Black Radical Tradition Research Articles

The Good Cops, Bad Cops, Bullets, and Wounds: Toward Culturally Sustaining Prison Abolition Literacies in Early Childhood Education

AbstractDominant discourses on the prison industrial complex/ mass incarceration tend to prioritize the experiences of Black adults. However, Black children are dual victims of the prison industrial complex. By that, we mean that they are subjected to incarceration in and beyond early childhood education, and the negative impact of the incarceration of parents/caregivers and other family members. With such considerations in mind, early childhood teachers should teach young Black children to become aware of the injustices of the prison industrial complex. To that end, we ask the following question: How can teachers raise Black children's consciousness of the prison industrial complex and encourage them to build a longstanding commitment to dismantle it through early literacy practices? In this conceptual article, we draw on culturally sustaining pedagogy, the imprisoned Black radical tradition, and abolitionist teaching to introduce and explain the utility of culturally sustaining prison abolition literacies—a literacy practice that acknowledges the pervasive injustices of the carceral state and action‐oriented ways to combat them to protect Black children and other minoritized children—in early childhood teaching and curriculum.

Adapting (to) Jane Eyre: Racial Violence, Intergenerational Trauma, and Black Optimism in Lauren Blackwood’s Within These Wicked Walls

This article draws on Fred Moten, Saidiya Hartman, and Christina Sharpe’s writings on ‘optimism,’ ‘wake work,’ and ‘fugitivity’ to present a reading of Lauren Blackwood’s 2021 rewriting of Charlotte Brontë's Jane Eyre as a metafiction of Black literary adaptation as survival. In rejecting the overdetermined stereotype of the mad subaltern woman as the localised focus of the novel’s commentary on racial violence, Within These Wicked Walls departs from twentieth-century, postcolonial responses to Jane Eyre exemplified by Gayatri Spivak’s reading of Wide Sargasso Sea to offer an explicitly Black and anti-racist rewriting of the Victorian novel. I show how Blackwood draws on the diasporic discourse of “Ethiopianism” and American genres of multiethnic and Black Gothic storytelling to explore the trauma of racialised violence (including its imperialist literature) as a cultural and intergenerational curse that must be faced, exorcised, and grieved by a younger generation. This analysis highlights the contributions Blackwood’s novel makes to the Black radical tradition, underscores the need for more Critical Race Theory in the study of Victorian literature, and reminds scholars of the vital role literary adaptation once played – and should still play – in criticism of race and imperialism in Victorian literature.

Demystifying trauma in international relations theory: From incomprehensibility to the liberatory real

Recent work on trauma and memory in international relations has sought to emphasize the key role trauma plays in state and community formation, security policies, the mediatization of atrocities, and transitional and social justice. This article problematizes the doxology of trauma in this body of work: the assumptions about the traumatic that go without saying because they come without saying in the discipline. We counter, in particular, international relations’ unreflective consumption of Cathy Caruth’s paradigm of trauma as an incomprehensible shock. In this article, we excavate the contours, origins, and effects of this doxology. We first use the examples of post-conflict struggles for truth and reconciliation and the COVID-19 pandemic to illustrate that international relations’ vision of trauma centralizes a psychiatric and medicalized paradigm of governance and management that depoliticizes suffering. We then seek to provide an alternative account of trauma woven in dialogue with the psychoanalytical reflections of Francophone and Lusophone scholars in the Black Radical Tradition, particularly Fanon, Mbembe, Kilomba, Nascimento and Gonzalez. The goal is to move from a theory of trauma-as-event to an understanding of (colonial/racial) trauma as it appears in the writings of those who never felt protected or at peace in the white colonial order.

Escaping the Zionist Circle: Notes on Racial Capitalism and the Black Radical Tradition

From the 1947–8 Nakba to the 2023–4 Gaza genocide, the history of Palestine appears to be stuck in a vicious circle of violence from which escape seems increasingly elusive. This leads one to ask, can one ever escape the Zionist circle? The work of Cedric Robinson provides a potential path forward. Since his death in 2016, Robinson’s name has become synonymous with the study of racial capitalism. But while racial capitalism was the background of his work, his chief concern was the Black Radical Tradition. Unlike racial capitalism, this concept has remained under-theorised, but without thoroughly accounting for it, our understanding of racial capitalism remains incomplete at best, misguided at worst. In this article, I turn our attention to the Black Radical Tradition and attempt to define it. As Robinson argued, the Black Radical Tradition is not simply derivative of racial capitalism; it actually precedes it and subverts it. Returning to Palestine, I show how Robinson’s notion of the Black Radical Tradition can contribute to our understanding of the struggle for Palestinian liberation, and I suggest that at least in some sense, the Palestinians have actually been escaping the Zionist circle all along.

Mending the Red-Black Thread: Marxism, the Black Radical Tradition, and the Robinson Thesis

Cedric Robinson's increasingly popular and influential work Black Marxism is best understood as a project of post-Marxist critique. Robinson's book, now regarded as a classic, asks a series of important questions of Marxism, but each of its major arguments marks a fundamental departure from the theoretical perspectives of both European and Black Marxists. The book exists in a historical moment of crisis for the left and intellectual retreat from Marxism; Robinson's relationship with Marxism and his place in the political tradition to which he gave a name, the Black Radical Tradition, suggests three main arguments. First, Robinson's critiques of the classical Marxist tradition — focused on its apparent economism and Eurocentrism — are based on a flattening of this tradition and a marked break from Marxist methodology. Second, Robinson's critique does not neatly align with the perspectives of the radical Black intellectuals whom he discusses, and indeed his conclusions are frequently in conflict with them. Third, the emancipatory project of Black Studies and the research programs convened under Robinson's influence will be best served by cautious and critical engagements with Robinson's seminal work. The generative questions that Robinson asks will be better answered through a materialist account of Black history, a syncretic understanding of Black culture, and a nonreductive, revolutionary Marxism providing the guide for political action.

Palestine and the Dialectic of Racial Capitalism

This article situates racial capitalism as a historical-theoretical framework to generate new and alternative theory on the question of Palestine. It argues that the genocidal assault on Gaza must be understood as the clearest expression of the logic of racial capitalism and the terrain upon which we must generate theory and strategy able to dismantle Zionism, colonialism and Imperialism. Many of the critiques of Zionism deploy frameworks of apartheid, understood by radicals in South Africa as a social structure reproduced by racial capitalism. It was understood that such a system could only be effectively dismantled through a national liberation project which understood race, class, capital and Imperialism as a single contradiction which must be overthrown as a totality. Similarly, earlier theorists within the Palestinian anti-colonial struggle, such as Fayez Sayegh, understood Zionist settler colonialism as an outpost of Western Imperialism. By tracing the emergence of racial capitalism within the South African anti-apartheid struggle and the similarities between the white minority regime and Zionism, this article acts as a point of departure to drawing together histories of the Black radical tradition and the Palestinian struggle in crafting radical theory relevant for our present moment.

We Can Fix Ourselves

Scholarship on Black Consciousness in the so-called post-apartheid South Africa is not as prominent as its counterpart within the Congress tradition. The fundamental reason for this is the hegemony and pervasiveness of whiteness and its aversion to the Black Radical Tradition. Another reason is the “success” of the Congress tradition as epitomized by the ANC through its so-called negotiations to usher in an era that is compatible with its political vision of a non-racial constitutional new South Africa. It is in this sense that the intellectual and ideological marginalization of the Azanian tradition which Black Consciousness is a part of, is intimately linked to the “failure” of its political vision.Why this political and historical backdrop? This is because the book We Can Fix Ourselves: Building a better South Africa through Black Consciousness (2021) by Mosibudi Mangena under review locates itself within the philosophy of Black Consciousness in discussing the fundamental problem of the so-called new democratic South Africa.

Ghosts of African Education: Mass Hysteria and Embodied Resistance within Postcolonial Senegalese Schools and Atlantic Migrations

This article works toward conceptualizing frictions between colonial education and non-Western traditions of African education in the modern African state. Signaling manifestations of educational friction or disequilibrium, we apply the concept of haunting to uncover ways the legacy of colonial education is reproduced through Western modernity as a form of disembodied educational practice, conflicting with the ghostly presence of collective African educational traditions. More specifically, we offer a conceptual inquiry into the phenomena of Jinne Maimouna, what has been called a mysterious “mass hysteria” within Senegalese schools. In doing so, we work toward a rethinking of education in relation with the transatlantic Black Radical Tradition and links to haunted forms of Atlantic migrations by Senegalese youth. The article gestures toward the power within the deeply rooted knowledge systems and practices emanating from Africa that return in the present and future. We suggest that practices of deciphering and rethinking the embodiment of traditions of African education might offer methods that break from colonizing episteme toward longer temporal educational liberation.

Abolition Dreams from a Resurgent Pu'uhonua

Abstract: This essay weaves an 'upena of critical discourse to contribute to a Kanaka Maoli abolitionist theory and praxis. Following the lead of Kumu Haunani-Kay Trask, I explore the intersection of the Black Radical Tradition and Critical Hawaiian Studies at the nexus of carcerality and multiple forms of Native and Black Dispossessions. Specifically, this essay builds upon Tiffany Lethabo King's The Black Shoals and George Terry Kanalu Young's Rethinking the Native Hawaiian Past to imagine and create freedom places beyond incommensurability. With a study of Pu'uhonua (places of refuge) I investigate the pilina (intimacies) between Indigenous resurgence and Black struggles for liberation and abolition. I argue that the comprehensive abolition of carceral systems and the ongoing resurgence of Pu'uhonua are cooperative projects that can be imagined and built upon the shoal and the Papa (reef/foundation) to create new futures for Black and Indigenous comrades in pursuit of collective liberation.

Forgetting: Loss, Invention, and Unbearable Life

Abstract: Recent works in and around Black feminist and queer studies have explored the figure of unbearable life through different forms of forgetting. A forgetting attends every act of conceptual or cultural invention, but forgetting also marks a range of cognitive deteriorations in and around experiences of disability, death, and dying. Working between the discourses of afro-fabulation, afropessimism, and Black feminism, the article details the ways every act of invention is also a form of forgetting, and every instance of loss is also a form of creativity. Afro-fabulation, as one name for a Black queer mode of invention, is at once a mode of creating bearable forms of life from abjection, and a form of forgetting. In their shared attention to cognitive deterioration and death as forms of loss, Black feminism and afropessimism open space for reckoning with the impermanence and indeterminacy central to the Black radical tradition.

The Black Consciousness Movement in Azania (South Africa): A triple heritage

Starting with the 2015 Rhodes Must Fall campaign, there has been renewed interest in the philosophy of black consciousness through popular expressions – on social media and mainstream media articles – and by scholars. This article seeks to revisit the origins of the Black Consciousness Movement (BCM) in Azania (South Africa). Through an examination of primary sources, that is, documents written by the activist writers of the movement and secondary sources by scholars who reflect on the movement and other expressions of black resistance against colonialism and the oppression of black people globally, this article relies mainly on literature review of documents that are in the public domain. The overall findings of the review show that the BCM drew inspiration from and was shaped by the ‘black radical tradition’ influences from North America (specifically the United States), the Caribbean and South American region, and from the African continent, including locally in South Africa. While shaped by these influences the BCM adapted them and responded to the peculiarities of the condition of black people in South Africa and thus formulated a unique brand of black consciousness. The conclusion reached herein is that movements and the ideas that they espouse, are often confluences of views and practices drawn from different sources.Transdisciplinary Contribution: This article contributes to the understanding of the evolution of political movements from a variety of disciplines – political studies, history, sociology of ideas, history of consciousness and political philosophy.

Mandela and MK: situating South African history in the Black Radical Tradition

Mandela and MK: situating South African history in the Black Radical Tradition

Deep Roots, Bama Soil: Narrative multimodal anthropology and fugitive histories

AbstractThis article explores the concept of fugitive histories through narrative multimodal anthropology in Black memory spaces. The aim of this research was to understand how multimodal anthropology and fugitive histories can be used to preserve and re‐imagine narratives that counteract erasure. This article presents a narrative multimodal podcast I produced exploring my personal connection to racial violence, in conversation with a visit to the National Memorial for Peace and Justice and Legacy Museum to consider the ways in which narrative multimodal production and curation may benefit the health and well‐being of Black communities, with a focus on Black fugitivity refusal, and reclamation as a strategic application of the Black Radical Tradition.

Black Marxism, Racial Capitalism, and Greek and Balkan Coloniality Studies: Toward an Abolitionist Perspective

The end of the Cold War marked the beginning of the Balkan and Greek postcolonial and de-colonial studies. The Yugoslav ethnic wars, the Greek “financial crisis,” and the European migration crisis generated a body of critical studies on regional nationalism, coloniality, and racialism and the Balkans and Greece's ambiguous relation to Europe. Cedric J. Robinson's Black Marxism: The Making of the Black Radical Tradition was missing from the large spectrum of postcolonial literature. This absence is surprising given that the book historicizes the simultaneous occurrence of colonialism, capitalism, racism, and modernity in the Balkan and the East Mediterranean during the late feudalism. The absence of this history from the Balkan's post and de-colonial studies deprives these studies of an abolitionist perspective; rather than opting for “provincializing Europe” empowered by this history of the native enslavements and colonization, these studies, much as Black radicalism should mobilize the region for the political culture for the abolition of “Europe.”

‘Liv Good’: dreaming the intersectionally just good life

Black radical traditions include an orientation towards dreaming of better futures. In this article, I enter a dialogical space for us to explore the relationship between our desire to live a good life and our conceptions of what doing so might entail. Speaking from the perspective of an African-Caribbean person in Britain, I begin by considering the need for us to dream what it means to ‘Liv Good’—where Liv Good is an intersectionally just version of the good life. I discuss Britain’s credo and the liberal philosophical context it emerges out of that makes distinctions between the right and the good, which I claim undermine our entitlement to dream of a good life and give rise to a tendency to consider the good life as secondary to our efforts to achieve political justice. My aim is to highlight the importance of holding in tandem questions about what it means for us to live a good life with questions of justice. By conceptualising and demonstrating Liv Good methodological praxis, I explore the ways in which we can dream Liv Good into reality, by drawing on our own intellectual traditions and honouring our own dream imperatives. I conclude by offering readers an invitation to join me in dreaming Liv Good, engaging its unified ethical framework as a basis from which we can imagine an intersectionally just version of the good life.

Two Racial Capitalisms: Marxism, Domination, and Resistance in Cedric Robinson and Stuart Hall

AbstractThe popularity of the concept of “racial capitalism” has exploded over the past decade, penetrating both academic and activist circles. Two thinkers have been foundational to this revival: Cedric Robinson and Stuart Hall. Whereas previous scholarship has tended to merge these two thinkers into a single framework, we argue that they develop divergent, and potentially irreconcilable, theories of racial capitalism. Robinson and Hall both challenge an orthodox Marxism that crudely reads politics from class position, and both point to the constitutive roles of culture and racism in mass mobilisation. Yet they diverge in two key ways. First, they root their theories in incongruous systemic logics: Robinson emphasises racial differentiation and domination, whereas Hall emphasises the maintenance of capitalist hegemony. And second, Robinson's theories of domination and resistance are rooted in spatial connections, most importantly via Western racialism and what he calls the Black radical tradition, both of which envelop the globe. By contrast, Hall insists on the spatial fragmentation of domination and resistance, which emerge as conjunctural articulations in specific contexts. Challenging the idea that there is a singular racial capitalism lens or frame, we urge scholars and activists alike to rigorously interrogate the specific mechanisms linking racism and capitalism.

Contextualizing Indigenous people and the state of exception: New Zealand's Waikeria Prison protest

On Tuesday, December 29, 2020, 16 protesters at Waikeria Prison, one of New Zealand's largest male prisons, engaged in a six-day standoff with prison guards to protest inhumane prison conditions. The Department of Corrections framed the event as an aimless riot, delegitimizing the intentional demonstration of resistance against state violence. Imprisoned intellectuals, specifically Imprisoned Black Radical tradition, have long examined and centered the prison as the harshest instrument of the state linked to the struggles of the collective. However, voices from imprisoned intellectuals are rarely considered in academic scholarship despite acute analysis of the state and liberation. This article employs the state of exception to contextualize the Waikeria protest. Particular attention is devoted to the ‘state of continuity,’ which allows for a broader understanding of a permanent state of racialized oppression and marginalization faced by Indigenous and Black communities in racialized-settler-colonial contexts. Populations designated as the exception are thus framed as a threat targeted for militaristic police intervention. This article concludes by extending the discussion of the state of continuity to include how expressions of rage and dissent by Indigenous and Black people are viewed as a direct threat to the sovereign order but are necessary for revolutionary change.

Racial Capitalism, Cedric Robinson, and a Method for Architectural History

Elaborating on the techniques that the Black Studies scholar Cedric Robinson uses to write the histories of racial capitalism, this essay outlines a way to approach longue durée architectural histories. Robinson analyses racial capitalism in Black Marxism (1983) through the practices of what he calls the Black radical tradition, and these techniques provide a way to conceptualise a history of architecture in the modern Atlantic World that focuses on denaturalising the racial regimes that have shaped it. Using a series of examples—a lecture by a carpenter-architect in upstate New York, Thomas Jefferson’s house Monticello, an advertisement for marble-quarrying labour in Tennessee, and the commodity chains of lumber—this essay outlines the questions and methods that Robinson’s approach, which he describes both as a “counterfeiting” of received discourse and as a non-dialectical negation of that discourse, suggests for architectural histories that attends to vast geographies and timescales.

Situating implementation science (IS) in res(IS)tance: a conceptual frame toward the integration of scholarship from the black radical tradition.

This manuscript undertakes a disciplinary self-critique of the field of implementation science, a field which attempts to bridge the gap between evidence-based interventions and their practical application. Despite the heightened emphasis on health equity and racial disparities, the field's current discourse is limited by key epistemic shortcomings. First, even though prevalence of implementation gaps between racialized groups in the United States necessitates a comprehensive understanding of the systems perpetuating these disparities, the field does not operate with a general explanation for disparities not as a failure of systems, but a system historically and structural designed to produce disparities. Second, the field has attempted to address disparities without adequate dialog with a broad tradition of anti-racist and anti-colonial sociology, history and epistemology, and therefore risks a decontextualized analysis of disparities and under-informed approaches to achieving equity. Fortunately, scholarship from the Black radical tradition (BRT), such as the Public Health Critical Race Praxis (PHCRP), Critical Race Theory (CRT), and more broadly conceptual frameworks from post-modern, anti-colonial, Black feminist studies and social epistemology can offer to implementation science frameworks that center power dynamics and racialized oppression. This epistemic re-alignment of implementation research to "center at the margins" can enable the field of implementation science to more critically examine and dismantle systems that perpetuate racial inequalities in access to and utilization of health interventions. For example, normalization and dynamic fit, which are thought to be key mechanisms of implementation, are revealed in the light of this tradition of scholarship to be potentially problematic acquiescence to oppressive systems. Drawing from the concept of resistance anchored in the scholarship of the Black radical tradition as well as contemporary social epistemology such as the work of José Medina and Maria Fricker about epistemic justice, the authors further advance that implementation science could make more substantial contributions to the dismantling of racialized systems and actively work toward health justice through the transdisciplinary lens of resistance. This is a call to action for integrating implementation science with critical philosophical and theoretical perspectives rooted in Black studies and related insights, which have been acquired through the struggle for social justice, to inform the design of implementation strategies and research projects that improve health services and health outcomes for health disparity populations.

Black Spatial Storylines: Connections of Black Space, Sound and Story as Pedagogy

Black education has interrogated race, context, and power questions, yet these practices spanning geographies and learning contexts have not always been valued as spatial knowledge. Further, Black scholars have carved out spaces that honor the communal and spatial sensibilities of Black students, educators, and communities. Black geographies thought can help us reshape how we understand and interrogate issues within education and learning with attention to anti-blackness, futurities, imagining, placemaking, and efforts to create a sense of belonging despite perpetual unbelongingness in dominant educational and learning spaces. Thus, our piece engages with Black Geographies to emphasize the Black radical traditions of space and freedom-making to reorganize our approaches to pedagogy and storytelling. We engage what we call Black Spatial Storylines through our shared and individual stories. We present multiple vignettes and examples to model the ways Black Sound, particularly hip-hop, invites us to engage Black Spatial Storylines as both methodological and pedagogical techniques that start at Blackness. Not only do we highlight and use our own stories as examples, we detail how this process shifts our understanding of Black urban life, and allows us to reorient our educational praxis through Blackness. We conclude with suggested pathways for future applications of a Black geographies framework to education and learning, including the abundance that is the interweaving of Blackness. Thus, we hope to honor and uplift Black communities’ spatial knowledge by formulating our foundational understandings of Black spatial knowledge and the role it plays in education and learning studies.