This book problematizes the ways in which the discourses of colorblindness and post-raciality are articulated in the age of Obama. Pinder debunks the myth that race does not matter and reconsiders the presumptive hegemony of whiteness through the dialectics of visibility and invisibility of race.

This book examines and analyzes Americanization, De-Americanization, and racialized ethnic groups in America. It shows that America's cultural homogeneity, which is based on "whiteness," has important consequences for racialized ethnic groups in America. The question, then, of who is an American becomes overriding. Although racialized ethnic groups remain unassimilated into the dominant culture, the recognition and celebration of the non-dominant cultures are important for multiculturalism. However, non-dominant cultures are tied to cultural otherness. Cultural otherness is looked upon as Un-Americanness. For this reason, there is a need to move beyond multiculturalism. "Postmulticulturalism," then, would be the new possibility.

David Walker, a free (with a small f) black man, was one of the most significant African-American abolitionists of the nineteenth century. Born in a slave society before moving to Boston where, after the American Revolutionary War, slavery was abolished, Walker devoted his life to fighting slavery and antiblack racism. In this book, Sherrow O. Pinder brings to light Walker’s lived experience, activism, and the synchronizing of his Christian principles and reformist radicalism to demonstrate why and how slavery must be eliminated. Walker’s call for blacks to regain their natural rights guaranteed under God’s law and the Declaration of Independence culminated in An Appeal to the Coloured Citizens of the World, an enormously influential work that is now considered a founding text of black studies. Today, given the escalation of antiblack racism manifested in the upholding of institutionalized violence by the state, the continued economic and social marginality of African-Americans, and the escalation of failing infrastructures in black neighborhoods, we cannot afford to forget Walker’s push for racial egalitarianism: it is more urgent than ever.

Pinder explores how globalization has shaped, and continues to shape, the American economy, which impacts the welfare state in markedly new ways. In the United States, the transformation from a manufacturing economy to a service economy escalated the need for an abundance of flexible, exploitable, cheap workers. The implementation of the Personal Responsibility Work Opportunity Reconciliation Act (PRWORA), whose generic term is workfare, is one of the many ways in which the government responded to capital need for cheap labor. While there is a clear link between welfare and low-wage markets, workfare forces welfare recipients, including single mothers with young children, to work outside of the home in exchange for their welfare checks. More importantly, workfare provides an "underclass" of labor that is trapped in jobs that pay minimum wage. This "underclass" is characteristically gendered and racialized, and the book builds on these insights and seeks to illuminate a crucial but largely overlooked aspect of the negative impact of workfare on black single mother welfare recipients. The stereotype of the "underclass," which is infused with racial meaning, is used to describe and illustrate the position of black single mother welfare recipients and is an implicit way of talking about poor women with an invidious racist and sexist subtext, which Pinder suggests is one of the ways in which "gendered racism" presents itself in the United States. Ultimately, the book analyzes the intersectionality of race, gender, and class in terms of welfare policy reform in the United States.

Pinder explores how globalization has shaped, and continues to shape, the American economy, which impacts the welfare state in markedly new ways. In the United States, the transformation from a manufacturing economy to a service economy escalated the need for an abundance of flexible, exploitable, cheap workers. The implementation of the Personal Responsibility Work Opportunity Reconciliation Act (PRWORA), whose generic term is workfare, is one of the many ways in which the government responded to capital need for cheap labor. While there is a clear link between welfare and low-wage markets, workfare forces welfare recipients, including single mothers with young children, to work outside of the home in exchange for their welfare checks. More importantly, workfare provides an "underclass" of labor that is trapped in jobs that pay minimum wage. This "underclass" is characteristically gendered and racialized, and the book builds on these insights and seeks to illuminate a crucial but largely overlooked aspect of the negative impact of workfare on black single mother welfare recipients. The stereotype of the "underclass," which is infused with racial meaning, is used to describe and illustrate the position of black single mother welfare recipients and is an implicit way of talking about poor women with an invidious racist and sexist subtext, which Pinder suggests is one of the ways in which "gendered racism" presents itself in the United States. Ultimately, the book analyzes the intersectionality of race, gender, and class in terms of welfare policy reform in the United States.

Whiteness and Racialized Ethnic Groups in the United States, in order to account for the never ending discrimination toward racialized ethnic groups including First Nations, blacks, Chinese, and Mexicans, revisits the history of whiteness in the United States. It shows the difference between remembering a history of human indignities and recreating one that composes its own textual memory. More specifically, it reformulates how the historically reliant positionality of whiteness, as a part of the everyday practice and discourse of white supremacy, would later become institutionalized. Even though "whiteness studies," with the intention of exposing white privilege, has entered the realm of academic research and is moving toward antiracist forms of whiteness or, at least, toward antiracist approaches for a different form of whiteness, it is not equipped to relinquish the privilege that comes with normalized whiteness. Hence, in order to construct a post white identity, whiteness would have to be denormalized and freed of it of its presumptive hegemony.

.cs7CED571B{text-align: left;text-indent:0pt;padding:0pt 0pt 0pt 0pt;margin:0pt 0pt 0pt 0pt}.cs5EFED22F{color: #000000;background-color: transparent;font-family: Times New Roman; font-size:12pt; font-weight: normal; font-style: normal; }.csA62DFD6A{color: #000000;background-color: transparent;font-family: Times New Roman; font-size:12pt; font-weight: normal; font-style: italic; } Whiteness and Racialized Ethnic Groups in the United States, in order to account for the never ending discrimination toward racialized ethnic groups including First Nations, blacks, Chinese, and Mexicans, revisits the history of whiteness in the United States. It shows the difference between remembering a history of human indignities and recreating one that composes its own textual memory. More specifically, it reformulates how the historically reliant positionality of whiteness, as a part of the everyday practice and discourse of white supremacy, would later become institutionalized. Even though whiteness studies, with the intention of exposing white privilege, has entered the realm of academic research and is moving toward antiracist forms of whiteness or, at least, toward antiracist approaches for a different form of whiteness, it is not equipped to relinquish the privilege that comes with normalized whiteness. Hence, in order to construct a post white identity, whiteness would have to be denormalized and freed of it of its presumptive hegemony.

David Walker, a free (with a small f) black man, was one of the most significant African-American abolitionists of the nineteenth century. Born in a slave society before moving to Boston where, after the American Revolutionary War, slavery was abolished, Walker devoted his life to fighting slavery and antiblack racism. In this book, Sherrow O. Pinder brings to light Walker’s lived experience, activism, and the synchronizing of his Christian principles and reformist radicalism to demonstrate why and how slavery must be eliminated. Walker’s call for blacks to regain their natural rights guaranteed under God’s law and the Declaration of Independence culminated in An Appeal to the Coloured Citizens of the World, an enormously influential work that is now considered a founding text of black studies. Today, given the escalation of antiblack racism manifested in the upholding of institutionalized violence by the state, the continued economic and social marginality of African-Americans, and the escalation of failing infrastructures in black neighborhoods, we cannot afford to forget Walker’s push for racial egalitarianism: it is more urgent than ever.

In Black Political Thought: From David Walker to the Present, Sherrow O. Pinder has brought together the writings and discourses central to black political thought and African American politics, compiling a unique anthology of speeches and articles from over 150 years of African American history. Providing in-depth examinations and critical analyses of topics such as slavery, reconstruction, race and racism, black nationalism and black feminism - from a range of perspectives - students are equipped with a comprehensive and informative account of how these issues have fundamentally shaped and continue to shape black political thinking. Each of the six thematic parts is framed by an introduction written by black scholars working in the field, and a list of further readings. Individual chapters are then enhanced by end-of-chapter questions and author biographies. Written for the interdisciplinary field of black studies, and other social science and humanities disciplines, this textbook offers a unique resource for political scientists, sociologists, historians, feminists, and the general reader of black political thought.

The purpose of this book is to examine and analyze Americanization, De-Americanization, and racialized ethnic groups in America and consider the questions: who is an American? And what constitutes American identity and culture?

In Black Political Thought: From David Walker to the Present, Sherrow O. Pinder has brought together the writings and discourses central to black political thought and African American politics, compiling a unique anthology of speeches and articles from over 150 years of African American history. Providing in-depth examinations and critical analyses of topics such as slavery, reconstruction, race and racism, black nationalism and black feminism - from a range of perspectives - students are equipped with a comprehensive and informative account of how these issues have fundamentally shaped and continue to shape black political thinking. Each of the six thematic parts is framed by an introduction written by black scholars working in the field, and a list of further readings. Individual chapters are then enhanced by end-of-chapter questions and author biographies. Written for the interdisciplinary field of black studies, and other social science and humanities disciplines, this textbook offers a unique resource for political scientists, sociologists, historians, feminists, and the general reader of black political thought.

American Multicultural Studies: Diversity of Race, Ethnicity, Gender and Sexuality provides an interdisciplinary view of multicultural studies in the United States, addressing a wide range of topics that continue to define and shape this area of study. Through this collection of essays Sherrow Pinder responds to the need to open up a rich avenue for addressing current and continuing issues of race, gender, ethnicity, sexuality, cultural diversity, and education in their varied forms. Substantial thematic overlaps are found between sections and essays, all of which are oriented toward a single broad objective: to develop new and different ways of addressing how multicultural issues, in their discursive sociocultural contexts, are inextricably linked to the operations of power. Power, as a site of resistance to which it invariably gives rise, is tacked from a perspective that attends to the complexities of America s history and politics.