Showing all 7 results
Black Anarchism and the Black Radical Tradition: Moving Beyond Racial Capitalism
I am glad to see that there is a second wave of Black anarchists since 2015, arriving on the scene. I support the rights of all Black anarchists to build their movements, and I defend the rights of Anarkata. I don’t agree with everything in this book, but that is immaterial. This is an excellent book and well written. — Lorenzo Kom’boa Ervin, activist and author of Anarchism and the Black Revolution and The Progressive Plantation. During his over 50 years as an anarchist, Ervin was a member of the Student Nonviolent Coordinating Committee (SNCC), the Black Panther Party, and Concerned Citizens for Justice. He founded the first Black anarchist federation in North America, Black Autonomy.
This revolutionary book reveals the political power of “stretching” the classical anarchic tradition to critiques of racial capitalism. Bagby-Williams and Suekama deliver an accessible, thought-provoking analysis of two waves of Black American anarchism: that which arose from 20th-century politics of Black liberation and the later reanimation of anarchism triggered by 21st-century killings by American police. The authors layer deep class criticism with insightful case studies not just to retrace a history of Black Anarchism but to make a compelling argument about the diversity of thought that influences the radical tradition. With this book, the historical and continuing contributions of feminist thought, queer activism, and anti-colonial struggle to the movement are made clear. Readers will learn that Black Anarchism has not died due to “progress,” but rather proliferated in light of the American tragedy that is capitalism, imperialism and brutal, carceral control. This book has nuance. Read it now!” — S.M. Rodriguez, Ph.D., Assistant Professor of Gender, Rights and Human Rights, London School of Economics, and author of The Economies of Queer Inclusion: Transnational Organizing for LGBTI Rights in Uganda. www.smrodriguez.com
A necessary and accessible historical analysis of the often overlooked Black anarchism. Bagby-Williams and Za Suekama demonstrate that any revolutionary movement truly committed to a post-capitalist world must constructively engage with this Black radical tradition. — Toni Harrison, Black Canadian writer, community organizer, and host of the podcast Actually Existing Socialism (https://podbay.fm/p/actually-existing-socialism).
Thank you for sharing the pamphlet. Once we started reading it we could not put it down. It was refreshing to learn about the different texts, approaches and experiences of Black anarchism. What stood out the most for us was the inclusion of feminist and queer perspectives moving away from the ableist heteropatriarchy lens. The authors recognize the importance of pan-Africanism as one source of Black anarchism. They also emphasize the Black anarchist insight that all forms of oppression must be fought, to better address the challenges across all oppressed and Black bodies. In an era where movements are advocating for the abolition or reform of oppressive systems, this text helps reflect and reimagine what new inclusive systems may look like. It also makes an important analysis that highlights the complexity and diversity in Black anarchism, which is essential if we are to confront the white savior complex and complacency in addressing inequities and dismantling racial capitalism. —Tinashe Goronga, medical doctor and public health leader in Zimbabwe; coordinator of EqualHealth’s Global Campaign Against Racism affiliated with the international Social Medicine Consortium; and Mandela Washington Fellow for 2022; and Yeukai Chikwenhere, pharmacist and global health researcher in Zimbabwe, co-founder for the Centre for Health Equity, and community organizer for EqualHealth’s Global Campaign Against Racism.
This geography of Black anarchism succeeds in outlining its tendencies, champions, and contradictions. It reminds us that the children of Maroons don’t need no lessons in liberation. That we’ve always used things that confine to redefine. We beat plowshares into swords. And then we rob gun stores, cause who uses swords anymore? —Ben Passmore, comics artist, political cartoonist, creator of the Daygloayhole Series, and author of My Black Friend, which in 2017 won the Ignatz Award for Outstanding Comic.
This work Is an important achievement in clarifying the history and current importance of Black anarchism. The information that the book presents will be new to many readers. For instance, one important component involves the explanations of how hierarchical principles within the Black Panther Party and Black Liberation Army helped generate the emergence of Black anarchism among key party members who later developed their ideas and strategies while in prison. Likewise, the book breaks new ground in demonstrating that Black anarchism has emerged not from the European/ North American anarchist traditions but rather from roots in Pan-Africanism, the Black radical tradition focusing on racial capitalism and the work of Cedric Robinson, and grassroots struggles partly in the U.S. South. An in-depth analysis of the somewhat different but complementary focuses within the two generations of Black anarchism also is very helpful. Finally, the book highlights concrete, contemporary implications for revolutionary strategy, including a perceptive analysis of the compatibilities between socialist and Black anarchist approaches to current transformative struggles. This publication will become widely known and used, because it brings enlightening new ways to understand and to act on the intertwined structures of racial capitalism and the capitalist state.
Limits of the Black Radical Tradition and the Valueform
Limits of the Black Radical Tradition and the Value-form develops an immanent critique of the Black Radical Tradition to show the boundaries of its own categories, history, and epistemologies. Limits argues that the Black Radical Tradition developed in the national context of completing Reconstruction and the international context of colonialism-decolonization resulting in a particular form and content of the tradition. This process constituted the tradition, and subsequently the tradition is still working with the older set of tools that struggle to grapple with Afro-Pessimism, Indigeneity, racial capitalism, and even the George Floyd Uprising. Limits carefully reformulates the tradition so it can once again play a leading role in revolutionary struggles.
Limits offers a critique of value-form theory, while still arguing that value-form theory is the direction that Black Marxism must head if it is to stay relevant to revolutionary struggles, decolonization, and the fight against anti-Blackness. The Black Radical Tradition demonstrates that value-form theory has a narrow understanding of class politics, reduces history to the struggle of factory workers, and is ultimately Euro-centric. The Black Radical Tradition can re-orient value-form theory to account for race, geo-politics, and other forms of oppression which are not reducible to an economic accounting.
Concurrently value-form theory addresses shortcomings in Black Marxism’s analysis of Capital, value theory, and more concrete analysis of capitalism. Value-form theory removes the priority of labor, progress, and stages of development from Marxism. Paradoxically, this move on the part of value-form theory recovers a hidden history of Black revolutionaries dealing with the value-form. This recovery shows that the Black Radical Tradition was working towards its own analysis of the value-form as well.
This double maneuver of recovery and critique of the Black Radical Tradition and value-form theory follows Cedric Robinson’s last words in Black Marxism, the traditions of Marxism and Black Radicalism must come together if they are going to overthrow racial capitalism. Limits follows in Robinson’s footsteps.