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Paul Gilroy (Routledge Critical Thinkers), by Paul Williams
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Paul Gilroy has been a controversial force at the forefront of debates around race, nation, and diaspora. Working across a broad range of disciplines, Gilroy has argued that racial identities are historically constructed, formed by colonization, slavery, nationalist philosophies, and consumer capitalism.
Paul Williams introduces Gilroy’s key themes and ideas, including:
- the essential concepts, including ethnic absolutism, civilizationism, postcolonial melancholia, iconization, and the ‘black Atlantic’
- analysis of Gilroy’s broad-ranging cultural references, from Edmund Burke to hip-hop
- a comprehensive overview of Gilroy’s influences and the academic debates his work has inspired.
Emphasizing the timeliness and global relevance of Gilroy’s ideas, this guide will appeal to anyone approaching Gilroy’s work for the first time or seeking to further their understanding of race and contemporary culture.
- Sales Rank: #3356100 in Books
- Brand: Brand: Routledge
- Published on: 2013-02-01
- Original language: English
- Number of items: 1
- Dimensions: 7.70" h x .70" w x 5.10" l, .50 pounds
- Binding: Paperback
- 192 pages
- Used Book in Good Condition
About the Author
Dr Paul Williams is Lecturer in Twentieth-Century Literature at the University of Exeter, UK.
Most helpful customer reviews
0 of 0 people found the following review helpful.
A Short and Trusty Overview of Gilroy's Seminal Studies in Racism and the Counterculture of the African Diaspora
By Ulrich Gdhler
Black English critic Paul Gilroy is most famous for his 1993 book „The Black Atlantic”. In this study Gilroy discovers a tradition of political radicalisation and resistance to capitalist modernity that flourished and circulated away from the surveillance of the national state. Ship crews often were composed of people from around the world. This is the world of Olaudah Equiano’s autobiography of a former slave. But it is also the world of Captain Ahab’s crew on board of the whaler Pequod in “Moby Dick”. Gilroy belonged to the third generation of the Birmingham Centre for Contemporary Cultural Studies scholars. His parents had immigrated to London from Guyana. I was interested in the relationship between Cultural Studies and Postcolonial Theory in his work. Unlike Raymond Williams and E.P. Thompson, Gilroy transcends the national borders of “Englishness”.
Paul Williams “Routledge Critical Thinkers” introduction into the theories and works of Paul Gilroy offers a short and trusty overview of Gilroy’s main theories and works and discovers the intellectual influences which motivated Gilroy. Williams starts with an overview of the “N�gritude” writers Aim� C�saire and L�opold Senghor, who influenced Gilroy. Then he highlights the importance of Stuart Hall, who was born in Jamaica and had brought a transatlantic perspective to Cultural Studies. Paul Gilroy continued this turn and explicitly criticized the ethnically particular character of the concept of “English Culture” used by EP Thompson and Raymond Williams. While Raymond Williams was deeply involved in the English aesthetic tradition, which neglected the African experience, Gilroy broadens the horizon and shows the international context of the nation’s radical history. In a deeply moving article about Turner’s painting The Slave Ship Gilroy analyses the racism of John Ruskin, one of the heroes of Raymond Williams’ aesthetic anti-capitalism.
Gilroy’s works show the influence of the post-Structuralist turn in Cultural Studies. Gilroy is deeply anti-essentialist like Judith Butler and most modern feminists. Racial difference and racial identities are not natural but the product of racial oppression. While such groups existed as identifiable categories of people, they did not exist as races before the advent of racism. Ethnic absolutism is not natural but historically produced. Gilroy takes from Foucault the idea that modern scientific discourses produced the “truth” about the human body and “race”. Thinking of Simone de Beauvoir, one might imagine saying Gilroy that “One is not born a black, one is made one”.
Some of Gilroy’s studies deal with “convivality” and multicultural society in London. Gilroy is very critical of the New Labour ideology on multiculturalism and distinguishes between a “corporate multiculturalism” and conviviality. He shows how black sport stars are made icons. Gilroy’s anti-essentialism forces him to develop a more concrete analysis of racism in Britain. In “Postcolonial Melancholia” Gilroy explains Britain was unable to confront the breakup of its empire and the violence that accompanied imperialism. The settlers and their descendants are scapegoats and unwitting bearers of the imperial and colonial past.
“The Black Atlantic” draws upon W.E.B. Du Bois’ “The Souls of Black Folks” (1903) and develops the concept of a “Double Consciousness”, black people’s predicament of being simultaneously outside and inside the Western world. Gilroy deals with questions of identity and double consciousness, which are typical for post-Structuralist thinkers. Gilroy demonstrates with Toni Morrison’s “Beloved” (1987), how the vernacular culture of the African diaspora represents a counterculture to modernity. He argues that the writers of African diaspora in the 19th century anticipated postmodernism. Gilroy also analyses the traditions of black music as an expression of the African diaspora.
0 of 0 people found the following review helpful.
It does a good job of explaining Gilroy's work
By ceebee
I have been using this as a supplement to teaching critical race theory for a number of years. It does a good job of explaining Gilroy's work.
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