This text provides a phenomenological account of the experience of anti-black racism as described by Malcolm X. Central to this analysis is the phenomenology that emerges over the course of Malcolm’s life, which emerges through the various personal transformations that the autobiography introduces and explores. As this process unfolds, a variety of different aspects of lived-experience can be witnessed that becomes situated within the process of naming that Malcolm employs to situate the specifics of his experience. For example, the phenomenology of Malcolm’s early childhood experience, is defined by two very different competing definitions for blackness. Though Malcolm Little and his family exist or find themselves “thrown” within a social structure that employs a narrative of anti-black racism, his parents are able to provide a powerful alternative meaning for blackness that is informed by the perspective taken from the Marcus Garvey Movement of the early 1900s.When that narrative is effectively silenced given Malcolm’s separation from his family, the positive meanings for black-being-in-the-world disappear and leave Malcolm with few alternatives to this new reality. As the Autobiography moves forward, Malcolm’s experience becomes defined by the phenomenology that these overlapping narratives construct. During certain moments of this phenomenology, the negative aspects of anti-black racism seem to impose very specific challenges to Malcolm’s lived-experience that become difficult to overcome and in others, powerful alternative meanings for black-being-in-the-world are taken-up and successfully employed to address the consequences of this type of racism. Though the fact of anti-black racism is never actually defeated, Malcolm’s relationship to this process is drastically transformed over the course of his reflection.

This book examines the socio-psychological dynamics and drivers of terrorism from a humanistic perspective. Most interpret terrorism as meaningless, asocial violence but this book argues that it's not just a case of seeing 'who is killing whom' but that defining and understanding terrorism is configured by historical context and immediate experience. The author argues that these acts of terrorist violence can be interpreted as the external expression of repressed feelings and impulses that have been tabooized by mainstream society. Upon release, these terrorists gain a new 'nomos' which generates a sense of meaning and significance for them. This book draws on psycho-analytical theories of repression, Heideggerian existentialism, Berger’s anthropological concept of culture as ‘nomos’, and Roger Griffin’s analysis of terrorist fanaticism, adding to the understanding terrorism and criminality from a new perspective and beyond the usual literature situated in political science, security/war and peace studies. This book seeks to provide: a definition of terrorism, an account of the psychological theory, an explanation of the nomic dimension of terroristic violence, an exploration of the relevance of the new approach to understanding: Salafi jihadism, Al-Qaeda, Islamic State, the Taliban, White Supremacism, the rise of the Radical Right, and reflections on this for combating terrorism. It appeals to those interested in terrorism, conflict, terrorist radicalization and motivation, international relations, politics and religious politics, and to counter-terrorism agencies.

Using Heideggerian tool ontology to investigate antiblack racism in the United States, Ontological Branding: Power, Privilege, and White Supremacy in a Colorblind World provides a novel account of race and racial justice. Bonard Iván Molina García argues that race is best understood as a tool to brand persons of color, particularly Black persons, as subordinate in order to privilege whiteness as the proper state of persons in a world created by and for persons and in which all (and only) persons are equal. Persons of color, particularly Black persons, are thus excluded from full participation in the rights and privileges of personhood and instead relegated to ways of being in service to the white world. This white supremacist system was created through law, and despite significant changes, U.S. law’s current approach to racial justice through colorblindness only serves to safeguard white supremacy. Racial justice instead requires a critical race consciousness that accounts for the ontology of race. Racial justice requires ontological justice.

The deluxe eBook edition of the Pulitzer Prize-winning Malcolm X: A Life of Reinvention, includes an interactive map of Harlem as it was in Malcolm's time and over 40 minutes of video: a making-of documentary featuring interviews with Marable's family, graduate students, and editors; clips of author Manning Marable from one of his lectures on the activist; and archival footage of Malcolm X, Martin Luther King, Elijah Muhammad, and others enhance this definitive profile of the legendary black activist’s life. Of the great figures in twentieth-century American history, perhaps none is more complex and controversial than Malcolm X. Constantly rewriting his own story, he was a criminal, a minister, a leader, and an icon, all before being felled by assassins' bullets at age thirty-nine. Through his tireless activism and countless speeches he empowered hundreds of thousands of black Americans to create better lives and stronger communities while establishing the template for the self-actualized, independent African American man. In death he became a broad symbol of both resistance and reconciliation for millions around the world. Manning Marable's new biography of Malcolm is a stunning achievement. Filled with new information and shocking revelations that go beyond the Autobiography, Malcolm X: A Life of Reinvention unfolds a sweeping story of race and class in America, from the rise of Marcus Garvey and the Ku Klux Klan to the struggles of the civil rights movement in the fifties and sixties. Reaching into Malcolm's troubled youth, it traces a path from his parents' activism through his own engagement with the Nation of Islam, charting his astronomical rise in the world of Black Nationalism and culminating in the never-before-told true story of his assassination. Malcolm X will stand as the definitive work on one of the most singular forces for social change, capturing with revelatory clarity a man who constantly strove, in the great American tradition, to remake himself anew.

“Hey, that was kind of racist.” “I'm not a racist! I have Black friends.” This exchange highlights a problem with how people in the United States tend to talk about racially tricky situations. As Racist, Not Racist, Antiracist: Language and the Dynamic Disaster of American Racism explores, such situations are ordinarily categorized as either racist or not racist (or, in other cases, as antiracist). The problem is, there are often situations that are racially not good, but that we do not want to categorize as racist, either. However, since we don’t have the language to describe this in-between, we are forced to fall back on the racist/not racist/antiracist trinary, which tends to shut down productive discussion. This is especially true for white people, who tend to take claims of racism—be they interpersonal or institutional—as a personal attack. This is problematic, not only because it means that white people never learn about their own racially troubling behaviors, but also because such fragility keeps them from being able to engage in productive discussions about systemic racial oppression. Leland Harper and Jennifer Kling demonstrate how expanding our racial vocabulary is crucial for the attainment of justice equally enjoyed by all.

Iranian Identity, American Experience: Philosophical Reflections on Race, Rights, Capabilities and Oppression is a multidisciplinary study of oppression using the Iranian American community as its case study. In current studies of oppression, there is little philosophical analysis or a theoretical framework to think about race from the perspective of an immigrant community in the United States that appears to be educated and affluent. Iranian Identity, American Experience fills this gap. Alavi discusses a theory of oppression that addresses not only the external oppression inflicted on people of color but also the everyday actions that leave them in oppressive situations. The book ends with suggestions for addressing oppression both individually and as a collective and for fighting to minimize its harms.

While there is a proliferation of research on white educators who teach courses around anti-racism, White Educators Negotiating Complicity: Roadblocks Paved with Good Intentions focuses on white educators who teach about whiteness to racially diverse groups of students, and who acknowledge and attempt to negotiate their complicity in systemic injustice. Scholars continue to remind white people of the paradox through which their endeavors to disrupt systemic white supremacy often reproduce it. In this book, Barbara Applebaum explores what it means to teach against whiteness while living that paradox. Rather than an empirical study, this book offers insights from recent scholarship surrounding critical whiteness and epistemic injustice and applies them to some of the most trenchant challenges that white educators face while trying to teach about whiteness to racially diverse groups of students. Introducing the concept of a vigilantly vulnerable and informed humility, Applebaum both illuminates what theory can tell us about praxis and offers guidance for white educators in their attempts to negotiate the effects of white complicity on their pedagogy.

Hip-hop as survivor testimony? Rhymes as critical text? Drawing on her own experiences as a lifelong hip-hop head and philosophy professor, Lissa Skitolsky reveals the existential power of hip-hop to affect our sensibility and understanding of race and anti-black racism. Hip-Hop as Philosophical Text and Testimony: Can I Get a Witness? examines how the exclusion of hip-hop from academic discourse around knowledge, racism, white supremacy, genocide, white nationalism, and trauma reflects the very neoliberal sensibility that hip-hop exposes and opposes. At this critical moment in history, in the midst of a long overdue global reckoning with systemic anti-black racism, Skitolsky shows how it is more important than ever for white people to realize that our failure to see this system—and take hip-hop seriously—has been essential to its reproduction. In this book, she illustrates the unique power of underground hip-hop to interrupt our neoliberal and post-racial sensibility of current events.

The Black male scholars within this important book are painfully aware that the brutal murder of George Floyd was not due to a few "bad apples." They understand that they are perceived as "threats" and "criminals" within a distorted white imaginary that is embedded with processes of mythopoetic construction, racial capitalism, and a deep anti-Black male social ontology. Edited by prominent philosopher George Yancy, Black Men from behind the Veil: Ontological Interrogations emphasizes the importance of Black male epistemic agency and the courage to speak the truth regarding an America that values Black male life on the cheap and that attempts to control the movement of Black men, their capacity to breathe, and their being through anti-Black technologies of surveillance, confinement, policing, and white nation-building. There is no single monolithic Black male voice that dominates this crucial and necessary text. Each voice speaks of pain behind the Veil, revealing narrative specificity and an important recursive truth: Black men, within the white American psyche, are both necessary and yet disposable. The existential and sociohistorical weight of this truth is made painfully clear through the voices of these Black men.

The title of this collection, The Logic of Racial Practice, pays homage to the work of Pierre Bourdieu, who coined the term habitus to name the pretheoretical, embodied dispositions that orient our social interactions and meaningfully frame our lived experience. The language of habit uniquely accounts for not only how we are unreflectively conditioned by our social environments but also how we responsibly choose to enact our habits and can change them. Hence, this collection of essays edited by Brock Bahler explores how white supremacy produces a racialized modality by which we live as embodied beings, arguing that race—and racism—is performative, habituated, and enacted. We do not regularly have to “think” about race, since race is a praxis, producing embodied habits that have become sedimented into our ways of being-in-the-world, and that instill within us racialized (and racist) dispositions, postures, and bodily comportments that inform how we interact with others. The construction of race produces a particular bodily formation in which we are shaped to viscerally perceive through a racialized lens images, words, activities, and events without any self-reflective conceptualization, and which we perpetuate throughout our day-to-day choices. The contributors argue that eradicating racism in our society requires unlearning these racialized habitus and cultivating new anti-racist habits.