Names We Call Home is a ground-breaking collection of essays which articulate the dynamics of racial identity in contemporary society. The first volume of its kind, Names We Call Home offers autobiographical essays, poetry, and interviews to highlight the historical, social, and cultural influences that inform racial identity and make possible resistance to myriad forms of injustice.

Names We Call Home is a ground-breaking collection of essays which articulate the dynamics of racial identity in contemporary society. The first volume of its kind, Names We Call Home offers autobiographical essays, poetry, and interviews to highlight the historical, social, and cultural influences that inform racial identity and make possible resistance to myriad forms of injustice.

John Creedon has always been fascinated by place names, from growing up in Cork City as a young boy to travelling around Ireland making his popular television show. In this brilliant new book, he peels back the layers of meaning of familiar place names to reveal stories about the land of Erin and the people who walked it before us. Travel the highways, byways and boreens of Ireland with John and become absorbed in the place names, such as 'The Cave of the Cats', 'Artichoke Road', 'The Eagle's Nest' and 'Crazy Corner'. All hold clues that help to uncover our past and make sense of that place we call home, feeding both mind and soul along the way.

The first in-depth look at white people’s activism in fighting racism during the past fifty years. Not since the Civil Rights Movement of the 1950s and 1960s, when many white college students went south to fight against Jim Crow laws, has white antiracist activity held the public’s attention. Yet there have always been white people involved in fighting racism. In this passionate work, Becky Thompson looks at white Americans who have struggled against racism, offering examples of both successes and failures, inspirations, practical philosophies, and a way ahead. A Promise and a Way of Life weaves an account of the past half-century based on the life histories of thirty-nine people who have placed antiracist activism at the center of their lives. Through a rich and fascinating narrative that links individual experiences with social and political history, Thompson shows the ways, both public and personal, in which whites have opposed racism during several social movements: the Civil Rights and Black Power movements, multiracial feminism, the Central American peace movement, the struggle for antiracist education, and activism against the prison industry. Beginning with the diverse catalysts that started these activists on their journeys, this book demonstrates the contributions and limitations of white antiracism in key social justice movements. Through these stories, crucial questions are raised: Does antiracist work require a repudiation of one’s whiteness or can that identity be transformed through political commitment and alliances? What do white people need to do to undermine white privilege? What would it take to build a multiracial movement in which white people are responsible for creating antiracist alliances while not co-opting people of color? Unique in its depth and thoroughness, A Promise and a Way of Life is essential for anyone currently fighting racism or wondering how to do so. Through its demonstration of the extraordinary personal and social transformations ordinary people can make, it provides a new paradigm for movement activity, one that will help to incite and guide future antiracist activism.

Words We Call Home is a commemorative anthology celebrating more than twenty-five years of achievement for the UBC Creative Writing department -- the oldest writing program in Canada. The more than sixty poets, dramatists, and fiction writers included provide just a sample of the energy and vision the department has fostered over the years. From Earle Birney's pioneering efforts in 1946, to the birth of the department in 1965, to the present day, the programme has created a place for aspiring, talented writers.

In 1871, the British enacted the Criminal Tribes Act in India, branding numerous tribes and caste groups as criminals. In This Land We Call Home, Nusrat F. Jafri traces the roots of her nomadic forebears, who belonged to one such ‘criminal’ tribe, the Bhantus from Rajasthan, through the lens of caste and religious conversions over the last century. This affecting memoir explores religious and multicultural identities and delves into the profound concepts of nation-building and belonging. Nusrat’s family’s conversion to Christianity as a response to Brahmanical gatekeeping highlights their struggle for acceptance. The family found acceptance in the church, alongside a sense of community, theology, songs and carnivals, and quality education for the children in missionary schools. Parallelly, we see the family’s experiences during Gandhi’s return in 1915, the Partition, the two World Wars, the Emergency and the prime ministers’ assassinations. In a way, this is a story like and unlike the stories all of us carry within us; the inherited weight of who we are and where we come from, our tiny little freedoms and our everyday struggles and, mostly, the intricate jumble of our collective ancestry. Nusrat pays homages to her foremothers, the first feminists, and her forefathers, the ones who tried hard to fit into a caste society only to be spat out, and eventually chose alternative faiths in pursuit of acceptance.

Successive events challenge the Bjorklund family as Kaaren delivers a baby who is deaf, Solveig, Kaaren's younger sister, is injured in a train wreck, and Penny despairs over whether Hjelmer will ever return for her.

A collection of sermons delivered at Christ Episcopal Church, Valdosta, Georgia, by the Rev. Peter L. Ingeman.

Performative Intergenerational Dialogues of a Black Quartet promotes the importance of intergenerational Black dialogue as a collaborative spirit-making across race, genders, sexualities, and cultures to bridge time and space. The authors enter this dialogue in a crisis moment: a crisis moment at the confluence of a pandemic, the national political transition of leadership in the United States, the necessary rise of Black, Indigenous, and People of Color activism—in the face of the continued murders of unarmed Black and queer people by police. And as each author mourns the loss of loved ones who have left us through illness, the contiguity of time, or murder, we all hold tight to each other and to memory as an act of keeping them alive in our hearts and actions, remembrance as an act of resistance so that the circle will be unbroken. But they also come together in the spirit of hope, the hope that bleeds the borders between generations of Black teacher-artist-scholars, the hope that we find in each other’s joy and laughter, and the hope that comes when we hear both stories of struggle and strife and stories of celebration and smile that lead to possibilities and potentialities of our collective being and becoming—as a people. So, the authors offer stories of witness, resistance, and gettin’ ovah, stories that serve as a road map from Black history and heritage to a Black futurity that is mythic and imagined but that can also be actualized and embodied, now. This book will be of interest to scholars, students, and activists in a wide range of disciplines across the social sciences and performance studies.

Prejudice is often not a conscious attitude: because of ingrained habits in relating to the world, one may act in prejudiced ways toward others without explicitly understanding the meaning of one’s actions. Similarly, one may know how to do certain things, like ride a bicycle, without being able to articulate in words what that knowledge is. These are examples of what Alexis Shotwell discusses in Knowing Otherwise as phenomena of “implicit understanding.” Presenting a systematic analysis of this concept, she highlights how this kind of understanding may be used to ground positive political and social change, such as combating racism in its less overt and more deep-rooted forms. Shotwell begins by distinguishing four basic types of implicit understanding: nonpropositional, skill-based, or practical knowledge; embodied knowledge; potentially propositional knowledge; and affective knowledge. She then develops the notion of a racialized and gendered “common sense,” drawing on Gramsci and critical race theorists, and clarifies the idea of embodied knowledge by showing how it operates in the realm of aesthetics. She also examines the role that both negative affects, like shame, and positive affects, like sympathy, can play in moving us away from racism and toward political solidarity and social justice. Finally, Shotwell looks at the politicized experience of one’s body in feminist and transgender theories of liberation in order to elucidate the role of situated sensuous knowledge in bringing about social change and political transformation.