Charles Mills makes visible in the world of mainstream philosophy some of the crucial issues of the black experience.

Her Majesty's Children reveals not only a deeply personal account of the experience of racism but is also a revolutionary work that asks us to reconsider our ordinary practices and lives to recognize and resist the traces of a colonial age of racism that so many claim is only part of our past.

Afrocentrism. Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, The Black Atlantic also complicates and (...) enriches our understanding of modernism. Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the "double consciousness" of W. E. B. Du Bois to the "double vision" of Richard Wright to the compelling voice of Toni Morrison. In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic. (shrink)

Using data from the National Survey of Black Americans, this study examines the way in which gender socially constructs the importance of skin tone for evaluations of self-worth and self-competence. Skin tone has negative effects on both self-esteem and self-efficacy but operates in different domains of the self for men and for women. Skin color is an important predictor of self-esteem for Black women but not Black men. And color predicts self-efficacy for Black men but not Black women. This pattern (...) conforms to traditional gendered expectations of masculinity and femininity. Moreover, there are conditions of success that allow women to escape the effects of colorism. The impact of skin tone on self-esteem was much weaker for women from higher social class. Those who had lower self-esteem scores were dark-skinned women from working classes and dark-skinned women who were judged unattractive. (shrink)