Zeitschriftenartikel: „Black Radical Tradition“

1

Knight, F. „The black radical tradition“. Patterns of Prejudice 36, Nr. 2 (April 2002): 44–50. http://dx.doi.org/10.1080/003132202128811439.

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2

Franklin, V. P., und Cedric J. Robinson. „Black Marxism: The Making of the Black Radical Tradition“. Phylon (1960-) 47, Nr. 3 (1986): 250. http://dx.doi.org/10.2307/274994.

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3

Robinson, Cedric J. „Black Marxism: The Making of the Black Radical Tradition“. Labour / Le Travail 16 (1985): 363. http://dx.doi.org/10.2307/25142575.

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4

Marable, M. „History, Liberalism, and the Black Radical Tradition“. Radical History Review 1998, Nr. 71 (01.04.1998): 19–27. http://dx.doi.org/10.1215/01636545-1998-71-19.

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5

Ferguson, Roderick A. „Ode to the Black Bouquinistes: Bibliomaniacs of the Black Radical Tradition“. CLA Journal 60, Nr. 4 (2017): 399–413. http://dx.doi.org/10.1353/caj.2017.0016.

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6

Bonnett, Alastair. „Book Review: Black Marxism: The making of the Black radical tradition“. Progress in Human Geography 25, Nr. 3 (September 2001): 504–5. http://dx.doi.org/10.1177/030913250102500324.

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7

Pulido, Laura, und Juan De Lara. „Reimagining ‘justice’ in environmental justice: Radical ecologies, decolonial thought, and the Black Radical Tradition“. Environment and Planning E: Nature and Space 1, Nr. 1-2 (März 2018): 76–98. http://dx.doi.org/10.1177/2514848618770363.

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In this article, we rethink the spatial and racial politics of the environmental justice movement in the United States by linking it to abolitionist theories that have emerged from the Black Radical Tradition, to critical theories of urban ecology, and to decolonial epistemologies rooted in the geopolitics of Las Americas. More specifically, we argue that environmental justice organizing among multi-racial groups is an extension of the Black Radical Tradition's epistemic legacy and historical commitment to racial justice. The article is divided into two parts. First, we review how this remapping of environmental justice through the lens of the Black Radical Tradition and decolonial border thinking reshapes our understanding of anti-racist organizing. Part of our remapping includes an examination of African American and Latinx social movement organizing to reveal how such geographies of interracial solidarity can reframe abolitionist politics to take nature and space seriously. In the second part of the article, we present a series of maps that illustrate the geography, temporality, and inter-racial solidarity between Chicanx social movement organizations and the Black Radical Tradition. Our mapping includes identifying sites of interracial convergence that have explicitly and implicitly deployed abolitionist imaginaries to combat the production of racialized capitalist space. We use environmental justice to argue for a model of abolitionist social movement organizing that invites interracial convergence by imagining urban political ecologies that are free of the death-dealing spaces necessary for racial capitalism to thrive.

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8

Smethurst, James. „Claudia Jones, the West Indian Gazette and Afro-Asian-Caribbean News and the Rise of a New Black Radicalism in the UK and US“. Science & Society 87, Nr. 2 (April 2023): 261–84. http://dx.doi.org/10.1521/siso.2023.87.2.261.

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In recent years, considerable scholarly attention has been paid to the Black Communist Claudia Jones as a progenitor of Black radical feminist notions of intersectionality. In Britain, Jones has also been hailed as an important part of the Black British political and cultural radical tradition. Less studied is how Jones brought a U. S. Black Left institution-building sensibility to the UK, particularly as embodied in the West Indian Gazette and Afro-Asian-Caribbean News (WIG) newspaper, helping to lay the foundation for the growth of Black Power and Black Arts in the UK. In turn, Jones and WIG brought to Black radicals in the U. S. a renewed sense of Black internationalism inspired by Africa's crossroads and its diaspora in London and other major British cities.

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9

Gordon, Avery F. „The Black radical tradition and the academy: The future of radical scholarship“. Race & Class 47, Nr. 2 (Oktober 2005): 82–87. http://dx.doi.org/10.1177/0306396805058086.

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10

Rice, AJ. „Political Economy and the Tradition of Radical Black Study“. Souls 22, Nr. 1 (02.01.2020): 44–55. http://dx.doi.org/10.1080/10999949.2020.1804805.

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11

Street, Joe. „Cedric Robinson: The Time of the Black Radical Tradition“. History: Reviews of New Books 50, Nr. 2 (04.03.2022): 28–30. http://dx.doi.org/10.1080/03612759.2022.2034574.

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12

Scott, David. „On the Very Idea of a Black Radical Tradition“. Small Axe: A Caribbean Journal of Criticism 17, Nr. 1 (01.03.2013): 1–6. http://dx.doi.org/10.1215/07990537-1665398.

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13

Davies, C. B. „Sisters Outside: Tracing the Caribbean/Black Radical Intellectual Tradition“. Small Axe: A Caribbean Journal of Criticism 13, Nr. 1 (01.01.2009): 217–29. http://dx.doi.org/10.1215/07990537-2008-017.

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14

Joseph, Peniel. „America’s Third Reconstruction: 1619 and the Black Radical Tradition“. Journal of African American History 105, Nr. 4 (01.09.2020): 663–72. http://dx.doi.org/10.1086/711035.

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15

Bogues, Anthony. „C.L.R. James, Pan-Africanism and the black radical tradition“. Critical Arts 25, Nr. 4 (Dezember 2011): 484–99. http://dx.doi.org/10.1080/02560046.2011.639957.

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16

Asheeke, Toivo. „Returning to the Source of the Black Radical Tradition“. Journal of African American Studies 18, Nr. 2 (02.10.2013): 266–67. http://dx.doi.org/10.1007/s12111-013-9267-0.

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17

Lewis, Jovan Scott. „Releasing a Tradition“. Cambridge Journal of Anthropology 36, Nr. 2 (01.09.2018): 21–33. http://dx.doi.org/10.3167/cja.2018.360204.

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With educational campaigns that ask ‘Why isn’t my professor Black?’ and ‘Why is my curriculum white?’ there is a push directed towards institutions to provide an education that is diverse, inclusive and representative of the liberal ideals that many promote. This is being done primarily through a discourse of decolonization. In this article, I consider the formulation for a truly decolonized curriculum by first assessing what constitutes a ‘colonial’ education, especially one that is deserving of decolonization. I then discuss the parameters of educational decolonization, by thinking with decolonial and anti-colonial thinkers, to assess the tenability of a decolonized curriculum. Ultimately, I suggest what forms a decolonized curriculum might take by drawing on diaspora theory and by describing broader programmatic requirements within the framework of the Black Radical Tradition that offers decolonial epistemologies as a broad praxis for education.

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18

Jenkins, Candice M., und Fred Moten. „In the Break: The Aesthetics of the Black Radical Tradition“. African American Review 38, Nr. 2 (2004): 344. http://dx.doi.org/10.2307/1512299.

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19

Griffin, Farah Jasmine. „Pearl Primus and the Idea of a Black Radical Tradition“. Small Axe: A Caribbean Journal of Criticism 17, Nr. 1 (01.03.2013): 40–49. http://dx.doi.org/10.1215/07990537-1665425.

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20

Katz-Fishman, Walda, und Jerome Scott. „The South and the Black Radical Tradition: Then and Now“. Critical Sociology 28, Nr. 1-2 (Januar 2002): 169–99. http://dx.doi.org/10.1177/08969205020280011101.

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21

Quan, H. L. T. „Geniuses of resistance: feminist consciousness and the Black radical tradition“. Race & Class 47, Nr. 2 (Oktober 2005): 39–53. http://dx.doi.org/10.1177/0306396805058081.

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22

Katz-Fishman, Walda, und Jerome Scott. „The South and the Black Radical Tradition: Then and Now“. Critical Sociology 28, Nr. 1 (01.04.2002): 169–99. http://dx.doi.org/10.1163/156916302320277655.

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23

Nash, Jennifer C. „Practicing Love“. Meridians 19, S1 (01.12.2020): 439–62. http://dx.doi.org/10.1215/15366936-8566089.

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Abstract This article studies love as a distinct, transformative, and radical Black feminist politic. By closely sitting with the work of Alice Walker, June Jordan, and Audre Lorde, this article treats love-politics as another political tradition that has emerged from within the parameters of Black feminist thought, one that challenges the political tradition most closely associated with Black feminist thought: intersectionality.

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24

Curry, Tommy J., und Richard A. Jones. „The Black Radical Tradition as an Inspiration for Organizing the Themes of Radical Philosophy“. Radical Philosophy Review 17, Nr. 1 (2014): 1–16. http://dx.doi.org/10.5840/radphilrev20143195.

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25

Weber, Benjamin D. „Anticarceral Internationalism: Rethinking Human Rights through the Imprisoned Black Radical Tradition“. Journal of African American History 106, Nr. 4 (01.09.2021): 706–35. http://dx.doi.org/10.1086/716494.

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26

Hudson, Peter James, und David Austin. „Research, Repression, and Revolution—On Montreal and the Black Radical Tradition“. CLR James Journal 20, Nr. 1 (2014): 197–232. http://dx.doi.org/10.5840/clrjames201492319.

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27

Lippit, Akira Mizuta. „In the Break: The Aesthetics of the Black Radical Tradition (review)“. MLN 118, Nr. 5 (2003): 1336–40. http://dx.doi.org/10.1353/mln.2004.0011.

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28

Marable, Manning. „Marxism, Memory, and the Black Radical Tradition: Introduction to Volume 13“. Souls 13, Nr. 1 (18.03.2011): 1–16. http://dx.doi.org/10.1080/10999949.2011.551474.

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29

Taylor, Ula Y. „“Read[ing] men and nations”:Women in the black radical tradition“. Souls 1, Nr. 4 (September 1999): 72–80. http://dx.doi.org/10.1080/10999949909362187.

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30

Thomas, Darryl C. „The Black radical tradition - theory and practice: Black studies and the scholarship of Cedric Robinson“. Race & Class 47, Nr. 2 (Oktober 2005): 1–22. http://dx.doi.org/10.1177/0306396805058077.

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31

Bergin, Cathy. „'Something Real': Black Bolshevism and the Comintern“. Twentieth Century Communism 24, Nr. 24 (28.06.2023): 43–74. http://dx.doi.org/10.3898/175864323837280508.

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This article is an exploration of the internationalist race/class politics of black Bolsheviks in the United States. It places those politics within the context of both the Comintern's anti-colonialism and the wider black radical tradition. Black communists and socialists living in the US were highly attuned to both racialised pasts and the racialised present and this impacted on their particularly enthusiastic response to the October revolution and its aftermath. It argues that these writers, thinkers and activists inaugurated an ambitious and influential political imaginary in which black workers were central to the dismantling of racial capitalism. Through an engagement with black socialist and communist publications of the period the article demonstrates that the Comintern's anti-colonial politics of liberation spoke to black experiences of class exploitation and racial oppression and also to the established global imaginary of the black radical tradition. These transnational politics of solidarity had an impact both on forms of African American anti-racist class politics and on the Comintern's understanding of the politics of race and class in the United States.

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32

Hossein, Caroline Shenaz. „A Black Epistemology for the Social and Solidarity Economy: The Black Social Economy“. Review of Black Political Economy 46, Nr. 3 (26.07.2019): 209–29. http://dx.doi.org/10.1177/0034644619865266.

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A Black epistemology in economics is needed to bring ethics back into business. Contributions of racialized people in the economy are ignored. Black and racialized scholars also find that their work is not cited, even by the most liberal-minded social economists. In the Americas, Black and racialized citizens innovate in the social and solidarity economy; yet their work goes unnoticed in the academic literature, or scholars approach them as the “Other” without invoking theory that reflects the very people they are writing about. Although the ills of neoliberal variants of capitalism are known, the diverse economies in which Black folk engage are less understood. Forcing White and European ideas on a non-White experience is limited in what it can do effect social change. Nor can we sever the Western ideologies in the field because it is this very bias why the Black radical tradition and other Black theories come into being. There is no shortage of Black writings on solidarity economics and they can now be housed in Black social economy. A Black social economy epistemology is politicized for goodness, and it is grounded theory, inclusive of the Black radical tradition, and lived experience because of the explanatory powers of these theoretical approaches to disrupt mainstream business and society.

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33

Farmer, Ashley D. „“All the Progress to Be Made Will Be Made by Maladjusted Negroes”: Mae Mallory, Black Women’s Activism, and the Making of the Black Radical Tradition“. Journal of Social History 53, Nr. 2 (15.10.2018): 508–30. http://dx.doi.org/10.1093/jsh/shy085.

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Abstract Mae Mallory (1927–2007) was a radical political activist and a self-proclaimed “maladjusted Negro.” She played a foundational role in developing and sustaining the black freedom movement through her school desegregation protests in the 1950s, Black Power advocacy in the 1960s, and Pan-African and prisoner’s rights organizing in the 1970s and 1980s. She also espoused a politics defined by her commitment to a black, community-centered, working-class, gender-conscious, and anti-imperialist worldview. Mallory’s multifaceted organizing, intellectual production, and women-centered approach to radical politics have made her an outlier in traditional historical frameworks. However, her alternative intellectual and activist path is also generative in that it illuminates different aspects of black women’s political activism. This article examines Mallory’s organizing and intellectual production through the lens of “maladjustment.” It argues that her unconventional identifications, politics, and organizing trajectory not only showcase Mallory’s unique influence on the black radical tradition, they also offer an opportunity to rethink existing approaches to the study of black women’s activism. The essay offers one of the first overviews of Mallory’s life, organizing, and theorizing, in order to foreground her role in shaping multiple facets of black organizing. In doing so, it offers a larger commentary on how “maladjusted” women like Mallory challenge conventional narratives about the periodization, strategies, and legacies of the black freedom movement.

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Richardson, Jennifer L. „The Other Side of Change“. Departures in Critical Qualitative Research 12, Nr. 2 (2023): 5–28. http://dx.doi.org/10.1525/dcqr.2023.12.2.5.

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This work locates within Black feminist traditions a methodology and praxis that effectively engages Black women on the issues surrounding media impact. In the tradition of African Ring Shouts, healing circles provide Black women with the freedom to feel, think, reflect, exercise self-care, and strengthen social and emotional bonds. Far beyond a simply utilitarian purpose of collecting data for this study, healing circles create spaces for Black women to address the impact that symbolic forms of media violence have on their humanity and political voice. In this work, healing is a political path of resistance, a radical spiritual project that constitutes a step in the recovery of self by not only defying the assaults of the dominant culture but also constructing an alternative reality grounded in a discourse of counter-hegemonic knowledge. The power in healing as praxis is a methodology that radical feminist scholars across disciplines can employ to access and produce knowledge.

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35

Gallon. „Radically Reading between the Lines: Print Culture and the Black Radical Tradition“. Journal of Civil and Human Rights 5, Nr. 2 (2019): 93. http://dx.doi.org/10.5406/jcivihumarigh.5.2.0093.

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36

Brennan, Eugene. „Crisis calls for opacity: Tiqqun, logistical capitalism and the Black radical tradition“. Theory & Event 24, Nr. 3 (2021): 675–701. http://dx.doi.org/10.1353/tae.2021.0039.

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37

Cunningham, Nijah. „A Queer Pier: Roundtable on the Idea of a Black Radical Tradition“. Small Axe: A Caribbean Journal of Criticism 17, Nr. 1 (01.03.2013): 84–95. http://dx.doi.org/10.1215/07990537-1665452.

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38

Austin, David. „All Roads Led to Montreal: Black Power, the Caribbean, and the Black Radical Tradition in Canada“. Journal of African American History 92, Nr. 4 (Oktober 2007): 516–39. http://dx.doi.org/10.1086/jaahv92n4p516.

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39

Jones, Daniel Alexander, und Matthew Glassman. „The Radiant Desire of Jomama Jones“. TDR/The Drama Review 58, Nr. 4 (Dezember 2014): 129–35. http://dx.doi.org/10.1162/dram_a_00405.

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40

Ivry, Henry. „How to Listen Otherwise“. English Language Notes 62, Nr. 1 (01.04.2024): 13–29. http://dx.doi.org/10.1215/00138282-11096323.

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Abstract Music occupies a central role in the Black radical tradition. It is often understood as a mode of radical rebellion, sonic insurgency, and fugitive possibility. In Black music and sound we can listen to the competing rhythms and tempos of a Black world outside the strictures of white supremacist narratives. What is often glossed over in these conversations, however, is how Black music plays an explicitly ecological role. This article thinks about how Black sound is instrumental in refiguring what Brent Hayes Edwards calls the “historical transcript,” while also gesturing toward how Black sound seeks out a worlding between human and nonhuman entities through an endless capacity for reconfiguration and reorganization. Arguing that Black music is both historical archive and futural conjecture, this article examines a series of records that materialize worlds outside the locked grooves of anti-Black violence and environmental destruction.

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Chetty, Raj. „Can a Mulatta Be a Black Jacobin?“ Small Axe: A Caribbean Journal of Criticism 23, Nr. 3 (01.11.2019): 87–103. http://dx.doi.org/10.1215/07990537-7912286.

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This essay approaches the stage versions of Toussaint Louverture (1934) and The Black Jacobins (1967), first, to emphasize the role of C. L. R. James’s collaborations in the creation of the plays, and second, to argue that the latter version of the play presents a radical feminism that emerges precisely from these collaborations. One of the play’s most radical revisions is the centrality of the militant mulatta Marie-Jeanne, whose centrality challenges scholarly interpretations of James’s relationships with women and with feminism. This scholarship depicts James, at worst, as a paragon of patriarchy and, at best, as a man caught between the feminist politics of the women in his life and the constraints of a male-centered Caribbean revolutionary and anticolonial tradition. By contrast, this essay argues that the feminism in the play must be read beyond James the man and instead in the context of his collaborations, particularly with radical women thinkers.

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42

Fensham, Rachel. „“Breakin' the Rules”: Eleo Pomare and the Transcultural Choreographies of Black Modernity“. Dance Research Journal 45, Nr. 1 (10.12.2012): 41–63. http://dx.doi.org/10.1017/s0149767712000253.

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The radical innovations of African-American artists with artistic form during the 1960s and 1970s, according to black performance theorist Fred Moten, led to a new theorization of the avant-garde. His book, In the Break: The Radical Aesthetics of the Black Tradition, discusses the poetry and jazz music of artists, from Amiri Baraka and Billie Holiday to Charles Mingus, and extols their radical experimentation with the structures and conventions of aurality, visuality, literature, and performance dominant in European art and aesthetics. In this essay, I consider the implications of these processes of resignification in relation to the choreographic legacy of the artist, Eleo Pomare, whose work and career during this period was both experimental and radical and, I will suggest, critical to the formation of a transnational, multiracial conception of modern dance.

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Baxley, Gwendolyn, Yolanda Sealey-Ruiz, Christopher R. Rogers, Gerald Campano, Ebony Elizabeth Thomas und Amy Stornaiuolo. „Editors’ Introduction: “You Can Still Fight”: The Black Radical Tradition, Healing, and Literacies“. Research in the Teaching of English 55, Nr. 3 (15.02.2021): 213–15. http://dx.doi.org/10.58680/rte202131183.

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Tinson, Christopher. „Joshua Myers. Cedric Robinson: The Time of the Black Radical Tradition.“ American Historical Review 129, Nr. 2 (01.06.2024): 752–53. http://dx.doi.org/10.1093/ahr/rhae049.

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45

Sansonetti, Annie. „Black Trans Girlhood, Healing, and Transformative Justice in Akwaeke Emezi's PET“. QED: A Journal in GLBTQ Worldmaking 9, Nr. 3 (01.10.2022): 35–52. http://dx.doi.org/10.14321/qed.9.issue-3.0035.

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Abstract In the fantasy/speculative fiction young adult novel PET (2019), Akwaeke Emezi's fifteen-year-old Black trans girl protagonist, Jam, disrupts the traditional socio-cultural and medico-legal hindrances to Black trans girlhood's “liveness” by actively devising and participating in carefully staged scenes of intracommunal healing and transformative justice. With Jam's knowledge, history, and experience among Black people and community as a guiding light, this article argues that PET serves as a counternarrative to the erasure of Black trans girls in the Black radical tradition and inspires new narratives for Black liberation with the wisdom and experience of Black trans feminine children in mind. What Jam knows—that another way of doing justice is possible, that revolution is not a one-time event, and that care and healing after the event of prison abolition will have to be constantly rehearsed anew—is shared with the young readers of this novel.

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Iheme, Williams. „Black Bodies in America as the Metaphors for Oppression, Poverty, Violence, and Hate: Searching for Sustainable Solutions Beyond the Black-letter Law“. Journal of Black Studies 53, Nr. 3 (26.01.2022): 290–319. http://dx.doi.org/10.1177/00219347221074060.

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Black people in America have often been labeled outlaws, deviants, and nonconformists who are disinterested in complying with the laid down rules. However, from a long range experience dating back to slavery, they recognize that rules in the American context whether the Slave Codes, Black Codes, Jim Crows, or the contemporary law, are machinations of the legal system to perpetuate oppression and violence against Blackness. Toward self-preservation, they have learned to radically resist acts of oppression such as wrongful arrests by the police and the functional denial of their rights to be presumed innocent, protest and bear arms, even if such resistance necessitates a stark disobedience to the law enforcement. The Stono Rebellion of 1739 and other slave uprisings used resistance to achieve the abolition of chattel slavery. In the contemporary times, the Black radical tradition pursues the eradication of criminal enslavement by promoting Black protests and resistance against wrongful arrests: wrongful arrests have been identified as the preliminary steps toward mass Black incarceration. In opposition to the mainstream perspective in American literature, this paper uses a functional-analytical approach to legal reasoning to analyze key legal, historical, and sociological issues surrounding the existence of Black people in America in order to show that slavery is still functionally alive: it argues positively for the legitimacy and appropriateness of the Black radical tradition as a reliable means of effectuating the myriad black-letter rights that started in 1865 under the Thirteenth Amendment.

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Bell, Joyce M. „The Black Power influence on American schools of social work“. Critical and Radical Social Work 3, Nr. 2 (20.08.2015): 295–304. http://dx.doi.org/10.1332/204986015x14356617209092.

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This paper examines the influence of the Black Power movement on American schools of social work. It discusses the movement that black social workers in the United States carried out within the profession and explains how changes to curriculum standards during the 1970s were an outcome of that movement. A primary goal, then, of the paper is to raise the idea that Black Power as a movement was a pioneer in the radical social work tradition.

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Kvangraven, Ingrid Harvold. „Colonial legacies and racial hierarchies in the global economy: a review article“. Race & Class 63, Nr. 3 (Januar 2022): 103–8. http://dx.doi.org/10.1177/03063968211060325.

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This article reviews two recent books on persistent inequalities in the global economy and the role of colonial legacies and racial hierarchies in explaining them. Adom Getachew’s Worldmaking after Empire (2019) and Franklin Obeng-Odoom’s Property, Institutions, and Social Stratification in Africa (2020) draw on the Black Radical Tradition and stratification economics respectively to challenge mainstream understandings of racial hierarchies. After first outlining the strengths and key insights of each book, the author discusses how they could be expanded in a more radical manner, along the lines of anti-colonial, decolonial and black Marxism. She argues that in order to understand how racial hierarchies are connected to the development of capitalism, further engagement with radical scholarship that sees race and class as co-constituted would be required.

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Baig, Hamzah. „“Spirit in Opposition”“. Social Text 37, Nr. 3 (01.09.2019): 47–71. http://dx.doi.org/10.1215/01642472-7585050.

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Contemporary political events in Palestine and the United States have drawn renewed interest in the long history of militant Black-Palestinian solidarity. Although many historical accounts typically begin in the post-1967 Arab-Israeli War moment with the Student Nonviolent Coordinating Committee and the Black Panthers in Algiers, this article traces a foundational period of Black radical coalition building with Palestine through Malcolm X and the Nation of Islam. In doing so, it privileges systems of intergenerational exchange and emphasizes the ways in which broader political developments, from Egyptian anti-imperialism to the birth of the Third World project, helped establish the basis for the Black Power movement’s identification with Palestine. The article argues that the Nation of Islam and Malcolm X’s border crossing and concomitant efforts to forge ties with Arab-world liberation movements explicitly rendered Palestine a referent of the Black Radical Tradition.

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Ramsey, Joseph G. „Sifting the “Stony Soil” of Black Marxism: Cedric Robinson, Richard Wright, and Ellipses of the Black Radical Tradition“. Socialism and Democracy 34, Nr. 2-3 (01.09.2020): 1–31. http://dx.doi.org/10.1080/08854300.2020.1862559.

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