By Reiland Rabaka
Building on and going a ways past W.E.B. Du Bois and the issues of the Twenty-First Century and Du Bois's Dialectics, Reiland Rabaka's Africana severe Theory innovatively identifies and analyzes continental and diasporan African contributions to classical and modern severe thought. This publication represents a climatic severe theoretical clincher that cogently demonstrates how Du Bois's not often mentioned dialectical proposal, interdisciplinarity, highbrow history-making radical political activism, and world-historical a number of liberation move management helped to inaugurate a different Africana culture of serious conception. With chapters on W.E.B. Du Bois, C.L.R. James, Negritude (Aime Cesaire and Leopold Senghor), Frantz Fanon and Amilcar Cabral, Africana serious thought endeavors to accessibly provide modern serious theorists an highbrow archaeology of the Africana culture of serious conception and a much-needed dialectical deconstruction and reconstruction of black radical politics. those six seminal figures' collective proposal and texts in actual fact cuts throughout a number of disciplines and, consequently, closes the chasm among Africana reports and significant idea, always challenging that intellectuals now not easily imagine deep concepts, increase new theories, and theoretically aid radical politics, yet be and continually turn into political activists, social organizers and cultural employees - that's, folks the Italian serious theorist Antonio Gramsci known as 'organic intellectuals.' during this feel, then, the sequence of reviews amassed in Africana severe Theory give a contribution not just to African experiences, African American stories, Caribbean reviews, Cultural reviews, Gender experiences, and Postcolonial reports, but in addition to modern severe theoretical discourse throughout an amazingly wide-range of 'traditional' disciplines, and radical political activism open air of (and, sometimes, totally opposed to) Europe's ivory towers and the absurdities of the yank academy.
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Additional resources for Africana Critical Theory: Reconstructing The Black Radical Tradition, From W. E. B. Du Bois and C. L. R. James to Frantz Fanon and Amilcar Cabral
Notice that Kellner is not calling for a complete rejection of Marxism and class theory but coupling it, revising and synthesizing it with cutting-edge race and gender theory. Many black radi- (Re)Introducing the Africana Tradition of Critical Theory 11 cals and multicultural Marxists, I believe, would partially agree with Kellner when he writes further: [W]e need to build on viable political and theoretical perspectives and resources of the past, and I would argue that Marxism continues to provide vital resources for radical theory and politics today.
Hence, black radicals’ constant creations of timelines and topographies of the political economy of race and racism in capitalist and colonial contexts, and emphasis on revising and 16 Chapter 1 advancing alternatives to Eurocentric historiography and Marxist historical materialism in light of white supremacist and European imperial concepts and ruling race narratives that render race and racism historically invisible, obsolete, or nonexistent. Where white Marxists/critical class theorists have a longstanding history of neglecting, not only the political economy of race and racism but the distinct radical thought traditions, life-worlds and lived-experiences of continental and diasporan Africans in capitalist and colonial contexts, primarily utilizing the black radical tradition, Africana critical theory endeavors to accent the overlapping, interlocking, and intersecting character of capitalism, colonialism, racism, and sexism, among other forms of domination, oppression, and exploitation.
B. Du Bois and the Problems of the Twenty-First Century, racism is malleable and motive, and white Marxists’ insensitive attempts to reduce it to an outgrowth or offshoot of class struggle, or something internal to class conflict, robs the economically exploited and racially oppressed of an opportunity to critically theorize their lived-reality and a major determinant of their historical, cultural, social and political identities (Rabaka, 2007a). W. Mills, 2003a, pp. xvi–xvii, emphasis in original).