Here are 100 books that Race Frameworks fans have personally recommended if you like
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After hearing scholars argue that the “Latinx” category is solely an ethnicity, not a race, I questioned my assumption that “Latinx” was a race—and this led me to ask, “What is race?” To answer this, I read extensively, reflecting on my education and experience as a high school Spanish teacher. At the time, I was also studying a bilingual education program, and I started noticing how the program socially constructed race and the Latinx racialized group. Now, as a UCLA professor researching and teaching about Latinx education, I’m sharing insights in my book, a book that helps readers rethink race and see how schools construct Latinidad.
This book is required reading for anyone wanting to understand how race operates in the U.S. as an ever-changing social construct.
While many people only read Chapter 4 (the one usually assigned in college courses), I urge you to read the whole book—it’s packed with insights that are often overlooked. One line that stopped me in my tracks was on page 111: “Once specific concepts of race are widely circulated and accepted as a social reality, racial difference is not dependent on visual observation alone.” That sentence reshaped how I thought about race in education and beyond.
Omi and Winant’s work is foundational, and it’s one I returned to while writing “How Schools Make Race” to grapple with the complexities of racial formation.
Twenty years since the publication of the Second Edition and more than thirty years since the publication of the original book, Racial Formation in the United States now arrives with each chapter radically revised and rewritten by authors Michael Omi and Howard Winant, but the overall purpose and vision of this classic remains the same: Omi and Winant provide an account of how concepts of race are created and transformed, how they become the focus of political conflict, and how they come to shape and permeate both identities and institutions. The steady journey of the U.S. toward a majority nonwhite…
A moving story of love, betrayal, and the enduring power of hope in the face of darkness.
German pianist Hedda Schlagel's world collapsed when her fiancé, Fritz, vanished after being sent to an enemy alien camp in the United States during the Great War. Fifteen years later, in 1932, Hedda…
After hearing scholars argue that the “Latinx” category is solely an ethnicity, not a race, I questioned my assumption that “Latinx” was a race—and this led me to ask, “What is race?” To answer this, I read extensively, reflecting on my education and experience as a high school Spanish teacher. At the time, I was also studying a bilingual education program, and I started noticing how the program socially constructed race and the Latinx racialized group. Now, as a UCLA professor researching and teaching about Latinx education, I’m sharing insights in my book, a book that helps readers rethink race and see how schools construct Latinidad.
This book taught me how the idea of “Hispanic” as a group was constructed—not as a natural category but as a deliberate effort by activists, bureaucrats, and the media. Cristina Mora’s research shows how power and influence created this category, challenging the assumption that commonality binds this group together.
Reading it helped me see that the creation of the Hispanic category is both intentional and ongoing, which deeply influenced how I think about race and racialization in my own work. If you’ve ever wondered how racial and ethnic categories come to be, this book is a must-read. It’s a powerful reminder that categories are not fixed but shaped by history, politics, and power.
How did Puerto Ricans, Mexicans, and Cubans become known as "Hispanics" and "Latinos" in the United States? How did several distinct cultures and nationalities become portrayed as one? Cristina Mora answers both these questions and details the scope of this phenomenon in Making Hispanics. She uses an organizational lens and traces how activists, bureaucrats, and media executives in the 1970s and '80s created a new identity category-and by doing so, permanently changed the racial and political landscape of the nation. Some argue that these cultures are fundamentally similar and that the Spanish language is a natural basis for a unified…
After hearing scholars argue that the “Latinx” category is solely an ethnicity, not a race, I questioned my assumption that “Latinx” was a race—and this led me to ask, “What is race?” To answer this, I read extensively, reflecting on my education and experience as a high school Spanish teacher. At the time, I was also studying a bilingual education program, and I started noticing how the program socially constructed race and the Latinx racialized group. Now, as a UCLA professor researching and teaching about Latinx education, I’m sharing insights in my book, a book that helps readers rethink race and see how schools construct Latinidad.
Laura Gómez’s work has been foundational to my thinking about race and the Latinx community. While I also love her book Inventing Latinos, I chose Manifest Destinies because it directly answers a question one of my students once asked me: “Is Mexican American a race?”
This book is a powerful account of how the "Mexican American” racial category was created through historical and legal processes, conquest, and social struggle. When I read it, I was struck by how Gómez provides the foundation for understanding the origins of what we now call the Latinx category. If you want to understand the roots of the Latinx racial category in the U.S., this book is essential.
An essential resource for understanding the complex history of Mexican Americans and racial classification in the United States
Manifest Destinies tells the story of the original Mexican Americans-the people living in northern Mexico in 1846 during the onset of the Mexican American War. The war abruptly came to an end two years later, and 115,000 Mexicans became American citizens overnight. Yet their status as full-fledged Americans was tenuous at best. Due to a variety of legal and political maneuvers, Mexican Americans were largely confined to a second class status. How did this categorization occur, and what are the implications for…
In 1913, a 15-year-old pregnant girl was found dead of apparent suicide. Dr. James Wilson, a new graduate and the first doctor ever to start a practice in this rural town, feels guilty over her death because of his delayed intervention.
After hearing scholars argue that the “Latinx” category is solely an ethnicity, not a race, I questioned my assumption that “Latinx” was a race—and this led me to ask, “What is race?” To answer this, I read extensively, reflecting on my education and experience as a high school Spanish teacher. At the time, I was also studying a bilingual education program, and I started noticing how the program socially constructed race and the Latinx racialized group. Now, as a UCLA professor researching and teaching about Latinx education, I’m sharing insights in my book, a book that helps readers rethink race and see how schools construct Latinidad.
After I finished writing my book, a friend recommended Osagie Obasogie’s book, and I’m so grateful they did! Obasogie challenges readers—and scholars—to rethink race in a way that goes beyond the usual nod to it being a social construct.
Through his groundbreaking research with individuals who have been blind since birth, he shows how race is not just something visual but something we learn to “see.” It’s a must-read for anyone who wants to move beyond surface-level discussions of race and grapple with its deeper implications. Obasogie’s book helped me complicate my understanding of race as a construct, and it has stayed with me, shaping how I think and write about race today.
Colorblindness has become an integral part of the national conversation on race in America. Given the assumptions behind this influential metaphor-that being blind to race will lead to racial equality-it's curious that, until now, we have not considered if or how the blind "see" race. Most sighted people assume that the answer is obvious: they don't, and are therefore incapable of racial bias-an example that the sighted community should presumably follow. In Blinded by Sight,Osagie K. Obasogie shares a startling observation made during discussions with people from all walks of life who have been blind since birth: even the blind…
I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
Nietzsche demystifies the idea that the state in capitalism provides stability and certainty in our lives and, as a result, the concept that it is necessary.
He has a dialectic between phenomenon and essence, for which the state is the social form that corresponds to the alienation we experience in our everyday life in capitalism.
Thus, as a corresponding social form to the mass culture, it reiterates our unfreedom. Nietzsche holds a concept of fetishization that brings him much closer to critical Marxism than previously thought.
This English translation-the first since 1909-restores Human, All Too Human to its proper central position in the Nietzsche canon. First published in 1878, the book marks the philosophical coming of age of Friedrich Nietzsche. In it he rejects the romanticism of his early work, influenced by Wagner and Schopenhauer, and looks to enlightened reason and science. The "Free Spirit" enters, untrammeled by all accepted conventions, a precursor of Zarathustra. The result is 638 stunning aphorisms about everything under and above the sun.
I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
For my study, Benjamin succeeds in showing how the dominant social forms in each capitalist society can be debunked and that the official narrative that perpetuates the logic that supports the current system can be seriously questioned.
Benjamin’s goal was not to build another totality, another theoretical system that would bring certainty and stability to those who want to change the world radically towards socialism.
Rather, his philosophy encourages us to continue fighting to open the cracks in capitalism, to create multiple ruptures in the capitalist system, even though we do not have all the answers and are aware that our struggle will have an uncertain result.
This is how we redeem and vindicate past generations who spilled their blood for another world. This is how we redeem Benjamin himself, who dedicated his life's work to this purpose.
"To great writers," Walter Benjamin once wrote, "finished works weigh lighter than those fragments on which they labor their entire lives." Conceived in Paris in 1927 and still in progress when Benjamin fled the Occupation in 1940, The Arcades Project (in German, Das Passagen-Werk) is a monumental ruin, meticulously constructed over the course of thirteen years--"the theater," as Benjamin called it, "of all my struggles and all my ideas."
Focusing on the arcades of nineteenth-century Paris-glass-roofed rows of shops that were early centers of consumerism--Benjamin presents a montage of quotations from, and reflections on, hundreds of published sources, arranging them…
Voyager 1 was launched on September 5, 1977, and Voyager 2 was launched on August 20, 1977. Both began a historic journey with unique 'time capsules' on board intended to communicate a story of our world to extraterrestrials. The Voyager message is carried by a phonograph record 12-inch gold-plated disk…
Ι have a passion for critical theory since I was intrigued by the idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power hold by the state and politicians. On the contrary, real power lies in capital, that's in abstract labour, which is the labour that must succumb to the standards of time is money, that runs through each one of us. Therefore, in my postdoctoral research in the last 13 years, I have attempted to follow this idea in the history of political philosophy. During my research, I realized that the mainstream reading of Marxism and critical theory is far from what it should be.
The Zapatista movement and the series of demonstrations since Seattle are fighting for radical social change in terms that have nothing to do with the taking of state power. This is in clear opposition to the traditional Marxist theory of revolution which centres on taking state power. In this book, John Holloway asks how we can reformulate our understanding of revolution as the struggle against power, not for power. After a century of failed attempts by revolutionary and reformist movements to bring about radical social change, the concept of revolution itself is in crisis. John Holloway opens up the theoretical debate, reposing some of the basic concepts of Marxism and grounded in a rethinking of Marx's concept of 'fetishisation'—how doing is transformed into being.
This book is a profound search for a theory of social change. Through clearing away the cobwebs of revolutionary socialism, it renews the fight for the ending of capitalism and the construction of a new, fairer world.
After a century of failed attempts by radical projects, the concept of revolution itself is in crisis. By asking the deepest questions about the nature of humanity, work, capitalism, organisation and resistance, John Holloway looks sharply at modern protest movements and provides tools for creating new strategies.
First published in 2002, this book marked a shift in the understanding of Autonomism,…
I have a passion for critical theory since I was intrigued by the heretical idea, which originates in Marx’s Capital, that what limits our freedom and democracy is not the apparent personified power held by the state and politicians. On the contrary, real power lies in the fact that, in capitalism, labour that must succumb to the standards of time is money, that runs through each one of us. So, to an extent, we all are forced to become slaves to the rationale of capital. In this book, I analyse this idea to the philosophers mentioned. This perspective is far away from their mainstream reading and casts a completely different light on their philosophy.
According to the Debord, concepts are fluid and open since they express alienation, class struggle, and the unavoidable contradictions inherent in capitalism.
Therefore, his theory has a strong anarchic character and does not ignore the economy or the social conflicts confronted in everyday life, as some readers of his theory may believe. The spectacle, as used by the Situationists and Debord, does not take place on a different plane from that of commodity fetishism or alienation in everyday living, as sadly some scholars hold.
His theory casts light on the idea of the inverted topsy-turvy world and the negativity that defetishises the apparent, closed, and reified forms, such as the bourgeois form of democracy and the state, that constitute a closed and fetishized social totality.
The Das Kapital of the 20th century. An essential text, and the main theoretical work of the situationists. Few works of political and cultural theory have been as enduringly provocative. From its publication amid the social upheavals of the 1960's up to the present, the volatile theses of this book have decisively transformed debates on the shape of modernity, capitalism, and everyday life in the late 20th century. This is the original translation by Fredy Perlman, kept in print continuously for the last 30 years, keeping the flame alive when no-one else cared.
As I watched abandoned buildings, homes, and factories spread throughout neighborhoods in Detroit while photographers came from everywhere to photograph the ruins, I became fascinated with why we are drawn to ruins, what role such imagery plays in our collective imagination, and how ruins today are different than, say, Greek ruins. I am also interested in the politics behind the ruins and the role of capitalism in creating our declining cities. I have written several books on visual culture and politics, engaging with issues of race, trauma, memory, war, and capitalist globalization.
Brenner blew my mind by explaining that the idea of the city as a circumscribed and autonomous space is an obsolete nineteenth-century concept. He made me realize that the boundaries between city, suburb, and rural space are superseded by capitalist urbanization and industrialization across the planet—under the oceans, across the land, and even in the atmosphere—and that it is utterly degrading the environment for purposes of commodification.
Urbanization is transforming the planet, within and beyond cities, at all spatial scales. In this book, Neil Brenner mobilizes the tools of critical urban theory to deconstruct some of the dominant urban discourses of our time, which naturalize, and thus depoliticize, the enclosures, exclusions, injustices and irrationalities of neoliberal urbanism. In so doing, Brenner advocates a constant reinvention of the framing categories, methods and assumptions of critical urban theory in relation to the rapidly mutating geographies of capitalist urbanization. Only a theory that is dynamic-which is constantly being transformed in relation to the restlessly evolving social worlds and territorial landscapes…
Deputy Jenna Hart has only been working in her sleepy hometown of Pearl Springs for seven months when city officials begin to be targeted by a killer. Twenty years ago, the construction of a dam caused people to lose their land to eminent domain. That wound has not healed with…
Rich Weiner co-edited this featured volume with Francesca Forno. He is a political sociologist with a strong foundation in the history of political and social thought. He has served for twenty-two years as dean of the faculty of arts and sciences. His focus has been on non-statist political organizations and social movements with a perspective of middle-range theorizing enriched by three generations of Frankfurt School critical theory of society.
Wide-ranging philosophical conversation and moral critique of capitalism as an instituted social order wherein a structure of domination establishes and reinforces an entire way of life attuned to the hegemony of exchange value as well as commodity production, and their social reproduction.
I very much appreciate the book’s strategy of cogent, accessible and explorative dialogue rather than tit-for-tat debate.
In this important new book, Nancy Fraser and Rahel Jaeggi take a fresh look at the big questions surrounding the peculiar social form known as "capitalism," upending many of our commonly held assumptions about what capitalism is and how to subject it to critique. They show how, throughout its history, various regimes of capitalism have relied on a series of institutional separations between economy and polity, production and social reproduction, and human and non-human nature, periodically readjusting the boundaries between these domains in response to crises and upheavals. They consider how these "boundary struggles" offer a key to understanding capitalism's…
