The Eyes Of Another Race

The story of the colonisation of the Congo Free State by King Leopold II of Belgium during the scramble for Africa is one of the greatest human rights tragedies of recent history. At its core was the exploitation of wild rubber, then in increasing demand in Western markets. The population of the region was subjected to what was in effect slave labour - a regime of unbridled savagery which included imprisonment, whipping, bodily mutilations and killing. On 5 June 1903, Roger Casement left his consular base on the Lower Congo River and made a journey through the regions of the Upper Congo to investigate at first hand reports of alleged atrocities. After three months travelling, he arrived back in Leopoldville on Stanley Pool on 15 September and telegraphed the Foreign Office immediately: 'I have returned from the Upper Congo today with convincing evidence of shocking misgovernment and wholesale oppression.' Towards the end of the year Casement returned to London, where he put together his formal report in consultation with officials of the Foreign Office. The Congo Report was presented to Parliament in 1904. It was a crucial instrument in the British government's efforts to bring about change in King Leopold's Congo Free State. This edition includes not only the report, which has long been unavailable in English, but also Casement's diary of that year. The diary provides invaluable glimpses of the details of his investigation of the human relationships involved and of the life of a remarkable consul during a key year of his life. Both documents have been carefully edited: names which were omitted from the original published report have been reinstated, and explanatory notes provided for the report and diary. -- Publisher description.

Examining the classroom discussion of equity issues and legal cases involving immigration and sexual violence, Razack addresses how non-white women are viewed, and how they must respond, in classrooms and courtrooms.

A new, interactive approach to storytime, The Whole Book Approach was developed in conjunction with the Eric Carle Museum of Picture Book Art and expert author Megan Dowd Lambert's graduate work in children's literature at Simmons College, offering a practical guide for reshaping storytime and getting kids to think with their eyes. Traditional storytime often offers a passive experience for kids, but the Whole Book approach asks the youngest of readers to ponder all aspects of a picture book and to use their critical thinking skills. Using classic examples, Megan asks kids to think about why the trim size of Ludwig Bemelman's Madeline is so generous, or why the typeset in David Wiesner's Caldecott winner,The Three Pigs, appears to twist around the page, or why books like Chris Van Allsburg's The Polar Express and Eric Carle's The Very Hungry Caterpillar are printed landscape instead of portrait. The dynamic discussions that result from this shared reading style range from the profound to the hilarious and will inspire adults to make children's responses to text, art, and design an essential part of storytime.

The New York Times best-selling book exploring the counterproductive reactions white people have when their assumptions about race are challenged, and how these reactions maintain racial inequality. In this “vital, necessary, and beautiful book” (Michael Eric Dyson), antiracist educator Robin DiAngelo deftly illuminates the phenomenon of white fragility and “allows us to understand racism as a practice not restricted to ‘bad people’ (Claudia Rankine). Referring to the defensive moves that white people make when challenged racially, white fragility is characterized by emotions such as anger, fear, and guilt, and by behaviors including argumentation and silence. These behaviors, in turn, function to reinstate white racial equilibrium and prevent any meaningful cross-racial dialogue. In this in-depth exploration, DiAngelo examines how white fragility develops, how it protects racial inequality, and what we can do to engage more constructively.

'Every voice raised against racism chips away at its power. We can't afford to stay silent. This book is an attempt to speak' The book that sparked a national conversation. Exploring everything from eradicated black history to the inextricable link between class and race, Why I'm No Longer Talking to White People About Race is the essential handbook for anyone who wants to understand race relations in Britain today. THE NO.1 SUNDAY TIMES BESTSELLER WINNER OF THE BRITISH BOOK AWARDS NON-FICTION NARRATIVE BOOK OF THE YEAR 2018 FOYLES NON-FICTION BOOK OF THE YEAR BLACKWELL'S NON-FICTION BOOK OF THE YEAR WINNER OF THE JHALAK PRIZE LONGLISTED FOR THE BAILLIE GIFFORD PRIZE FOR NON-FICTION LONGLISTED FOR THE ORWELL PRIZE SHORTLISTED FOR A BOOKS ARE MY BAG READERS AWARD

Winner of the 2020 Josiah Royce Prize in American Idealist Thought, presented by the Josiah Royce Society Another white Man's Burden performs a case study of Josiah Royce's philosophy of racial difference. In an effort to lay bare the ethnological racial heritage of American philosophy, Tommy J. Curry challenges the common notion that the cultural racism of the twentieth century was more progressive and less racist than the biological determinism of the 1800s. Like many white thinkers of his time, Royce believed in the superiority of the white races. Unlike today however, whiteness did not represent only one racial designation but many. Contrary to the view of the British-born Germanophile philosopher Houston S. Chamberlain, for example, who insisted upon the superiority of the Teutonic races, Royce believed it was the Anglo-Saxon lineage that possessed the key to Western civilization. It was the birthright of white America, he believed, to join the imperial ventures of Britain-to take up the white man's burden. To this end he advocated the domestic colonization of Blacks in the American South, suggested that America's xenophobia was natural and necessary to protecting the culture of white America, and demanded the assimilation and elimination of cultural difference for the stability of America's communities. Another white Man's Burden reminds philosophers that racism has been part of the building blocks of American thought for centuries, and that this must be recognized and addressed in order for its proclamations of democracy, community, and social problems to have real meaning.

"How can we get along better?" is the question about race I've been carrying that has motivated this project. How can we become more accepting in our multi-cultural world? How can we see-really see-through the eyes of each other? Why can't we? Is it something in our genes? Our human nature as warlike and aggressive? The impressive yet frustrating array of personalities that make us loveable but also ornery and difficult? Is it the piled-on guilt that we as white people can hardly bear to think about, let alone work on and find a way through that might bring justice and peace? It seems to be true: we-a multitude of colors and ethnic backgrounds-can't seem to get along. We are burdened with unhelpful and false impressions of the other. We are stuck in conditioning from generations ago. Plus we are mired in religiosity that preaches love but often practices hate. For their own survival, Black people have been forced to deal with the race issue since they first stepped foot in this country. They encounter it every day. It defines how they live in society, how they move about, hold jobs, or raise families. It is the sea they swim in and they ignore it at their peril. It is the same sea that white people swim in, but often-or usually-with little awareness of peril. We mostly float and reap the benefits. As fellow participants in this societal quagmire of race relations, we often respond with puzzlement, anger, and judgment. Why is the world so different for them than for us? We need to look at that and be willing to listen.