This work argues that the U.S. Civil Rights movement was part of a global wave of anti-colonial and independence movements. It reveals the international roots of the U.S. Civil Rights movement in the 1930s through the 1950s, tracing the links between Gandhi and King. -- Provided by the publisher.;"This Worldwide Struggle: Religion and the International Roots of the Civil Rights Movement identifies a network of black Christian intellectuals and activists who looked abroad, even in other religious traditions, for ideas and practices that could transform American democracy. From the 1930s to the 1950s, they drew lessons from independence movements around for the world for an American racial justice campaign. Their religious perspectives and methods of moral reasoning developed theological blueprints for the classical phase of the Civil Rights Movement. The network included professors and public intellectuals Howard Thurman, Benjamin Mays, and William Stuart Nelson, each of whom met with Mohandas Gandhi in India; ecumenical movement leaders, notably YWCA women, Juliette Derricotte, Sue Bailey Thurman, and Celestine Smith; and pioneers of black Christian nonviolence James Farmer, Pauli Murray, and Bayard Rustin. People in this group became mentors and advisors to and coworkers with Martin Luther King and thus became links between Gandhi, who was killed in 1948, and King, who became a national figure in 1956. Azaransky's research reveals fertile intersections of worldwide resistance movements, American racial politics, and interreligious exchanges that crossed literal borders and disciplinary boundaries, and underscores the role of religion in justice movements. Shedding new light on how international and interreligious encounters were integral to the greatest American social movement of the last century, This Worldwide Struggle confirms the relationship between moral reflection and democratic practice, and it contains vital lessons for movement building today."--Publisher's description.

The phenomenon of "identity politics" represents one of the primary impasses of the left, and has occasioned the reignition of frustrating debates between the partisans of race and class ad infinitum. In Mistaken Identity, Asad Haider reaches for a different approach one rooted in the rich legacies of the black freedom struggle. Drawing from the words and deeds of black revolutionary theorists, he argues that identity politics is not synonymous with anti-racism, but instead amounts to the neutralisation of its movements. It marks a retreat from the crucial passage from identity to solidarity, and from individual recognition to collective struggle against an oppressive social structure. Mistaken Identity is a political and theoretical tour de force, an urgent call for alternative visions, languages, and practices against the white identity politics of right-wing populism. The idea of universal emancipation now seems old-fashioned and outmoded. But if we are attentive to the lines of struggle that lie outside the boundaries of the state, we will see that it has been placed on the agenda once again.