This article examines the concepts of group membership, group identity and racial identity, and group consciousness. For each of these we discuss theoretical definitions, research using the various definitions, and issues of measurement. We show that these concepts are distinct and build on each other, rather than being interchangeable. We also explore the concept of linked fate, which evolved from the concept of group consciousness and is central in the race and politics literature. Finally, we address the very important question of whether we are in danger of overextrapolation—taking concepts developed in research on one group and grafting them onto other groups.

In 2008, for the first time in the history of this country, a black woman became First Lady of the United States. During Barack Obama's presidency, Michelle Obama was ever present in the public eye for her advocacy on issues related to health, military families, education, and for promoting the interests of women and girls. This article contributes to ongoing scholarly discourse, as well as extensive media coverage and analysis, regarding Obama's role as wife and first lady by critically examining how the particular model of motherhood she embraced and exhibited, a model firmly rooted in the black American community, was designed to challenge negative stereotypes of black women, maternity, and families. We address the following questions in this work: How did Obama's identity as a black woman influence the policies she championed as first lady? Does Obama's mothering relate to stereotypes of black mothers and help (re)define black motherhood, and if so, how? What does it mean to be a black mater gentis or mother of the nation? Drawing on her speeches and policy initiatives, we reveal how Michelle Obama defied dominant and oppressive stereotypes of black women and mothers while simultaneously (re)defining black womanhood and motherhood for the nation.

No abstract

implications for policymakers hoping to influence the protection of minorities-political actors can encourage change through directed policies, but changing the international climate is uncertain, risky, and uncontrollable. Kilinç demonstrates how international factors can play an important role in domestic policy decisions. However, in associating formal structured opportunities provided by the European union with the informal climate created by a dramatic event, Kilinç conflates dissimilar mechanisms of policy influence. Future work could disaggregate the power of directed policy from situational opportunity to assess differences in how domestic actors respond. All in all, Kilinç's thick description of two interesting cases is a valuable resource for those interested in the development of policy toward religious minorities. More importantly, the book draws attention to the power of international contexts in influencing the domestic politics of religious freedom, which helps explain unanticipated policy change.

No abstract