The theoretical framework of this book is first of all defined in terms of sociocognitive discourse analysis of antiracism and antiracist discourse within the larger framework of a theory of social movements. In this case the movement is both global and historical and hence rather a macromovement. Different from other studies of social movements, this book focused on discourse and cognition and their history. Antiracism is defined as a movement of resistance and solidarity. After a summary of a theory of antiracist social cognition (mental models, knowledge, attitudes and ideologies) antiracist practices in genersal antiracist discourse are defined - as well as their historical dimensions. A detailed literature summarizes earlier theory and research on antiracism, as well as a discussion of major issues in studies of antiracism - such as whether or not antiracism today is dominant or prevalent.

Quakers, originally from The Netherlands and Germany, were the first to formulate criticism of slavery in the Caribbean and North America in the Germant0own Declaration of 1688. Only in the late 18th century Quakers also had political influence in the UK, e.g. through the discourse of Wilberforce and Thomas Clarkson, describing the horrors of the Middle Passage. At the same time in France, some Enlightenment philosophers also critical of slavery, though often ambiguously. Most explicit was the discourse of Condorcet.

The discourse against Jim Crow segregation, discrimination and racism in the 20th century also had important legal successes, such as the work of Thurgood Marshall in the famous Brown vs. Board of Education case in 1954. After the 1955 Montgomery Bus Boycott, sparked by Rosa Parks, the Civil Rights Movement in many ways resisted segregation, e.g. as led by Martin Luther King. Radical writers and speakers criticized black integration in dominant white society, as was the case in the discourses of Malcolm X and Stokeley Carmichael.

This chapter starts the history of amtiracist discourse with the antislavery texts of bisshop Nyssa in the 4th century. In Europe one of the first declaratio against "servitude" was formilated by Louis X of France. The first texts against the harsh treatments of indigenous people in the America Colonies were formulated by Bartolomé de las Casas and the New Laws of King Carlos I of Spain.

In the 19th century, also black writers joined the increasing criticism against slavery. Most prominent was former slave Frederick Douglas and his writings, describing the terrible abuses of the slaver masters. After the abolition of slavery in the USA in 1985, racist discrimination of African Americans did not stop. After Reconstruction, Jim Crow segregation, lynchings and many forms of discrimination were prevalent, especially in the South. Important black writers were W.E.B. Dubois, and his contributions to the NAACP, also during international travels. Black sociologist Ida Wells was influential in her critical accounts of lynchings, as was feminist Anna Julia Hayward Cooper.

In the 19th century in Germany increasing nationalist discourse by protestant professors engaged in radical antisemitic discourse, sources of Nazi discourse a century later. After earlier resistance against antisemitic practices in earlier centuries, some Jewish intellectuals critically and ironically examined these discourses and their conceptions of racial hierarchies.for instance Saul Ascher, Moritz Lazarus, in Germany, and Bernard Lazare in France. In the early 20th century other Jewish scholars critized antisemitism, for instance Nathan Birnbaum, Constantin Brunner, Julius Goldstein, and under Nazism also Victor Klemperer, Lio Feuchtwanger, Fritz Bernsein, and the philosophers of the Frankfurt School and other refugees.

Before the war, Franz Boas critized the notion of racial superiority. After the War, Unesco issued statements on race. The influence of Unesco in the USA diminished during the Cold War. In Europe after the war, many European and national organizations against racism were founded, such as the CRE in the UK, or MRAP in France. In the USA cotinuing police violence and other froms of systemic racism, exacerbated by Trump, was challenged by Black Lives Matter and its growing national and international sucess.

The many forms of European racism as a system of power abuse against non-European peoples, since Antiquity until today, have always been resisted by many social practices, including discourse, and especially by the targets of such domination. This book for the first time presents a general theory and history of such discursive resistance.

The first challenge of this book has been the development of a more or less explicit theory. In many disciplines, there are now a myriad of theoretical, descriptive and historical studies of the many forms and aspects of racism, such as racist prejudice and discrimination, xenophobia, antisemitism, Islamophobia and colonialism.

This introductory chapter formulates the general aims of the book, namely to provide a new theory of antiracism and antiracist discourse, as well as a history of antiracist discourse from Antiquity to Black Lives Matter. The book is intended as a contribution to Critical Discourse Studies but within a multisciplinary

The final chapter presents the conclusions of the book, looking specifically at how speaking publicly gives people authority, particularly when others listen to and support them. Then it discusses the challenges and opportunities of speaking about one's faith in contemporary, technologically mediated contexts. Finally, how diversity of belief is managed within religious communities is discussed, in relation to the data analysed in the previous chapters.

This chapter focuses on how authority is claimed by individuals in religious traditions and the role of sacred texts as the 'word of God' in both Christianity and Islam. How individuals take on that authority for themselves, using scared texts in their discourse is analysed, with a discussion of how people of different faiths discuss the differences in their sacred texts, and how they establish authority when cultural norms change.

This chapter begins with defining the key terms of religion and discourse, presenting how different approaches to language have influenced the understanding of religious experience and vice versa. A definition of discourse is provided whichfocuses on functions, embodied cognition, and emergence. Religion and spiritual experience have been described from a variety ofperspectives with attempts to understand language with various perspectives (functional, embodied cognition, and emergence) applied to religious language and talk about religious experience. Finally, the emergence and influence of mediatisation and secularisation are discussed in terms of their effects on religious believers.