By Reiland Rabaka
Building on and going a long way past W.E.B. Du Bois and the issues of the Twenty-First Century and Du Bois's Dialectics, Reiland Rabaka's Africana serious Theory innovatively identifies and analyzes continental and diasporan African contributions to classical and modern serious conception. This booklet represents a climatic serious theoretical clincher that cogently demonstrates how Du Bois's infrequently mentioned dialectical notion, interdisciplinarity, highbrow history-making radical political activism, and world-historical a number of liberation circulation management helped to inaugurate a different Africana culture of serious concept. With chapters on W.E.B. Du Bois, C.L.R. James, Negritude (Aime Cesaire and Leopold Senghor), Frantz Fanon and Amilcar Cabral, Africana severe concept endeavors to accessibly supply modern severe theorists an highbrow archaeology of the Africana culture of serious idea and a much-needed dialectical deconstruction and reconstruction of black radical politics. those six seminal figures' collective suggestion and texts essentially cuts throughout a number of disciplines and, for this reason, closes the chasm among Africana stories and important thought, always challenging that intellectuals no longer easily imagine deep strategies, boost new theories, and theoretically aid radical politics, yet be and consistently turn into political activists, social organizers and cultural staff - that's, people the Italian severe theorist Antonio Gramsci known as 'organic intellectuals.' during this feel, then, the sequence of stories accrued in Africana serious Theory give a contribution not just to African experiences, African American stories, Caribbean reports, Cultural experiences, Gender stories, and Postcolonial stories, but in addition to modern serious theoretical discourse throughout an amazingly wide-range of 'traditional' disciplines, and radical political activism open air of (and, normally, completely opposed to) Europe's ivory towers and the absurdities of the yankee academy.
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Extra info 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
THE CRISIS OF CONTEMPORARY CRITICAL SOCIAL THEORY: TRANSGRESSING THE WHITE MARXIST TRADITION OF CRITICAL THEORY, TRANSCENDING THE BLACK MARXIST TRADITION OF RADICALISM For over a decade critical social theorists have been issuing calls for “a more multicultural, race and gender focused, and broad[er]-based” critical theory (Kellner, 1995, p. 20). Unfortunately, however, few of their fellow critical theorists have taken their summons seriously. One of the glaring ironies and intellectual injustices of contemporary critical theory is that even with the academic popularity of feminism, postcolonialism, and, more recently, critical race theory, the white and male dominated discourse(s) of critical theory have yet to develop meaningful and in depth dialogues with these discursive communities.
Instead of simply side-stepping this important intellectual history, Africana critical theory conscientiously confronts it in an effort to understand and, if need be, alter it in an attempt to actualize black liberation on terms interior to contemporary Africana life-worlds and lived-experiences. This brings to mind the Caribbean philosopher, Lewis Gordon’s (1997a), contention that, [T]heory, any theory, gains its sustenance from that which it offers for and through the lived-reality of those who are expected to formulate it.
They, therefore, have been and remain attracted to theories that they understand to promise or provide tools to combat their domination, oppression, and/or exploitation.
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 by Reiland Rabaka