossip for largely older, largely working-class black audience. But it's not just an old-school show: it's an activist political forum and a key site reflecting on popular aesthetics. It focuses on issues affecting African Americans today, from the denigration of hard-working single mothers, to employment discrimination and sexual abuse, to the racism and violence endemic to the U.S. criminal justice system, to international tragedies. In Black Radio/Black Resistance, author Micaela di Leonardo dives deep into the Tom Joyner Morning Show's 25 year history inside larger U.S. broadcast history. From its rise in the Clinton era and its responses to key events-9/11, Hurricane Katrina, President Obama's elections and presidency, police murders of unarmed black Americans and the rise of Black Lives Matter, and Donald Trump's ascendancy-it has broadcast the varied, defiant, and darkly comic voices of its anchors, guests, and audience members. di Leonardo also investigates the new synergistic set of cross-medium ties and political connections that have affected print, broadcast, and online reporting and commentary in antiracist directions. This new multiracial progressive public sphere has extraordinary potential for shaping America's future. Thus Black Radio/Black Resistance does far more than simply shed light on a major counterpublic institution unjustly ignored for reasons of color, class, generation, and medium. It demonstrates an alternative understanding of the shifting black public sphere in the digital age. Like the show itself, Black Radio/Black Resistance is politically progressive, music-drenched, and blisteringly funny.

These essays address Jewish identity, Jewish survival, and Jewish continuity. The authors account for and analyze trends in Jewish identification and the reciprocal effects of the relationship between the Diaspora and Israel at the end of the twentieth century. Jewish identification in contemporary society is a complex phenomenon. Since the emancipation of Jews in Europe and the major historic events of the Holocaust and the establishment of the State of Israel, there have been substantial changes in the collective Jewish identity. As a result, Jewish identity and the Jewish process of identification had to confront the new realities of an open society, its economic globalization, and the impacts of cultural pluralism. The trends in Jewish identification are toward fewer and weaker points of attachment: fewer Jews who hold religious beliefs with such beliefs held less strongly; less religious ritual observance; attachment to Zionism and Israel becoming diluted; and ethnic communal bonds weakening. Jews are also more involved in the wider society in the Diaspora due to fewer barriers and less overt anti-Semitism. This opens up possibilities for cultural integration and assimilation. In Israel, too, there are signs of greater interest in the modern world culture. The major questions addressed by this volume is whether Jewish civilization will continue to provide the basic social framework and values that will lead Jews into the twenty-first century and ensure their survival as a specific social entity. The book contains special contributions by Professor Julius Gould and Professor Irving Louis Horowitz and chapters on "Sociological Analysis of Jewish Identity"; "Jewish Community Boundaries"; and "Factual Accounts from the Diaspora and Israel."

Sound Relations delves into histories of Inuit musical life in Alaska to register the significance of sound as integral to self-determination and sovereignty. Offering radical and relational ways of listening to Inuit performances across a range of genres-from hip hop to Christian hymnody and traditional drumsongs to funk and R&B -author Jessica Bissett Perea registers how a density (not difference) of Indigenous ways of musicking from a vast archive of presence sounds out entanglements between structures of Indigeneity and colonialism. This work dismantles stereotypical understandings of "Eskimos," "Indians," and "Natives" by addressing the following questions: What exactly is "Native" about Native music? What does it mean to sound (or not sound) Native? Who decides? And how can in-depth analyses of Native music that center Indigeneity reframe larger debates of race, power, and representation in twenty-first century American music historiography? Instead of proposing singular truths or facts, this book invites readers to consider the existence of multiple simultaneous truths, a density of truths, all of which are culturally constructed, performed, and in some cases politicized and policed. Native ways of doing music history engage processes of sound worlding that envision otherwise, beyond nation-state notions of containment and glorifications of Alaska as solely an extraction site for U.S. settler capitalism, and instead amplifies possibilities for more just and equitable futures.

In the wake of the Great Migration of thousands of African Americans from the scattered hamlets and farms of the rural South to the nation's burgeoning cities, a New Negro ethos of modernist cultural expression and potent self-determination arose to challenge white supremacy and create opportunities for racial advancement. In Prove It On Me, Erin D. Chapman explores the gender and sexual politics of this modern racial ethos and reveals the constraining and exploitative underside of the New Negro era's vaunted liberation and opportunities. Chapman's cultural history documents the effects on black women of the intersection of primitivism, New Negro patriarchal aspirations, and the early twentieth-century consumer culture. As U.S. society invested in the New Negroes, turning their expressions and race politics into entertaining commodities in a sexualized, primitivist popular culture, the New Negroes invested in the idea of black womanhood as a pillar of stability against the unsettling forces of myriad social and racial transformations. And both groups used black women's bodies and identities to "prove " their own modern notions and new identities. Chapman's analysis brings together advertisements selling the blueswoman to black and white consumers in a "sex-race marketplace, " the didactic preachments of New Negro reformers advocating a conservative gender politics of "race motherhood, " and the words of the New Negro women authors and migrants who boldly or implicitly challenged these dehumanizing discourses. Prove It On Me investigates the uses made of black women's bodies in 1920s popular culture and racial politics and black women's opportunities to assert their own modern, racial identities.

Nationalism has become the most prevalent source of political conflict and violence in the world. Scholarship has provided scant guidance about the prospects of containing the dark side of nationalism-its widely publicized excesses of violence, such as ethnic cleansing and genocide. Departing from the usual practice of considering only a few examples of nationalism drawn from a limited geographical and historical canvas, this book is based on fundamental theoretical ideas about the formation and solidarity of groups. Containing Nationalism offers a unified explanation of the dynamics of nationalism across the broad sweep of time and space. Among other things, it explains why nationalism is supported by specific forms of inequality between cultural groups, and why it is inclusive at some times and exclusive at others. Nationalism is the attempt of culturally-distinct peoples to attain political self-determination. Self-determination was generally afforded by traditional states, which employed a form of governance based on indirect rule. After the late 18th century, the rise of the modern state led to a new form of governance characterized by direct rule. Containing Nationalism argues that the impetus for the most common type of nationalism arises from the imposition of direct rule in culturally heterogeneous societies. Direct rule stimulates national identity by making cultural distinctions more salient for individuals' life chances. At the same time it reduces the resources of local elites, giving them a motive to mobilize nationalist opposition to central authorities. All told, these effects heighten the demand for sovereignty. The book suggests that political institutions that reintroduce indirect rule offer the leaders of modern countries the best available means of containing nationalist violence within their borders.

Before he was a civil rights leader, the Rev. Martin Luther King, Jr., was a man of the church. His father was a pastor, and much of young Martin's time was spent in Baptist churches. He went on to seminary and received a Ph.D. in theology. In 1953, he took over leadership of Dexter Avenue Baptist Church in Atlanta. The church was his home. But, as he began working for civil rights, King became a fierce critic of the churches, both black and white. He railed against white Christian leaders who urged him to be patient in the struggle-or even opposed civil rights altogether. And, while the black church was the platform from which King launched the struggle for civil rights, he was deeply ambivalent toward the church as an institution, and saw it as in constant need of reform. In this book, Lewis Baldwin explores King's complex relationship with the Christian church, from his days growing up at Ebenezer Baptist, to his work as a pastor, to his battles with American churches over civil rights, to his vision for the global church. King, Baldwin argues, had a robust and multifaceted view of the nature and purpose of the church that serves as a model for the church in the 21st century.

The pilgrimage to Mecca, or Hajj, has been a yearly phenomenon of great importance in Muslim lands for well over one thousand years. Each year, millions of pilgrims from throughout the Dar al-Islam, or Islamic world, stretching from Morocco east to Indonesia, make the trip to Mecca as one of the five pillars of their faith. Records for this practice show that the majority of pilgrims in Islam's earliest centuries came from surrounding polities, such as Syria, Egypt, and Iraq. Yet by the end of the nineteenth century, and the beginning of the twentieth, fully half of all pilgrims making the journey in any one year could come from Southeast Asia. This is astonishing because of the distances traveled; sailing ships, and later huge steamers as described in Joseph Conrad's Lord Jim, plodded across the length of the Indian Ocean to disgorge pilgrims on Arabian docks. Yet the huge numbers of Southeast Asian pilgrims may be even more phenomenal if one thinks of the spiritual distances traveled. The variants of Islam practiced in Southeast Asia have traditionally been seen as syncretic, making the effort, expense, and meaning of undertaking the Hajj hugely important in local life. Millions of Southeast Asians, from Southern Thailand into Malaysia and Singapore, from Indonesia up through Brunei and the Southern Philippines, have now made this voyage. More undertake it every year. The movement of Islam in global spaces has become a topic of interest to states, scholars, and the educated reading public for many reasons. The Hajj is still the single largest transmission variant of Muslim ideologies and fraternity in the modern world. This book attempts to write an overarching history of the Hajj from Southeast Asia, encompassing very early times all the way up until the present.

As Senegal prepares to celebrate fifty years of independence from French colonial rule, academic and policy circles are engaged in a vigorous debate about its experience in nation building. An important aspect of this debate is the impact of globalization on Senegal, particularly the massive labor migration that began directly after independence. From Tokyo to Melbourne, from Turin to Buenos Aires, from to Paris to New York, 300,000 Senegalese immigrants are simultaneously negotiating their integration into their host society and seriously impacting the development of their homeland.
This book addresses the modes of organization of transnational societies in the globalized context, and specifically the role of religion in the experience of migrant communities in Western societies. Abundant literature is available on immigrants from Latin America and Asia, but very little on Africans, especially those from French speaking countries in the United States. Ousmane Kane offers a case study of the growing Senegalese community in New York City. By pulling together numerous aspects (religious, ethnic, occupational, gender, generational, socio-economic, and political) of the experience of the Senegalese migrant community into an integrated analysis, linking discussion of both the homeland and host community, this book breaks new ground in the debate about postcolonial Senegal, Muslim globalization and diaspora studies in the United States. A leading scholar of African Islam, Ousmane Kane has also conducted extensive research in North America, Europe and Africa, which allows him to provide an insightful historical ethnography of the Senegalese transnational experience.

While academic and popular studies of Buddhism have often neglected race as a factor of analysis, the issues concerning race and racialization have remained not far below the surface of the wider discussion among ethnic Buddhists, converts, and sympathizers regarding representations of American Buddhism and adaptations of Buddhist practices to the American context. In Race and Religion in American Buddhism, Joseph Cheah provides a much-needed contribution to the field of religious studies by addressing the under-theorization of race in the study of American Buddhism. Through the lens of racial formation, Cheah demonstrates how adaptations of Buddhist practices by immigrants, converts and sympathizers have taken place within an environment already permeated with the logic and ideology of whiteness and white supremacy. In other words, race and religion (Buddhism) are so intimately bounded together in the United States that the ideology of white supremacy informs the differing ways in which convert Buddhists and sympathizers and Burmese ethnic Buddhists have adapted Buddhist religious practices to an American context.
Cheah offers a complex view of how the Burmese American community must negotiate not only the religious and racial terrains of the United States but also the transnational reach of the Burmese junta. Race and Religion in American Buddhism marks an important contribution to the study of American Buddhism as well as to the larger fields of U.S. religions and Asian American studies.

Throughout the Americas, indigenous people have been arguing that they should be entitled, as "first peoples, " to representation in local, national, and international fora in a capacity different from that of other civil society groups. Latin America's Multicultural Movements is a collection of empirically-based chapters that advance debates concerning multiculturalism and indigenous and minority group rights in Latin America by looking at the struggle between communitarianism, autonomy, and human rights. Rather than advancing a particular argument for or against multiculturalism, the book includes contributions from top Latin American scholars with a range of ideological positions to provide a comparative set of perspectives on the issue. While the book addresses highly polemical debates, it does so in a way that moves beyond the ideological clashes that characterize most of the literature and invites readers to explore how multicultural reforms affect people in their everyday lives, as well as in political parties, elected offices, and interest groups. The chapters, which include case studies from Mexico, Bolivia and Ecuador, look at the controversial role of the state regarding multicultural rights and discuss whether the state enables or hinders the advancement of multicultural rights.

Tracing Tangueros offers an inside view of Argentine tango music in the context of the growth and development of the art form's instrumental and stylistic innovations. Rather than perpetuating the glamorous worldwide conceptions that often only reflect the tango that left Argentina nearly 100 years ago, authors Kacey Link and Kristin Wendland trace tango's historical and stylistic musical trajectory in Argentina, beginning with the guardia nueva's crystallization of the genre in the 1920s, moving through tango's Golden Age (1925-1955), and culminating with the "Music of Buenos Aires" today. Through the transmission, discussion, examination, and analysis of primary sources currently unavailable outside of Argentina, including scores, manuals of style, archival audio/video recordings, and live video footage of performances and demonstrations, Link and Wendland frame and define Argentine tango music as a distinct expression possessing its own musical legacy and characteristic musical elements. Beginning by establishing a broad framework of the tango art form, the book proceeds to move through twelve in-depth profiles of representative tangueros (tango musicians) within the genre's historical and stylistic trajectory. Through this focused examination of tangueros and their music, Link and Wendland show how the dynamic Argentine tango grows from one tanguero linked to another, and how the composition techniques and performance practices of each generation are informed by that of the past.

When it comes to Irish America, certain names spring to mind Kennedy, O'Neill and Curley testify to the proverbial footsteps of the Gael in Boston. However, few people know of Sister Mary Anthony O'Connell, whose medical prowess carried her from the convent to the Civil War battlefields, earning her the nickname the Boston Irish Florence Nightingale, or of Barney McGinniskin, Boston's first Irish cop, who proudly roared at every roll call, McGinniskin from the bogs of Ireland present! Along with acclaim or notoriety, many forgotten Irish Americans garnered numerous historical firsts. In "Hidden History of the Boston Irish," Peter F. Stevens offers an entertaining and compelling portrait of the Irish immigrant saga and pays homage to the overlooked, yet significant, episodes of the Boston Irish experience.

How did thousands of Indians who migrated to the Pacific Coast of North America during the early twentieth century come to forge an anticolonial movement that British authorities claimed nearly toppled their rule in India during the First World War? Seema Sohi traces how Indian labor migrants, students, and intellectual activists who journeyed across the globe seeking to escape the exploitative and politically repressive policies of the British Raj, linked restrictive immigration policies and political repression in North America to colonial subjugation at home. In the process, they developed an international anticolonial consciousness that boldly confronted the British and American empires. Hoping to become an important symbol for those battling against racial oppression and colonial subjugation across the world, Indian anticolonialists also provoked a global inter-imperial collaboration between U.S. and British officials to repress anticolonial revolt. They symbolized the hope of the world's racialized subjects and the fears of those who worried about the global disorder they could portend. Echoes of Mutiny provides an in-depth and transnational look at the deeply intertwined relationship between anti-Asian racism, Indian anticolonialism, and state antiradicalism in early twentieth century U.S. and global history. Through extensive archival research, Sohi uncovers the dialectical relationship between the rise of Indian anticolonialism and state repression in North America and demonstrates how Indian anticolonialists served as catalysts for the implementation of restrictive U.S. immigration and antiradical laws as well as the expansion of state power in early twentieth century India and America. Indian migrants came to understand their struggles against racial exclusion and political repression in North America as part of a broader movement against white supremacy and colonialism and articulated radical visions of anticolonialism that called not only for the end of British rule in India but the forging of democracies across the world.

The Russian Empire is usually thought of as an expansive continental realm, consisting of contiguous territories. The existence of Russian America challenges this image. The Russian Empire claimed territory and people in North America between 1741 and 1867 but not until 1799 was this colonial activity was organized and coordinated under a single entity-the Russian-American Company, a monopolistic charter company analogous to the West European-based colonial companies of the time. When the ships of Russia's first circumnavigation voyage arrived on the shores of Russian America in 1804, a clash of arms between the Russians and the Tlingit Indians ensued, and a new Russian fortpost was established at Sitka. Russian America was effectively transformed from a remote extension of Russia's Siberian frontier penetrated mainly by Siberianized Russians into an ostensibly modern overseas colony operated by Europeanized Russians. This book examines how Russians conceived and practiced the colonial rule that resulted from this transformation. Under the rule of the Russian-American Company, the colony was governed on different terms from the rest of the empire, a hybrid of elements carried over from Siberia and those imported from rival colonial systems. This approach was particularly evident in Russian strategies to convert the indigenous peoples of Russian America into loyal subjects of the Russian Empire. The first comprehensive history bringing together the history of Russia, the history of colonialism, and the history of contact between native peoples and Europeans on the American frontier, this work is invaluable for understanding the history of Alaska before its sale to the United States.

Born in 1930 on a farm near Colenso in Natal, South Africa, Ben Magubane would almost certainly have grown up to be a farm worker had his father not moved the family suddenly to the city of Durban following a clash with the farm owner. In Durban, the family lived in the Cato Manor squatter settlement and Magubane began his education in the Catholic schools that flourished before the imposition of Bantu Education.In this fascinating autobiography, Ben Magubane relates how as a child he was radicalised by the conditions apartheid imposed on the majority of the country's people. He became a teacher and rubbed shoulders with many of the country's great educationists, his passion for learning leading him on to the University of Natal and eventually to the United States of America, in 1961, for postgraduate studies in the social sciences.As a critical thinker, Magubane was schooled by eminent scholars within the liberal-pluralist paradigm, but he migrated towards an understanding of South African and African history and sociology through Marxism, a journey that shaped him as a leading African intellectual.Magubane became closely involved with various members of the African National Congress in exile, including Oliver Tambo, and he played a vital role in the anti-apartheid struggle in the United States and beyond.Ben Magubane is the Director of South African Democracy Education Trust.

Cognisant of the globalising context in which we find ourselves, as intellectuals we ought to ensure relevance in what we teach. This orientation, that prizes pedagogic relevance, has been raised as an objection to the decolonial call, being – at times – used to resist democratic change in the South African University. The contributions in this volume highlight the implications of the global relevance discourse through revealing the impact of decontextualised curricula.

Similarly, institutional democratisation and decolonisation ought not to be a turn to fundamentalist positions that recreate the essentialisms resisted through calls for decolonisation. As a critical response to such resistance to democratisation, this book showcases how decolonisation protects the constitutionally enshrined ideal of academic freedom and the freedom of scientific research. We argue that this framing of decoloniality should not be used to protect interests that seek to undermine the transformation of higher education. Concurrently, however, it is critical of decolonial positions that are essentialist and narrow in their manifestation and articulation.

Decolonisation as Democratisation suggests what is intended by a curriculum revisionist agenda that prizes decolonisation through bringing together academics working in South Africa and the global academy. This collaborative approach aims to facilitate critical reflexivity in our curriculum reform strategies while developing pragmatic solutions to current calls for decolonisation.

Amidst the growing forums of kinky Jews, orthodox drag queens, and Jewish geisha girls, we find today's sexy Jewess in a host of reflexive plays with sexed-up self-display. A social phantasm with real legs, she moves boldly between neo-burlesque striptease, comedy television, ballet movies, and progressive porn to construct the 21st Century Jewish American woman through charisma and comic craft, in-your-face antics, and offensive charm. Her image redresses longstanding stereotypes of the hag, the Jewish mother, and Jewish American princess that have demeaned the Jewish woman as overly demanding, inappropriate, and unattractive across the 20th century, even as Jews assimilated into the American mainstream. But why does "sexy" work to update tropes of the Jewish woman? And how does sex link to humor in order for this update to work? Entangling questions of sexiness to race, gender, and class, The Case of the Sexy Jewess frames an embodied joke-work genre that is most often, but not always meant to be funny. In a contemporary period after the thrusts of assimilation and women's liberation movements, performances usher in new versions of old scripts with ranging consequences. At the core is the recuperative performance of identity through impersonation, and the question of its radical or conservative potential. Appropriating, re-appropriating, and mis-appropriating identity material within and beyond their midst, Sexy Jewess artists play up the failed logic of representation by mocking identity categories altogether. They act as comic chameleons, morphing between margin and center in countless number of charged caricatures. Embodying ethnic and gender positions as always already on the edge while ever more in the middle, contemporary Jewish female performers extend a comic tradition in new contexts, mobilizing progressive discourses from positions of newfound race and gender privilege.

In Hiding tells the story of a Jewish family of four when a Dutch couple offered to hide them from Nazi atrocities during the Second World War. The couple agreed that they would hide this family for a large sum of money, thinking that the war would soon end. When it appeared that the war would last much longer than first anticipated, the hostess threatened and physically and mentally abused the foursome. In Hiding relates the cruelty that this family had to endure not from the Nazis directly, but from their own neighbours during more than two years of persecution.

God’s Waiting Room: Racial Reckoning at Life’s End is a poignant and immersive exploration of life in a South African nursing home, built atop a graveyard left behind by the forced removals of apartheid. Through the lens of Casey Golomski’s seven years of immersive research, the book offers a glimpse into the lives of the residents and caregivers of “Grace” nursing home. This institution, both a symbol of apartheid’s lingering scars and a microcosm of racial, social, and generational divides, becomes a space for exploring the tensions and reconciliations that emerge at the end of life.

At its core, the book confronts the painful history of apartheid, a system of racial segregation that displaced millions and dehumanized generations. As the older white residents and younger Black caregivers co-exist within Grace, they must navigate a complex dynamic born from decades of systemic violence. Golomski reveals, through vivid conversations and reflections, how these everyday interactions become moments of racial reckoning, tempered by the shared reality of aging and mortality.

What sets God’s Waiting Room apart is its narrative form. Golomski artfully combines creative nonfiction with ethnography, weaving together the past and present of his subjects’ lives in a single day-long tour of the home. Told in breathtakingly intimate and witty conversations with the home’s residents and nurses, including the untold story of Nelson Mandela’s Robben Island prison nurse, readers learn how ageism, sexism, and racism intersect and impact health care both in South Africa and in the United States, as well as create conditions in which people primed to be enemies find grace despite the odds. The stories of seven individuals highlight the tension between care and prejudice, survival and memory, as they reckon with the apartheid era’s haunting legacy.

Photographer Otis Hairston's camera snapped nearly forty years of fond memories and historic Greensboro events- from community gatherings and North Carolina A&T Aggie homecomings to celebrations of the historic 1960 sit-in. This stunning photo collection depicts ordinary people, local heroes and national celebrities as it captures the strength of Greensboro s African American community. "Picturing Greensboro" is a landmark volume of spectacular images that will be cherished for years to come.

The thrilling true story of one man who risked his life to infiltrate the most dangerous neo-Nazi group in the United States, an “urgent and exciting look into the life of an FBI undercover agent” (Joe Pistone) by “one of the top undercover agents in the Bureau” (Joaquin “Jack” Garcia).

When Scott Payne was growing up, an ‘80s kid with a big attitude and a taste for sleeveless shirts, he could never have envisioned where he’d find himself on Halloween night 2019. Having transformed into “Pale Horse” and infiltrated the nation's most dangerous, fastest-growing white supremacy group, The Base, he was huddled with a cell of neo-Nazis in the backwoods of Georgia as they slaughtered a goat and drank its blood in a ritual sacrifice.

A decorated agent dubbed the “Hillbilly Donnie Brasco,” Payne takes readers along with him on some of the most terrifying and riskiest assignments in FBI history. He went deep undercover with the lethal Outlaw Motorcycle Club in Massachusetts; to the front lines of the opioid epidemic in Tennessee; and infiltrated the Ku Klux Klan in Alabama. Through it all, he stayed married to the love of his life, raised two girls, and spent his Sundays at church, sustained by family and faith.

Timely and unputdownable, Code Name: Pale Horse is a hard look a some of the most pressing threats facing America today. Honest and inspiring, it’s the story of a hero determined to take down a hateful army—before the unthinkable could come to pass.

Why is there a resurgence of racism in contemporary societies? How do ideas about race and ethnicity serve to construct forms of social and political identity? These are some of the key questions addressed in this important book. Drawing on comparative sources, this study analyses some of the most important aspects of racism within the context of contemporary social relations, introducing both students and practitioners to questions of key importance in the study of racism.

This book is an original, systematic, and radical attempt at decolonizing critical theory. Drawing on linguistic concepts from 16 languages from Asia, Africa, the Arab world, and South America, the essays in the volume explore the entailments of words while discussing their conceptual implications for the humanities and the social sciences everywhere. The essays engage in the work of thinking through words to generate a conceptual vocabulary that will allow for a global conversation on social theory which will be necessarily multilingual.

With essays by scholars, across generations, and from a variety of disciplines – history, anthropology, and philosophy to literature and political theory – this book will be essential reading for scholars, researchers, and students of critical theory and the social sciences.

Drawing on the context of global history and re-interpreting the known and agreed historical facts, author Colin Bower mounts an irrefutable challenge to the grand narrative of colonialism and racism as the quintessential South African story.

In the course of his polemic he makes the following points:

• The historical conflict between light skinned and dark skinned South Africans need not be seen in racial terms at all, but as a conflict between land ownership by right of historical occupation, and ownership by right of title deed. This is a battle always and universally won by rights of ownership by title deed, and this is to the benefit of all South Africans today.
• If a defining characteristic of colonialism is the extraction of wealth from the colony by the coloniser, then we have reason to question the use of the word in a South African context, for neither the VOC nor the British made a net financial gain from South Africa.
• Had Britain exercised colonial dominion over the whole of an integrated four province South Africa at the conclusion of the Anglo Boer War, South Africa would have had a colour-blind national franchise as early as 1902, no Land Act of 1913, and no post-1948 apartheid.
• Although the consequences of apartheid were widespread suffering and injustice on a racially exclusive basis, apartheid can be better understood as an exercise in domination to achieve competitive advantage than as an emanation of racial hatred.

Bower suggests that obsession with historical injustice represents an escape from the responsibility of building happy, free and prosperous societies in the present, and recommends we replace it with an obsessive devotion to the protection of constitutionalism and the rule of law.