White Belongings: Race, Land, and Property in Post-Apartheid South Africa deepens ongoing critical deconstruction of the role of whiteness in maintaining racial order. Scott Burnett , argues that the protection of white entitlement and cultural connection to the land are intimately interwoven, using detailed discourse analysis of campaigns aimed at preventing rhino poaching, stopping fracking in the Karoo, and advocating for the existence of a poverty “crisis,” which reveal how whites hold on to their “belongings” in everyday talk. White Belongings goes beyond the preoccupation with identity in whiteness studies to elaborate how specific subject roles and institutions are motivated and rationalized in hegemonic discursive regimes.

They love nothing better than sipping free-trade gourmet coffee, leafing through the Sunday New York Times, and listening to David Sedaris on NPR (ideally all at the same time). Apple products, indie music, food co-ops, and vintage T-shirts make them weak in the knees. They believe they’re unique, yet somehow they’re all exactly the same, talking about how they “get” Sarah Silverman’s “subversive” comedy and Wes Anderson’s “droll” films. They’re also down with diversity and up on all the best microbrews, breakfast spots, foreign cinema, and authentic sushi. They’re organic, ironic, and do not own TVs. You know who they are: They’re white people. And they’re here, and you’re gonna have to deal. Fortunately, here’s a book that investigates, explains, and offers advice for finding social success with the Caucasian persuasion. So kick back on your IKEA couch and lose yourself in the ultimate guide to the unbearable whiteness of being. Praise for STUFF WHITE PEOPLE LIKE: “The best of a hilarious Web site: an uncannily accurate catalog of dead-on predilections. The Criterion Collection of classic films? Haircuts with bangs? Expensive fruit juice? ‘Blonde on Blonde’ on the iPod? The author knows who reads The New Yorker and who wears plaid.” –Janet Maslin’s summer picks, CBS.com “The author of "Stuff White People Like" skewers the sacred cows of lefty Caucasian culture, from the Prius to David Sedaris. . . . It gently mocks the habits and pretensions of urbane, educated, left-leaning whites, skewering their passion for Barack Obama and public transportation (as long as it's not a bus), their idle threats to move to Canada, and joy in playing children's games as adults. Kickball, anyone?” –Salon.com “A handy reference guide with which you can check just how white you are. Hint: If you like only documentaries and think your child is gifted, you glow in the dark, buddy.” –NY Daily News

Winner of the Los Angeles Times Book Prize in History: a bold and searing investigation into the role of white women in the American slave economy “Stunning.”—Rebecca Onion, Slate “Makes a vital contribution to our understanding of our past and present.”—Parul Sehgal, New York Times “Bracingly revisionist. . . . [A] startling corrective.”—Nicholas Guyatt, New York Review of Books Bridging women’s history, the history of the South, and African American history, this book makes a bold argument about the role of white women in American slavery. Historian Stephanie E. Jones-Rogers draws on a variety of sources to show that slave‑owning women were sophisticated economic actors who directly engaged in and benefited from the South’s slave market. Because women typically inherited more slaves than land, enslaved people were often their primary source of wealth. Not only did white women often refuse to cede ownership of their slaves to their husbands, they employed management techniques that were as effective and brutal as those used by slave‑owning men. White women actively participated in the slave market, profited from it, and used it for economic and social empowerment. By examining the economically entangled lives of enslaved people and slave‑owning women, Jones-Rogers presents a narrative that forces us to rethink the economics and social conventions of slaveholding America.

The White Possessive explores the links between race, sovereignty, and possession through themes of property: owning property, being property, and becoming propertyless. Focusing on the Australian Aboriginal context, Aileen Moreton-Robinson questions current race theory in the first world and its preoccupation with foregrounding slavery and migration. The nation, she argues, is socially and culturally constructed as a white possession. Moreton-Robinson reveals how the core values of Australian national identity continue to have their roots in Britishness and colonization, built on the disavowal of Indigenous sovereignty. Whiteness studies literature is central to Moreton-Robinson’s reasoning, and she shows how blackness works as a white epistemological tool that bolsters the social production of whiteness—displacing Indigenous sovereignties and rendering them invisible in a civil rights discourse, thereby sidestepping thorny issues of settler colonialism. Throughout this critical examination Moreton-Robinson proposes a bold new agenda for critical Indigenous studies, one that involves deeper analysis of how the prerogatives of white possession function within the role of disciplines.

Over the last quarter-century hip-hop has grown from an esoteric form of African-American expression to become the dominant form of American popular culture. This is not the first time that black music has been appreciated, adopted, and adapted by white a

Northern whites in the post–World War II era began to support the principle of civil rights, so why did many of them continue to oppose racial integration in their communities? Challenging conventional wisdom about the growth, prosperity, and racial exclusivity of American suburbs, David M. P. Freund argues that previous attempts to answer this question have overlooked a change in the racial thinking of whites and the role of suburban politics in effecting this change. In Colored Property, he shows how federal intervention spurred a dramatic shift in the language and logic of residential exclusion—away from invocations of a mythical racial hierarchy and toward talk of markets, property, and citizenship. Freund begins his exploration by tracing the emergence of a powerful public-private alliance that facilitated postwar suburban growth across the nation with federal programs that significantly favored whites. Then, showing how this national story played out in metropolitan Detroit, he visits zoning board and city council meetings, details the efforts of neighborhood “property improvement” associations, and reconstructs battles over race and housing to demonstrate how whites learned to view discrimination not as an act of racism but as a legitimate response to the needs of the market. Illuminating government’s powerful yet still-hidden role in the segregation of U.S. cities, Colored Property presents a dramatic new vision of metropolitan growth, segregation, and white identity in modern America.

George Washington was an affluent slave owner who believed that republicanism and social hierarchy were vital to the young country’s survival. And yet, he remains largely free of the “elitist” label affixed to his contemporaries, as Washington evolved in public memory during the nineteenth century into a man of the common people, the father of democracy. This memory, we learn in The Property of the Nation, was a deliberately constructed image, shaped and reshaped over time, generally in service of one cause or another. Matthew R. Costello traces this process through the story of Washington’s tomb, whose history and popularity reflect the building of a memory of America’s first president—of, by, and for the American people. Washington’s resting place at his beloved Mount Vernon estate was at times as contested as his iconic image; and in Costello’s telling, the many attempts to move the first president’s bodily remains offer greater insight to the issue of memory and hero worship in early America. While describing the efforts of politicians, business owners, artists, and storytellers to define, influence, and profit from the memory of Washington at Mount Vernon, this book’s main focus is the memory-making process that took place among American citizens. As public access to the tomb increased over time, more and more ordinary Americans were drawn to Mount Vernon, and their participation in this nationalistic ritual helped further democratize Washington in the popular imagination. Shifting our attention from official days of commemoration and publicly orchestrated events to spontaneous visits by citizens, Costello’s book clearly demonstrates in compelling detail how the memory of George Washington slowly but surely became The Property of the Nation.

White Cargo is the forgotten story of the thousands of Britons who lived and died in bondage in Britain's American colonies. In the seventeenth and eighteenth centuries, more than 300,000 white people were shipped to America as slaves. Urchins were swept up from London's streets to labor in the tobacco fields, where life expectancy was no more than two years. Brothels were raided to provide "breeders" for Virginia. Hopeful migrants were duped into signing as indentured servants, unaware they would become personal property who could be bought, sold, and even gambled away. Transported convicts were paraded for sale like livestock. Drawing on letters crying for help, diaries, and court and government archives, Don Jordan and Michael Walsh demonstrate that the brutalities usually associated with black slavery alone were perpetrated on whites throughout British rule. The trade ended with American independence, but the British still tried to sell convicts in their former colonies, which prompted one of the most audacious plots in Anglo-American history. This is a saga of exploration and cruelty spanning 170 years that has been submerged under the overwhelming memory of black slavery. White Cargo brings the brutal, uncomfortable story to the surface.

"White Property, Black Trespass traces the eurochristian, settler colonial, racial capitalist history and present of police power, re-narrating the mass criminalization of Black and economically dispossessed peoples as a religious project that "saves" the pseudo-sacred order of whiteness and property by exiling those who trespass against it to carceral hell"--